Captured By A Sinner Quotes

Because only a villain will do what’s necessary to save you. He’ll burn down the world if he has to.

Good poets bleed their pain out in their words. They capture the desolation and the hopelessness of life and transcribe it to paper in a way that makes you feel like your throat’s just been cut. It’s visceral. All troubled souls have a favorite poet.

I don’t care if I have to be the villain in your story. At least I’ll keep you alive, and it’s the only thing that matters.

I’ll only kneel before you, moya Malen'kaya Roza. You have the power of the bratva and the Priesthood behind you. Never hesitate to use it if you find yourself in trouble.

I wish I had my kindle so I could lose myself in my books.

I always thought I'd find ultimate happiness within the pages of a book. I've been so convinced of that fact that I've devoted so much of my life to disappearing inside them, searching for that which has always eluded me. I should have known that I wouldn't find what I was looking for on ink and paper. Even the poets entrusted their foolish hearts into the hands of others. Especially the poets. That was both their salvation and their ultimate downfall; without knowing the joy of loving another human being, they would never have been able to write about the soaring joy that always made my heartbeat quicken. And they'd never have been able to capture true desolation and sorrow without enduring the kind of suffering that can only come from lost love.

The truth hurts sometimes. If we are going to be taught by God, the fisherman, we first need to be captured by Him. And His hook is going to have a bite. Of course, it's going to hurt. The truth hurts when we are sinners and when we acknowledge we are not surrendering to the truth.

...the centrality of competitiveness as the key to growth is a recurrent EU motif. Two decades of EC directives on increasing competition in every area, from telecommunications to power generation to collateralizing wholesale funding markets for banks, all bear the same ordoliberal imprint. Similarly, the consistent focus on the periphery states’ loss of competitiveness and the need for deep wage and cost reductions therein, while the role of surplus countries in generating the crisis is utterly ignored, speaks to a deeply ordoliberal understanding of economic management. Savers, after all, cannot be sinners. Similarly, the most recent German innovation of a constitutional debt brake (Schuldenbremse) for all EU countries regardless of their business cycles or structural positions, coupled with a new rules-based fiscal treaty as the solution to the crisis, is simply an ever-tighter ordo by another name. If states have broken the rules, the only possible policy is a diet of strict austerity to bring them back into conformity with the rules, plus automatic sanctions for those who cannot stay within the rules. There are no fallacies of composition, only good and bad policies. And since states, from an ordoliberal viewpoint, cannot be relied upon to provide the necessary austerity because they are prone to capture, we must have rules and an independent monetary authority to ensure that states conform to the ordo imperative; hence, the ECB. Then, and only then, will growth return. In the case of Greece and Italy in 2011, if that meant deposing a few democratically elected governments, then so be it. The most remarkable thing about this ordoliberalization of Europe is how it replicates the same error often attributed to the Anglo-American economies: the insistence that all developing states follow their liberal instruction sheets to get rich, the so-called Washington Consensus approach to development that we shall discuss shortly. The basic objection made by late-developing states, such as the countries of East Asia, to the Washington Consensus/Anglo-American idea “liberalize and then growth follows” was twofold. First, this understanding mistakes the outcomes of growth, stable public finances, low inflation, cost competitiveness, and so on, for the causes of growth. Second, the liberal path to growth only makes sense if you are an early developer, since you have no competitors—pace the United Kingdom in the eighteenth century and the United States in the nineteenth century. Yet in the contemporary world, development is almost always state led.

III. But we must close with a third remark. Christ really underwent yet a third trial. He was not only tried before the ecclesiastical and civil tribunals, but, he was really tried before the great democratical tribunal, that is, the assembly of the people in the street. You will say, "How?" Well, the trial was somewhat singular, but yet it was really a trial. Barabbas—a thief, a felon, a murderer, a traitor, had been captured; he was probably one of a band of murderers who were accustomed to come up to Jerusalem at the time of the feast, carrying daggers under their cloaks to stab persons in the crowd, and rob them, and then he would be gone again; besides that, he had tried to stir up sedition, setting himself up possibly as a leader of banditti. Christ was put into competition with this villain; the two were presented before the popular eye, and to the shame of manhood, to the disgrace of Adam's race, let it be remembered that the perfect, loving, tender, sympathizing, disinterested Savior was met with the word, "Crucify him!" and Barabbas, the thief, was preferred. "Well," says one, "that was atrocious." The same thing is put before you this morning—the very same thing; and every unregenerate man will make the same choice that the Jews did, and only men renewed by grace will act upon the contrary principle. I say, friend, this day I put before you Christ Jesus, or your sins. The reason why many come not to Christ is because they cannot give up their lusts, their pleasures, their profits. Sin is Barabbas; sin is a thief; it will rob your soul of its life; it will rob God of his glory. Sin is a murderer; it stabbed our father Adam; it slew our purity. Sin is a traitor; it rebels against the king of heaven and earth. If you prefer sin to Christ, Christ has stood at your tribunal, and you have given in your verdict that sin is better than Christ. Where is that man? He comes here every Sunday; and yet he is a drunkard? Where is he? You prefer that reeling demon Bacchus to Christ. Where is that man? He comes here. Yes; and where are his midnight haunts? The harlot and the prostitute can tell! You have preferred your own foul, filthy lust to Christ. I know some here that have their consciences open pricked, and yet there is no change in them. You prefer Sunday trading to Christ; you prefer cheating to Christ; you prefer the theater to Christ; you prefer the harlot to Christ; you prefer the devil himself to Christ, for he it is that is the father and author of these things. "No," says one, "I don't, I don't." Then I do again put this question, and I put it very pointedly to you—"If you do not prefer your sins to Christ, how is it that you are not a Christian?" I believe this is the main stumbling-stone, that "Men love darkness rather than light, because their deeds are evil." We come not to Christ because of the viciousness of our nature, and depravity of our heart; and this is the depravity of your heart, that you prefer darkness to light, put bitter for sweet, and choose evil as your good. Well, I think I hear one saying, "Oh! I would be on Jesus Christ's side, but I did not look at it in that light; I thought the question was. "Would he be on my side? I am such a poor guilty sinner that I would fain stand anywhere, if Jesu's blood would wash me." Sinner! sinner! if thou talkest like that, then I will meet thee right joyously. Never was a man one with Christ till Christ was one with him. If you feel that you can now stand with Christ, and say, "Yes, despised and rejected, he is nevertheless my God, my Savior, my king. Will he accept me? Why, soul, he has accepted you; he has renewed you, or else you would not talk so. You speak like a saved man. You may not have the comfort of salvation, but surely there is a work of grace in your heart, God's divine election has fallen upon you, and Christ's precious redemption has been made for you, or else you would not talk so. You cannot be willing to come to Christ, and y

Go and learn what this [Scripture] means: ‘I DESIRE COMPASSION [for those in distress], AND NOT [animal] SACRIFICE,’ for I did not come to call [to repentance] the [self-proclaimed] righteous [who see no need to change], but sinners [those who recognize their sin and actively seek forgiveness].” [Hos 6:6; Mark 2:17; Luke 5:32]

If I’m your salvation…” I pause to smirk, flicking a vicious glare over her. With my other hand, I capture a lock of her hair between my fingers, twirling it around. “Welcome to hell.

I love you, Rosalie. I love every-fucking-thing about you. How petite you are. How gentle and pure your nature is. How fucking exquisite every inch of you is.” He leans closer, pressing his forehead to mine. “I love you so fucking fiercely and will never let you go.

Uncle Alexei had an entire hospital built after Aunt Isabella got injured. It’s state-of-the-art, and I don’t have to worry about unnecessary questions.

So what exactly is the gospel? Here’s one way to define the gospel succinctly, capturing its very core: Jesus lived, died, and rose again for sinners, and God will save you if you turn and trust Jesus.

Of course, he wants to kill him with his bare hands,” Luca mutters, then gives me a pointed look. “Never leave Viktor’s side again. He’s been driving me insane.

While there are consequences for disobedience, God rescues those who are willing to take an honest look at their sins and seek forgiveness.

As sanctified children of God, we are empowered by the Holy Spirit to take captive critical thoughts and words, to edify others through speaking encouragement, and to live thankfully in the goodness of God.

When we acknowledge and confess weakness rather than denying it, the Holy Spirit brings about repentance, which brings about God’s righteousness in us.

The outward manifestations of impatience, pride, selfishness, and self-righteousness are merely the fruit of a sinful heart.

When life hands me lemons, I squirt them in the eyes of my enemies.

Nikolas moves partially in front of me while Luca and Liam stand on either side of me, and I feel Gabriel at my back.

Human nature dictates that the wealthier a person, the more they tend to look down on the poor. The more beautiful a person, the more they are put off by the ugly. And without realizing what we are doing, we quietly assume that one so high and exalted has corresponding difficulty drawing near to the despicable and unclean. Sure, Jesus comes close to us, we agree—but he holds his nose. This risen Christ, after all, is the one whom “God has highly exalted,” at whose name every knee will one day bow in submission (Phil. 2:9–11). This is the one whose eyes are “like a flame of fire” and whose voice is “like the roar of many waters” and who has “a sharp two-edged sword” coming out of his mouth and whose face is “like the sun shining in full strength” (Rev. 1:14–16); in other words, this is one so unspeakably brilliant that his resplendence cannot adequately be captured with words, so ineffably magnificent that all language dies away before his splendor. This is the one whose deepest heart is, more than anything else, gentle and lowly.

She is mine. From the moment I saw her at that nightclub, she belonged to me. I tried to resist the pull she had on me, but I’m no fool. I know when I’m beaten. And despite my best efforts, Adalina has captured my heart.

The church doors creak loudly, and everyone turns to see what the disruption is. My entire body goes weak at the sight of Viktor shoving the doors wide open with a gun in each hand.

He leans closer and presses a kiss on my forehead. “Go to sleep, Little Rose.

Who knows what the rabbit feels when the hawk lands, pinning it to the ground? When those cruel talons close around its body. When it lifts up into the sky . . . Maybe the moment of capture is bliss.

Karl Barth was the most significant theologian in the twentieth century, at least in western Christianity. His defence of the doctrines of the Holy Trinity, the incarnation of God’s eternal Son and his virginal conception in Mary’s womb, stunned the liberalism that had captured Protestantism in Europe. For this we can be thankful. But orthodox confession of foundational truths, if not allied to a whole hearted submission to the sufficiency and absolute authority of God’s inscripturated revelation, the proclamation of Jesus Christ as the only Saviour of sinners, the necessity of the new birth, and personal repentance and faith, is not biblical Christianity. Hamilton, Ian. "False Friend?" review of Karl Barth: An Introductory Biography for Evangelicals, by Mark Galli, Banner of Truth, 682: 29.