Abraham Lincoln Probably Quotes

The probability that we may fail in the struggle ought not to deter us from the support of a cause we believe to be just.

Allow the President to invade a neighboring nation, whenever he shall deem it necessary to repel an invasion and you allow him to do so whenever he may choose to say he deems it necessary for such purpose -- and you allow him to make war at pleasure. . . . If, today, he should choose to say he thinks it necessary to invade Canada to prevent the British from invading us, how could you stop him? You may say to him, 'I see no probability of the British invading us'; but he will say to you, 'Be silent; I see it, if you don't.

The will of God prevails. In great contests each party claims to act in accordance with the will of God. Both *may* be, and one *must* be, wrong. God cannot be *for* and *against* the same thing at the same time. In the present civil war it is quite possible that God's purpose is something different from the purpose of either party - and yet the human instrumentalities, working just as they do, are of the best adaption to effect His purpose. I am almost ready to say that this is probably true - that God wills this contest, and wills that it shall not end yet. By His mere great power, on the minds of the now contestants, He could have either *saved* or *destroyed* the Union without human contest. Yet the contest began, And, having begun He could give the final victory to either side any day. Yet the contest proceeds.

The inclination to exchange thoughts with one another is probably an original impulse of our nature. If I be in pain I wish to let you know it, and to ask your sympathy and assistance; and my pleasurable emotions also, I wish to communicate to, and share with you. —ABRAHAM LINCOLN, February 11, 1859

The inclination to share thoughts with one another is probably an original impulse of our nature.If in pain I wish to let you know it,and ask your sympathy and assistance;and my pleasurable emotions also,I wish to communicate to,and share with you.

I am approached with the most opposite opinions and advice, and that by religious men, who are equally certain that they represent the Divine will. I am sure that either the one or the other is mistaken in that belief, and perhaps in some respects both. I hope it will not be irreverent for me to say that if it is probable that God would reveal his will to others, on a point so connected with my duty, it might be supposed he would reveal it directly to me; for, unless I am more deceived in myself than I often am, it is my earnest desire to know the will of Providence in this matter. And if I can learn what it is, I will do it! These are not, however, the days of miracles, and I suppose it will be granted that I am not to expect a direct revelation. I must study the plain, physical facts of the case, ascertain what is possible and learn what appears to be wise and right.

When men take it in their heads today to hang gamblers or burn murderers, they should recollect that, in the confusion usually attending such transactions, they will be as likely to hang or burn someone who is neither a gambler nor a murderer as one who is; and that, acting upon the example they set, the mob of tomorrow may, and probably will, hang or burn some of them by the very same mistake. —“The Perpetuation of Our Political Institutions”: Address before the Young Men’s Lyceum of Springfield, Illinois, January 27, 1838

A minor cultural note: In my opinion, local Yankee racists are worse than Southern racists; they don’t even like Uncle Toms and Aunt Jemimas. One can only wonder how Abraham Lincoln ever talked these people into fighting a war to free slaves. And the main difference between local country-clubbers (affluent, often Midwestern) and the local Klan (poor, Southern) is that the former tolerate Jews and Catholics, probably because there are so few Jews and the Catholics are generally as conservative as country-club WASPs.

There was the central issue: the Lincoln presidency. A window of vulnerability, Lincoln knew, was the certification of the election in mid-February. “It seems to me the inauguration is not the most dangerous point for us,” the president-elect told Seward. “Our adversaries have us more clearly at disadvantage” if they could disrupt or delay the Electoral College count. “It is, or is said to be, more than probable,” Henry Adams wrote, “that some attempt or other will be made to prevent the counting of votes and the declaration of Lincoln’s election”—and thus to prevent his presidency.

The delegation disagreed. “We answered that, being fresh from the people, we were naturally more hopeful than himself as to the necessity and probable effect of such a proclamation. The value of constitutional government is indeed a grand idea for which to contend; but the people know that nothing else has put constitutional government in danger but slavery; that the toleration of that aristocratic and despotic element among our free institutions was the inconsistency that had nearly wrought our ruin and caused free government to appear a failure before the world, and therefore the people demand emancipation to preserve and perpetuate constitutional government.

There are many who profess to be religious and speak of themselves as Christians, and, according to one such, “as accepting the scriptures only as sources of inspiration and moral truth,” and then ask in their smugness: “Do the revelations of God give us a handrail to the kingdom of God, as the Lord’s messenger told Lehi, or merely a compass?” Unfortunately, some are among us who claim to be Church members but are somewhat like the scoffers in Lehi’s vision—standing aloof and seemingly inclined to hold in derision the faithful who choose to accept Church authorities as God’s special witnesses of the gospel and his agents in directing the affairs of the Church. There are those in the Church who speak of themselves as liberals who, as one of our former presidents has said, “read by the lamp of their own conceit.” (Joseph F. Smith, Gospel Doctrine [Deseret Book Co., 1939], p. 373.) One time I asked one of our Church educational leaders how he would define a liberal in the Church. He answered in one sentence: “A liberal in the Church is merely one who does not have a testimony.” Dr. John A. Widtsoe, former member of the Quorum of the Twelve and an eminent educator, made a statement relative to this word liberal as it applied to those in the Church. This is what he said: “The self-called liberal [in the Church] is usually one who has broken with the fundamental principles or guiding philosophy of the group to which he belongs. . . . He claims membership in an organization but does not believe in its basic concepts; and sets out to reform it by changing its foundations. . . . “It is folly to speak of a liberal religion, if that religion claims that it rests upon unchanging truth.” And then Dr. Widtsoe concludes his statement with this: “It is well to beware of people who go about proclaiming that they are or their churches are liberal. The probabilities are that the structure of their faith is built on sand and will not withstand the storms of truth.” (“Evidences and Reconciliations,” Improvement Era, vol. 44 [1941], p. 609.) Here again, to use the figure of speech in Lehi’s vision, they are those who are blinded by the mists of darkness and as yet have not a firm grasp on the “iron rod.” Wouldn’t it be wonderful if, when there are questions which are unanswered because the Lord hasn’t seen fit to reveal the answers as yet, all such could say, as Abraham Lincoln is alleged to have said, “I accept all I read in the Bible that I can understand, and accept the rest on faith.” . . . Wouldn’t it be a great thing if all who are well schooled in secular learning could hold fast to the “iron rod,” or the word of God, which could lead them, through faith, to an understanding, rather than to have them stray away into strange paths of man-made theories and be plunged into the murky waters of disbelief and apostasy? . . . Cyprian, a defender of the faith in the Apostolic Period, testified, and I quote, “Into my heart, purified of all sin, there entered a light which came from on high, and then suddenly and in a marvelous manner, I saw certainty succeed doubt.” . . . The Lord issued a warning to those who would seek to destroy the faith of an individual or lead him away from the word of God or cause him to lose his grasp on the “iron rod,” wherein was safety by faith in a Divine Redeemer and his purposes concerning this earth and its peoples. The Master warned: “But whoso shall offend one of these little ones which believe in me, it were better … that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” (Matt. 18:6.) The Master was impressing the fact that rather than ruin the soul of a true believer, it were better for a person to suffer an earthly death than to incur the penalty of jeopardizing his own eternal destiny.

Mr. Lincoln probably thought it more convenient, to say the least, to have a country left without a constitution, than a constitution without a country,

I would like to see the kind of society that classical liberals wanted, like John Stuart Mill, for example, or Abraham Lincoln, or even Adam Smith among the last of the classical liberals. They wanted to see a society with, to quote Mill, in which the natural form of organization is free association among participants. That’s the way the industrial system should move according to Mill. That’s what they should do in Denmark. Instead of having a master-slave relation, master-serf relation, if you want to call it that. Or it should have a relation of direct participation and control. Now, maybe, the Danish don’t want that. Up to them, I’m not their master. But I would like this option to be brought forth and liberated, discussed, developed. I think they probably would want it, just as free working people in the early days of the Industrial Revolution wanted. It’s just their nature.

During that second year of law school, Usha and I traveled to D.C. for follow-up interviews with a few law firms. I returned to our hotel room, dejected that I had just performed poorly with one of the firms I really wanted to work for. When Usha tried to comfort me, to tell me that I’d probably done better than I expected, but that even if I hadn’t, there were other fish in the sea, I exploded. “Don’t tell me that I did fine,” I yelled. “You’re just making an excuse for weakness. I didn’t get here by making excuses for failure.” I stormed out of the room and spent the next couple of hours on the streets of D.C.’s business district. I thought about that time Mom took me and our toy poodle to Middletown’s Comfort Inn after a screaming match with Bob. We stayed there for a couple of days, until Mamaw convinced Mom that she had to return home and face her problems like an adult. And I thought about Mom during her childhood, running out the back door with her mother and sister to avoid another night of terror with her alcoholic father. I was a third-generation escaper. I was near Ford’s Theatre, the historic location where John Wilkes Booth shot Abraham Lincoln. About half a block from the theater is a corner store that sells Lincoln memorabilia. In it, a large Lincoln blow-up doll with an extraordinarily large grin gazes at those walking by. I felt like this inflatable Lincoln was mocking me. Why the hell is he smiling? I thought. Lincoln was melancholy to begin with, and if any place invoked a smile, surely it wouldn’t be a stone’s throw away from the place where someone shot him in the head. I turned the corner, and after a few steps I saw Usha sitting on the steps of Ford’s Theatre. She had run after me, worried about me being alone. I realized then that I had a problem—that I must confront whatever it was that had, for generations, caused those in my family to hurt those whom they loved. I apologized profusely to Usha. I expected her to tell me to go fuck myself, that it would take days to make up for what I’d done, that I was a terrible person. A sincere apology is a surrender, and when someone surrenders, you go in for the kill. But Usha wasn’t interested in that. She calmly told me through her tears that it was never acceptable to run away, that she was worried, and that I had to learn how to talk to her. And then she gave me a hug and told me that she accepted my apology and was glad I was okay. That was the end of it. Usha hadn’t learned how to fight in the hillbilly school of hard knocks.

Inevitably, the Pilgrims came to be known not as they had truly been but as those of the Victorian-era wished them to have been. With the outbreak of the Civil War a few years later, the public need for a restorative myth of national origins became even more ardent, and in 1863 Abraham Lincoln established the holiday of Thanksgiving—a cathartic celebration of nationhood that would have baffled and probably appalled the godly Pilgrims.

Abraham Lincoln, perhaps the most loved president of the United States, was also the most criticized president. Probably no politician in history had worse things said about him. Here’s how the Chicago Times in 1865 evaluated Lincoln’s Gettysburg Address the day after he delivered it: “The cheek of every American must tingle with shame as he reads the silly, flat, and dish-watery utterances of a man who has been pointed out to intelligent foreigners as President of the United States.” Time, of course, has proved this scathing criticism wrong. 9.

They landed in a field with a light dusting of snow. “Middle of nowhere?” Elysia said, looking around. “Interesting choice.” “No waaaay!” Thrilled, Ferbus broke from the group and started running toward a series of objects on the horizon. Driggs snickered. “This should be fun.” As they got closer to Ferbus’s shouts of glee, the forms that had made no sense at a distance began to take shape into something that made even less sense: stacks of old automobiles, seemingly dropped from space but arranged in an undeniable pattern. “Carhenge!” Ferbus jubilantly danced through the pillars, taking it all in. “Man, you hear about it, you dream about the day you might get to see it, but it’s even better than I imagined!” Elysia blinked. “What is Carhenge?” “Don’t you get it?” said Ferbus, the grin still on his face. “It’s like Stonehenge.” He pointed. “But with cars.” The Juniors stared at him. Bang coughed. “Well,” said Uncle Mort after a moment, “as riveting as”—he consulted his atlas—“rural Nebraska is, it’s probably best that we keep moving.” Ferbus’s face fell. “But the gift shop.” Uncle Mort rubbed his temples. “Tell you what, next time we’re being chased by a murderous criminal, I’ll try to schedule in a little more time for sightseeing.” He formed the Juniors back into a circle. “Let’s not assign a designated driver this time. We’ll scythe, and whoever thinks of something first, somewhere farther east—that’s where we’ll go. Ready?” *** This time around they were greeted by the stoic faces of George Washington, Thomas Jefferson, Theodore Roosevelt, and Abraham Lincoln, all wearing caps of snow. “Ooh, Mount Rushmore,” Ferbus said bitterly. “Because dead presidents are so much more fascinating than the subtle, delicate art of automotive sculpture.” “East!” Uncle Mort said, exasperated. “Not north!

If you attend a meeting of evolutionary biologists somewhere in America, you might be lucky and spot a tall, gray-whiskered, smiling man bearing a striking resemblance to Abraham Lincoln, standing rather diffidently at the back of the crowd. He will probably be surrounded by a knot of admirers, hanging on his every word—for he is a man of few words. A whisper will go around the room: “George is here.” You will sense from people’s reactions the presence of greatness.

The crux of a great person’s life is the choice between doing what is right and what he wants to do. Abraham Lincoln, who was a proficient wrestler and enjoyed a good bout, probably would have preferred spending his time on the mat to starting a war in which approximately two per cent of the population died,

You’re like…you’re like Abraham Lincoln. Didn’t he walk some ungodly distance to return a penny? The store clerk probably thought he was an idiot.

What Lincoln probably did not know was that Halleck suffered severely from hemorrhoids, which grew even more painful under stress, and that he was taking opium to ease the pain.

Two “fairly sure” historical figures were Abraham Lincoln (“in his last years”) and Thomas Jefferson. Seven “highly probable public and historical figures” included Albert Einstein, Eleanor Roosevelt, Jane Addams, William James, Albert Schweitzer, Aldous Huxley, and Baruch Spinoza.

Despite Old Leatherman’s mystique, Edward Payson Weston was probably America’s most famous pedestrian. In 1860, he bet his friend that Abraham Lincoln wouldn’t win the presidency. In 1861, he walked nearly five hundred miles, from Boston to Washington, DC, for Lincoln’s inauguration, arriving a few hours late but in time to attend the inaugural ball. He launched his pro career a few years later, walking thirteen hundred miles from Portland, Maine, to Chicago in twenty-six days. Two years later he walked five thousand miles for $25,000. Two years after that, the showman walked backward for two hundred miles. He competed in walking events against the best in Europe. Once, in his old age, he staged a New York to San Francisco one-hundred-day walk, but he arrived five days late. Peeved, he walked back to New York in seventy-six days. He told a reporter he wanted to become the “propagandist for pedestrianism,” to impart the benefits of walking to the world. A devout pedestrian, he preached walking over driving. Unfortunately, he was seriously injured in 1927 when a taxicab crashed into him in New York, confining him in a wheelchair for the remainder of his life.

Probably it is to be my lot to go on in twilight, feeling and reasoning my way through life, as questioning, doubting Thomas did. But in my poor, maimed way, I bear with me as I go on a spirit of desire for a faith that was with him of olden time, who, in his need, as I in mine, exclaimed, “Help thou my unbelief. ” Abraham Lincoln

heads of his audience. Of course, there are times you can go out there, and use a lot of those five dollar words, and everyone will understand you, but you better save that talk for an IT convention, or the like. And, the truth is, most of them probably wouldn’t mind if you dumbed it down a little, and made things more interesting.

The probability that we may fail in the struggle ought not to deter us from the support of a cause we believe to be just. —ABRAHAM LINCOLN

The tree is in the yard beyond my window” (perception). “I had Cheerios for breakfast this morning” (memory). “2 + 2 = 4” (insight). “I’m thinking about philosophy right now” (introspection). “Abraham Lincoln was assassinated” (testimony). “Since 2 + 2 = 4, therefore 2 + 2 ≠ 5” (deductive inference). “Since the sun has always risen in the past, it will probably rise tomorrow” (inductive inference). By way of contrast, faith is a way of knowing that utilizes two cognitive capacities over and above those just named: a sense of the divine (what Calvin calls the sensus divinitatis in his Institutes, 1.3.1, first sentence), and a capacity to repose trust in divine testimony. Since the following beliefs would be acquired by using such capacities, these beliefs are acquired by faith: “God is an awesome Creator” (sensus divinitatis, said while contemplating a mountain). “God is displeased with what I did” (divine testimony, said while reading the Sermon on the Mount).

The probability that we may fail in the struggle ought not to deter us from the support of a cause we believe to be just.