Ahs Coven Quotes

Are you a storyteller, Thomas Covenant?" Absently he replied, "I was, once." "And you gave it up? Ah, that is as sad a tale in three words as any you might have told me. But a life without a tale is like a sea without salt. How do you live?" ... Unconsciously, he clenched his fist over his ring. "I live." "Another?" Foamfollower returned. "In two words, a story sadder than the first. Say no more -- with one word you will make me weep.

In Shari‘ah, as noted above, the obligation is not just to do ethical deeds and refrain from unethical deeds; the obligation is to testify justly for God against evil, even if it is against oneself and loved ones. This is a critical foundation for our covenant with God and for inheriting the earth and continuing on God’s path.

Olgun?, she asked, her tone again little more than a breath. "Dogs?" A pause, an answer. "Ah. And do you think you should maybe do something about that?" Self-satisfied gloating. "You already did." It wasn't a question. Another affirmative. Widdershins sighed. "I hope you didn't hurt them." Olgun sent a flash of horror running through her, so strong that she felt herself shudder. "All right, I'm sorry!, she hissed. I know you like dogs. I know you wouldn't hurt them! I wasn't thinking!" The god sniffed haughtily.

Felix, how do you know when Hugh wants you to do something?" "He tells me," Felix said. "Ah!" She clapped her hands together. "He tells you. Imagine that. So you are able to communicate with actual words rather than grunts and snarls. What happened? Why didn't you tell me you wanted them alive after I killed the first one? It took me like three minutes to slide the sword into that second guy. I had to lay on it." Hugh made a low noise in his throat. If humans could growl, it would sound just like that. She gave him a sweet smile. Any sweeter and you could spread it on toast. "Use your words.

The front door of the Flippant Witch gave a series of loud clicks and swung inward. Renard Lambert, his blue-and-purple finery resembling a plum in the twitching lanterns, practically hurled himself through the open doorway “Widdershins!” he called loudly, cape flowing behind him, “I—gaaack!” He ducked, barely in time to avoid the carafe that shattered loudly against the wall just behind his head. The tinkling of broken glass, a dangerous entry chime indeed, sounded around him. “Oh,” Genevieve said, her tone only vaguely contrite. “It's just your friend. Sorry, Renard.” “Sorry? Sorry?! What the hell were you—ah. Um, hello, ah, Widdershins." Widdershins, who had lurched to her feet as the door opened, was suddenly and forcibly reminded by Renard's stunned stare that Genevieve had disrobed her in order to get at the rapier wound. Blushing as furiously as a nun in a brothel, she ducked behind her blonde-haired friend and groped desperately for her shirt. “Didn't mean to take your head off, Renard,” Genevieve said, mainly to distract him. “But you rather startled us.” “Quite understandable,” the popinjay responded absently, his eyes flickering madly as he fought to locate some safe place to put them.

Ah, deserve,” sighed Kindwind. “The notion of deserved and undeserved is a fancy. Knowing both life and death, we endeavor to impose worth and meaning upon our deeds, and thereby to comfort our fear of impermanence. We choose to imagine that our lives merit continuance. Mayhap all sentience shares a similar fancy. Mayhap the Earth itself, being sentient in its fashion, shares it. Nonetheless it is a fancy. A wider gaze does not regard us in that wise. The stars do not. Perhaps the Creator does not. The larger truth is merely that all things end. By that measure, our fancies cannot be distinguished from dust. “For this reason, Giants love tales. Our iteration of past deeds and desires and discoveries provides the only form of permanence to which mortal life can aspire. That such permanence is a chimera does not lessen its power to console. Joy is in the ears that hear.

Oh, for shame! You who are educated by a Christian government in the art of war; the practice of whose profession makes you natural enemies of the savages, so called by you. Yes, you, who call yourselves the great civilization; you who have knelt upon Plymouth Rock, covenanting with God to make this land the home of the free and the brave. Ah, then you rise from your bended knees and seizing the welcoming hands of those who are the owners of this land, which you are not, your carbines rise upon the bleak shore, and your so-called civilization sweeps inland from the ocean wave; but, oh, my God! leaving its pathway marked by crimson lines of blood; and strewed by the bones of two races, the inheritor and the invader; and I am crying out to you for justice,—yes, pleading for the far-off plains of the West, for the dusky mourner, whose tears of love are pleading for her husband, or for their children, who are sent far away from them.

Firmly grounded in the divine dream of Israel’s Torah, the Bible’s prophetic vision insists that God demands the fair and equitable sharing of God’s world among all of God’s people. In Israel’s Torah, God says, “The land is mine; with me you are but aliens and tenants” (Lev. 25:23). We are all tenant farmers and resident aliens in a land and on an earth not our own. The prophets speak in continuity with that radical vision of the earth’s divine ownership. They repeatedly proclaim it with two words in poetic parallelism. “The Lord is exalted,” proclaims Isaiah. “He dwells on high; he filled Zion with justice and righteousness” (33:5). “I am the Lord,” announces Jeremiah in the name of God. “I act with steadfast love, justice, and righteousness in the earth, for in these things I delight” (9:24). And those qualities must flow from God to us, from heaven to earth. “Thus says the Lord,” continues Jeremiah. “Act with justice and righteousness, and deliver from the hand of the oppressor anyone who has been robbed. And do no wrong or violence to the alien, the orphan, and the widow, or shed innocent blood in this place” (22:3). “Justice and righteousness” is how the Bible, as if in a slogan, summarizes the character and spirit of God the Creator and, therefore, the destiny and future of God’s created earth. It points to distributive justice as the Bible’s radical vision of God. “Ah, you who join house to house, who add field to field,” mourns the prophet Isaiah, “until there is room for no one but you, and you are left to live alone in the midst of the land” (5:8). But that landgrab is against the dream of God and the hope of Israel. Covenant with a God of distributive justice who owns the earth necessarily involves, the prophets insist, the exercise of distributive justice in God’s world and on God’s earth. All God’s people must receive a fair share of God’s earth.

Ah, Creator! Timelord and Landsire! Did You intend that beauty and truth should pass utterly from the Earth?

Do you remember when we overheard Marcus and Telly talking?” “I remember dropping you on your butt.” “Yeah, you did because you were staring at Boobs.” His eyes widened and he let out a shocked laugh. “Boobs? What?” “You know—that girl who was all over you in the Catskills.” When his brows rose, I rolled my eyes. So like Seth that he’d have trouble remembering which girl. “I’m talking about the one who had, well, huge boobs.” He stared off into the distance for a moment and then laughed again. “Oh. Yeah, that one—wait a second. You named her Boobs?” “Yeah, and I bet you don’t even remember her name.” “Ah…” “Glad we’re on the same page now.

Ah, wonderful! That’s what we will do. The best rehabilitation is doing what the brain and the hand are familiar with; it’s good for both. And I have just the teacher for you.

Great grace saved her, rich grace encouraged her, unbounded grace gave her a divine assurance of forgiveness. It was proved that she was forgiven, for she loved much, but she had never received the full assurance of it. She was a hopeful penitent rather than a confirmed believer. But the Master said, “Thy sins are forgiven thee;” from that moment full assurance of faith must have occupied her soul. And then he gave her that choice dismissary benediction, “Go in peace,” by which the peace of God which passeth all understanding henceforth kept her mind, so that even when she had to go out of this world into the unknown realm, she heard in the midst of Jordan’s billows , the divine sentence, “Go in peace.” Ah! beloved, you know not what grace can do for you. God is not stinted in his grace. If he has lifted you up out of the miry clay, he can do more, he can set your feet upon a rock. If on the rock you already stand, he can do more, he can put a new song into your mouth; and if already you lift the joyous hymn, he can do more yet, he can establish your goings. You do not know the exceeding bounty of your own heavenly Father yet. Unfathomable is his goodness. Arise and enjoy it. Behold the whole land is before you, from Dan unto Beersheba — all the provisions of the covenant of grace belong to you. Have but faith, and you shall yet comprehend with all saints what are the heights and depths, and know the love of Christ which passeth knowledge.

Felix, how do you know when Hugh wants you to do something?” “He tells me,” Felix said. “Ah!” She clapped her hands together. “He tells you. Imagine that. So you are able to communicate with actual words rather than grunts and snarls.

When you live in that Name and walk in that Name, the Devil cannot tell you from Jesus. You look like Him. You are clothed in His righteousness; you are filled with His life. You have His Name stamped upon you. Ah. but He did more than that. He gave to us the Revelation. We call it the Word, and this Word is the Word of the Spirit. That

Ah, it is hard to take pride in human history.