Abel Morales Quotes

Where does it all begin? History has no beginnings, for everything that happens becomes the cause or pretext for what occurs afterwards, and this chain of cause and pretext stretches back to the Palaeolithic age, when the first Cain of one tribe murdered the first Abel of another. All war is fratricide, and there is therefore an infinite chain of blame that winds its circuitous route back and forth across the path and under the feet of every people and every nation, so that a people who are the victims of one time become the victimisers a generation later, and newly liberated nations resort immediately to the means of their former oppressors. The triple contagions of nationalism, utopianism and religious absolutism effervesce together into an acid that corrodes the moral metal of a race, and it shamelessly and even proudly performs deeds that it would deem vile if they were done by any other.

He traced a line in the dirt with his toe. ‘This is a battlefield. Has been since Cain killed Abel. And don’t let it get complicated. Gray it ain’t. It’s black and white. Good versus evil. You might as well choose sides right now.

All faiths are based off of one same set of morals,

Gandhi die spyker op die kop met sy omskrywing van die mens se sewe dodelike sondes: “Politics without principle. Wealth without work. Commerce without morality. Pleasure without conscience. Education without character. Science without humility. Worship without sacrifice.

Where does it all begin? History has no beginnings, for everything that happens becomes the cause or pretext for what occurs afterwards, and this chain of cause and pretext stretches back to the palaeolithic age, when the first Cain of one tribe murdered the first Abel of another. All war is fratricide, and there is therefore an infinite chain of blame that winds its circuitous route back and forth across the path and under the feet of every people and every nation, so that a people who are the victims of one time become the victimisers a generation later, and newly liberated nations resort immediately to the means of their former oppressors. The triple contagions of nationalism, utopianism and religious absolutism effervesce together into an acid that corrodes the moral metal of a race, and it shamelessly and even proudly performs deeds that it would deem vile if they were done by any other.

Politically speaking, the murder of John Brown would be an uncorrectable sin. It would create in the Union a latent fissure that would in the long run dislocate it. Brown's agony might perhaps consolidate slavery in Virginia, but it would certainly shake the whole American democracy. You save your shame, but you kill your glory. Morally speaking, it seems a part of the human light would put itself out, that the very notion of justice and injustice would hide itself in darkness, on that day where one would see the assassination of Emancipation by Liberty itself. Let America know and ponder on this: there is something more frightening than Cain killing Abel, and that is Washington killing Spartacus. (Open letter in defense of the abolitionist John Brown)

A dizzying array of resources across multiple fields of human inquiry has been deployed to defend this belief. By far, the strongest were theological arguments that presented white supremacy as divine mandate. Particular readings of the Bible provided the scaffolding for these arguments. Black Americans, for example, were cast as descendants of Cain, whom the book of Genesis describes as physically marked by God after killing his brother, Abel, and then lying to God about the crime. In the white Christian version of this narrative, the original ancestor was a Black criminal, and modern-day dark-skinned people continue to bear the physical mark of this ancient transgression. This story implied that Blacks likely inherited both their purported ancestor’s physical distinctiveness and his inferior moral character. These teachings persisted in many white Christian circles well into the 20th century.

In ancient times, when the oldest son always got all the wealth and the second or younger sons had no social status, how does God work? Through Abel, not Cain. Through Isaac, not Ishmael. Through Jacob, not Esau. Through Ephraim, not Manasseh. Through David, not his older brothers. At a time when women were valued for their beauty and fertility, God chooses old Sarah, not young Hagar. He chooses Leah, not Rachel—unattractive Leah, whom Jacob doesn’t love. He chooses Rebekah, who can’t have children; Hannah, who can’t have children; Samson’s mother, who can’t have children; Elizabeth, John the Baptist’s mother, who can’t have children. Why? Over and over and over again God says, “I will choose Nazareth, not Jerusalem. I will choose the girl nobody wants. I will choose the boy everybody has forgotten.” Why? Is it just that God likes underdogs? No. He is telling us something about salvation itself. Every other religion and moral philosophy tells you to summon up all of your strength and live as you ought. Therefore, they appeal to the strong, to the people who can pull it together, the people who can “summon up the blood.” Only Jesus says, “I have come for the weak. I have come for those who admit they are weak. I will save them not by what they do but through what I do.” Throughout Jesus’ life, the apostles and the disciples keep saying to him, “Jesus, when are you going to take power and save the world?” Jesus keeps saying, “You don’t understand. I’m going to lose all my power and die—to save the world.

Avem obiceiul să ne întrebăm, cînd sîntem confruntați cu diferitele netrebnicii românești, de ce sîntem așa?răspunsul e dat de fiecare dată cînd unul dintre noi moare de indiferența tuturor. Moral vorbind, e lipsă de umanitate. Consecințele sînt însă naționale. Răul românesc nu este metafizic (cum ne place să credem, ca să ne flatăm): este lipsa noastră endemică de grijă, respect, interes și atenție față de aproapele nostru român. Noi toți sîntem Cain pentru Abel-ul național. Paradoxul românesc este că românii nu recunosc în români semenii umanității lor.

In the words of Disraeli, “elected governments seldom govern” and the personages who controlled the strings are far different from the politicians the citizens elected. From that point on, God’s plan for mankind, social and economic interaction for the benefit of all was trashed. In its place arose a brutal structure that looted man of his substance, his possessions, his liberty and his freedom by the most hideously malicious acts of aggression through which mankind became utterly oppressed. The Christian teaching that man was created by God with a higher purpose, notably to serve Him, with a spiritual nature that made this possible, was destroyed by the interaction that started with Cain murdering Abel. Since that moment on, murder, whether it was an individual, (like the murder of Congressman Louis T. McFadden, Chairman of the House Banking Committee for daring to expose the Federal Reserve Banking system) or mass murder, through wars such as the horrible First World War, became the instrument whereby these evil men enforced their rule. They mouthed pious platitudes and even put on an appearance of Christianity, but in their secret chambers and in their enclaves, they hurled invective at God the Father and his Son, Jesus Christ. Such is the nature of the beast with which we contend and with whom we are locked in battle in the year of our Lord, 2006. The “Elect” (and here I include the present U.S. administration in the hands of President G.W. Bush) does not believe that they are bound by Moral Law. While the “300” rule as they most assuredly do, man can never be secure in his person, his liberties and his property, witness the country of Iraq as one example.

Borges stirred the metal straw around in his cup and went on: “If two brothers, starting on the day they were born, read all the same books in the same order, they would have the same ethics.  In a moral sense they would be the same man.  You or I, depending on the syllabus, might be Howard Vaughan.  Cain might be Abel.

Lucian took a swallow of the whiskey and licked his lips. “The one brother doesn’t seem too upset about his dead brother, and I’m starting to think this family might be a little bubble off plumb, but I get the address of the shooter and throw Cain in back of the Nash. On the drive over, he’s telling me that he didn’t have anything to do with killing Abel and that he didn’t even help the shooter dump the body—made him do it himself. Took some kind of strange moral stand on that one, I guess.” The old sheriff rolled his eyes. “Well, Ludlow Coontz, the shooter, is this big, dumb-lookin’ bulldogger, two hundred and seventy pounds if he was an ounce, and this is before I had yon man-mountain over there.