Note not all quotations have been tagged, so Search may find additional quotes on this topic.
“She chose her way and it’s taken her far out of reach of man’s mercy, if ever she’d lived to face trial. And now, I suppose,” he said, seeing his friend’s face still thoughtful and undismayed, “you will tell me roundly that God’s reach is longer than man’s.” “It had better be,” said Brother Cadfael very solemnly, “otherwise we are all lost.”
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict] The Sanctuary Sparrow, ch. 14 (1983)
(Source)
Hell is wherever Love is not, and Heaven
Is Love’s location. No dogmatic creed,
No austere faith based on ignoble fear
Can lead thee into realms of joy and peace.
Unless the humblest creatures on the earth
Are bettered by thy loving sympathy
Think not to find a Paradise beyond.
Ella Wheeler Wilcox (1850-1919) American author and poet.
“The Way,” ll. 5-11 (1913), Poems of Progress and New Thought Pastels (1913)
(Source)
During one Lent a youthful vicar came to preach in the cathedral at Digne and did so with some eloquence. His theme was charity. He urged the rich to give to the poor so that they might escape the torments of Hell, which he depicted in hideous terms, and attain to Paradise, which he made to sound altogether delightful, Among the congregation was a Monsieur Geborand, a wealthy and grasping retired merchant, who had made a fortune in the cloth-trade but had never been known to give anything to the poor. It was observed, after this sermon, that on Sundays he handed a single sou to the old beggar-women clustered outside the cathedral door. There were six of them to share it. Noting the event, the bishop smiled and said to his sister: “Monsieur Geborand is buying a penny-worth of Paradise.”
[Pendant un carême, un jeune vicaire vint à Digne et prêcha dans la cathédrale. Il fut assez éloquent. Le sujet de son sermon était la charité. Il invita les riches à donner aux indigents, afin d’éviter l’enfer, qu’il peignit le plus effroyable qu’il put, et de gagner le paradis, qu’il fit désirable et charmant. Il y avait dans l’auditoire un riche marchand retiré, un peu usurier, nommé M. Géborand, lequel avait gagné deux millions à fabriquer de gros draps, des serges, des cadis et des gasquets. De sa vie M. Géborand n’avait fait l’aumône à un malheureux. À partir de ce sermon, on remarqua qu’il donnait tous les dimanches un sou aux vieilles mendiantes du portail de la cathédrale. Elles étaient six à se partager cela. Un jour, l’évêque le vit faisant sa charité et dit à sa sœur avec un sourire : — Voilà monsieur Géborand qui achète pour un sou de paradis.]
Victor Hugo (1802-1885) French writer Les Misérables, Part 1 “Fantine,” Book 1 “An Upright Man,” ch. 4 (1.1.4) (1862) [tr. Denny (1976)]
(Source)
Once, during Lent, a young vicar came to D---, and preached in the cathedral. The subject of his sermon was charity, and he treated it very eloquently. He called upon the rich to give alms to the poor, if they would escape the tortures of hell, which he pictured in the most fearful colours, and enter that paradise which he painted as so desirable and inviting. There was a retired merchant of wealth in the audience, a little given to usury, M. Geborand, who had accumulated an estate of two millions in the manufacture of coarse cloths and serges. Never, in the whole course of his life, had M. Geborand given alms to the unfortunate ; but from the date of this sermon it was noticed that he gave regularly, every Sunday, a penny to the old beggar women at the door of the cathedral. There were six of them to share it. The bishop chanced to see him one day, as he was performing this act of charity, and said to his sister, with a smile, “See Monsieur Geborand, buying a pennyworth of paradise.”
[tr. Wilbour (1862)]
During one Lent a young vicar came to D.... and preached at the cathedral. He was rather eloquent, and the subject of his sermon was charity. He invited the rich to give to the needy in order to escape hell, which he painted in the most frightful way he could, and reach paradise, which he made desirable and charming. There was among the congregation a rich retired merchant, somewhat of an usurer, who had acquired $400,000 by manufacturing coarse cloths, serges, and caddis. In his whole lifetime M. Géborand had never given alms to a beggar, but after this sermon it was remarked that he gave every Sunday a cent to the old beggars at the cathedral gate. There were six women to share it. One day the bishop saw him bestowing his charity, and said to his sister, with a smile, “Look at M. Géborand buying a bit of paradise for a cent.”
[tr. Wraxall (1862)]
In the course of one Lent, a youthful vicar came to Digne, and preached in the cathedral. He was tolerably eloquent. The subject of his sermon was charity. He urged the rich to give to the poor, in order to avoid hell, which he depicted in the most frightful manner of which he was capable, and to win paradise, which he represented as charming and desirable. Among the audience there was a wealthy retired merchant, who was somewhat of a usurer, named M. Geborand, who had amassed two millions in the manufacture of coarse cloth, serges, and woolen galloons. Never in his whole life had M. Geborand bestowed alms on any poor wretch. After the delivery of that sermon, it was observed that he gave a sou every Sunday to the poor old beggar-women at the door of the cathedral. There were six of them to share it. One day the Bishop caught sight of him in the act of bestowing this charity, and said to his sister, with a smile, "There is M. Geborand purchasing paradise for a sou."
[tr. Hapgood (1887)]
Once, during Lent, a young vicar came to Digne, and preached in the cathedral. The subject of his sermon was charity, and he treated it very eloquently. He called upon the rich to give alms to the poor, if they were to escape the tortures of hell, which he pictured in the most fearful colors, and enter paradise, which he portrayed as desirable and inviting. There was a wealthy retired merchant at the service, somewhat inclined to usury, a M. Geborand, who had accumulated an estate of two million from manufacturing coarse cloth and woolens. Never in all his life had M. Geborand given alms to the unfortunate; but from the day of this sermon it was noticed that regularly every Sunday he gave a penny to the old beggar women at the door of the cathedral. There were six of them to share it. One day the bishop, seeing him perform this act of charity, said to his sister with a smile, 'There's Monsieur Geborand, buying a pennyworth of paradise."
[tr. Wilbour/Fahnestock/MacAfee (1987)]
Once, during Lent, a young vicar came to Digne and preached in the cathedral. He was quite eloquent. The subject of his sermon was charity. He urged the rich to give to the poor so to as avoid going to hell, which he depicted in the most dreadful terms he could, and to get to parasdise, which he represented as desirable and delightful. Among hsi audience was a somewhat tight-fisted retired wealthy merchant named Monsieur Géborand, who had amassed half a million in the manufacture of coarse cloth, serge, caddis and felt caps. Monsieur Géborand had never in his life been charitable to any poor unfortunate. After that sermon it was noticed he gave one sou every Sunday to the old beggar-women at the cathedral door. They had to share it between six of them. One day the bishop saw him making his donation and said to his sister with a smile, "There's Monsieur Géborand buying one sou's worth of paradise."
[tr. Donougher (2013)]
Let Tom and Jane not think, because they see one man is picking pockets and another is offering all his goods to charity,
that they can judge their neighbors with God’s eyes:
for the pious man may fall, and the thief may rise.
[Non creda donna Berta e ser Martino, per vedere un furare, altro offerere, vederli dentro al consiglio divino;
ché quel può surgere, e quel può cadere.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 13, l. 139ff (13.139-142) [Thomas Aquinas] (1320) [tr. Ciardi (1970)]
(Source)
Berta and Martino were common names in Dante's era, and stand in for "ordinary people" (with a sarcastic hint of pretension by giving them minor titles). Most translators use a straight translation of the names to Bertha and Martin; others change them to something more modern to reflect their everyman status.
The pious man
May fail ; the Penitent, altho' by spoil He liv'd, may purchase Heav'n by arduous toil Ere death: it is not our's their fate to scan.
[tr. Boyd (1802), st. 24]
Seeing one steal,
Another bring, his offering to the priest, Let not Dame Bertha and Sir Martin thence Into heav’n’s counsels deem that they can pry:
For one of these may rise, the other fall.
[tr. Cary (1814)]
Let not Nun Bertha and Saint Martin try, Seeing one offer, and another steal, The counsel of the heaven from that to tell:
For this may rise again, and that may fall.
[tr. Bannerman (1850)]
Let not Dame Bertha nor Ser Martin think, Seeing one steal, another offering make, To see them in the arbitrament divine;
For one may rise, and fall the other may.
[tr. Longfellow (1867)]
Let not Dame Bertha and Master Martin deem, for seeing one steal, another make offerings, that they are seeing them within the Divine counsel; for that one may be exalted and this may fall.
[tr. Butler (1885)]
Let not Dame Bertha nor Sir Martin deem, Because they see one rob, another pray, That they can pry within the will supreme;
For one can rise, and one can fall away.
[tr. Minchin (1885)]
Let not dame Bertha and master Martin, seeing one rob, and another make offering, believe to see them within the Divine counsel: for the one may rise and the other may fall.
[tr. Norton (1892)]
Let not Dame Bertha or Squire Martin think, if they perceive one steal and one make offering, they therefore see them as in the divine counsel; for the one yet may rise and the other fall.
[tr. Wicksteed (1899)]
Let not Dame Bertha and Master Martin, when they see one rob and another make an offering, think they see them within the divine counsel; for the one may rise and the other fall.
[tr. Sinclair (1939)]
Let no Dame Bertha or Sir Martin deem, Because they see one steal and one give all, They see as divine forethought seéth them;
For the one yet may rise and the other fall.
[tr. Binyon (1943)]
Let Jack and Jill not think they see so far That, seeing this man pious, that a thief, They see them such as in God's sight they are,
For one may rise, the other come to grief.
[tr. Sayers/Reynolds (1962)]
Let not dame Bertha and squire Martin, if they see one steal and one make offering, believe to see them within the Divine Counsel: for the one may rise and the other may fall.
[tr. Singleton (1975)]
Let not every Bertha and Martin think Because they see one a thief, another respectable, That they see how they are in the eyes of God;
For one may rise, and the other one may fall.
[tr. Sisson (1981)]
Let not Dame Bertha or Master Martin think that they have shared God’s Counsel when they see one rob and see another who donates:
the last may fall, the other may be saved.
[tr. Mandelbaum (1984)]
No Mr. or Miss Know-It-All should think, when they see one man steal and one give alms that they are seeing them through God's own eyes,
for one may yet rise up, the other fall.
[tr. Musa (1984)]
Let not dame Bertha and messer Martin believe, because they see one stealing, another offering, that they see them within God’s counsel, for that one can rise up, and this one can fall.
[tr. Durling (2011)]
Do not let Jack and Jill think, that if they see someone steal or another make offering they therefore see them as Divine Wisdom does, since the one may still rise, and the other fall.
[tr. Kline (2002)]
And so when Mrs Smith and Mr Jones see one man steal, another offer alms, don’t let them think they see this in God’s plan.
The thief may rise, the other take a fall.
[tr. Kirkpatrick (2007)]
Let not Dame Bertha and Master Martin, when they see one steal and another offer alms, think that they behold them with God's wisdom,
for the first may still rise up, the other fall.
[tr. Hollander/Hollander (2007)]
Let not Mrs. Judy and Mister John, Seeing one man steal but another before The altar with offerings, think one is sinful, The other's in Heaven -- for people rise and fall.
[tr. Raffel (2010)]
Men should not be too smug in their own reason; only a foolish man will walk his field and count his ears too early in the season;
for I have seen a briar through winter’s snows rattle its tough and menacing bare stems, and then, in season, open its pale rose.
and I have seen a ship cross all the main, true to its course and swift, and then go down just as it entered its home port again.
[Non sien le genti, ancor, troppo sicure a giudicar, sì come quei che stima le biade in campo pria che sien mature;
ch’i’ ho veduto tutto ’l verno prima lo prun mostrarsi rigido e feroce, poscia portar la rosa in su la cima;
e legno vidi già dritto e veloce correr lo mar per tutto suo cammino, perire al fine a l’intrar de la foce.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 13, l. 130ff (13.130-138) [Thomas Aquinas] (1320) [tr. Ciardi (1970)]
(Source)
Let none presume to fix his final state,
Or on such awful question hold debate; Oft have I seen the vernal stem beguile
The reaper's hand: and oft the rigid thorn,
That to the blast of winter waves forlorn, In June with rosy wreath is seen to smile.
Oft-times the bark that feuds with prosp'rous gale
Thro' the dividing waves with flowing sail. Yet sinks in view of port, the pious man
May fail.
[tr. Boyd (1802), st. 23-24]
Let not the people be too swift to judge,
As one who reckons on the blades in field,
Or ere the crop be ripe. For I have seen
The thorn frown rudely all the winter long
And after bear the rose upon its top;
And bark, that all the way across the sea
Ran straight and speedy, perish at the last,
E’en in the haven’s mouth.
[tr. Cary (1814)]
Let not the people be too swift to judge, Like one who looks upon the springing blade, As if the harvest were already made.
For I have seen, the whole of winter long, The thorn look rude and rough, and bare at top, And after show the rose's reddening cup;
And seen the bark, already swift direct Across the sea, in all its journey's way, Perish at last when entering in the bay.
[tr. Bannerman (1850)]
Nor yet shall people be too confident In judging, even as he is who doth count The corn in field or ever it be ripe.
For I have seen all winter long the thorn First show itself intractable and fierce, And after bear the rose upon its top;
And I have seen a ship direct and swift Run o'er the sea throughout its course entire, To perish at the harbour's mouth at last.
[tr. Longfellow (1867)]
Let not the folk be yet too secure at judging, like him who values the corn in a field before it is ripe; for I have seen all winter long the plum-tree at first show itself rigid and stern, and afterward bear blossoms on its top ; and I saw on a time a craft trim and swift to sail the sea for its whole course, perish at the last in the entering of the sound.
[tr. Butler (1885)]
Let not the people think themselves elected To judge like one who counteth on the corn Within his field ere it be ripe.
Dejected I have beheld through winter time a thorn Its rude repelling aspect show, and bear After a rose, upon its top forlorn.
And I have seen a vessel swiftly steer Through all its voyage across the ocean stream. Perish at last, the harbour's entrance near.
[tr. Minchin (1885)]
Let not the people still be too secure in judgment, like him who reckons up the blades in the field ere they are ripe. For I have seen the briar first show itself stiff and wild all winter long, then bear the rose upon its top. And I have seen a bark ere now ran straight and swift across the sea through all its course, to perish at last at entrance of the harbor.
[tr. Norton (1892)]
Let not folk yet be too secure in judgment, as who should count the ears upon the field ere they be ripe; for I have seen first all the winter through the thorn display itself hard and forbidding and then upon its summit bear the rose; and I have seen ere now a ship fare straight and swift over the sea through her entire course, and perish at the last, entering the harbour mouth.
[tr. Wicksteed (1899)]
So also let not the people be too sure in judging, like those that reckon the corn in the field before it is ripe. For I have seen the briar first show harsh and rigid all through the winter and later bear the rose upon its top, and once I saw a ship that ran straight and swift over the sea through all its course perish at the last entering the harbour.
[tr. Sinclair (1939)]
Let not the people be too self-assured In judging early, as who should count the rows Of green blades in the field ere they matured.
For I have seen how first the wild-brier shows Her sprays, all winter through, thorny and stark, And then upon the topmost bears the rose;
And I have seen ere now a speeding barque Run all her sea-course with unswerving stem And close on harbour go down to the dark.
[tr. Binyon (1943)]
No one should ever be too self-assured In judgement, like a farmer reckoning His gains before the corn-crop is matured,
For I have seen the briar, a prickly thing And tough the winter through, and on its tip Bearing the very rose at close of spring;
And once I saw, her whole long ocean trip Safe-done, a vessel wrecked upon the bar, And down she went, that swift and stately ship.
[tr. Sayers/Reynolds (1962)]
Moreover, let not folk be too secure in judgment, like one who should count the ears in the field before they are ripe; for I have seen first, all winter through, the thorn display itself hard and stiff, and then upon its summit bear the rose. And I have seen ere now a ship fare straight and swift over the sea through all her course, and perish at the last as she entered the harbor.
[tr. Singleton (1975)]
Let people not be too sure of themselves And their judgement, like someone who reckons The field of corn before the ears are ripe:
For I have seen all the winter through The thorn first show itself unyielding, wild, And after all carry a rose on top;
And I have seen a ship sail straight and swiftly Over the sea for the whole of its voyage Yet perish at last at the harbour mouth.
[tr. Sisson (1981)]
So too, let men not be too confident in judging -- witness those who, in the field, would count the ears before the corn is ripe;
for I have seen, all winter through, the brier display itself a stiff and obstinate, and later, on its summit, bear the rose;
and once I saw a ship sail straight and swift through all its voyaging across the sea, then perish at the end, at harbor entry.
[tr. Mandelbaum (1984)]
Nor should one be too quick to trust his judgment; be not like him who walks his field and counts the ears of corn before the time is ripe,
for I have seen brier all winter long showing its rough and prickly stem, and then eventually produce a lovely rose,
and I have seen a ship sail straight and swift over the sea through all its course, and then about to enter in the harbor, sink.
[tr. Musa (1984)]
And let not people be too sure to judge, like one who appraises the oats in the field before they are ripe: for I have seen all the previous winter long the thornbush appear rigid and and fierce, but later bear the rose upon its tip, and I have seen a ship run straight and swift across the sea for all in its course, only to perish at last when entering the port.
[tr. Durling (2011)]
Do not let people be too secure in their judgements, like those who count the ears of corn in the field before the crop ripens, since I have seen, all winter long, the thorn display itself, sharp and forbidding, and then on its summit bear the rose; and before now I have seen a ship run straight and sure over the sea for her entire course, and sink in the end, entering the harbour mouth.
[tr. Kline (2002)]
And then again, don't let folk be too sure in passing judgement as do those who price the harvest in the field before it's ripe.
For I have seen, at first, all winter through a thorn bush shows itself as stark and fierce, which after bears a rose upon its height.
And I have seen a keel, steered swift and well, speed over oceans all its voyage through, then perish at the entrance to the dock.
[tr. Kirkpatrick (2007)]
Let the people, then, not be too certain in their judgments, like those that harvest in their minds corn still in the field before it ripens.
For I have seen the briar first look dry and thorny right through all the winter's cold, then later wear the bloom of roses at its tip,
and once I saw a ship, which had sailed straight and swift upon the sea through all its voyage, sinking at the end as it made its way to port.
[tr. Hollander/Hollander (2007)]
But ordinary people, too, must guard Their judgment, not like those who count up ears Of corn before the field is ripe. For I
Have seen, all winter through, bushes of thorn Covered with small but savage knives, hard And fierce, but now comes summer, and they they're roses
All over. And I have seen a ship sail far, Straight and swift, and on course, but once in the harbor Down she goes, sinking like a stone.
[tr. Raffel (2010)]
EVANGELIST, n. A bearer of good tidings, particularly (in a religious sense) such as assure us of our own salvation, and the damnation of our neighbors.
Ambrose Bierce (1842-1914?) American writer and journalist
“Evangelist,” The Cynic’s Word Book (1906)
(Source)
Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1884-05-24).
The original entry in the Waspconcluded: “The evangelists proper are Matthew, Mark, Luke and John; the evangelists improper are the parsons."
Without the Way, there is no going;
Without the Truth, there is no knowing;
Without the Life, there is no living.
[Sine via non itur;
sine veritate non cognoscitur;
sine vita non vivitur.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author The Imitation of Christ [De Imitatione Christi], Book 3, ch. 56, v. 1 (3.56.1) (c. 1418-27) [ed. Parker (1841)]
(Source)
The voice of Christ commenting on His own words in John 14:6, "I am the way, the truth, and the life."
These precise words are most common translation over the years, also rendered (with varying punctuation and capitalization) by Bagster (1860), Anon. (1901), Croft/Bolton (1940), Daplyn (1952), and Creasy (1989).
Without a way no man may go, and without the truth no man may know, and without life no man may live.
[tr. Whitford/Raynal (1530/1871)]
Without a way, no man can go; without the truth, no man can know; and without life no man can live
[tr. Whitford/Gardiner (1530/1955)]
Without the way there is no going aright, without truth there is no knowing aright, without life there is no living at all.
[tr. Page (1639), 3.56.3]
Without the Way can be no Walking; without the Truth no knowledge; without the Life no Living.
[tr. Stanhope (1696; 1706 ed.), ch. 61]
Without the way which I have opened, thou canst not return to paradise ; without the truth which I communicate, thou canst not know the way; and without the life which I quicken, thou canst not obey the truth.
[tr. Payne (1803), ch. 44]
Without the way, there is no journeying; without truth, there is no knowledge; without life, there is no living.
[tr. Dibdin (1851), 3.51.1]
Without the way thou canst not go, without the truth thou canst not know, without the life thou canst not live.
[tr. Benham (1874)]
Without the Way, there is no progress; without the Truth, there is no knowledge; without the Life, there is no living.
[tr. Sherley-Price (1952)]
Without a way, a road, there can be no going along it; without truth, no object of knowledge; without life, no living.
[tr. Knox-Oakley (1959)]
Without the way, there is no travelling, without the truth, no knowing, without the life, no living.
[tr. Knott (1962)]
Without the Way there is no journey. Without the Truth there is no knowledge. Without Life there is no living.
[tr. Rooney (1979)]
Gustave Dore – Inferno 4.42 – The virtuous pagans (1890)
Down there, to judge only by what I heard, there were no wails but just the sounds of sighs rising and trembling through the timeless air,
The sounds of sighs of untormented grief burdening these groups, diverse and teeming, made of men and women and of infants.
Then the good master said, “You do not ask what sort of souls are these you see around you. Now you should know before we go on farther,
they have not sinned. But their great worth alone was not enough, for they did not know Baptism which is the gateway to the faith you follow,
and if they came before the birth of Christ They did not worship God the way one should; I myself am a member of this group.
For this defect, and for no other guilt, we here are lost. In this alone we suffer: cut off from hope, we live on in desire.”
[Quivi, secondo che per ascoltare, non avea pianto mai che di sospiri che l’aura etterna facevan tremare;
ciò avvenia di duol sanza martìri, ch’avean le turbe, ch’eran molte e grandi, d’infanti e di femmine e di viri.
Lo buon maestro a me: “Tu non dimandi che spiriti son questi che tu vedi? Or vo’ che sappi, innanzi che più andi,
ch’ei non peccaro; e s’elli hanno mercedi, non basta, perché non ebber battesmo, ch’è porta de la fede che tu credi;
e s’e’ furon dinanzi al cristianesmo, non adorar debitamente a Dio: e di questi cotai son io medesmo.
Per tai difetti, non per altro rio, semo perduti, e sol di tanto offesi che sanza speme vivemo in disio”.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 4, l. 25ff (4.25-42) (1309) [tr. Musa (1971)]
(Source)
In the First Circle of Hell, Dante encounters the "virtuous pagans," without sin but who cannot go to heaven because they were not baptized (such as children), or because they were born before Christ and therefore could not be saved by faith. They are not physically punished, but languish in an otherwise-pleasant Limbo, longing to be united with God. (Dante did not invent Limbo, but popularized it.)
(Source (Italian)). Alternate translations:
Loud Lamentations were not heard from thence,
But heavy Sighs which trembled through the air:
From th' anguish these of Mind, not Body, came
Of many Infants, Women, and of Men.
You do not ask me, my kind Master said,
What are these Spirits in this place you see;
This you should know before we farther pass.
These have not sinn'd; and 'though they had reward
Deserved for their meritorious acts,
'Twould not avail, since they were ne'er baptiz'd;
For this in your Belief's the Gate of Faith.
They who have lived before Christ appear'd
Have not with proper Prayers ador'd their God.
And I myself, alas! am one of those.
For these defects, and not for any crime,
We're lost; and, without other punishment,
We live desiring, yet depriv'd of hope.
[tr. Rogers (1782), l. 35ff]
Now thro' the void and viewless shadows drear,
Short sighs, thick-coming, led the list'ning ear, Trembling in murmurs low along the gale:
No pang is here, no tort'ring hour is known,
Their irrecoverable loss alone Matrons, and fires, and tender babes bewail.
"And can the mournful train that here abide
Unnotic'd pass thee by?" the Poet cry'd, "These were of the race renown'd of ancient time:
Unknown a Saviour, unador'd a God,
Their blind presumptuous course in reason's road They still pursu'd, unconscious of a crime.
No bleeding ransom of their sins they knew
Nor from the fount regeneration drew The sacred symbol of eternal joy!
In ceaseless languors now forlorn they dwell,
Not heirs of Heav'n, nor denizens of Hell, And of their sad society am I!"
[tr. Boyd (1802), st. 5-7]
Here, as mine ear could note, no plaint was heard Except of sighs, that made th’ eternal air Tremble, not caus’d by tortures, but from grief
Felt by those multitudes, many and vast, Of men, women, and infants. Then to me The gentle guide: “Inquir’st thou not what spirits
Are these, which thou beholdest? Ere thou pass Farther, I would thou know, that these of sin Were blameless; and if aught they merited,
It profits not, since baptism was not theirs, The portal to thy faith. If they before The Gospel liv’d, they serv’d not God aright;
And among such am I. For these defects, And for no other evil, we are lost; Only so far afflicted, that we live
Desiring without hope.
[tr. Cary (1814)]
Here never aught of louder plaint or moan Disturbed the listener's hearing; but the air Trembled eternally with sighs alone.
The cause, a grief where torment hath no share, Endured of crowded hostings not a few, Men, women, infants, all assembled there.
And thus the good preceptor -- "Canst thou view So vast a throng, nor ask of whom the spirits? I will thou learn, ere we our path pursue.
These were not sinners; yet, whatever their merits. Suffice not them, wanting baptismal rite. That each partaker of thy faith inherits.
And if they rose before the Christian light. Duly they honoured not their Maker's name; But what these are, am I: our fates unite.
For such default, and not for deeper blame, Heaven have we lost; yet this our only smart. Our hope is not, our longing still the same."
[tr. Dayman (1843)]
Here was no plaint, that could be heard, except of sighs, which caused the eternal air to tremble; And this arose from the sadness, without torment, of the crowds that were many and great, both of children, and women and men. The good Master said to me: "Thou askest not what spirits are these thou seest? I wish thee to know, before thou goest further, that they sinned not; and though they have merit, it suffices not: for they had not Baptism, which is the portal of the faith that thou believest; and seeing they were before Christianity, they worshipped not God aright; and of these am I myself. For such defects, and for no other fault, are we lost; and only in so far afflicted, that without hope we live in desire."
[tr. Carlyle (1849)]
Here was no sound, to any listener's ear, Of loud complaint, but frequent sighs of care, Which made to tremble the eternal air.
It happened thus, from grief of torments void, Possessing crowds beyond our sight and ken Of infants, and of women, and of men.
The good master said, "You do not ask me What are these spirits which you now descry -- Wouldst thou discover, ere we yet draw nigh?
These have not sinn'd, though merit they should have -- 'Tis not enough, for baptism they have none, A portion of the faith you also own:
They lived ere Christianity began; The God of heaven adored not as they ought. And of these here, I'm also in the fault
For these defects; for other evil none Are lost, -- afflicted only thus so far: Live in desire, but want hope's brightening star."
[tr. Bannerman (1850)]
There as I listen'd I could hear no sound Of plaint or moan, but rather that of sighs Which tremulous did stir th' eternal air;
This came not from the martyrdom of pain But from the dole of those, many and great, Of children, and of women, and of men.
My kindly master said -- "Thou askest not Who be these spirits which thou seest now? Yet here we further go, be to thee known
They sinned not; yet no merit claim'd by them Availeth aught, because they never knew The Grace Baptismal, portal of they creed:
And if they liv'd before the day of Grace They could not in right spirit worship God: And of that number I myself am one.
For this default and for no other guilt We are lost souls; afflicted only thus, That ever hopeless we must still desire."
[tr. Johnston (1867)]
There, in so far as I had power to hear, Were lamentations none, but only sighs, That tremulous made the everlasting air.
And this arose from sorrow without torment, Which the crowds had, that many were and great, Of infants and of women and of men.
To me the Master good: "Thou dost not ask What spirits these, which thou beholdest, are? Now will I have thee know, ere thou go farther,
That they sinned not; and if they merit had, 'T is not enough, because they had not baptism,
Which is the portal of the Faith thou holdest;
And if they were before Christianity, In the right manner they adored not God; And among such as these am I myself.
For such defects, and not for other guilt, Lost are we, and are only so far punished, That without hope we live on in desire."
[tr. Longfellow (1867)]
Here, so far as listening went, lamentation was not, save of sighs which made the everlasting mist tremble. And this befel of woe without torments which the crowds had, that were many and great, both of infants and of women and of men. The good Master to me: 'Thou demandest not what spirits these are whom thou seest ? Now will I that thou know ere thou go further, that they did not sin; and if they have deserts, it suffices not; because they had not baptism, which is a part of the faith which thou believest. And if they were before Christianity, they adored not God duly; and of this sort am I myself. For such defects, not for other crime, we are lost; and we are harmed only in so far as we live without hope in longing.'
[tr. Butler (1885)]
Here, in as far as hearing is aware, Was no loud weeping, but a sound of sighs. Which ever trembled in the eternal air,
And these from sorrow without torments rise, Sorrow that holds the crowds both many and great, Men, women, children, of all age and size.
Turned my good master to me: "Dost thou wait To ask what souls are these thou seest here? I will that thou shouldst know at once their state.
These have not sinned, and if their acts were fair, 'Twas not sufficient, since they baptism lacked, The gateway of the Faith which thou dost share.
And if they lived ere Christ's law was a fact. They did not in fit fashion God adore; And I myself amongst these last am wreckt.
For such deficiencies, and nothing more, Our penalty is fixed, the lost among, To yearn for ever on this hopeless shore.
[tr. Minchin (1885)]
Here, so far as could be heard, there was no plaint but that of sighs which made the eternal air to tremble: this came of the woe without torments felt by the crowds, which were many and great, of infants and of women and of men. The good Master to me, “Thou dost not ask what spirits are these that thou seest. Now I would have thee know, before thou goest farther, that they sinned not; and if they have merits it sufficeth not, because they had not baptism, which is part of the faith that thou believest; and if they were before Christianity, they did not duly worship God: and of such as these am I myself. Through such defects, and not through other guilt, are we lost, and only so far harmed that without hope we live in desire.
[tr. Norton (1892)]
Here, so far as I could tell by listening, there was no wailing, but sighs only, making the air to tremble without ceasing; and this arose from the misery, albeit uncaused by torture, which the crowds felt, and they were many and great; babes and women and men. My gentle Master said to me: "Thou dost not ask what shades are these thou seest. I now would have thee know, or ever thou goest farther, that they have not sinned; and though they have good works to their account, it sufficeth not, for they knew not baptism, which is the gateway of the faith the which thou dost believe. And as they were before Christ's coming, they failed to worship God aright ; and of their number am I myself. For shortcomings such as these, and for no other fault, are we lost: and this our only punishment, that without hope we live in yearning.
[tr. Sullivan (1893)]
Therein, so far as listening was of service, There was no lamentation, save of sighing, That made the eternal weight of air to quiver.
This came to pass from sorrow without torments. That the crowds had, which were both great and many. Of little children, and of men, and women.
To me the master kind: "Dost thou not ask me What spirits these are here, whom thou beholdest? Now I would have thee know, ere thou go further,
That they sinned not: and yet that they have merits Sufficeth not, because they had not baptism. Which is a portion of the faith thou holdest:
And, if they were before the Christian advent, They did not render unto God due worship. And I of such as these myself am also.
For such defects, and not for other forfeit, Are we among the lost, and only troubled At this, that without hope we live in longing.
[tr. Griffith (1908)]
Here, so far as I could tell by listening, was no lamentation more than sighs which kept the air forever trembling; these came from grief without torments that was borne by the crowds, which were vast, of men and women and little children. The good Master said to me: "Does thou not ask what spirits are these thou seest? I would have the know, then, before thou goest farther, that they did not sin; but though they have merits it is not enough, for they had not baptism, which is the gateway of the faith thou holdest; and if they were here before Christianity they did not worship God aright, and of these I am one. For such defects, and not for any guilt, we are lost, and only so far afflicted that without hope we live in desire."
[tr. Sinclair (1939)]
Here was no sound that the ear could catch of rue, Save only of sighs, that still as they complain Make the eternal air tremble anew.
And this rose form the sorrow, unracked by pain, That was in the great multitude below Of children and of women and of men.
The good Master to me: "Wouldst thou not know 'What spirits are these thou seest and hearest grieve? I'd have thee learn before thou farther go,
These sinned not: but the merit that they achieve Helps not, since baptism was not theirs, the gate Of that faith, which was given thee to believe.
And if ere Christ they came, untimely in date, They worshipped not with right experience; And I myself am numbered in their state.
For such defect, and for no other offence, We are lost, and only in so far amerced That without hope we languish in suspense."
[tr. Binyon (1943)]
We heard no loud complaint, no crying there, No sound of grief except the sound of sighing Quivering for ever through the eternal air;
Grief, not for torment, but for loss undying, By women, men, and children sighed for so, Sorrowers thick-thronged, their sorrows multiplying.
Then my good guide: "Thou dost not ask me who These spirits are,” said he, “whom thou perceivest? Ere going further, I would have thee know
They sinned not; yet their merit lacked its chiefest Fulfilment, lacking baptism, which is The gateway to the faith which thou believest;
Or, living before Christendom, their knees Paid not aright those tributes that belong To God; and I myself am one of these.
For such defects alone -- no other wrong -- We are lost; yet only by this grief offended: That, without hope, we ever live, and long.
[tr. Sayers (1949)]
No tortured wailing rose to greet us here but sounds of sighing rose from every side, sending a tremor through the timeless air,
a grief breathed out of untormented sadness, the passive state of those who dwelled apart, men, women, children -- a dim and endless congress.
And the Master said to me: "You do not question what souls these are that suffer here before you? I wish you to know before you travel on
that these were sinless. And still their merits fail, for they lacked Baptism's grace, which is the door of the true faith you were born to. Their birth fell
before the age of the Christian mysteries, and so they did not worship God's Trinity in fullest duty. I am one of these.
For such defects are we lost, though spared the fire and suffering Hell in one affliction only: that without hope we live on in desire."
[tr. Ciardi (1954)]
Here there was no plaint, that could be heard, except of sighs, which caused the eternal air to tremble; and this arose from the sadness, without torments, of the crowds that were many and great, both of children and of women and men. The good master said to me, “Do you not ask what spirits are these that you see ? Now, before you go farther, I will have you know that they did not sin; but if they have merit, that does not suffice, for they did not have baptism, which is the portal of the faith you hold; and if they were before Christianity, they did not worship God aright, and I myself am one of these. Because of these shortcomings, and for no other fault, we are lost, and only so far afflicted that without hope we live in longing.”
[tr. Singleton (1970)]
Here, for as much as hearing could discover, there was no outcry louder than the sighs that caused the everlasting air to tremble.
The sighs arose from sorrow without torments, out of the crowds -- the many multitudes -- of infants and of women and of men.
The kindly master said: “Do you not ask who are these spirits whom you see before you? I'd have you know, before you go ahead,
they did not sin; and yet, though they have merits, that’s not enough, because they lacked baptism, the portal of the faith that you embrace.
And if they lived before Christianity, they did not worship God in fitting ways; and of such spirits I myself am one.
For these defects, and for no other evil, we now are lost and punished just with this: we have no hope and yet we live in longing.”
[tr. Mandelbaum (1980)]
There, in so far as listening could tell me, The only lamentations were the sighs, Yet they made the eternal air tremble.
They came from the sadness, without any torment, Felt by the crowds -- there were many of them, and huge -- Of infants and of men and of men.
The master said: "Are you not going to ask What sprits these are which you see in this place? I think you should know before you go on;
They have committed no sin, and if they have merits, That is not enough, because they are not baptized, Which all must be, to enter the faith which is yours.
And if they lived before the Christian era, They did not adore God as he should be adored: And I am one of those in that position.
For these deficiencies, and no other fault, We are lost; there is no other penalty Than to live here without hope, but with desire."
[tr. Sisson (1981)]
Here we encountered
No laments that we could hear -- except for sighs
That trembled the timeless air: they emanated
From the shadowy sadnesses, not agonies,
Of multitudes of children and women and men.
He said, "And don't you ask, what spirits are these?
Before you go on, I tell you: they did not sin:
If they have merit, it can't suffice without
Baptism, portal to the faith you maintain.
Some lived before the Christian faith, so that
They did not worship God aright -- and I
Am one of these. Through this, no other fault,
We are lost, afflicted only this one way:
That having no hope, we live in longing."
[tr. Pinsky (1994), l. 19ff]
Here, as far as could be heard, there was no weeping except of sighs which caused the eternal air to tremble; these resulted from grief without torture, felt by the crowds, which were many and large, of infants and of women and of men. My good master to me: “You do not ask what spirits are these you see? Now I wish you to know, before you walk further, that they did not sin; and if they have merits, it is not enough, because they did not receive baptism, which is the gateway to the faith that you believe. And if they lived before Christianity, they did not adore God as was needful: and of this kind am I myself. Because of such defects, not for any other wickedness, we are lost, and only so far harmed that without hope we live in desire.”
[tr. Durling (1996)]
Here there was no sound to be heard, except the sighing, that made the eternal air tremble, and it came from the sorrow of the vast and varied crowds of children, of women, and of men, free of torment. The good Master said to me: ‘You do not demand to know who these spirits are that you see. I want you to learn, before you go further, that they had no sin, yet, though they have worth, it is not sufficient, because they were not baptised, and baptism is the gateway to the faith that you believe in. Since they lived before Christianity, they did not worship God correctly, and I myself am one of them. For this defect, and for no other fault, we are lost, and we are only tormented, in that without hope we live in desire.’
[tr. Kline (2002)]
Here, there was no pandemonium of tortured groans; only interminable sighs, which trembled the air with a murderous hum; and this arose
from all the sadnesses, albeit painless, of the multitude of men and women, and children of every size.
Then he to me: "Why don't you ask me who these spirits are? Before you go much further on, I'd like it to be understood that they are
innocent of sin; however, lacking Baptism, they could not claim its saving grace, and thus are doomed forever;
living, as they did, before Christ came they did not pay the Lord his due respect; and I myself am classed as one of them.
For these faults, not for any other defect, are we lost; our only pain is hopeless, unfulfilled desire. These are the facts.
[tr. Carson (2002)]
Here, there was no pandemonium of tortured groans; only interminable sighs, which trembled the air with a murmurous hum; and this arose from all the sadnesses, albeit painless, of the multitude of men and women, and children of every size. Then he to me: "Why don't you ask me who these spirits are? Before you go much further on, I'd like it to be understood that they are innocent of sin; however, lacking Baptism, they could not claim its saving grace, and thus are doomed forever; living, as they did, before Christ came, they did not pay the Lord his due respect; and I myself am classed as one of them. For these faults, not for any other defect, are we lost; our only pain is hopeless, unfulfilled desire. These are the facts.
[tr. Carson (2002)]
Here in the dark (where only hearing told) there were no tears, no weeping, only sighs that caused a trembling in the eternal air --
sighs drawn from sorrowing, although no pain. This weighs on all of them, those multitudes of speechless children, women and full-grown men.
'You do not ask,' my teacher in his goodness said, 'who all these spirits are that you see here? Do not, I mean, go further till you know:
these never sinned. And some attained to merit. But merit falls far short. None was baptized. None passed the gate, in your belief, to faith.
They lived before the Christian age began. They paid no reverence, as was due to God. And in this number I myself am one.
For such deficiencies, no other crime, we all are lost yet only suffer harm through living in desire, but hopelessly.'
[tr. Kirkpatrick (2006)]
Here, as far as I could tell by listening, was no lamentation other than the sighs that kept the air forever trembling.
These came from grief without torment borne by vast crowds of men, and women, and little children.
My master began: 'You do not ask about the souls you see? I want you to know, before you venture farther,
they did not sin. Though they have merit, that is not enough, for they were unbaptized, denied the gateway to the faith that you profess.
And if they lived before the Christians lived, they did not worship God aright. And among these I am one.
For such defects, and for no other fault, we are lost, and afflicted but in this, that without hope we live in longing.'
[tr. Hollander/Hollander (2007)]
And here there was no weeping; the only signs Of sorrow I heard were sighs that caused a gentle Trembling, stirring eternal air, yet rising
Not from tortured pain or punishment But only because there were so many, men And women and children. My Master asked this question
Of me: "Don't you mean to inquire, again, Who and what are the spirits you see in here? I want you to know, before you take another step,
These are not sinners; no matter what they deserve
It can't be enough, for none have been baptized --
The gateway to Heaven in your faith's clearest terms.
All those born before the coming of Christ Cannot be Christians, worshipping god as He Requires, and one of many such men am I.
These imperfections, and nothing more, no crimes, Bar us from Paradise, not punished, not hurt. We have no hope, we live for our great desire.
[tr. Raffel (2010)]
To the extent
That I could hear at all, all cries were sighs.
The air without end shook to the lament
Not just of men and women: with surprise
I saw young children too. Why were they sent?
I thought, and once again my Master saw
Into my mind, and said: “You do not ask
Who these ones are, why here, and by what law?
I'll tell you, before we resume our task,
Of pain without a sin. But though they be
Ever so virtuous, no unbaptized
Souls are exempted from this penalty,
And if they lived before His Son, they prized
God insufficiently. And I was one
Of those. For such defects, and for no crime
More grave, we're lost: for something left undone
We're doomed to live without hope for all time.”
[tr. James (2013), l. 31ff]
This noble spirit saved alive
Has foiled the Devil’s will!
“He who strives on and lives to strive
Can earn redemption still.”
[Gerettet ist das edle Glied
Der Geisterwelt vom Bösen,
„Wer immer strebend sich bemüht,
Den können wir erlösen.“]
Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist Faust: a Tragedy [eine Tragödie], Part 2, Act 5, sc. 7 “Mountain Gorges,” l. 11934ff [Angels] (1808-1829) [tr. Luke (1994)]
(Source)
(Source (German)). The portion in quotation marks is not actually a quote from anything, but Goethe's thesis being highlighted. Alternate translations:
Freed is the noble scion of
The Spirit-world from evil.
Him can we save that tireless strove
Ever to higher level.
[tr. Latham (1790)]
Rescued is the noble limb
Of the spirit-world from the bad one:
For he who toils and ever strives
Him can we aye deliver.
[tr. Bernays (1839)]
Saved is the spirit kingdom's flower
From evil and the grave.
"Who strives with all his power,
We are allowed to save."
[tr. Kaufmann (1961)]
Pure spirits' peer, from evil coil
He was vouchsafed exemption;
Whoever strives in ceaseless toil,
Him we may grant redemption.
[tr. Arndt (1976)]
He's saved from evil, the great soul,
Confounding clever Satan:
"Who strives, and keeps on striving still,
For him there is redemption!"
[tr. Greenberg (1998); in his 2004 revision, the last line reads "For him there is salvation."]
He’s escaped, this noble member
Of the spirit world, from evil,
Whoever strives, in his endeavour,
We can rescue from the devil.
[tr. Klein (2003)]
The allotted function of art is not, as is often assumed, to put across ideas, to propagate thoughts, to serve as an example. The aim of art is to prepare a person for death, to plough and harrow his soul, rendering it capable of turning to good.
Andrei Tarkovsky (1932-1986) Russian film director, screenwriter, film theorist [Андрей Арсеньевич Тарковский] Sculpting in Time (1986) [tr. Hunter-Blair]
(Source)
I doubt if there is anybody in this hall who really ever sought sobriety. I think we were trying to get away from drunkenness. I don’t think we should despise the negative. I have a feeling that if I ever find myself in Heaven, it will be from backing away from Hell.
Edward Dowling (1898-1960) American Jesuit priest ["Father Ed"]
Address to the Alcoholics Anonymous Twentieth Anniversary Convention, St. Louis, Missouri (Jul 1955)
(Source)
Reprinted in Alcoholics Anonymous Comes of Age (1957). Dowling was spiritual advisor to Bill Wilson, co-founder of AA.
Variants of the final line are also attributed (though they only quoted it) to Mariette Hartley, Carrie Fisher, and Courtney Love.
But let us die, go plunging into the thick of battle.
One hope saves the defeated: they know they can’t be saved!
[Moriamur et in media arma ruamus.
Una salus victis, nullam sperare salutem.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil] The Aeneid [Ænē̆is], Book 2, l. 353ff (2.353-354) [Aeneas] (29-19 BC) [tr. Fagles (2006), l. 443ff]
(Source)
Then let's incounter death, fall bravely on,
Vanquish'd men's safety is to hope for none.
[tr. Ogilby (1649)]
Then let us fall, but fall amidst our foes:
Despair of life the means of living shows.
[tr. Dryden (1697)]
Let us meet death, and rush into the thickest of our armed foes. The only safety for the vanquished is to throw away all hopes of safety.
[tr. Davidson/Buckley (1854)]
Come -- rush we on our fate.
No safety may the vanquished find
Till hope of safety be resigned.
[tr. Conington (1866)]
Let us die,
And plunge into the middle of the fight.
The only safety of the vanquished is
To hope for none.
[tr. Cranch (1872)]
Let us die, and rush on their encircling weapons. The conquered have one safety, to hope for none.
[tr. Mackail (1885)]
Fall on a very midst the fire and die in press of war!
One hope there is for vanquished men, to cherish hope no more.
[tr. Morris (1900)]
Forward, then,
To die and mingle in the tumult's blare.
Sole hope to vanquished men of safety is despair.
[tr. Taylor (1907), st. 47, l. 421ff]
Let us fight
unto the death! To arms, my men, to arms!
The single hope and stay of desperate men
is their despair.
[tr. Williams (1910)]
Let us die, and rush into the midst of arms. One safety the vanquished have, to hope for none!
[tr. Fairclough (1916)]
So let us die,
Rush into arms. One safety for the vanquished
Is to have hope of none.
[tr. Humphries (1951)]
Let us die, let us charge into the battle's heart!
Losers have one salvation -- to give up all hope of salvation.
[tr. Day Lewis (1952)]
Then let
us rush to arms and die. The lost have only
this one deliverance: to hope for none.
[tr. Mandelbaum (1971), l. 477ff]
Come, let us die,
We'll make a rush into the thick of it.
The conquered have one safety: hope for none.
[tr. Fitzgerald (1981), l. 470ff]
Let us die. Let us rush into the thick of the fighting. The one safety for the defeated is to have no hope of safety.
[tr. West (1990)]
Let us die and rush into battle.
The beaten have one refuge, to have no hope of refuge.
[tr. Kline (2002)]
All that is left for us
Is to rush onto swords and die. The only chance
For the conquered is to hope for none.
[tr. Lombardo (2005)]
Let us die even as we rush into the thick of the fight. The only safe course for the defeated is to expect no safety.
[Routledge (2005)]
Let's die by plunging into war. Our only refuge is to have no hope of refuge.
[tr. Bartsch (2021)]
The Promised Land always lies on the other side of a wilderness.
Havelock Ellis (1859-1939) British sexologist, physician, social reformer [Henry Havelock Ellis] The Dance of Life, ch. 5 “The Art of Religion,” sec. 4 (1923)
(Source)
The problem is, many of the people in need of saving are in churches, and at least part of what they need saving from is the idea that God sees the world the same way they do.
Barbara Brown Taylor (b. 1951) American minister, academic, author An Altar in the World, ch. 2 (2009)
(Source)
It would be a pretty good bet that the gods of a world like this probably do not play chess and indeed this is the case. In fact no gods anywhere play chess. They haven’t got the imagination. Gods prefer simple, vicious games, where you Do Not Achieve Transcendence but Go Straight To Oblivion; a key to the understanding of all religion is that a god’s idea of amusement is Snakes and Ladders with greased rungs.
Terry Pratchett (1948-2015) English author Wyrd Sisters (1988)
(Source)
The evangelist was preaching “sin and redemption,” the infinite grace of God and His pardon for human frailty. He was very much in earnest, and he meant well, but Jurgis, as he listened, found his soul filled with hatred. What did he know about sin and suffering — with his smooth, black coat and his neatly starched collar, his body warm, and his belly full, and money in his pocket — and lecturing men who were struggling for their lives, men at the death grapple with the demon powers of hunger and cold! — This, of course, was unfair; but Jurgis felt that these men were out of touch with the life they discussed, that they were unfitted to solve its problems; nay, they themselves were part of the problem — they were part of the order established that was crushing men down and beating them! They were of the triumphant and insolent possessors; they had a hall, and a fire, and food and clothing and money, and so they might preach to hungry men, and the hungry men must be humble and listen! They were trying to save their souls — and who but a fool could fail to see that all that was the matter with their souls was that they had not been able to get a decent existence for their bodies?
Upton Sinclair (1878-1968) American writer, journalist, activist, politician The Jungle, ch. 23 (1906)
(Source)
Do you believe?
Belief will not save you.
Only actions
Guided and shaped
By belief and knowledge
Will save you.
Belief
Initiates and guides action —
Or it does nothing.
Octavia Butler (1947-2006) American writer The Parable of the Talents, ch. 20, epigraph (1998)
(Source)
You do not have to be good.
You do not have to walk on your knees
for a hundred miles through the desert, repenting.
You only have to let the soft animal of your body love what it loves.
Mary Oliver (1935-2019) American poet
“Wild Geese,” Dream Work (1986)
(Source)
Be like the bird, who
Halting in his flight
On limb too slight
Feels it give way beneath him,
Yet sings
Knowing he hath wings.
[Soyez comme l’oiseau, posé pour un instant
Sur des rameaux trop frêles,
Qui sent ployer la branche et qui chante pourtant,
Sachant qu’il a des ailes!]
Victor Hugo (1802-1885) French writer
“In the Church of *** [Dans l’eglise de ***],” Songs of Dusk [Les chants du crepuscule], #33 sec. 6 (1836)
(Source)
Be like the bird that, on a bough too frail
To bear him, gaily sings!
He carols -- thought he slender branches fail:
He knows that he has wings.
[Source]
Be like the bird that seeks its short repose
And dauntless sings
Upon that bending twig, because it knows
That it has wings.
[Source]
Be like that bird, that halting in her flight
A while on boughs too slight;
Feels them give way beneath her,
And yet sings, yet sings,
Knowing that she hath wings.
[Laura Sedgwick Collins, 1890s song, "Be Like That Bird"]
Thou art like the bird
That alights and sings
Though the frail spray bends --
For he knows he has wings.
[tr. Kemble (Butler)]
Be as a bird that --
Pausing in its flight --
Alights upon a branch too slight
And feeling that it bends beneath it
Sings -- knowing it has wings.
[Source]
How do you expect to arrive at the end of your own journey if you take the road to another man’s city? How do you expect to reach your own perfection by leading somebody else’s life?
Thomas Merton (1915-1968) French-American religious and writer [a.k.a. Fr. M. Louis] New Seeds of Contemplation, ch. 14 “Integrity” (1962)
(Source)
The last business of Christ’s life was the saving of a poor penitent thief. That was part of His triumph. That was one of the glories attending His death.
Dwight Lyman "D. L." Moody (1837-1899) American evangelist and publisher
“The Penitent Thief” (sermon)
(Source)
Love responsibility. Say: “It is my duty, and mine alone, to save the earth. If it is not saved, then I alone am to blame.” Love each man according to his contribution in the struggle. Do not seek friends; seek comrades-in-arms.
Nikos Kazantzakis (1883-1957) Greek writer and philosopher The Saviors of God [Salvatores Dei], “The March: First Step: The Ego,” #15-16 (1923) [tr. Friar [1960])
(Source)
To ensure moral salvation, it is primarily necessary to depend on oneself, because in the moment of peril we are alone. And strength is not to be acquired instantaneously. He who knows that he will have to fight, prepares himself for boxing and dueling by strength and skill; he does not sit still with folded hands.
Maria Montessori (1870-1952) Italian educator, philosopher, educator, physician The Advanced Montessori Method: Spontaneous Activity in Education, Vol. I (1917)
Never trample on any soul though it may be lying in the veriest mire; for that last spark of self-respect is its only hope, its only chance; the last seed of a new and better life: — the voice of God that whispers to it: “You are not what you ought to be, and you are not what you can be. You are still God’s child, still an immortal soul. You may rise yet, and fight a good fight yet, and be a man once more, after the likeness of God who made you, and Christ who died for you!”
Charles Kingsley (1819-1875) English clergyman, historian, essayist, novelist (pseud. "Parson Lot") Good News of God, Sermon 33 “The Friend of Sinners [Mark 2:15-16]” (1859)
(Source)
“There are two types of people in this world,” Pete volunteers helpfully, “those who think there are only two types of people in the world, and everybody else.” He sips his wine thoughtfully. “But the first kind don’t put it that way. They usually think in terms of the saved and the damned, with themselves sitting pretty in the lifeboat.”
Charles "Charlie" Stross (b. 1964) British writer The Apocalypse Codex (2012)
And, when you, looking on your fellow men
Behold them doomed to endless misery,
How can you talk of joy and rapture then?
May God withhold such cruel joy from me!
Anne Brontë (1820-1849) British novelist, poet [pseud. Acton Bell]
“A Word to Calvinists” (28 May 1843)
(Source)
You may rejoice to think yourselves secure,
You may be grateful for the gift divine,
That grace unsought which made your black hearts pure
And fits your earthborn souls in Heaven to shine.
But is it sweet to look around and view
Thousands excluded from that happiness,
Which they deserve at least as much as you,
Their faults not greater nor their virtues less?
Anne Brontë (1820-1849) British novelist, poet [pseud. Acton Bell]
“A Word to Calvinists” (28 May 1843)
(Source)
“Which of them shall be accounted greatest?” Let the churches stop trying to outstrip each other in the number of their adherents, the size of its sanctuary, the abundance of wealth. If we must compete let us compete to see which can move toward the greatest attainment of truth, the greatest service of the poor, and the greatest salvation of the soul and bodies of men. If the Church entered this kind of competition we can imagine what a better world this would be.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Cooperative Competition / Noble Competition,” sermon outline
(Source)
We believe that God forgives us our sins; but also that He will not do so unless we forgive other people their sins against us. There is no doubt about the second part of this statement. It is in the Lord’s Prayer; was emphatically stated by our Lord. If you don’t forgive you will not be forgiven. No part of His teaching is clearer, and there are no exceptions to it. He doesn’t say that we are to forgive other people’s sins provided they are not too frightful, or provided there are extenuating circumstances, or anything of that sort. We are to forgive them all, however spiteful, however mean, however often they are repeated. If we don’t, we shall be forgiven none of our own.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
“On Forgiveness”
If I were not an atheist, I would believe in a God who would choose to save people on the basis of the totality of their lives and not the pattern of their words. I think he would prefer an honest and righteous atheist to a TV preacher whose every word is God, God, God, and whose every deed is foul, foul, foul.
Isaac Asimov (1920-1992) Russian-American author, polymath, biochemist I, Asimov: A Memoir (1994)
This is the whole of Christianity. There is nothing else. It is so easy to get muddled about that. It is easy to think that the Church has a lot of different objects — education, building, missions, holding services. Just as it is easy to think the State has a lot of different objects — military, political, economic, and what not. But in a way things are much simpler than that. The State exists simply to promote and to protect the ordinary happiness of human beings in this life. A husband and wife chatting over a fire, a couple of friends having a game of darts in a pub, a man reading a book in his own room or digging in his own garden — that is what the State is there for. And unless they are helping to increase and prolong and protect such moments, all the laws, parliaments, armies, courts, police, economics, etc., are simply a waste of time. In the same way the Church exists for nothing else but to draw men into Christ, to make them little Christs. If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time. God became Man for no other purpose. It is even doubtful, you know, whether the whole universe was created for any other purpose.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Mere Christianity, ch. 8 (1952)
(Source)
“Even if some details of dogma aren’t true — or even all of ’em — think what a consolation religion and the church are to weak humanity!”
“Are they? I wonder! Don’t cheerful agnostics, who know they are going to die dead, worry much less than good Baptists, who worry lest their sons and cousins and sweethearts fail to get into the Baptist heaven — or what is even worse, who wonder if they may not have guessed wrong — if God may not be a Catholic, maybe, or a Mormon or Seventh-day Adventist instead of a Baptist, and then they’ll go to hell themselves. Consolation? No!”
Sinclair Lewis (1885-1951) American novelist, playwright Elmer Gantry (1927)
Every good act is charity. A man’s true wealth hereafter is the good that he does in this world to his fellows.
Muhammad (570-632) Arabian merchant, prophet, founder of Islam [Mohammed]
(Attributed)
(Source)
Attributed in Rev. James Wood (ed.) Dictionary of Quotations from Ancient and Modern, English and Foreign Sources (1893). Also sometimes attributed to Moliere.
I believe that the present suffering is nothing compared to the coming glory that is going to be revealed to us. The whole creation waits breathless with anticipation for the revelation of God’s sons and daughters. Creation was subjected to frustration, not by its own choice — it was the choice of the one who subjected it — but in the hope that the creation itself will be set free from slavery to decay and brought into the glorious freedom of God’s children. We know that the whole creation is groaning together and suffering labor pains up until now. And it’s not only the creation. We ourselves who have the Spirit as the first crop of the harvest also groan inside as we wait to be adopted and for our bodies to be set free. We were saved in hope. If we see what we hope for, that isn’t hope. Who hopes for what they already see? But if we hope for what we don’t see, we wait for it with patience.
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Romans 8:18-25
There is nothing in the world that renders a man more unlike to a saint, and more like to Satan — than to argue from God’s mercy to sinful liberty; from divine goodness to licentiousness.
Thomas Brooks (1608-1680) English Puritan divine, writer Precious Remedies Against Satan’s Devices (1652)
It was the Unicorn who summed up what everyone was feeling. He stamped his right fore-hoof on the ground and neighed, and then cried: “I have come home at last! This is my real country! I belong here. This is the land I have been looking for all my life, though I never knew it till now. The reason why we loved the old Narnia is that it sometimes looked a little like this. Bree-hee-hee! Come further up, come further in!”
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
The Last Battle, ch. 15 (1956)
Agape, the love of each one of us for the other, from the closest to the furthest, is in fact the only way that Jesus has given us to find the way of salvation and of the Beatitudes.
Francis I (b. 1936) Argentinian Catholic Pope (2013- ) [b. Jorge Mario Bergoglio]
“How the Church Will Change,” interview with Eugenio Scalfari, La Repubblica (1 Oct 2013) [tr. K Wallace]
(Source)
The true way is along a rope that is not spanned high in the air, but only just above the ground. It seems intended more to cause stumbling than to be walked upon.
[Der wahre Weg geht über ein Seil, das nicht in der Höhe gespannt ist, sondern knapp über dem Boden. Es scheint mehr bestimmt stolpern zu machen, als begangen zu werden.]
Franz Kafka (1883-1924) Czech-Austrian Jewish writer Notebook, Aphorism #1 [tr. Kaiser and Wilkins]
(Source)
The staircase that leads to God. What does it matter if it is make-believe, if we really climb it? What difference does it make who builds it, or if it is made of marble or word, of brick, stone, or mud? The essential thing is that it be solid and that in climbing it we feel the peace that is inaccessible to those who do not climb it.
Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet Pensées [Thoughts], 1797 entry [tr. Auster (1983)]
(Source)
I could not find an analog in other translations of the Pensées.
The care of every man’s soul belongs to himself. But what if he neglect the care of it? Well what if he neglect the care of his health or estate, which more nearly relate to the state? Will the magistrate make a law that he shall not be poor or sick? Laws provide against injury from others, but not from ourselves. God himself will not save men against their wills.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
“Notes on Religion” (1776-10?)
(Source)
Labeled by Jefferson "Scraps Early in the Revolution."
Compulsion in religion is distinguished peculiarly from compulsion in every other thing. I may grow rich by art I am compelled to follow, I may recover health by medicines I am compelled to take agt. my own judgment, but I cannot be saved by a worship I disbelieve & abhor.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
“Notes on Religion” (1776-10?)
(Source)
Labeled by Jefferson "Scraps Early in the Revolution."
Once a man came to Jesus. “Teacher,” he asked, “what good thing must I do to receive eternal life?” “Why do you ask me concerning what is good?” answered Jesus. “There is only One who is good. Keep the commandments if you want to enter life.” “What commandments?” he asked. Jesus answered, “Do not commit murder; do not commit adultery; do not steal; do not accuse anyone falsely; respect your father and your mother; and love your neighbor as you love yourself.” “I have obeyed all these commandments,” the young man replied. “What else do I need to do?” Jesus said to him, “If you want to be perfect, go and sell all you have and give the money to the poor, and you will have riches in heaven; then come and follow me.” When the young man heard this, he went away sad, because he was very rich.
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Matthew 19:16-22 [GNT (1976)]
(Source)
The first commandments given are a portion the Decalogue (see Exodus 20:12-16, Deut. 5:16-20), the ones not oriented toward God. The commandment to love your neighbor is from Leviticus 19:18.
And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. The young man saith unto him, All these things have I kept from my youth up: what lack I yet? Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions.
[KJV (1611)]
And there was a man who came to him and asked, 'Master, what good deed must I do to possess eternal life?' Jesus said to him, 'Why do you ask me about what is good? There is one alone who is good. But if you wish to enter into life, keep the commandments.' He said, 'Which?' 'These:' Jesus replied 'You must not kill. You must not commit adultery. You must not bring false witness. Honour your father and mother, and: you must love your neighbour as yourself.' The young man said to him, 'I have kept all these. What more do I need to do?' Jesus said, 'If you wish to be perfect, go and sell what you own and give the money to the poor, and you will have treasure in heaven; then come, follow me'. But when the young man heard these words he went away sad, for he was a man of great wealth.
[JB (1966)]
And now a man came to him and asked, 'Master, what good deed must I do to possess eternal life?' Jesus said to him, 'Why do you ask me about what is good? There is one alone who is good. But if you wish to enter into life, keep the commandments.' He said, 'Which ones?' Jesus replied, 'These: You shall not kill. You shall not commit adultery. You shall not steal. You shall not give false witness. Honour your father and your mother. You shall love your neighbour as yourself.' The young man said to him, 'I have kept all these. What more do I need to do?' Jesus said, 'If you wish to be perfect, go and sell your possessions and give the money to the poor, and you will have treasure in heaven; then come, follow me.' But when the young man heard these words he went away sad, for he was a man of great wealth.
[NJB (1985)]
A man approached him and said, “Teacher, what good thing must I do to have eternal life?” Jesus said, “Why do you ask me about what is good? There’s only one who is good. If you want to enter eternal life, keep the commandments.” The man said, “Which ones?” Then Jesus said, “Don’t commit murder. Don’t commit adultery. Don’t steal. Don’t give false testimony. Honor your father and mother,[a] and love your neighbor as you love yourself.” The young man replied, “I’ve kept all these. What am I still missing?” Jesus said, “If you want to be complete, go, sell what you own, and give the money to the poor. Then you will have treasure in heaven. And come follow me.” But when the young man heard this, he went away saddened, because he had many possessions.
[CEB (2011)]
Just then a man came up to Jesus and asked, “Teacher, what good thing must I do to get eternal life?” “Why do you ask me about what is good?” Jesus replied. “There is only One who is good. If you want to enter life, keep the commandments.” “Which ones?” he inquired. Jesus replied, “‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, honor your father and mother,’ and ‘love your neighbor as yourself.’” “All these I have kept,” the young man said. “What do I still lack?” Jesus answered, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me.” When the young man heard this, he went away sad, because he had great wealth.
[NIV (2011 ed.)]
Then someone came to him and said, “Teacher, what good deed must I do to have eternal life?” And he said to him, “Why do you ask me about what is good? There is one who is good. If you wish to enter into life, keep the commandments.” He said to him, “Which ones?” And Jesus said, “You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness. Honor your father and mother. Also, you shall love your neighbor as yourself.” The young man said to him, “I have kept all these; what do I still lack?” Jesus said to him, “If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.” When the young man heard this word, he went away grieving, for he had many possessions.
[NRSV (2021 ed.)]
The saving of our world from pending doom will come, not through the complacent adjustment of the conforming majority, but through the creative maladjustment of a nonconforming minority.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher Strength to Love, ch. 2 “Transformed Nonconformist,” sec. 3 (1963)
(Source)
As long as we love we will hope to live, and when the one dies that we love we will say: “Oh, that we could meet again,” and whether we do or not it will not be the work of theology. It will be a fact in nature. I would not for my life destroy one star of human hope, but I want it so that when a poor woman rocks the cradle and sings a lullaby to the dimpled darling, she will not be compelled to believe that ninety-nine chances in a hundred she is raising kindling wood for hell.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“What Must We Do To Be Saved?” Sec. 11 (1880)
(Source)
The wonderful thing about God’s love is that maybe we are going to be surprised at the people we find in Heaven that we didn’t expect, and possibly we’ll be surprised at those we’d thought would be there and aren’t. God has a particularly soft spot for sinners. Remember, Jesus says there is greater joy in heaven over one sinner who repents than over ninety-nine needing no repentance. Ultimately it all hinges on one thing: our response to the divine invitation. There is hope for us all. God’s standards are quite low.
Desmond Tutu (1931-2021) South African cleric, Anglican Archbishop of Cape Town, Nobel Laureate
Interview with Gyles Brandreth, Sunday Times (15 Apr 2001)
(Source)
Often paraphrased (possibly the version printed in the Sunday Times): "We may be surprised at the people we find in heaven. God has a soft spot for sinners. His standards are quite low."
I propose good fellowship — good friends all around. No matter what we believe, shake hands and let it go. That is your opinion; this is mine: let us be friends. Science makes friends; religion, superstition, makes enemies. They say: Belief is important. I say: No, actions are important. Judge by deed, not by creed. Good fellowship — good friends — sincere men and women — mutual forbearance, born of mutual respect.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“What Must We Do To Be Saved?” sec. 11 (1880)
(Source)
Heaven is where those are we love, and those who love us. And I wish to go to no world unless I can be accompanied by those who love me here. Talk about the consolations of this infamous doctrine. The consolations of a doctrine that makes a father say, “I can be happy with my daughter in hell;” that makes a mother say, “I can be happy with my generous, brave boy in hell;” that makes a boy say, “I can enjoy the glory of heaven with the woman who bore me, the woman who would have died for me, in eternal agony.” And they call that tidings of great joy.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“What Must We Do To Be Saved?” Sec. 9 (1880)
(Source)
If God made us, he will not destroy us. Infinite wisdom never made a poor investment, Upon all the works of an infinite God, a dividend must finally be declared. Why should God make failures? Why should he waste material? Why should he not correct his mistakes, instead of damning them? The pulpit has cast a shadow over even the cradle. The doctrine of endless punishment has covered the cheeks of this world with tears. I despise it, and I deny it.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“What Must We Do To Be Saved?” Sec. 1 (1880)
(Source)
This family has no outsiders. Everyone is an insider. When Jesus said, “I, if I am lifted up, will draw …” Did he say, “I will draw some”? “I will draw some, and tough luck for the others”? He said, “I, if I be lifted up, will draw all.” All! All! All! — Black, white, yellow; rich, poor; clever, not so clever; beautiful, not so beautiful. All! All! It is radical. All! Saddam Hussein, Osama bin Laden, Bush — all! All! All are to be held in this incredible embrace. Gay, lesbian, so-called “straight;” all! All! All are to be held in the incredible embrace of the love that won’t let us go.
Desmond Tutu (1931-2021) South African cleric, Anglican Archbishop of Cape Town, Nobel Laureate
“And God Smiles,” Sermon, All Saints Church, Pasadena, California (6 Nov 2005)
OPHELIA:But, good my brother,
Do not, as some ungracious pastors do,
Show me the steep and thorny way to heaven,
Whiles, like a puffed and reckless libertine,
Himself the primrose path of dalliance treads
And recks not his own rede.
William Shakespeare (1564-1616) English dramatist and poet Hamlet, Act 1, sc. 3, l. 50ff (1.3.50-55) (c. 1600)
(Source)
As long as we love we will hope to live, and when the one dies that we love we will say: “Oh, that we could meet again,” and whether we do or not it will not be the work of theology. It will be a fact in nature. I would not for my life destroy one star of human hope, but I want it so that when a poor woman rocks the cradle and sings a lullaby to the dimpled darling, she will not be compelled to believe that ninety-nine chances in a hundred she is raising kindling wood for hell.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“What Must We Do to Be Saved?” Sec. 11 (1880)
(Source)
When Jesus painted that symbolic picture of the great assize, he made it clear that the norm for determining the division between the sheep and the goats would be deeds done for others. One will not be asked how many academic degrees he obtained or how much money he acquired, but how much he did for others. Did you feed the hungry? Did you give a cup of cold water to the thirsty? Did you clothe the naked? Did you visit the sick and minister to the imprisoned? In a sense, every day is judgment day, and we, through our deeds and words, our silence and speech, are constantly writing in the Book of Life.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher Strength to Love, ch. 9 “Three Dimensions of a Complete Life,” sec. 2 (1963)
(Source)
If people really want to go, and really try all their lives, I think they will get in; for I don’t believe there are any locks on that door, or any guards at the gate. I always imagine it is as it is in the picture, where the shining ones stretch out their hands to welcome poor Christian as he comes up from the river.
Louisa May Alcott (1832-1888) American writer Little Women, ch. 13 [Beth] (1868)
While utterly discarding all creeds, and denying the truth of all religions, there is neither in my heart nor upon my lips a sneer for the hopeful, loving and tender souls who believe that from all this discord will result a perfect harmony; that every evil will in some mysterious way become a good, and that above and over all there is a being who, in some way, will reclaim and glorify every one of the children of men; but for those who heartlessly try to prove that salvation is almost impossible; that damnation is almost certain; that the highway of the universe leads to hell; who fill life with fear and death with horror; who curse the cradle and mock the tomb, it is impossible to entertain other than feelings of pity, contempt and scorn.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
“The Gods” (1876)
(Source)
I know a number of highly sensitive and intelligent people in my own communion who consider as a heresy my faith that God’s loving concern for his creation will outlast all our willfulness and pride. No matter how many eons it takes, he will not rest until all of creation, including Satan, is reconciled to him, until there is no creature who cannot return his look of love with a joyful response of love […] Some people feel it to be heresy because it appears to deny man his freedom to refuse to love God. But this, it seems to me, denies God his freedom to go on loving us beyond all our willfulness and pride. If the Word of God is the light of the world, and this light cannot be put out, ultimately it will brighten all the dark corners of our hearts and we will be able to see, and seeing, will be given the grace to respond with love — and of our own free will.
Madeleine L'Engle (1918-2007) American writer The Irrational Season (1977)
Jews do not presume to judge the honest worshiper of any faith. Our prayer book tells us: “The righteous of all nations are worthy of immortality.” We Jews know that there are many mountain tops — and all of them reach for the stars.
Morris N. Kertzer (1910-1983) American rabbi, writer
“What is a Jew?” Look Magazine (1954)
(Source)
This essay was expanded into a book by the same title; this passage underwent various revisions and expansion across different editions.
But regardless of whether Hitler or the mass murderer of your choice sincerely regretted his actions in his last moments and made it to Heaven, with all due respect, what difference does it make to you? Apart from the awkward silence if you happen to bump into him there, I mean.
John Russell (contemp.) ("jr") Belief-L (24 Nov. 1999)
The beginning of wisdom is the most sincere desire for instruction,
and concern for instruction is love of her,
and love of her is the keeping of her laws,
and giving heed to her laws is assurance of immortality,
and immortality brings one near to God,
so the desire for wisdom leads to a kingdom.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Wisdom of Solomon 6:17-20 [NRSV (2021 ed.)]
(Source)
Alternate translations:
For the very true beginning of her is the desire of discipline; and the care of discipline is love; And love is the keeping of her laws; and the giving heed unto her laws is the assurance of incorruption; And incorruption maketh us near unto God: Therefore the desire of wisdom bringeth to a kingdom.
[KJV (1611)]
For the beginning of her is the most true desire of discipline. And the care of discipline is love: and love is the keeping of her laws: and the keeping of her laws is the firm foundation of incorruption: And incorruption bringeth near to God. Therefore the desire of wisdom bringeth to the everlasting kingdom.
[DRA (1899); 6:18-21]
Of her the most sure beginning is the desire for discipline, care for discipline means loving her, loving her means keeping her laws, obeying her laws guarantees incorruptibility, incorruptibility brings near to God; thus desire for Wisdom leads to sovereignty.
[JB (1966)]
Wisdom begins when you sincerely want to learn. To desire Wisdom is to love her; to love her is to keep her laws; to keep her laws is to be certain of immortality; immortality will bring you close to God. This desire for Wisdom can prepare you to rule a kingdom.
[GNT (1976)]
For Wisdom begins with the sincere desire for instruction, care for instruction means loving her, loving her means keeping her laws, attention to her laws guarantees incorruptibility, and incorruptibility brings us near to God; the desire for Wisdom thus leads to sovereignty.
[NJB (1985)]
The real beginning of wisdom is to desire instruction with all your heart. Love for instruction expresses itself in careful reflection. If you love Wisdom, you will keep her laws. If you are attentive to her laws, you can be assured that you will live forever. If you live forever, you will be near to God. If you desire wisdom with all your heart, you will know what good leadership is.
[CEB (2011)]
You have been told, O mortal, what is good,
And what God requires of you:
Only to do justice
And to love goodness,
And to walk modestly with your God.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Micah 6:8 [RJPS (2023 ed.)]
(Source)
Alternate translations:
He hath shewed thee, O man what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
[KJV (1611)]
What is good has been explained to you, man; this is what Yahweh asks of you: only this, to act justly, to love tenderly and to walk humbly with your God.
[JB (1966)]
No, the Lord has told us what is good. What he requires of us is this: to do what is just, to show constant love, and to live in humble fellowship with our God.
[GNT (1976)]
You have already been told what is right and what Yahweh wants of you. Only this, to do what is right, to love loyalty and to walk humbly with your God.
[NJB (1985)]
He has told you, human one, what is good and what the Lord requires from you: to do justice, embrace faithful love, and walk humbly with your God.
[CEB (2011)]
He has told you, O mortal, what is good, and what does the Lord require of you
but to do justice and to love kindness and to walk humbly with your God?
[NRSV (2021 ed.)]
He has shown you, O mortal, what is good. And what does the Lord require of you?
To act justly and to love mercy and to walk humbly with your God.
[NIV (2011 ed.)]
Will we continue to march to the drumbeat of conformity and respectability, or will we, listening to the beat of a more distant drum, move to its echoing sounds? Will we march only to the music of time, or will we, risking criticism and abuse, march to the soul-saving music of eternity?
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher Strength to Love, ch. 2 “Transformed Nonconformist,” sec. 3 (1963)
(Source)
I find the great thing in this world is not so much where we stand, as in what direction we are moving: To reach the port of heaven, we must sail sometimes with the wind and sometimes against it, — but we must sail, and not drift, nor lie at anchor.
Oliver Wendell Holmes, Sr. (1809-1894) American poet, essayist, scholar
“The Autocrat of the Breakfast Table,” Atlantic Monthly (1858-02)
(Source)
Collected in The Autocrat of the Breakfast Table, ch. 4 (1858).
For God judged it better to bring good out of evil than not to permit any evil to exist.
[Melius enim judicavit de malis bene facere quam mala nulla esse permittere.]
Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus] Enchiridion on Faith, Hope and Love, ch. 8 / § 27 (AD 420) [tr. Outler (1955)]
(Source)
