Cyprian Quotes

Cyprian didn’t shrug—a servant of his calibre would never do such a thing—but his entire demeanor implied a shrug.

But they were capable of greatness. Destined for it, even.” “Then do not aim for greatness. Aim for goodness. And however you get there will be the right path for you, my sweet Radu.

You'll want all your strength for the wedding night." I cannot think why I should need strength," she said, ignoring a host of spine-tingling images rising in her mind's eye. "All I have to do is lie there." "Naked," he said grimly. "Truly?" She shot him a glance from under her lashes. "Well, if I must, I must, for you have the advantage of experience in these matters. Still, I do wish you'd told me sooner. I should not have put the modiste to so much trouble about the negligee." "The what?" "It was ghastly expensive," she said, "but the silk is as fine as gossamer, and the eyelet work about the neckline is exquisite. Aunt Louisa was horrified. She said only Cyprians wear such things, and it leaves nothing to the imagination." Jessica heard him suck in his breath, felt the muscular thigh tense against hers. "But if it were left to Aunt Louisa," she went on,"I should be covered from my chin to my toes in thick cotton ruffled with monstrosities with little bows and rosebuds. Which is absurd, when an evening gown reveals far more, not to mention--" "What color?" he asked. His low voice had roughened. "Wine red," she said, "With narrow black ribbons threaded through the neckline. Here." She traced a plunging U over her bosom. "And there's the loveliest openwork over my...well, here." She drew her finger over the curve of her breast a bare inch above the nipple. "And openwork on the right side of the skirt. From here" --she pointed to her hip--"down to the hem. And I bought---" "Jess." Her name was a strangled whisper. "--slippers to match," she continued." Black mules with--" "Jess." In one furious flurry of motion he threw down the reins and hauled her into his lap.

He's loyal to us,' said Will. 'Is he?' Cyprian's voice was hard. 'Don't forget that he was reborn to serve the Dark King.' 'I never forget that,' said Will.

From my boyhood I have had an intense and overwhelming conviction that my real vocation lay in the direction of literature. I have, however, had a most unaccountable difficulty in getting any responsible person to share my views. - Cyprian Overbeck Wells: A Literary Mosaic

No one can have God for his Father, who has not the Church for his mother.

LYSISTRATA May gentle Love and the sweet Cyprian Queen shower seductive charms on our bosoms and all our person. If only we may stir so amorous a feeling among the men that they stand firm as sticks, we shall indeed deserve the name of peace-makers among the Greeks.

It is a bad world, Donatus, an incredibly bad world. But I have discovered in the midst of it a quiet and good people who have learned the great secret of life. They have found a joy and wisdom which is a thousand times better than any of the pleasures of our sinful life. They are despised and persecuted, but they care not. They are masters of their souls. They have overcome the world. These people, Donatus, are Christians. . . and I am one of them.

I told you once," Cyprian said. "Do you remember?" "I remember every moment we spent together." "I told you," Cyprian said, with a tentative smile so full of hope it was physically painful to see, "that I would forgive you. I meant it." Radu let out a breath like a sob. This could not be real. It was too big, too great a gift, too powerful a mercy. He had never had anything like this in his cruel and punishing life. He did not know it was possible.

Zbyt popularnym afiszów językiem Gada się z każdym, lecz nie mówi z nikiem(...) Niebo wolałbym rozhukane grzmotem Niźli słoneczność dni idących potem

Diligently practice prayer and lectio divina. When you pray, you speak with God; when you read, God speaks to you.” – St. Cyprian

Radu had never really noticed Cyprian’s mouth before, but for some reason he could not look away from it now. With

I’m now reading Tertullian, Cyprian, and others of the church fathers with great interest. In some ways they are more relevant to our time than the Reformers, and at the same time they provide a basis for talks between Protestants and Roman Catholics.

Nobody would believe that Richard left evening pleasures promptly because it gave him longer in his valet's company, that he took such care over his clothing because it made two hours' dressing with Cyprian unexceptional. That he would rather talk to a liveried servant than to any of the gentlemen who were his closest friends.

It is a persistent evil to persecute a man who belongs to the grace of God. It is a calamity without remedy to hate the happy.

Pamiętaj o zdrowiu - pijaj wino dobre - człowiek naszego czasu powinien się już nieraz napić wina, aby był trzeźwym

My one sensuous fault was women. I had a Cyprian lust for them.

Dear fellow, he may rip the balls off anyone he sees fit,” Julius said. “Cry havoc, Cyprian, and consider me your dog of war.

Czas jest - oszczędność słowa i sumienne tegoż zażywanie, a nie introligatorstwo tomów szczepić. Cała literatura świata w tę stronę pójdzie i nastąpi spalenie bibuły, ażeby feniks słowa powstał.

As she died, Mary was alone on the planet as were Dwayne Hoover or Kilgore Trout. She had never reproduced. There were no friends or relatives to watch her die. So she spoke her very last words on the planet to Cyprian Ukwende. She did not have enough breath left to make her vocal cords buzz. She could only move her lips noiselessly. Here is all she had to say about death: 'Oh my, oh my.' . . . Like all Earthlings at the point of death, Mary Young sent faint reminders of herself to those who had known her. She released a small could of telepathic butterflies, and one of these brushed Dwayne Hoover, nine miles away. Dwayne heard a tired voice from somewhere behind his head, even though no one was back there. It said this to Dayne: 'Oh my, oh my." . . .

Consider the roads blocked up by robbers, the seas beset with pirates, wars scattered all over the earth with the bloody horror of camps. The whole world is wet with mutual blood; and murder, which in the case of an individual is admitted to be a crime, is called a virtue when it is committed wholesale. Impunity is claimed for the wicked deeds, not on the plea that they are guiltless, but because the cruelty is perpetrated on a grand scale.” - St. Cyprian, 250 AD

Otworzyłem okna z drżeniem szkła, Że aż gmachem wstrzęsła moja siła: Z kandelabrów jedna spadła łza - - ********************************** Ale i ta jedna z wosku była!

Dlatego lubię kwiat nie-zapominek. Bo rwą go zwykle ręce wiarołomne! (...)Dlatego lubię kwiat nie-zapominek. Bo rwą go tylko ręce wiarołomne!...

Doprawdy, nie wiem, jak tu chwilę dobić, Nudy mię biorą najszczersze; Co by tu na to, proszę Pani, zrobić, Czy pisać prozę, czy wiersze? -

Nie wziąłem od was nic, o! wielkoludy, Prócz dróg zarosłych w piołun, mech i szalej, Prócz ziemi, klątwą spalonej, i nudy... Samotny wszedłem i sam błądzę dalej

They did not understand. They thought of Cyprian as a servant when he had been so much more. He

what Cyprian detested may come to pass, that what was a divine thing “may become a human church.

Behold Lucius I am come, thy weeping and prayers hath mooved mee to succour thee. I am she that is the naturall mother of all things, mistresse and governesse of all the Elements, the initiall progeny of worlds, chiefe of powers divine, Queene of heaven! the principall of the Gods celestiall, the light of the goddesses: at my will the planets of the ayre, the wholesome winds of the Seas, and the silences of hell be diposed; my name, my divinity is adored throughout all the world in divers manners, in variable customes and in many names, for the Phrygians call me the mother of the Gods: the Athenians, Minerva: the Cyprians, Venus: the Candians, Diana: the Sicilians Proserpina: the Eleusians, Ceres: some Juno, other Bellona, other Hecate: and principally the Aethiopians which dwell in the Orient, and the Aegyptians which are excellent in all kind of ancient doctrine, and by their proper ceremonies accustome to worship mee, doe call mee Queene Isis. Behold I am come to take pitty of thy fortune and tribulation, behold I am present to favour and ayd thee, leave off thy weeping and lamentation, put away all thy sorrow, for behold the healthfull day which is ordained by my providence, therefore be ready to attend to my commandement. This day which shall come after this night, is dedicated to my service, by an eternall religion, my Priests and Ministers doe accustome after the tempests of the Sea, be ceased, to offer in my name a new ship as a first fruit of my Navigation.

Let innocence, the god´s loveliest gift, chose me for her own; Never may the dread Cyprian craze my heart to leave old love for new, sending to assault me angry disputes and feuds unending;

Dwayne Hoover, incidentally, had an unusually large penis, and didn’t even know it. The few women he had had anything to do with weren’t sufficiently experienced to know whether he was average or not. The world average was five and seven-eighths inches long, and one and one-half inches in diameter when engorged with blood. Dwayne’s was seven inches long and two and one-eighth inches in diameter when engorged with blood. Dwayne’s son Bunny had a penis that was exactly average. Kilgore Trout had a penis seven inches long, but only one and one-quarter inches in diameter... Harry LeSabre, Dwayne’s sales manager, had a penis five inches long and two and one-eighth inches in diameter. Cyprian Ukwende, the black physician from Nigeria, had a penis six and seven-eighths inches long and one and three-quarters inches in diameter. Don Breedlove, the gas-conversion unit installer who raped Patty Keene, had a penis five and seven-eighths inches long and one and seven-eighths inches in diameter. Patty Keene had thirty-four-inch hips, a twenty-six-inch waist, and a thirty-four-inch bosom. Dwayne’s late wife had thirty-six-inch hips, a twenty-eight-inch waist, and a thirty-eight-inch bosom when he married her. She had thirty- nine-inch hips, a thirty-one-inch waist, and a thirty-eight-inch bosom when she ate Dr‚no. His mistress and secretary, Francine Pefko, had thirty-seven-inch hips, a thirty-inch waist, and a thirty-nine-inch bosom. His stepmother at the time of her death had thirty-four-inch hips, a twenty-four-inch waist, and a thirty-three-inch bosom.

You can't?" Cyprian barked out a laugh. "The Bloody Baroness does whatever she wants. Even if it means stealing a starship in the middle of the night, crashing it into the side of a mountain, and slaughtering an innocent girl in the process.

We need a pretty substantial favor.” She pointed at Crawford and herself. “He and I want to get married. Uh, Father Cyprian, this is John Crawford, and this is our daughter, Johanna.” The priest nodded sympathetically. “One does tend to keep putting these things off, doesn’t one?

the church’s growth; it is life in “the way of Christ,” distinctive and hopeful. Christians, as Cyprian knew well, were growing in numbers because they were distinct from the “unjust”—living patiently in relation to their neighbors and enemies, doing good to them, and waiting for them to come to faith.

Kraj, gdzie wawrzynów nie zwą liśćmi-bobkowymi, Ziemia się sama wieńczy...nie, jak łazarz, z bólu Przykłada liść do rany dłońmi zwątlałymi

Bom ja ostatni tu w poetów świecie, Którym nie przyszedł w czas i...zresztą wiecie!

Więc mamże nie czuć, jaką na wulkanie Stałem się wyspą, gdzie łez winobranie I czarnej krwi!...

Księgi zaś Twoje, mimo złote wargi Kart z pargaminu, i Twoje dzienniczki Z elektrycznymi okrzyki lub skargi Gasną, jak ckliwe o południu świéczki

Pod sobą samym wykopawszy zdradę, Coś z życia kończę, kończąc mecum-vade, Złożone ze stu perełek nawlekłych Logicznie w siebie -- jak we łzę łza -- wciekłych

I nie myśl, jak Cię nauczyli w świecie Świątecznych-uczuć świąteczni-czciciele,* I nie mów, ziemskie iż są marne cele Lecz żyj raz przecie...!

Oh!... ja -- byłem błędny i sam chory: Ponętniejsze jest lir przeznaczenie: Są one dla prawd... czym w oknach sztory, Na których wstrzymują się promienie

Niech mi puchar podadzą i wieniec!... I włożyłem na czoło, I wypiłem, a wkoło Jeden mówi drugiemu: Szaleniec!!

Jak gdy akacją z wolna zakołysze, By woń, podobna jutrzennemu ranu, Z kwiaty białymi na białe klawisze Otworzonego padła fortepianu...

Dar Twój przyjąłem i czapki użyłem, Z jagnięcia Krymu - Czy naleciała Argonautów pyłem, Że stać mi rymu?!

Lat sto - tam - ówdzie - rzucę, drugich zaś sto minę Idąc za gwiazdą, która nie świeci godzinę(...) Ponad siebie sam będąc, jak orzeł legionu Srebrny, biały i zimny, choć ma krew u szponu

A black intern at the County Hospital now watched Mary Young die of pneumonia. The intern did not know her. He had been in Midland City for only a week. He wasn't even a fellow-American, although he had taken his medical degree at Harvard. He was an Indaro. He was a Nigerian. His name was Cyprian Ukwende. He felt no kinship with Mary or with any American blacks. He felt kinship only with Indaros. As she died, Mary was as alone on the planet as were Dwayne Hoover or Kilgore Trout. She had never reproduced. There were no friends or relatives to watch her die. So she spoke her very last words on the planet to Cyprian Ukwende. She did not have enough breath left to make her vocal chords buzz. She could only move her lips noiselessly. Here is all she had to say about death: "Oh my, oh my.

At morning assembly we were read the words of Cyprian of Carthage: 'Let us on both sides of death always pray for one another.' Then we bowed our heads and beseeched God to protect our troops, and to send us peace and plentiful rain, and to grant us an ample harvest. But God remained pretty meager with his miracles: the dead stayed dead, the war went on, the rain either came too early and too strong or not at all, and the harvest depended in whether or not we'd had eelworm and blight.

They are blind guides,' He says, 'of the blind. But if a blind man guide a blind man, both shall fall into a pit.' 4 Such a one is to be turned away from, and whoever has separated himself from the Church is to be shunned. Such a man is perverted and sins and is condemned by his very self. Does he seem to himself to be with Christ, who acts contrary to the priests of Christ, who separates himself from association with His clergy and His people? That man bears arms against the Church; he fights against God's plan. An enemy of the altar, a rebel against the sacrifice of Christ, for the faith faithless, for religion sacrilegious, a disobedient servant, an impious son, a hostile brother, despising the bishops and abandoning the priests of God, he dares to set up another altar, to compose another prayer with unauthorized words, to profane the truth of the Lord's offering by false sacrifices, and not to know that he who struggles against God's plan on account of his rash daring is punished by divine censure.

Paul can hardly help himself: his focus and concern are always on the people as a whole. Though entered individually, salvation is seldom if ever thought of simply as a one-on-one relationship with God. While such a relationship is included, to be sure, “to be saved” means especially to be joined to the people of God. In this sense, the third-century church father Cyprian had it right: there is no salvation outside the church, because God is saving a people for his name, not a miscellaneous, unconnected set of individuals.

Ani tragedia, ani komedia nie stanowią wcale żywiołów serio - te nie wrażeń, lecz sumienia dotyczą, i stąd to dzieje się, że tak utęskliwych lamentów, jako i wyśmiewisk można nadużyć,czyniąc je zupełnie zobojętnionymi, gdy tymczasem serio nigdy obojętnym nie bywa ani jest.

Gdyby dramata, czyli tragedie Juliusza Słowackiego, były pisane przed Kochanowskim, postawiłyby nas na równi z literaturą hiszpańską lub angielską, dziś są one ekspiacją szczodrą za teatr warszawski, karmiony od kolebki winem szampańskim, i to tym jeszcze winem, którego Szampania nie wydaje

Andi went rigid. For the first time today, despite everything Dex had thrown at her, she actually looked stricken. Shocked. Pained. "Hello, Androma," the man on the screen said. "I've been searching for you a very, very long time." Dex smiled. This was worth more than all the Krevs in the galaxy.

Weź głupiej szlachty figur trzy - przepiłuj, Będzie sześć - dodaj Żydów z ekonomem, Zamięszaj piórem albo batem wyłój, I dolej wody, aż stanie się tomem - Zagrzej to albo, gdy masz czas, umiłuj!... Nareszcie pannę, zrumienioną sromem Jak rzodkiew, zanurz - dla intrygi krótszéj Dodaj wór rubli - zamięszaj - i utrzyj.

After “the business” (which turned out to be much more complicated than had been anticipated, evolving from a fairly simple affair of Sidonian smugglers into a glittering intrigue studded with Cilician pirates, a kidnapped Cappadocian princess, a forged letter of credit on a Syracusian financier, a bargain with a female Cyprian slave-dealer, a rendezvous that turned into an ambush, some priceless tomb-filched Egyptian jewels that no one ever saw, and a band of Idumean brigands who came galloping out of the desert to upset everyone’s calculations) and after Fafhrd and the Gray Mouser had returned to the soft embraces and sweet polyglot of the seaport ladies, pig-trickery befell Fafhrd once more, this time ending in a dagger brawl with some men who thought they were rescuing a pretty Bithynian girl from death by salty and odorous drowning at the hands of a murderous red-haired giant—Fafhrd had insisted on dipping the girl, while still metamorphosed, into a hogshead of brine remaining from pickled pork.

Powiem - iż wieszczów rzecz jest poznać wieszcze: Oto zaklęta dała Ci królewna Klucze od Echa i ten złamek drewna, I łzę, i poszept w ucho - i grom jeszcze!... I powiedziała, wstążką wiejąc czarną: Idź w świat przez uczuć zwariowana dramę, Napatrz się w zorzę, łunę zwiedź pożarną, Wschodnich się dowiedz tęcz, blasków zachodnich, Co kłamać wolno, to lepiej skłam od nich, Żywy - wybladłą porusz dioramę... Lecz - skoro kłamstwo zdradzisz kłamstwem sztuki, Bądź wpierw pod lauru szerokiego cieniem, Gdzie donieść krzywe nie potrafią łuki Urągowiskiem albo zapomnieniem... Aż inny, ówdzie, gdzie upadną strzały, Przyjdzie je zebrać, jak Ty zbierasz cudze: I wspomni Ciebie, łatwiej-doskonały. I powiesz: Prawda!... - a ja się obudzę...

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.

Przyczyny tego żydostwa nie pochodzą z mej woli, ale pochodzą z tego, co następuje: Nawet w czasach zwykłych potrzebuję rękawiczek, cygar, a niekiedy i miernej przejażdżki konnej - są to kosztowne rzeczy

The picture-writing of the Greeks in the pre-Homeric age was derived from a Semitic source, circa second millennium B.C., the type of alphabetic script which almost simultaneously and rather suddenly appeared in Moabite, Aramaic, Cyprian (Phoen.) and Greek, was due to a great Anatolian movement, beginning circa 1000 B.C.

...z jednym panem Griswold stosunek tylko miałem, i to najamerykańściejszy - to jest: mówiłem z nim przez kwadrans - potem w razie nagłym pożyczył mi 10 dolarów - potem napisał do mnie z Londynu, że mię przeprasza, iż przed wyjezdnem u mnie nie był...

REDAKCJA JEST REDUKCJĄ... - To tak, jak sumienie jest sumieniem - odpowiedziałem.

A ludzie mówią, i mówią uczenie, Że to nie łzy są, ale że kamienie, I -- że nikt na nie... nie czeka!

Cyprian was captivated by eyes, but only by those that looked away, with either indifference or active distaste. It was not enough for her to return his gaze. She must then direct her own to other matters. It sent him into a swoon. It got him through that day and part of the next sometimes.

Cyprian Clamorgan ends

Neither Christ, nor his Apostles have left us a single preceptor example of Infant Baptism. This is a conceded fact. The very first Pedobaptists in history Cyprian of Carthage and his clergy, (A. D. 253,) did not plead any law of Christ, or Apostolical tradition, for infant baptism. They put the whole thing upon analogy and inference upon the necessity of infants on the one hand, and the unlimited grace of God on the other. Their own language is an implied and ab solute confession that their “opinion,” as they call it, had no basis in any New Testament law or precedent. It confesses, in a word, that in advocating the baptism of literally new-born babes, they were introducing an innovation into the Church of Christ and they defend it only on the ground of necessity.

Still, for what Androma did to him, he should hate her, should want her dead. But seeing her before him, melting into rage and riot, her glowing grey eyes reflecting the electricity that swam around her swords... Godstars, she was magnificent, a creature that deserved to release her wrath on the world. It would be worth every drop of blood about to be shed to bring her to Cyprian's feet.

Cyprian declared, "He cannot have God for his Father who does not have the church for his Mother." We need the church as urgently as a starving baby needs his mother's milk. We cannot grow

Please remember the Cyprian government actually grabbed people’s savings out of their accounts! This is robbery of the first order, and it is tyrannical!

St. Cyprian wrote: “He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church.

As Cyprian puts it near the start of his treatise, “We know virtues by their practice rather than through boasting of them.”71 If patience is not good in the lived experience of humans, it isn’t worth talking about.72

So in 256 Cyprian wrote a treatise of encouragement for his people. “Beloved brethren,” he wrote, “[we] are philosophers not in words but in deeds; we exhibit our wisdom not by our dress, but by truth; we know virtues by their practice rather than through boasting of them; we do not speak great things but we live them.

In his peroration Cyprian shows his stature as a rhetorician: “It is this patience which strongly fortifies the foundations of our faith. It is this patience which sublimely promotes the growth of hope. It directs our action, so that we can keep to the way of Christ while we make progress because of His forbearance. It ensures our perseverance as sons of God while we imitate the patience of the Father.”94

In earnest, I shall echo your earlier proclamation, my friend, and state that in my mind the acquaintance of not only Cyprian Wythe, but any lover of King George is a grave displeasure.” Thomas raised his glass. “Hear, hear, my friend.” “Then I am surprised that you are able to abide my presence.” Kitty’s stiff response blasted a hole through Nathaniel’s middle and the resulting silence choked the merriment from their little circle like thick black smoke. He looked up only to be censured from the shock that drained the light from her eyes. Her lips pressed tight, turning them colorless.  The blood drained from his face. Idiot!  He couldn’t bring himself to look away from her wounded expression, aching for words that would soothe the pain he’d inflicted. The pleasant tune from the quartet and the quiet hum of voices continued around them, each guest blissfully unaware of his thoughtless remark. Thomas reached out to her, his brow pinching. “Kitty, you must know our comments are no reflection on you.” “Are they not?” She handed her glass to Eliza. “If you’ll excuse me, I shall take my leave so as not to injure you with my presence any longer.” Kitty brushed between them before facing them one last time. “Forgive me, Eliza.” She darted from the room, holding her skirts as she wove through the tangle of party-goers toward the exit. The hollow chill her absence created smacked Nathaniel on the back of the head like an irritated father. He exchanged a narrow glance with Thomas before slamming his eyes shut. How could he be so foolish? How could he have allowed himself to say something so hurtful to someone so gracious? The temperature of the room went hot, then instantly cold. So much for your famous charm, Nathaniel. You’ve proven your lack of it with amazing skill. “I’m

Irenaeus may challenge the appropriateness of a decision made by Victor, but he never challenges Victor’s authority to make the binding decision. Cyprian may at times disagree with a decree of Stephen’s on baptism, but he never rejects the special place of the Roman See, which

Obłędny!... ależ - wielce rzeczywisty!

He especially gave voice to the words of Jesus, whose “advice and encouragement” in the Sermon on the Mount spoke to them in their desperate crisis. Drawing on these resources, he urged his people to respond to this time of danger and suffering by imitating God. “It [is] not at all remarkable if we cherish only our own brethren with a proper observance of love.” Instead, Christians should do “more than the publican or the pagan.” They should overcome evil with good and exercise “a divine-like clemency, loving even their enemies . . . and praying for the salvation of their persecutors.” For doesn’t God make the sun to rise and rain to fall upon all people, not merely on his own friends? And shouldn’t “one who professes to be a son of God imitate the example of his Father”? Cyprian’s flock were deeply schooled in Jesus’s teaching that they should love their enemies. And Cyprian extended this teaching by applying it to the provision of crisis nursing for our brothers but “not only our brothers.” Let us imagine the rhetorician Cyprian as he warmed to his point: You Christians, you are my people and flock, you know the mercy of God, and you demonstrate this by providing visits, bread, and water for other believers who are suffering. I praise God for your faithfulness. Now I am calling you to broaden your view, to exercise “a divine-like clemency” by loving your pagan neighbors. Visit them, too; encourage them; provide bread and water for them. I know that in recent months some pagans have been involved in persecuting you. Pray for them; “pray for their salvation,” and help them. You are God’s children: the descendants of a good Father should “prove the imitation of his goodness.

Felicity was in the process of unpacking her valise on the bed. “Then let us make sure no one else makes that mistake,” she said, pulling out ribbons and laces, a set of fancy hair combs and a few cosmetic pots. “Nanny Tasha always said a lady’s age should be a mystery.” Miranda closed her eyes. Truly, she was starting to wonder about Lord Langley’s choice of nannies for his daughters. Most of what the girls repeated from their dear caretakers sounded more like the advice of an experienced Cyprian, not that of a doting governess for small, impressionable children. Felicity

Giustiniani pointed toward the rows of tents. “By my estimations, there are almost two hundred thousand men out there.” Cyprian let out a breath, as though he had been hit in the stomach. “That many?” Radu nodded. “But roughly two men in support for every one man fighting.” “That still leaves sixty thousand? Seventy thousand?” Cyprian covered his mouth with his hand. Radu was shocked to see tears pooling in his gray eyes. “So many. What could Christianity accomplish with a mere fraction of the unity Islam has? How can our God ever withstand the ferocity of this faith?” “Do not blaspheme, young man.” Giustiniani’s tone was sharp, but it softened when he spoke again. “And do not despair. The odds are not so against us as they look.” He patted the stone in front of them with one thick, callused hand. “With a handful of men and these walls, I could hold back the very forces of hell itself.

Peter J Carroll writes of the need for every sorcerer to have a ‘wizardly’/Ouranian archetype in his or her cosmology. Saint Cyprian of Antioch certainly fulfils this function.

The military band did not make things easier. Having detected a larger than usual turnout of British travelers, and waiting with some infernal clairvoyance until Cyprian thought he had a grip on himself, just as he turned to bid Yashmeen a breezy arrivederci, they began to play an arrangement for brass of ‘Nimrod’ – what else? – from Elgar’s Enigma Variations. Teutonic bluntness notwithstanding, at the first major-seventh chord, an uncertainty of pitch among the trumpets contributing its touch of unsought innocence, Cyprian felt the tap opening decisively. It was difficult to tell what Yashmeen was thinking as she offered her lips. He was concentrating on not getting her vestee wet. The music took them for an instant in its autumnal envelope, shutting out the tourist chatter, the steam horns and quayside traffic, in as honest an expression of friendship and farewell as the Victorian heart had ever managed to come up with, until finally, the band moved mercifully on to ‘La Gazza Ladra.’ It wasn’t till Yashmeen nodded and released him that Cyprian realized they had been holding each other.

But the Cythereans venerated this goddess in consequence of learning her sacred rites from the Phoenicians." The Assyrian Venus, then--that is, the great goddess of Babylon--and the Cyprian Venus were one and the same, and consequently the "bloodless" altars of the Paphian goddess show the character of the worship peculiar to the Babylonian goddess, from whim she was derived. In this respect the goddess-queen of Chaldea differed from her son, who was worshipped in her arms. He was, as we have seen, represented as delighting in blood. But she, as the mother of grace and mercy, as the celestial "Dove," as "the hope of the whole world," was averse to blood, and was represented in a benign and gentle character. Accordingly, in Babylon she bore the name of Mylitta --that is, "The Mediatrix." Every one who reads the Bible, and sees how expressly it declares that, as there is only "one God," so there is only "one Mediator between God and man" (1 Tim.ii. 5), must marvel how it could ever have entered the mind of any one to bestow on Mary, as is done by the Church of Rome, the character of the "Mediatrix.

Well, I am sorry if you were hurt, but it was quite your own fault,' said Miss Grantham defensively. `If you had not done such a shabby thing to me I would not have had you kidnapped. You have behaved in the most odious fashion, and you deserve it all!' A rankling score came into her mind. She added: `You did me the honour once, Mr Ravenscar, of telling me that I should be whipped at the cart's tail!' `Do you expect me to beg your pardon?' he demanded `You will be disappointed, my fair Cyprian!’ Miss Grantham flushed rosily, and her eyes darted fire. `I you dare to call me by that name I will hit you!’ she said between her teeth. `You may do what you please - strumpet!' replied M Ravenscar. She took one hasty step towards him, and then checked saying in a mortified tone: `You are not above taking an unfair advantage of me. You know very well I can't hit you when you have your hands tied.' `You amaze me, ma'am! I had not supposed you to be restricted by any consideration of fairness.

Men imitate the gods whom they adore, and to such miserable beings their crimes become their religion.

To show how wide-spread was the custom of human sacrifices, we may quote the list of nations adopting it, as given in the work Indo-Aryans, by Rajendralala Mitra. This includes the "Phœnicians, Carthaginians, Druids, Scythians, Greeks, Trojans, Romans, Cyclops, Lamiæ, Sestrygons, Syrens, Cretans, Cyprians, Assyrians, Egyptians, Jews, Aztecs, Khonds, Toltecs, Tezcaucans, Sucas, Peruvians, Africans, Mongols, Dyaks, Chinese, Japanese, Ashantis, Yucatans, Hindus." He adds--"The Persians were, perhaps, the only nation of ancient times that did not indulge in human sacrifices.

Tegoż roku podróżowałem po Polsce - dwóch nas było: ś.p. Władzio Wężyk i ja - mieliśmy z sobą kilkadziesiąt tomów książek, mianowicie historii dotyczących kronik i pamiętników. Szlachcic jeden, bardzo szanowny obywatel i dobry sąsiad, i dobry patriota, zobaczywszy podróżną biblioteczkę naszą, ruszył głową i mruknął : "To chleba nie daje!..." Wszelako jednego razu tenże sam, w żółtym szlafroku, w czapce z guzikiem na szczycie głowy i z fajką na długim przedziurawionym kiju, wchodzi do nas: "Oto (powiada półgębkiem i przez ramię) dajcie mi też jaką książkę z brzega, bo idę spać do ogrodu." Brałem przeto z brzega książkę i podawałem ostrożnie obywatelowi, tak jako w kwarantannie podaje się z rąk do rąk, ile możności dotknięcia osoby unikając. I widziałem tylko tył osoby poważnej w szlafroku żółtym popstrzonym w duże kwiaty piwonii - rzecz ta wychodziła z książką w ręku a po niedługim przeciągu czasu widziałeś tęż samą postać na trawniku snem ujętą. - Wszelako, po wielu i wielu latach spotkałem na ekspozycji w Paryżu potomka owegoż obywatela. Ten mówił mi o sztukach pięknych różne spostrzeżenia swoje... "Lubię i muzykę! (powiadał mi) Lubię i muzykę, i jak sobie wrócę z pola, a człowiek mi buty ściągnie, to ja sobie lubię tak dumać i nogi moczyć, i słuchać, jak mi żona moja gra na fortepianie Chopina!... Malaturę (malaturę!...) także lubiłem - nim-em się ożenił!" Nigdy pojąć nie mogłem, dlaczego malarstwa zaniechał on lubować, odkąd ożenił się - myślę, że to znaczy, iż ideał-wcielony zajął miejsce onej malatury, która pierwej była obywatelowi przyjemną. Szkoda, że nieboszczyk Fryderyk nie wiedział nic o tym!!

Cyprian was a boy who carried with him through early life the wondering look of a dreamer, the eyes of one who sees things that are not visible to ordinary mortals, and invests the commonplace things of this world with qualities unsuspected by plainer folk—the eyes of a poet or a house agent.

Adultery, fraud, homicide is mortal sin (mortale crimen) … after celebrating the eucharist, the hand is not (i.e. ought not to be) spotted with (the use of) the sword and with blood.

wars scattered everywhere with the bloody horror of camps. The world is wet with mutual blood(shed): and homicide is a crime when individuals commit it, (but) it is called a virtue, when it is carried on publicly. Not the reason of innocence, but the magnitude of savagery, demands impunity for crimes.

[Christians] are not allowed to kill, but they must be ready to be put to death themselves… it is not permitted the guiltless to put even the guilty to death.” “God wished iron to be used for the cultivation of the earth, and therefore it should not be used to take human life.

So living, they stood out among their neighbors, friends, and business colleagues, and they began to gain followers. While the early Christians were often accused of being subversive or seditious (like their Master), upon scrutiny, their way of life regularly proved wholesome. In short, the Christians were good—with a goodness that sprang from their devotion to Jesus and issued in lives that were notable for their integrity and generosity toward outsiders. Toward the end of the second century, the church father Tertullian remarked that followers of Jesus made manifest their difference in the care they showed not only their own vulnerable members but any “boys and girls who lack property and parents . . . for slaves grown old and ship-wrecked mariners . . . for any who may be in mines, islands or prisons,” resulting in their pagan neighbors saying, “Look!”[5] The world, whether it knew it or not, saw the Lord Jesus in the faithful witness of the church. A few short decades later, when plague began to ravage the Roman Empire, leaving masses of people dead or dying, Cyprian of Carthage could be heard exhorting God’s people not to try to explain the plague but to instead respond to it in a manner worthy of their calling: namely by doing works of justice and mercy for those affected by the plague—and this during a time of intense persecution for the church![6]

He cannot have God for a Father who does not have the Church as his Mother.”[5] + St. Cyprian of Carthage

Well, in my family, Cyprian was always the one looking for attention. And she got it. I was jealous sometimes, but had nothing to offer the world like she did. I would occasionally bask in her reflected glory, but I’m really more comfortable in the background. But in the shop, I feel I can have both—to be in the background, but also have one of my accomplishments noticed.

Cyprian clearly adopts a holographic model in which every bishop is identical to the other because they are all expressions of the one chair. There

Luther accused Henry and the papists of begging the question, of claiming that the traditions of the church should be observed merely because they were traditions, without considering whether they came from God or from human invention. "I cry gospel, gospel, Christ, Christ; they respond fathers fathers, custom, custom, laws, laws, where as I say truly that the fathers, custom, and law have often erred ... Christ cannot err."-'" Perhaps Luther's greatest insult was to say that no one imagined that Henry had written his book by himself.'' On Luther rolled in a torrent of abuse. "Draw near to my rod, you vainglorious Thomist," he cried. "I will teach you how to argue about dogma."22 At the end he crowed that he had been victorious over the king by opposing God's word to human custom." "Here I stand," he wrote, here I sit, here I remain, here I glory, here I triumph, here I contemn Papists, Thomists, Henricians, sophists, and all the gates of hell all the more in that they are led astray by the sayings of holy men or customs. God's word is over all. The divine majesty works with me, and I do not care if a thousand Augustines, a thousand Cyprians, a thousand churches of Henry stand against me. God cannot err or fail; Augustine and Cyprian like all the elects can err, and they did err.-" The issue, as any Catholic knew, was not whether the fathers could err as individuals; it was whether they had reached consensus on a core of doctrines necessary to be believed. Luther's furious language indicates a willingness to attack that ancient consensus in the name of the gospel and to elevate his own understanding above the agreements of centuries.

The church,’ says Calvin in his commentary on Ephesians 4:11-13, ‘is the common mother of all the godly, which bears, nourishes, and governs in the Lord both kings and commoners; and this is done by the ministry.’ 6 Calvin endorsed another of Cyprian’s sayings, ‘that he who would have God as his father must have the church as his mother.

THE NEXT DAY Reef, Cyprian, and Ratty were out on the Anarchists’ golf course, during a round of Anarchists’ Golf, a craze currently sweeping the civilized world, in which there was no fixed sequence—in fact, no fixed number—of holes, with distances flexible as well, some holes being only putter-distance apart, others uncounted hundreds of yards and requiring a map and compass to locate. Many players had been known to come there at night and dig new ones. Parties were likely to ask, “Do you mind if we don’t play through?” then just go and whack balls at any time and in any direction they liked. Folks were constantly being beaned by approach shots barreling in from unexpected quarters. “This is kind of fun,” Reef said, as an ancient brambled guttie went whizzing by, centimeters from his ear.

What a subject is this for our contemplation! "The same fire," says St. Chrysostom, "which purifies gold, consumes wood; so in the fire of tribulation the just acquire new beauty and perfection, while the wicked, like dry wood, are reduced to ashes." (Hom.14 in Matt.1). St. Cyprian expresses the same thought by another illustration: "As the wind in harvest time scatters the chaff but cleanses the wheat, so the winds of adversity scatter the wicked but purify the just." (De Unitate Eccl.).   The passage of the children of Israel through the Red Sea is still another figure of the same truth. Like protecting walls the waters rose on each side of the people, and gave them a safe passage to the dry land; but as soon as the Egyptian army with its king and chariots had entered the watery breach, the same waves closed upon them and buried them in the sea. In like manner the waters of tribulation are a preservation to the just, while to the wicked they are a tempestuous gulf which sweeps them into the abyss of rage, of blasphemy, and of despair.

I must warn you,” he says. Whatever persecutions the Christians have experienced, and whether it has been Jews or pagans or heretics who have mistreated them, Christians must not avenge themselves. Cyprian places himself among them: “We should not hasten to revenge their pain with an angry speed.

From there they marched against Egypt: and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria.”[27] The idea that Aphrodite was originally an Eastern goddess appropriated by the ancient Greeks at the onset of their great cultural revolutions of the Archaic Period (ca. 8th century BCE) is one that has been corroborated by modern and ancient historians alike.

A good purpose, which has known God, cannot be changed.

Polakom ubliżałoby to, aby tyle sensu politycznego mieli, żeby stworzyć sobie partię swą w Rosji, z którą graniczyć na wiek wieków muszą: albowiem Polacy rachują raczej na (jak to mówią) poświęcenie krwi pokoleń co piętnaście lat - na periodyczną rzeź niewiniątek, aż Bóg z obłoków wyjrzy, co też i prorocy polscy zapowiedzieli dawno - WIEDZĄC, CO NASTĄPI.

Very different from Origen was Cyprian,[10] bishop of Carthage, born about 200. He freely uses the term “the Catholic Church” and sees no salvation outside of it, so that in his time the “Old Catholic Church” was already formed, that is, the Church which, before the time of Constantine, claimed the name “Catholic” and excluded all who did not conform to it. Writing of Novatian and those who sympathised with him in their efforts to bring about greater purity in the churches, Cyprian denounces “the wickedness of an unlawful ordination made in opposition to the Catholic Church”; says that those who approved Novatian could not have communion with that Church because they endeavoured “to cut and tear the one body of the Catholic Church”, having committed the impiety of forsaking their Mother, and must return to the Church, seeing that they have acted “contrary to Catholic unity”.