Bonding With Brethren Quotes

The closest bond that we share with our brethren is that of grief. Every community knows sorrow.

I have sometimes thought that the mere hearing of those songs would do more to impress some minds with the horrible character of slavery, than the reading of whole volumes of philosophy on the subject could do. I did not, when a slave, understand the deep meaning of those rude and apparently incoherent songs. I was myself within the circle; so that I neither saw nor heard as those without might see and hear. They told a tale of woe which was then altogether beyond my feeble comprehension; they were tones loud, long, and deep; they breathed the prayer and complaint of souls boiling over with bitterest anguish. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. The hearing of those wild notes always depressed my spirit, and filled me with ineffable sadness. I have frequently found myself in tears while hearing them. The mere recurrence to those songs, even now, afflicts me; and while I am writing these lines, an expression of feeling has already found its way down my cheek. To those songs I trace my first glimmering conception of the dehumanizing character of slavery. I can never get rid of that conception. Those songs still follow me, to deepen my hatred of slavery, and quicken my sympathies for my brethren in bonds. If any one wishes to be impressed with the soul-killing effects of slavery, let him go to Colonel Lloyd's plantation, and, on allowance-day, place himself in the deep pine woods, and there let him, in silence, analyze the sounds that shall pass through the chambers of his soul, - and if he is not thus impressed, it will only be because "there is no flesh in his obdurate heart." I have often been utterly astonished, since I came to the north, to find persons who could speak of the singing, among slaves, as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears. At least, such is my experience. I have often sung to drown my sorrow, but seldom to express my happiness. Crying for joy, and singing for joy, were alike uncommon to me while in the jaws of slavery. The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.

In about four months after I went to New Bedford, there came a young man to me, and inquired if I did not wish to take the "Liberator." I told him I did; but, just having made my escape from slavery, I remarked that I was unable to pay for it then. I, however, finally became a subscriber to it. The paper came, and I read it from week to week with such feelings as it would be quite idle for me to attempt to describe. The paper became my meat and my drink. My soul was set all on fire. Its sympathy for my brethren in bonds—its scathing denunciations of slaveholders—its faithful exposures of slavery—and its powerful attacks upon the upholders of the institution—sent a thrill of joy through my soul, such as I had never felt before!

Fortunate, most fortunate occurrence!—fortunate for the millions of his manacled brethren, yet panting for deliverance from their awful thraldom!—fortunate for the cause of negro emancipation, and of universal liberty!—fortunate for the land of his birth, which he has already done so much to save and bless!—fortunate for a large circle of friends and acquaintances, whose sympathy and affection he has strongly secured by the many sufferings he has endured, by his virtuous traits of character, by his ever-abiding remembrance of those who are in bonds, as being bound with them!—fortunate for the multitudes, in various parts of our republic, whose minds he has enlightened on the subject of slavery, and who have been melted to tears by his pathos, or roused to virtuous indignation by his stirring eloquence against the enslavers of men!—fortunate for himself, as it at once brought him into the field of public usefulness, "gave the world assurance of a MAN," quickened the slumbering energies of his soul, and consecrated him to the great work of breaking the rod of the oppressor, and letting the oppressed go free!

Fortunate, most fortunate occurrence! — fortunate for the millions of his manacled brethren, yet panting for deliverance from their awful thralldom! — fortunate for the cause of negro emancipation, and of universal liberty! — fortunate for the land of his birth, which he has already done so much to save and bless! — fortunate for a large circle of friends and acquaintances, whose sympathy and affection he has strongly secured by the many sufferings he has endured, by his virtuous traits of character, by his ever-abiding remembrance of those who are in bonds, as being bound with them! — fortunate for the multitudes, in various parts of our republic, whose minds he has enlightened on the subject of slavery, and who have been melted to tears by his pathos, or roused to virtuous indignation by his stirring eloquence against the enslavers of men! — fortunate for himself, as it at once brought him into the field of public usefulness, "gave the world assurance of a MAN," quickened the slumbering energies of his soul, and consecrated him to the great work of breaking the rod of the oppressor, and letting the oppressed go free!

I’d believed my destiny was in protecting the king. But maybe God had ordained the entwining of my life with Lis’s instead. How else could I explain this bond that had so rapidly formed between us along with my need to keep her safe?

Sincerely and earnestly hoping that this little book may do something toward throwing light on the American slave system, and hastening the glad day of deliverance to the millions of my brethren in bonds—faithfully relying upon the power of truth, love, and justice, for success in my humble efforts—and solemnly pledging my self anew to the sacred cause,—I subscribe myself, FREDERICK DOUGLASS. LYNN, Mass., April 28, 1845. THE END

If the world despises one of the brethren, the Christian will love and serve him. If the world does him violence, the Christian will succor and comfort him. If the world dishonours and insults him, the Christian will sacrifice his own honour to cover his brother's shame. Where the world seeks gain, the Christian will renounce it. Where the world exploits, he will dispossess himself, and where the world oppresses, he will stoop down and raise up the oppressed. If the world refuses justice, the Christian will pursue mercy, and if the world takes refuge in lies, he will open his mouth of the dumb, and bear testimony to the truth. For the sake of his brother, be he Jew or Greek, bond or free, strong or weak, noble or base, he will renounce all fellowship with the world. For the Christian serves the fellowship of the Body of Christ, and he cannot hide it from the world. He is called out of the world to follow Christ.

I close. We are not we must not be aliens or enemies but fellow countrymen and brethren. Although passion has strained our bonds of affection too hardly they must not I am sure they will not be broken. The mystic chords of memory which proceeding from so many battle fields and so many patriot graves pass through all the hearts and all the hearths in this broad continent of ours will yet again harmonize in their ancient music when breathed upon by the guardian angel of the nation.   Lincoln

But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; So that my bonds in Christ are manifest in all the palace, and in all other places; 14 And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear. 15 Some indeed preach Christ even of envy and strife; and some also of good will: 16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: 17 But the other of love, knowing that I am set for the defence of the gospel. 18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

Gift am I, of Ferrol’s hand these laws to halt the chaos be, No king shall die, no tyrant cleaved save by the perilous sound of me. Cursed the silent hand that strikes forever to his brethren lost, Doomed of darkness and of light so be the tally and the cost. Breath upon my lips announce the gauntlet loud so all may hear, Thine challenge for the kingly seat so all may gather none need fear. But once upon a thousand three unless by death I shall cry, No challenge, no dispute proceed a generation left to die. Upon the sound, the sun shall pass and with the rising of the new, Combat will begin and last until there be but one of two. A bond formed betwixt opponents protected by Ferrol’s hand, From all save the blade, the bone, and skill of the other’s hand. Should champion be called to fight evoked is the Hand of Ferrol, Which protects the championed from all and champion from all—save one—from peril. Battle is the end for one for the other all shall sing. For when the struggle at last is done the victor shall be king

The slaves selected to go to the Great House Farm, for the monthly allowance for themselves and their fellow-slaves, were peculiarly enthusiastic. While on their way, they would make the dense old woods, for miles around, reverberate with their wild songs, revealing at once the highest joy and the deepest sadness. They would compose and sing as they went along, consulting neither time nor tune. The thought that came up, came out—if not in the word, in the sound;—and as frequently in the one as in the other. They would sometimes sing the most pathetic sentiment in the most rapturous tone, and the most rapturous sentiment in the most pathetic tone. Into all of their songs they would manage to weave something of the Great House Farm. Especially would they do this, when leaving home. They would then sing most exultingly the following words:— "I am going away to the Great House Farm! O, yea! O, yea! O!" This they would sing, as a chorus, to words which to many would seem unmeaning jargon, but which, nevertheless, were full of meaning to themselves. I have sometimes thought that the mere hearing of those songs would do more to impress some minds with the horrible character of slavery, than the reading of whole volumes of philosophy on the subject could do. I did not, when a slave, understand the deep meaning of those rude and apparently incoherent songs. I was myself within the circle; so that I neither saw nor heard as those without might see and hear. They told a tale of woe which was then altogether beyond my feeble comprehension; they were tones loud, long, and deep; they breathed the prayer and complaint of souls boiling over with the bitterest anguish. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. The hearing of those wild notes always depressed my spirit, and filled me with ineffable sadness. I have frequently found myself in tears while hearing them. The mere recurrence to those songs, even now, afflicts me; and while I am writing these lines, an expression of feeling has already found its way down my cheek. To those songs I trace my first glimmering conception of the dehumanizing character of slavery. I can never get rid of that conception. Those songs still follow me, to deepen my hatred of slavery, and quicken my sympathies for my brethren in bonds. If any one wishes to be impressed with the soul-killing effects of slavery, let him go to Colonel Lloyd's plantation, and, on allowance-day, place himself in the deep pine woods, and there let him, in silence, analyze the sounds that shall pass through the chambers of his soul,—and if he is not thus impressed, it will only be because "there is no flesh in his obdurate heart." I have often been utterly astonished, since I came to the north, to find persons who could speak of the singing, among slaves, as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears. At least, such is my experience. I have often sung to drown my sorrow, but seldom to express my happiness. Crying for joy, and singing for joy, were alike uncommon to me while in the jaws of slavery. The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.

It is related of Buonaparte, that he one day rebuked a French lady for busying herself with politics. "Sire," replied she, "in a country where women are put to death, it is very natural that women should wish to know why." And, dear sisters, in a country where women are degraded and brutalized, and where their exposed persons bleed under the lash-- where they are sold in the shambles of "negro brokers"-- robbed of their heard earnings-- torn from their husbands, and forcibly plundered of their virtue and their offspring; surely in such a country, it is very natural that women should wish to know "the reason why"-- especially when these outrages of blood and nameless horror are practiced in violation of the principles of our Constitution. We do not, then, and cannot concede the position, that because this is a political subject women ought to fold their hands in idleness, and close their eyes and ears to the "horrible things" that are practiced in our land. The denial of our duty to act is a bold denial of our right to act; and if we have no right to act, then may we well be termed "the white slaves of the North"-- for like our brethren in bonds, we must seal our lips in silence and despair.

Chichester Psalms by Leonard Bernstein (1918-1990) Psalm 108, verse 2 Awake, psaltery and harp! I will rouse the dawn! Psalm 100 Make a joyful noise unto the Lord all ye lands. Serve the Lord with gladness. Come before his presence with singing. Know ye that the Lord, He is God. It is He that hath made us, and not we ourselves We are His people and the sheep of His pasture. Enter into His gates with thanksgiving, And into His courts with praise. Be thankful unto Him, and bless His name. For the Lord is good, His mercy is everlasting. And His truth endureth to all generations. Part II Psalm 23 The Lord is my shepherd, I shall not want. He maketh me to lie down in green pastures, He leadeth me beside the still waters, He restoreth my soul, He leadeth me in the paths of righteousness, For His name's sake. Yea, though I walk Through the valley of the shadow of death, I will fear no evil, For Thou art with me. Thy rod and Thy staff They comfort me. Thou preparest a table before me In the presence of mine enemies, Thou annointest my head with oil, My cup runneth over. Surely goodness and mercy Shall follow me all the days of my life, And I will dwell in the house of the Lord Forever. Psalm 2, verses 1-4 Why do the nations rage, And the people imagine a vain thing The kings of the earth set themselves, And the rulers take counsel together Against the Lord and against His annointed. Saying, let us break their bonds asunder, He that sitteth in the heavens Shall laugh, and the Lord Shall have them in derision! Psalm 131 Lord, Lord, My heart is not haughty, Nor mine eyes lofty, Neither do I exercise myself In great matters or in things Too wonderful for me to understand. Surely I have calmed And quieted myself, As a child that is weaned of his mother, My soul is even as a weaned child. Let Israel hope in the Lord From henceforth and forever. Psalm 133, verse 1 Behold how good, And how pleasant it is, For brethren to dwell Together in unity.

Here lies the grace, the love, the peace, the glory; all blessedness in this covenant, and it is sure to all the seed, and God has made it to the end that it might be sure, that those who come thereunto might have strong consolation (Heb. 6:17, 18). This is a covenant in which it is impossible for God to lie: He has covenanted and sworn to it, that we might have strong consolation. Oh, therefore, my beloved friends, I mean you that are interested in this sure, everlasting covenant, let it be your work to be much in the meditation and consideration of the grace, the love, the glory of this covenant. All true believers may truly say with the apostle, so then, brethren, we are not children of the bond-woman, but of the free (Gal. 4:31). Not of the covenant from Mount Sinai, which gendereth to bondage, but of the covenant from Mount Zion, which is the mother of us all (Gal. 4:24, 26).

Two epistles of Paul illustrate this. He addressed the Corinthians as ‘brethren’, in spite of apparent disbelief in the resurrection among them, to say nothing of immorality (a point we shall take up in Chapter 12). They needed correction in belief and behaviour, yet Paul did not ostracise them (some ecclesiastical authorities today might disown a church condoning incest in its membership and intoxication at communion services!). He recognised them as babies, as ‘carnal’ rather than ‘spiritual’. They had all been ‘baptised in Spirit’ and had all the ‘spiritual gifts’ (1 Cor 1:7; 12:13). Writing to the Ephesians, Paul exhorts them to ‘make every effort to keep the unity of the Spirit through the bond of peace’ (Eph 4:3).

am loth to close. We are not we must not be aliens or enemies, but fellow countrymen and brethren friends. We must not be enemies. AlThough passion may have has strained, it must not break our bonds of affection too hardly they must not, I am sure they will not be broken. The mystic chords of memory, stretching which proceeding from every so many battle-fields, and so many patriot graves, to every living pass through all the hearts and all the hearthstone, all overin this broad land, continent of ours will yet again swell the chorus of the Union, harmonize in their ancient music when again touched breathed upon, as surely they will be, by the guardian angel of the nation. better angels of our nature.   Lincoln’s

All men are brethren; this is the bond of brotherhood.

But the name leads straight to the doctrine of regeneration, and proclaims that all Christians are born again through their faith in Jesus Christ, and thereby partake of a common new life, which makes all its possessors children of the Highest, and therefore brethren one of another. If regarded as an expression of the affection of Christians for one another, “brethren” is an exaggeration, ludicrous or tragic, as we view it; but if we regard it as the expression of the real bond which gathers all believers into one family, it declares the deepest mystery and mightiest privilege of the gospel

Princeton Tries to Explain a Drop in Jewish Enrollment; or "What is Communism?" by Yggdrasil The sine-qua-non of inner party power is a multi-cultural elite alienated from its tribal and racial kinsmen. It is the native elites - the indigenous leaders who might resist the inner party's drive for power that are always the target. ... For the reform version of communism developed by the Frankfurt School that now dominates the ‘liberal democracies" and the NWO, the masses of the nations are important as consumers ... What remains relevant to the inner party are the inner party's potential competitors, the native national elites with community ties to their brethren. In the Soviet Union, the inner party elites (using Lenin and Stalin as their cover) resorted to murder and forced resettlement to remove the native national elites, a fast, direct and brutal form of decapitation. In the "liberal democracies" the inner party uses a slower and less visibly brutal method of decapitation. Thus, in the liberal democracies of today we have "affirmative action" - a set of laws that places tremendous pressure on private businesses to displace native elites at the top with minorities who will be less plausible targets of discrimination lawsuits. These laws exist everywhere in the European world, and with the exception of the U.S. were enacted long before any significant minority constituencies (other than the inner party itself) existed to lobby for their passage. The entire program of displacement and decapitation within the liberal democracies was carefully drawn up and explained in "The Authoritarian Personality" by Theodor Adorno, et. al.(1947). It is a prescription for identifying any person who displays any bond of obligation to his own kind and the will to resist those who threaten the interests of his kind. Such "authoritarian personalities" are to be denied university admission and consigned to low status occupations, which is precisely what the laws of affirmative action and social rules of political correctness accomplish. Indeed, as I read the tables from the 1939 Soviet census published in Sanning's work [The Dissolution of Eastern European Jewry by Walter N. Sanning] I recalled my own research showing that the inner party, representing 2.4% of the U.S. population comprises 28% of the student body at Harvard, while the descendants of European Christendom comprising 70% of the population supply only 18% of the students. The American Majority has been effectively displaced at Harvard. Relative to their share of the Population, they have 2.4 times fewer students than do the inner party's Afro-American coalition partners. ... The United States Department of Labor has maintained a tracking study of 12,000 young people who were between the ages of 14 and 22 in 1979 known as the National Longitudinal study of Youth ("NLSY"). The CD Roms with all the data can be purchased from Ohio State University. These data show that at each given level of IQ (all participants were tested) the income and educational attainment of the descendants of European Christendom is much lower than for Blacks, Hispanics and Inner party members of the same IQ. In what will surely be a surprise to most middle and upper middle-income Euro-Americans, the effects are most pronounced at the highest IQ levels. In other words, it is the majority elite that suffers the widest disparity in income and education when compared with Blacks, Hispanics and Inner Party members within the same IQ range. When the effects are broken down by sex, we find that among males the disparity is most pronounced in the highest IQ ranges and disappears entirely by the time you descend to the 50% mark. The widest disparity exists among the top 2% of the population (those with IQs above 130).

Now, said Locke, ‘I can accept that it would be a bad idea to kill you. But when I finally let you slink back to Karthain, you’re going as an object lesson. You’re going to remind your pampered, twisted, arrogant fucking brethren about what might happen when they fuck with someone’s friends in Camorr.’ The blade of Jean’s hatchet whistled down, severing the Bondsmage’s little finger of his left hand. The Falconer screamed. ‘That’s Nazca,’ said Locke. ‘Remember Nazca?’ He swung down again; the ring finger rolled in the dirt, and blood spurted. ‘That’s Calo,’ said Locke. Another swing, and the middle finger was gone. The Falconer writhed and pulled at his bonds, whipping his head from side to side in agony. ‘Galdo, too. Are these names familiar, Master Bondsmage? These little footnotes to your fucking contract? They were awfully real to me. Now this finger coming up – this one’s Bug. Actually, Bug probably should have been the little finger, but what the hell.’ The hatchet fell again; the index finger of the Falconer’s left hand joined its brethren in bloody exile. ‘Now the rest,’ said Locke, ‘the rest of your fingers and both of your thumbs, those are for me and Jean.

Many of the people who served God had to endure abusive environments to prepare them for their calling. One was Joseph, who was sold to be a bond-servant, whose feet they hurt in the stocks; the iron entered into his soul. Until the time came when his cause was known, the word of the Lord tried him (Ps. 105:17-19). It’s no different today. Our circumstances are connected with our calling. As the Lord placed Joseph in Egypt in the position to feed his brethren in time of famine, so he placed you in the position to serve the community. —Barsanuphius Your environment is given to maximize your discovery of what and who you are, to maximize your realization of your sin and need for God, to maximize your incentive to reach out to him and receive Christ in you, the hope of glory