Arnold Motivational Quotes

What is the point of being on this Earth if you are going to be like everyone else?

If I can see it and believe it, then I can achieve it.

The difference between those who adapted and those who didn't, Gorton said, was a willingness to totally commit.

Your limits are somewhere up there, waiting for you to reach beyond infinity.

I didn't mind basic training. It taught me that something that seems impossible at the start can be achieved.

I love it when people say that something can’t be done. That’s when I really get motivated; I like to prove them wrong.

But more importantly, I have a rule: no complaining about a situation unless you’re prepared to do something to make it better. If you see a problem and you don’t come to the table with a potential solution, I don’t want to hear your whining about how bad it is. It couldn’t be that bad if it hasn’t motivated you to try to fix it.

Be open and honest with yourself, lies only conceal they don't heal

Once you see results, it becomes an addiction.

Ardour in well-doing is a misleading and a treacherous thing. It cries out loudly for employment; you can't satisfy it at first; it wants more and more; it is eager to move mountains and divert the course of rivers. It isn't content till it perspires. And then, too often, when it feels the perspiration on its brow, it wearies all of a sudden and dies, without even putting itself to the trouble of saying, "I've had enough of this.

I always stay hungry, never satisfied with current accomplishments.

Mrs. Humphry Ward. She was a woman of the very highest character, a niece of Mr. Matthew Arnold, and whatever you might think of the book itself (and she, Mrs. Encombe, was quite willing to admit that there were parts which had better have been omitted) it was quite certain that she had written it from the very highest motives. Mrs. Encombe knew Miss Broughton too. She was of very good family and it was strange that she wrote the books she did.

They don’t want the Negro who has just moved out of rural Dixie as their neighbor,” a city official told the Chicago Defender in a story that described what it called a “2-Year City Ban on Migrants.” With close to half a million colored people overflowing the black belt by 1950, racial walls that had been “successfully defended for a generation,” in the words of the historian Allan Spear, were facing imminent collapse, but not without a fight. Chicago found itself in the midst of “chronic urban guerilla warfare” that rivaled the city’s violent spasms at the start of the Migration, “when one racially motivated bombing or arson occurred every twenty days,” according to the historian Arnold Hirsch.

Valedictorians were highly motivated to excel academically because of early family and school experiences.

While no doubt motivated by its conviction that Kashmir rightfully belonged with Pakistan, Arnold Fletcher notes that, in part, the October 1947 operation “was intended at once to arouse Moslem enthusiasm, block Pushtoon separatism, bring discredit to the Khudai Khidmatgaran, and hinder action by Afghanistan.

Strength does not come from winning. Your struggles develop your strengths.

If you see a problem and you don't come to the table with a potential solution, I don't want to hear your whining about how bad it is. It couldn't be that bad ifit hasn't motivated you to try to fix it.

If you see a problem and you don't come to the table with a potential solution, I don't want to hear your whining about how bad it is. It couldn't be that bad if it hasn't motivated you to try to fix it.

When it comes to realizing your dreams, you cannot allow that to happen. In fact, it should never happen, because no one is better equipped or motivated than you to sell your vision to the world. It doesn't matter if you want to move your family to a different country or your football team to a new town, if you want to make movies or make a difference, if you want to build a business, buy a farm, join the military, or create an empire. No matter the size of your dream, you have to know how to sell it and who to sell it to.

And ever since then, I have turned any kind of negativity directed my way into motivation. The quickest way to get me to bench press five hundred pounds is to tell me it can't be done. The easiest way to ensure that I would become a movie star was to laugh when I told you my plan and then to tell me I couldn't do it.

Success isn't a result of spontaneous combustion. You must set yourself on fire.” – Arnold H. Glasow

Becoming the most authentic version of yourself isn't about finding yourself, but remembering who you are.

the kind of minority we’re talking about here is what the historian Arnold Toynbee called a creative minority, which he described as a small but influential group of committed citizens who—motivated by love—bless the host culture, not from the center, but from the margins.27 Here’s Jon Tyson’s definition: A Christian community in a web of stubbornly loyal relationships, knotted together in a living network of persons, in a complex and challenging cultural setting, who are committed to practicing the way of Jesus together for the renewal of the world.

The Sophists start by postulating that there are no limits to what education can accomplish and they maintain, in contrast to the old mystical belief in breeding, that ‘virtue’ can be taught. Western culture, which is based on self-consciousness, self-observation and self-criticism, has its origin in their idea of education. They initiated the history of Western rationalism, with its criticism of dogmas, myths, traditions and conventions. They are the discoverers of historical relativity—the recognition that scientific truths, ethical standards and religious creeds are all historically conditioned. They are the first to realize that all norms and standards, whether in science, law, morality, mythology or art, are creations of human minds and hands. They discover the relativity of truth and falsehood, right and wrong, good and evil. They recognize the pragmatic motives underlying human valuations, and thus pave the way for all subsequent endeavour in the field of humanistic enlightenment. It is to be noted that their rationalism and relativism are connected with the same trend of economy and the same general impulse towards free competition and moneymaking as gave rise to the Renaissance emancipation of science, the enlightenment of the eighteenth century and the materialism of the nineteenth. Their experience of ancient capitalism aroused the same reactions in them as the experience of modern capitalism does in their successors.

It doesn’t matter if you use a box camera or a Leica, the important thing is what motivates you when you are photographing. What I have tried to do is involve the people I was photographing. To have them realize without saying so, that it was up to them to give me whatever they wanted to give me . . . if they were willing to give, I was willing to photograph.

Knighthood became an anachronism not because its weapons, but because its ‘idealism’ and irrationalism had become out of date. The knight did not understand the motive forces behind the new economy, the new society and the new state; he still persisted in regarding the middle class with its money and ‘narrow-minded’ commercial outlook as an anomaly. The men of the middle class knew much better where they stood with the knights. It amused them to join in the masquerade of the knightly tournaments and the ‘courts of love’, but they treated all such activities as mere sport; in their business activities they remained hard-headed and free from illusions in a world which was the very opposite of chivalrous.

The essence of the Industrial Revolution consists in the triumph of this principle over the medieval and mercantilist regulations. Modern economy first begins with the introduction of the principle of laissez-faire, and the idea of individual freedom first succeeds in establishing itself as the ideology of this economic liberalism. These connections do not, of course, prevent both the idea of labour and the idea of freedom from developing into independent ethical forces and from often being interpreted in a really idealistic sense. But to realize how small a part was played by idealism in the rise of economic liberalism, it is only necessary to recall that the demand for freedom of trade was directed, above all, against the skilled master, in order to take away from him the only advantage he had over 55 the mere contractor. Adam Smith himself was still far from claiming such idealistic motives for the justification of free competition; on the contrary, he saw in human selfishness and the pursuit of personal interests the best guarantee for the smooth functioning of the economic organism and the realization of the general weal. The whole optimism of the enlightenment was bound up with this belief in the selfregulating power of economic life and the automatic adjustment of conflicting interests; as soon as this began to disappear, it became more and more difficult to identify economic freedom with the interests of the general weal and to regard free competition as a universal blessing.

Pragmatically, there is an evident need for the continuation of many of the functions of the original apostles. This would include church planting, laying good foundations in churches, continuing to oversee those churches, appointing the leaders, giving ongoing fatherly care to leaders, and handling difficult questions that may arise from those churches. There are really only three ways for churches to carry out these functions: 1. Each church is free to act totally independently and to seek God’s mind for its own government and pastoral wisdom, without any help from outside, unless the church may choose to seek it at any particular time. When we started the church which I am still a part of, for example, we were so concerned to be ‘independent’ that we would not even join the Fellowship of Independent Evangelical Churches, although we adopted their trust deed and constitution because that would prevent us being purely independent. We were at that time very proud of our ‘independence’! 2. Churches operate under some sort of structured and formal oversight, as in many denominations today, where local church leaders are appointed by and accountable to regional leadership, whether ‘bishops’, ‘superintendents’ or ‘overseers’. It is hard to justify this model from the pages of the New Testament, though we recognize that it developed very early in church history. Even the word episkopos, translated ‘bishop’ or ‘overseer’, which came to be used of those having wider authority and oversight over other leaders and churches, was used in the New Testament as a synonym for the local leaders or elders of a particular church. The three main forms of church government current in the institutional church are Episcopalianism (government by bishops), Presbyterianism (government by local elders) and Congregationalism (government by the church meeting). Each of these is only a partial reflection of the New Testament. Commenting on these forms of government without apostolic ministry, Phil Greenslade says, ‘We assert as our starting point what the other three viewpoints deny: that the apostolic role is as valid and vital today as ever before. This is to agree with the German charismatic theologian, Arnold Bittlinger, when he says “the New Testament nowhere suggests that the apostolic ministry was intended only for first-century Christians”.’39 3. We aim to imitate the New Testament practice of travelling ministries of apostles and prophets, with apostles having their own spheres of responsibility as a result of having planted and laid the foundations in the churches they oversee. Such ministries continue the connection with local churches as a result of fatherly relationships and not denominational election or appointment, recognizing that there will need to be new charismatically gifted and friendship-based relationships continuing into later generations. This is the model that the ‘New Apostolic Reformation’ (to use Peter Wagner’s phrase) is attempting to follow. Though mistakes have been made, including some quite serious ones involving controlling authority, and though those of us involved are still seeking to find our way with the Holy Spirit’s help, it seems to reflect more accurately the New Testament pattern and a present-day outworking of scriptures such as 1 Corinthians 12 and Ephesians 4. ‘Is the building finished? Is the Bride ready? Is the Body full-grown, are the saints completely equipped? Has the church attained its ordained unity and maturity? Only if the answer to these questions is “yes” can we dispense with apostolic ministry. But as long as the church is still growing up into Christ, who is its head, this ministry is needed. If the church of Jesus Christ is to grow faster than the twentieth century population explosion, which I assume to be God’s intention, then we will need to produce, recognize and use Pauline apostles.’40