Defending The Defenseless Quotes

You know...my flower...I'm responsible for her. And she's so weak! And so naive. She has four ridiculous thorns to defend her against the world...

There was no honor in war, less in killing, and none in dying. But there was true dignity in how men comported themselves in battle. And there was always honor to be found in standing for a just cause and defending the defenseless.

The queen was my favorite chess piece. Unlike the women I knew in real life, she was powerful. Her job was to defend her husband at all costs, because while he was weak and practically defenseless—only allowed to move one square at a time—she was the strongest player on the board, hindered by no restrictions at all.

When he was kidnapped by the Iron King and taken into the Nevernever, she didn’t hesitate to go after him. And she didn’t stop there. When her magic was sealed by Mab, leaving her defenseless in the Winter Court, she somehow managed to survive, even when she thought you had turned on her. When the Scepter of the Seasons was stolen by the Iron fey, she went after it, despite having no magic and no weapon with which to defend herself. And when the courts asked her to destroy the false king, she accepted, even though the Summer and Iron glamours within her were making her sick, and she couldn’t use either of them effectively. She still went into the Iron Kingdom to face a tyrant she didn’t know if she could overcome. “Now,” Ariella finished, turning toward me, “do you still believe humans are weak?

Whoever defends himself will have himself for defense, and he will have no other. But let him come defenseless before the Lord and he will have for his defender no less than God Himself.

It is feasible and easy everywhere to undermine administrative power and, in fact, it has been drastically weakened in all Western countries. The defense of individual rights has reached such extremes as to make society as a whole defenseless against certain individuals. It is time, in the West, to defend not so much human rights as human obligations.

In our time, political speech and writing are largely the defense of the indefensible. Things like the continuance of British rule in India, the Russian purges and deportations, the dropping of atom bombs on Japan, can indeed be defended, but only by arguments which are too brutal for most people to face, and which do not square with the professed aims of political parties. Thus political language has to consist largely of euphemism, question-begging and sheer cloudy vagueness. Defenseless villages are bombarded from the air, the inhabitants driven out into the countryside, the cattle machine-gunned, the huts set on fire with incendiary bullets: this is called pacification. Millions of peasants are robbed of their farms and sent trudging along the roads with no more than they can carry: this is called transfer of population or rectification of frontiers. People are imprisoned for years without trial, or shot in the back of the neck or sent to die of scurvy in Arctic lumber camps: this is called elimination of unreliable elements.

I say, drop all your defenses. Anyone can make a mistake — even you. Do not defend your mistakes; just accept them and move on. When you are totally defenseless, that is when you will be completely strong.

Falconi said, "Hey, Gregorovich, you're in fine form. How about a few words to send us on our way?" The ship pretended to clear his throat. "Fine. Here me now. The Lord of Empty Spaces protect us as we venture forth to fight our foes. Guide our hands - and our thoughts - and guide our weapons that we may work our will upon these perversions of peace. Let daring be our shield and righteous fury be our sword, and may our enemies flee at the sight of those that defend the defenseless, and may we stand unbowed and unbroken in the face of evil. Today is the Day of Wrath, and we are the instruments of our species' retribution. Deo duce, ferro comitante. Amen." "Amen," said Hwa-jung and Nielsen. "Now that. was a prayer!" said Sparrow, grinning.

Evil was defined as the use of power to destroy the spiritual growth of others for the purpose of defending and preserving the integrity of our own sick selves. In short, it is scapegoating. We scapegoat not the strong but the weak. For the evil to so misuse their power, they must have the power to use in the first place. They must have some kind of dominion over their victims. The most common relationship of dominion is that of parent over child. Children are weak, defenseless, and trapped in relation to their parents. They are born in thrall to their parents ... They are simply not free or powerful enough to escape.

We are never so defenseless against suffering as when we love.

Writers' bodies don't make sense in a place like Hollywood: soft and white, defenseless in a town where everyone's defended, right up to their celluloid tits.

Amnesty International, which was opening its yearlong campaign to protect human rights defenders in Colombia in response to the country’s horrifying record of attacks against human rights and labor activists and mostly the usual victims of state terror: the poor and defenseless.

This is how I see humanity. When enemies come to your country, destroy the countryside and your village, kill your countrymen, your comrades and the defenseless wounded, you have to kill them and defend your compatriots; that is true humanity.

Many want to be a warrior but they don't know what a lonely, tough, or pain staking journey it is. Warriors have to fight on behalf of the defenseless, defend what is right, as well as fight believers and non-believers alike. In reality, few like warriors because they confront their own, and their own think they're above being confronted. The warrior, you see, most often walks alone.

Because this is an urban church in a downtown neighborhood, it is not so easy to avoid the presence of the poor. We see them. I wonder if that is not part of our vocation, to see the poor, to be the Lord's eyes - because the Lord sees the poor, and he loves the poor, and he sends his people to serve the poor. That is a message that pervades the Scriptures from end to end. There is something seriously out of balance in American Christianity. I am personally opposed to abortion, but there is nothing explicit in the Bible about abortion. There is nothing explicit in the Bible about prayer in the public schools; there is nothing explicit in the Bible about the American flag or the right to have a gun. There are, however, thousands of explicit words in the Bible about justice and compassion for the poor. There are thousands of words in the Bible about defending those who are defenseless.

Whoever defends himself will have himself for his defense, and he will have no other; but let him come defenseless before the Lord and he will have for his defender no less than God Himself.

You are a monster, a king who thinks nothing of his subjects and everything of himself. A man who wants all the power he can get but will never know what it is to be truly powerful. And I am a gargoyle, defender of the innocent, protector of the defenseless. And as long as I live, I will never leave you in peace.

Sentimentality about Lee's story grew even as the harder truths of the book took no root. The story of an innocent black man bravely defended by a white lawyer in the 1930s fascinated millions of readers, despite its uncomfortable exploration of false accusations of rape involving a white woman. Lee's endearing characters, Atticus Finch and his precocious daughter, Scout, captivated readers while confronting them with some of the realities of race and justice in the South. A generation of future lawyers grew up hoping to become the courageous Atticus, who at one point arms himself to protect the defenseless black suspect from an angry mob of white men looking to lynch him. Today, dozens of legal organizations hand out awards in the fictional lawyer's name to celebrate the model of advocacy described in Lee's novel. What is often overlooked is that the black man falsely accused in the story was not successfully defended by Atticus. Tom Robinson, the wrongly accused black defendant, is found guilty. Later he dies when, full of despair, he makes a desperate attempt to escape from prison. He is shot seventeen times in the back by his captors, dying ingloriously but not unlawfully.

The pro-life cause originated at a far earlier date than historians have previously thought, and its origins were not tied to a backlash against the women’s movement, but instead to a concern about the consequences of the nation’s disrespect for human life. This book also challenges conventional presuppositions about the pro-life movement by showing that it originated not among political conservatives, but rather among people who supported New Deal liberalism and government aid to the poor, and who viewed their campaign as an effort to extend state protection to the rights of a defenseless minority (in this case, the unborn). Only after Roe v. Wade, when the pro-life movement’s interpretation of liberalism came into conflict with another rights-based movement—feminism—and it became clear that pro-lifers would not be able to win the support of the Democratic Party, did the movement take a conservative turn.

Hear me now. The Lord of Empty Spaces protect us as we venture forth to fight our foes. Guide our hands—and our thoughts—and guide our weapons that we may work our will upon these perversions of peace. Let daring be our shield and righteous fury be our sword, and may our enemies flee at the sight of those who defend the defenseless, and may we stand unbowed and unbroken in the face of evil. Today is the Day of Wrath, and we are the instruments of our species’ retribution.

The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).

The ship pretended to clear his throat. “Fine. Hear me now. The Lord of Empty Spaces protect us as we venture forth to fight our foes. Guide our hands—and our thoughts—and guide our weapons that we may work our will upon these perversions of peace. Let daring be our shield and righteous fury be our sword, and may our enemies flee at the sight of those who defend the defenseless, and may we stand unbowed and unbroken in the face of evil. Today is the Day of Wrath, and we are the instruments of our species’ retribution. Deo duce, ferro comitante. Amen.

Mack stared at him, aghast. “So I’m just supposed to stand there and do nothing?” “That’s not what I said, son. I said you can’t use your fists. Besides, for every Scripture you could recite on defending the fatherless, I could respond with a verse on pursuing peace.” “Peace,” Mack scoffed. “While he’s beating defenseless children?” “I’m just saying, when you attack Sloop it appears you are the problem, not him.” “So just what do you suggest I do?” Vaughan’s expression gentled. “Recognize that the problem is much deeper and bigger than you or even Sloop. And give God a little credit. He doesn’t need your fists to bring Sloop down. He needs your cooperation. So intercede with prayer and petition, trust in the Lord, and keep your eyes open and your hands behind your back.

The statist Left’s first move was to alter the meaning of liberalism so as to keep the free Left and the public in a constant state of confusion. They diluted the original principles of liberalism while firing cheap polemical shots, arguing that John Locke’s liberalism had nothing to offer, that it contradicted itself. After all, if the statist Left could not win a fair fight on the philosophical battlefield, it had to resort to chicanery to gain an advantage. One way to accomplish this was to adulterate or falsify the liberal message to render it meaningless while advancing a new, redefined liberalism to replace the old. The deception was successful. The free-Left liberals and their allies had lost the semantic ammunition to defend liberty, and therefore became neutered, defanged, almost defenseless, deprived of the cognitive capability to defend the autonomy of the individual. As for the statist Left, they had to work diligently to ‘defascistize’ historical Fascism, because to do otherwise would force them to face an ugly image in the mirror.

Children who are allowed to defend themselves will not be destructive. Destructiveness—the phenomenon that governs our world—is not our ineluctable fate. If we love and care for our children, it can be banished from the face of the earth. The "urge to destruction" slumbers only in the victims of childhood mistreatment, who as adults do not want to know what happened in their early life. Adults not mistreated in childhood do not feel the need to mistreat their defenseless children. The can't even imagine it, even when they are nervous and stressed and therefore respond to challenging queries with impatience. There are so many other ways to relate to children—productive, respectful, creative ways.

Courage brought me here. I desperately tried to dress myself with words. Yet excuses can no longer defend my walls. So here I am. Clueless. Defenseless. But I will tell you this, for this is all you have to know. I love you. Nothing in this life is more worth fighting for than that.

On Sunday, evening, May 2, 2015, in Garland, Texas, an active-shooter incident didn’t end in a massacre. It ended when an armed police officer took the fight to the enemy, literally pushing toward them and killing the duo before they could massacre innocents in a crowded event center. Forget politics. Forget before and after. When the attack is initiated there is no negotiation, no thinking—only fighting, pushing, and close killing. The event in Garland wasn’t quite the soft target the terrorists thought it would be. They didn’t have the access to the defenseless civilians they thought they’d have. Defend yourself—now rather than later. Strength stops strength. Overwhelming strength stops massacres in their tracks.

The third component of the Law of Least Effort is defencelessness, which means that your awareness is established in defenseless-ness, and you have relinquished the need to convince or persuade others of your point of view. If you observe people around you, you'll see that they spend ninety-nine percent of their time defending their points of view. If you just relinquish the need to defend your point of view, you will in that relinquishment, gain access to enormous amounts of energy that have been previously wasted.

Yet this exodus metaphor is frightening because sheep are defenseless: they cannot fight, they cannot run with much speed, and they have little foresight or sense of danger.20 Little do we appreciate the danger we face at every moment of life. All our attempts at self-preservation are laughably insufficient. We are poor and silly sheep, unable to add one inch to our statures by all our worry. The fortresses we build around our souls for protection are castles of cardboard. The dangers we face far exceed our frail powers to defend ourselves. Our vulnerability and weakness draw out God’s compassionate love and care.

It is my desire, by my presence and with my words, to pay tribute to your tireless work in defending and fostering the inviolability of innocent and defenseless human life from the moment of conception until the moment of natural death.

When someone abuses me I can defend myself, but against praise I am defenseless”~Sigmund Freud “When you praise someone, you call yourself his equal”~Johann Wolfgang  Von Goethe “Praise makes good people better and bad people worse”~Anonymous

Teasdale doesn't have money for an attorney," he said. "Especially one from Boston. Who are you, really?" Sidney lifted her chin. "An attorney from Boston." "You don't sound like it." She lifted an eyebrow. "Like an attorney?" He scoffed. "No, you have that droning drivel down. You don't sound Boston." She shrugged. "I didn't start out there." "You sound like Sawyer," he said with a nod toward wherever Sawyer had headed. She refused to turn around to find out. "Well, I'm sure there are more than just two of us from---" "You know him," Crane said, narrowing his eyes. Sidney's tongue faltered, and she cleared her throat. "You're from the same place, aren't you?" he asked. "The same little hick town." "Because we both have an accent?" she asked, laughing, hoping it would cover up her lie. "Because of how I just saw him look at you," Crane said, studying Sidney with a grin. "Like a lovesick schoolboy. Holy shit, you're her>." Sidney's breath felt trapped in her chest, unable to move in or out, just held captive there. Sawyer had a her? And she was it? "I---I'm who?" "The girl he came to town all messed up over," Crane said, crossing his own arms. "A hundred years ago. Well, well, well." All messed up over. After punching out his own father. Defending her. Damn it if all her carefully constructed and ancient defenses weren't crumbling around her regarding him. The boy who shattered her already shaky confidence. The reason she bitterly swore off love and dove into work, into making herself a hard and formidable beast. A beast without people skills but still. And now... "We were friends in high school, yes," Sidney managed to push out, her voice sounding decidedly wobbly. "That has no bearing on Mr. Teasdale's case." "Which came to you how, again?" Crane asked. Sidney smiled. "I'll ask the questions." Crane winked, and she so much wanted to slug him. "Nice deflection. What firm are you with?" "Finley and Blossom." "Blossom?" he asked. And it wasn't about the name. It was recognition. Shit. "Yes, sir." "His damn niece," Crane said, slapping a big hand against the ladder. "I forgot she was a lawyer. Damn it. She sent you." Oh, seven kinds of hell, now this wall was disintegrating, too. She needed a suit of armor. "Everything okay?" said a voice from directly behind her. A voice that sent shock waves to all her nether regions, especially coupled with thee hand that rested on the back of her neck. Crap, she needed more than armor. Sidney needed a force field. "I work for her," Sidney said, ignoring Sawyer's question and fighting the urge to settle back against him. "And you need to bring back the win," Crane said, chuckling. God help her if she was ever up against this asshole in court.

As I read the trial transcripts, Jesus’ defenselessness stands out. Not a single witness rose to his defense. No leader had the nerve to speak out against injustice. Not even Jesus tried to defend himself. Throughout, God the Father said not a word.

The wolves could be at the Meadows in three minutes. Three minutes through Hel, through the slaughter and death. Three minutes in a flat-out run, a sprint to save the most defenseless among them. The human children. The jackals joined them. The coyotes. The wild dogs and common dogs. The hyenas and dingoes. The foxes. It was who they were. Who they had always been. Defenders of those who could not protect themselves. Defenders of the small, the young. Shifter or true animal, that truth lay etched in the soul of every canine.

The man who “hires” a government to be his agent of self-defense will, by his very act of entering into a relationship with this coercive monopoly, make himself defenseless against his “defender.” A “voluntary government, acting as an agent of self-defense,” is a contradictory and meaningless concept.

Politics and the English Language Orwell says the following on the use of euphemism by politicians: In our time, political speech and writing are largely the defense of the indefensible. Things like the continuance of British rule in India, the Russian purges and deportations, the dropping of the atom bombs on Japan, can indeed be defended, but only by arguments which are too brutal for most people to face, and which do not square with the professed aims of the political parties. Thus political language has to consist largely of euphemism, question-begging and sheer cloudy vagueness. Defenseless villages are bombarded from the air, the inhabitants driven out into the countryside, the cattle machine-gunned, the huts set on fire with incendiary bullets: this is called pacification. Millions of peasants are robbed of their farms and sent trudging along the roads with no more than they can carry: this is called transfer of population or rectification of frontiers.

On reflection, most of us recognize that we would rather protect citizens than corporations—human rights rather than corporate capitalism. On reflection, most of us recognize that anymal advocates who defend life against exploitative industries hold the high moral ground—their compassionate motivation and social justice actions are supported by core teachings in every major religion. Anymal liberationists demonstrate self-sacrificing service on behalf of the exploited. They risk long-term imprisonment on behalf of the defenseless and downtrodden, the maimed and condemned. Those who take core religious teachings seriously will respect anymal liberationists because these dedicated activists treasure life above property and profits, and risk their freedom on behalf of those who cannot help themselves. Anymal liberationists exemplify religious commitment in action, most notably compassionate, self-sacrificing service to those who are most in need.

The unborn child, who is alive and is a member of the human family, cannot defend himself or herself. Good law defends the defenseless. Our present laws permit unborn children to be privately killed. Laws that place unborn children outside the protection of law destroy both the children killed and the common good, which is the controlling principle of Catholic social teaching. One cannot favor the legal status quo on abortion and also be working for the common good.

pp. 6-7: I want America to return to the ideal of treating people as individuals, so I have to write a book that treats Americans as groups. But there’s no way around it. Those of us who want to defend the American creed have been unwilling to say openly that races have significant group differences. Since we have been unwilling to say that, we have been defenseless against claims that racism is to blame for unequal outcomes. What else could it be? We have been afraid to answer candidly.

We’re riders,” Imogen says as another explosion sounds. “We defend the defenseless. That’s what we do.