Evil Doers Quotes

And this is the eternal law. For, Evil often stops short at istelf and dies with the doer of it! but Good, never.

The problem is that no matter how good your intentions, eventually you want to kill someone yourself.

To reprove a harm-doer, put him to shame by doing a good deed in return.

You know why the battle of good vs evil is so one-sided, Malin? Because evil is better organised, better equipped and better paid. It is not monsters or yakas or demons we should fear. Organised collectives of evil doers who think they are performing the work of the righteous. That is what should make us shudder.

Never stand in the way of letting God use people’s actions, in order to solve a greater issue in the world.

Eat dirt evil doer!

Good philosophy is always hate speech to evil doers.

So it is always preferable to discuss the matter of veganism in a non-judgemental way. Remember that to most people, eating flesh or dairy and using animal products such as leather, wool, and silk, is as normal as breathing air or drinking water. A person who consumes dairy or uses animal products is not necessarily or usually what a recent and unpopular American president labelled an "evil doer.

As one acts and conducts himself, so does he become. The doer of good becomes good. The doer of evil becomes evil. One becomes virtuous by virtuous action, bad by bad action

Over every person's life, I have found, Satan masturbates and out from the dispersion of this black cloud, at some point follows a demon who waits to wound.

...a great man who is vicious will only be a great doer of evil, and a rich man who is not liberal will be only a miserly beggar; for the possessor of wealth is not made happy by possessing it, but by spending it - and not by spending as he please but by knowing how to spend it well. To the poor gentleman there is no other way of showing that he is a gentleman than by virtue, by being affable, well-bred, courteous, gentle-mannered and helpful; not haughty, arrogant or censorious, but above all by being charitable...and no one who sees him adorned with the virtues I have mentioned, will fail to recognize and judge him, though he know him not, to be of good stock.

Sin is a personal act. Moreover, we have a responsibility for the sins committed by others when we cooperate in them: by participating directly and voluntarily in them; by ordering, advising, praising, or approving them; by not disclosing or not hindering them when we have an obligation to do so; by protecting evil-doers. [1868]

The punishment of evil doers consists in making them feel ashamed of themselves by doing them a great kindness.

Organised collectives of evil doers who think they are performing the work of the righteous. That is what should make us shudder.

Of all evil-doers, the American is most to be feared; he uses more ingenuity in the planning of his projects, and will take greater risks in carrying them out, than any other malefactor on earth.

When Anu the Sublime, King of the Anunnaki, and Bel, the lord of Heaven and earth, who decreed the fate of the land assigned to Marduk, the over-ruling son of Ea, God of righteousness, dominion over earthly man, and made him great among the Igigi, they called Babylon by his illustrious name, made it great on earth, and founded an everlasting kingdom in it, whose foundations are laid so solidly as those of heaven and earth; then Anu and Bel called by name me, Hammurabi, the exalted prince, who feared God, to bring about the rule of righteousness in the land, to destroy the wicked and the evil-doers; so that the strong should not harm the weak, so that I should rule over the black-headed people like Shamash and enlighten the land, to further the well-being of mankind. ...When Marduk sent me to rule over men, to give the protection of right to the land, I did right and righteousness in . . . , and brought about the well-being of the oppressed. [The oldest known written code of laws from around 1772 BCE]

Most ill-doers do not think of themselves as evil; indeed, most conceive themselves the heroes of the stories they tell. I once thought that the greatest evil in this world was done in the name of the greater good. I was wrong. Terribly wrong. There is evil in this world which knows itself for evil, and hates the good with all its strength. All fair things does it desire to destroy.

Then Anu and Bel called by name me, Hammurabi, the exalted prince, who feared God, to bring about the rule of righteousness in the land, to destroy the wicked and the evil-doers; so that the strong should not harm the weak.

And this is the eternal law. For, Evil often stops short at itself and dies with the doer of it; but Good, never.

If you've got a killer temper, hate and Justice, and get hurt easily, then you'll be most tempted to let loose against evil doers, and most heroic when you don't.

When you first rise in the morning tell yourself: I will encounter busybodies, ingrates, egomaniacs, liars, the jealous and cranks. They are all stricken with these afflictions because they don’t know the difference between good and evil. Because I have understood the beauty of good and the ugliness of evil, I know that these wrong-doers are still akin to me … and that none can do me harm, or implicate me in ugliness—nor can I be angry at my relatives or hate them. For we are made for cooperation.” —MARCUS AURELIUS, MEDITATIONS, 2.1

Sonnet of Human Duty To deliver humanity from inhumanity, Is the duty of every human. To deliver the innocent from injustice, Is the duty of every human. The indifferent may call it god complex, Apathetic pessimists may call it idealism. I call it the meaning of life and sanity, The opposite is just a sign of doofusism. Differences won't destroy the world, Indifference is far more ominous. The problem is not the evil doers, But the silent spectators. Mark me well, the day I stay silent is the day, Lady liberty throws her torch away.

I arrested some bad doers when I was on the cops, some very bad doers – one was a mother who killed her three-year-old for insurance that didn’t amount to a hill of beans – but I never felt the presence of evil in any of them once they were caught. It’s like evil’s some kind of vulture that flies away once these mokes are locked up. But I felt it that day, Holly. I really did. I felt it in Brady Hartsfield.

If the evil-doing of men moves you to indignation and overwhelming distress, even to a desire for vengeance on the evil-doers, shun above all things that feeling. Go at once and seek suffering for yourself, as though you were yourself guilty of that wrong. Accept that suffering and bear it and your heart will find comfort, and you will understand that you too are guilty, for you might have been a light to the evil-doers, even as the one man sinless, and you were not a light to them. If you had been a light, you would have lightened the path for others too, and the evil-doer might perhaps have been saved by your light from his sin. And even though your light was shining, yet you see men were not saved by it, hold firm and doubt not the power of the heavenly light. Believe that if they were not saved, they will be saved hereafter. And if they are not saved hereafter, then their sons will be saved, for your light will not die even when you are dead. The righteous man departs, but his light remains.

Boston. Fucking horrible. I remember, when 9/11 went down, my reaction was, "Well, I've had it with humanity." But I was wrong. I don't know what's going to be revealed to be behind all of this mayhem. One human insect or a poisonous mass of broken sociopaths. But here's what I DO know. If it's one person or a HUNDRED people, that number is not even a fraction of a fraction of a fraction of a percent of the population on this planet. You watch the videos of the carnage and there are people running TOWARDS the destruction to help out. (Thanks FAKE Gallery founder and owner Paul Kozlowski for pointing this out to me). This is a giant planet and we're lucky to live on it but there are prices and penalties incurred for the daily miracle of existence. One of them is, every once in awhile, the wiring of a tiny sliver of the species gets snarled and they're pointed towards darkness. But the vast majority stands against that darkness and, like white blood cells attacking a virus, they dilute and weaken and eventually wash away the evil doers and, more importantly, the damage they wreak. This is beyond religion or creed or nation. We would not be here if humanity were inherently evil. We'd have eaten ourselves alive long ago. So when you spot violence, or bigotry, or intolerance or fear or just garden-variety misogyny, hatred or ignorance, just look it in the eye and think, "The good outnumber you, and we always will.

In most cases, people, even evil-doers, are much simpler and more naïve than we generally suppose. And the same is true of you and me.

For Evil often stops short at itself and dies with the doer of it; but Good, never.

Even if you are the most evil among all doers of evil, you will cross beyond all wickedness by the boat od wisdom.

Even if you are the most evil among all doers of evil, you will cross beyond all wickedness by the boat of wisdom.

The doer of good is better than the good itself, and the doer of evil is worse than the evil itself.

An evil deed can be forgiven. While it may not be forgotten, the deed is not the doer, and we must be willing to forgive, else we risk exposing ourselves to the same evil.

Such is the end of the evil-doer: the death of a sinner always reflects his life.

The unhappiness of men, maintained by Socrates, depends upon their badness being brought home to them in conscience. If, because of their insensibility or lack of proper reproof, the error of their way is not impressed upon them, they have no motive to reform. The fact that the evil-doer has become such gradually, and does not realize the evil in him, is no reason why we should not blame him; it is the function of blame to make him and others realize it, to define evil-doer when he is dead, or has sincerely and openly repented, not while he remains a force for wrong.

The first assurance he has won is this: ‘If there is another world, and if good and bad deeds bear fruit and yield results, it is possible that with the breakup of the body, after death, I shall arise in a good destination, in a heavenly world.’ “The second assurance he has won is this: ‘If there is no other world, and if good and bad deeds do not bear fruit and yield results, still right here, in this very life, I live happily, free of enmity and ill will. “The third assurance he has won is this: ‘Suppose evil befalls the evil-doer. Then, as I do not intend evil for anyone, how can suffering afflict me, one who does no evil deed?’ “The fourth assurance he has won is this: ‘Suppose evil does not befall the evil-doer. Then right here I see myself purified in both respects.

Socrates is an evil-doer, and a curious person, who searches into things under the earth and in heaven, and he makes the worse appear the better cause; and he teaches the aforesaid doctrines to others.

Of course it may be argued that this is a fairly bleak view of life. It means, for instance, that we can stand in a room full of dear friends, knowing that nine-tenths of them, if the pack demands it, will become your enemies-will, as it were, throw stones through your window. It means that if you are a member of a close-knit community, you know you differ from this community's ideas at the risk of being seen as a no-goodnik, a criminal, an evil-doer. This is an absolutely automatic process; nearly everyone in such situations behaves automatically. But there is always the minority who do not, and it seems to me that our future, the future of everybody depends on this minority. And that we should be thinking of ways to educate our children to strengthen this minority and not, as we mostly do now, to revere the pack.

All are by nature prone to err both in public and in private life, and no law will prevent them. Men have gone through the whole catalogue of penalties in the hope that, by increasing their severity, they may suffer less at the hands of evil-doers. In early ages the punishments, even of the worst offences, would naturally be milder; but as time went on and mankind continued to transgress, they seldom stopped short of death.

Why did some people do those things? Because there have always been doers. Right back to the beginning of time, evil has existed in human form. But the followers interested me, too. Why did some people watch and do nothing? What made some watchers join the doers?

government being for the preservation of every man's right and property, by preserving him from the violence or injury of others, is for the good of the governed : for the magistrate's sword being for a "terror to evil doers," and by that terror to enforce men to observe the positive laws of the society, made conformable to the laws of nature, for the public good, i. e. the good of every particular member of that society, as far as by common rules it can be provided for; the sword is not given the magistrate for his own good alone.

Whenever righteousness falters and chaos threatens to prevail, I take on a human body and manifest myself on earth. In order to protect the good, to destroy the doers of evil, to ensure the triumph of righteousness, in every age I am born. Whoever knows, profoundly, my divine presence on earth is not reborn when he leaves the body, but comes to me. Released from greed, fear, anger, absorbed in me and made pure by the practice of wisdom, many have attained my own state of being. However men try to reach me, I return their love with my love; whatever path they may travel, it leads to me in the end.

shall this armour be furbished, but by the blows of knightly encounter, until the last speck has disappeared from every spot where the battle-axe and sword of evil-doers, or noble foes, might fall; when I shall again lift my head, and say to my squire, 'Do thy duty once more, and make this armour shine.

So you have no remorse for your actions? No guilt for what you’ve done?” Drax’s mouth lolls half open; he wrinkles up his nose and sniffs. “Did you think I was going to murder you down in the cabin?” he asks. “Split open your skull like I did Brownlee. Is that what you were thinking?” “What else were you intending?” “Oh, I don’t intend too much. I’m a doer, not a thinker, me. I follow my inclination.” “You have no conscience then?” “One thing happens, then another comes after it. Why is the first thing more important than the second? Why is the second more important than the third? Tell me that.” “Because each action is separate and distinct; some are good and some are evil.” Drax sniffs again and scratches himself. “Them’s just words. If they hang me, they will hang me ’cause they can, and ’cause they wish to do it. They will be following their own inclination as I follow mine.” “You recognize no authority at all then, no right or wrong beyond yourself?” Drax shrugs and bares his upper teeth in something like a grin. “Men like you ask such questions to satisfy themselves,” he says. “To make them feel cleverer or cleaner than the rest. But they int.” “You truly believe we are all like you? How is that possible? Am I a murderer like you are? Is that what you accuse me of?” “I seen enough killing to suspect I int the only one to do it. I’m a man like any other, give or take.” Sumner shakes his head. “No,” he says. “That I won’t accept.” “You please yourself, as I please myself. You accept what suits you and you reject what don’t. The law is just a name they give to what a certain kind of men prefer.” Sumner

INSTANT DEATH SPELL CASTER I am very glad for what Prophet Adachi did for me, he help me to cast a death spell om my friend life who was really troubling my life and future, they never needed me to progress, each time I get a job from a company, I get drove back because of the witch craft friends I have, I never knew my friend was the one troubling me, until one day I contacted Prophet Adachi for help and he told me Ramson my friend is the one troubling me and he help me to cast unto him a death spell. I am happy because Ramson the evil doer is dead yesterday with the great death spell of Pophet Adachi. contact him now if you need a death spell at: adachispirit@yahoo.com

The aim of the sinless One consists in acting without causing sorrow to others, although he could attain to great power by ignoring their feelings. The aim of the sinless One lies in not doing evil unto those who have done evil unto him. If a man causes suffering even to those who hate him without any reason, he will ultimately have grief not to be overcome. The punishment of evil doers consists in making them feel ashamed of themselves by doing them a great kindness. Of what use is superior knowledge in the one, if he does not endeavour to relieve his neighbour's want as much as his own? If, in the morning, a man wishes to do evil unto another, in the evening the evil will return to him.

The Bengali poet Ganga Ram in his Maharashta Purana gave a fuller picture of the terror they inspired. ‘The people on earth were filled with sin,’ he wrote, ‘and there was no worship of Rama and Krishna. Day and night people took their pleasure with the wives of others.’ Finally, he wrote, Shiva ordered Nandi to enter the body of the Maratha king Shahu. ‘Let him send his agents, that sinners and evil doers be punished.’29 Soon after: The Bargis [Marathas] began to plunder the villages and all the people fled in terror. Brahmin pandits fled, taking with them loads of manuscripts; goldsmiths fled with the scales and weights; and fishermen with their nets and lines – all fled. The people fled in all directions; who could count their numbers? All who lived in villages fled when they heard the name of the Bargis. Ladies of good family, who had never before set a foot on a road fled from the Bargis with baskets on their heads. And land owning Rajputs, who had gained their wealth with the sword, threw down their swords and fled. And sadhus and monks fled, riding on litters, their bearers carrying their baggage on their shoulders; and many farmers fled, their seed for next year’s crops on the backs of their bullocks, and ploughs on their shoulders. And pregnant women, all but unable to walk, began their labour on the road and were delivered there. There were some people who stood in the road and asked of all who passed where the Bargis were. Everyone replied – I have not seen them with my own eyes. But seeing everyone flees, I flee also. Then suddenly the Bargis swept down with a great shout and surrounded the people in their fields. They snatched away gold and silver, rejecting everything else. Of some people they cut off the hand, of some the nose and ears; some they killed outright. They dragged away the most beautiful women, who tried to flee, and tied ropes to their fingers and necks. When one had finished with a woman, another took her, while the raped women screamed for help. The Bargis after committing all foul, sinful and bestial acts, let these women go.

Hello, dreamers and doers! Always cut off your connection with negative shits, blocked head, cynic trivia. They all are energy sucker and plaguy mess. They callously murder (you) badass, plug your spirit into their evil workshop and equalize you. Always keep you safe distance from this malignant cancer to rescue your life from the complete annihilation.

As king of the underworld, I have more important things to do. Like what, you ask? Well, like coming up with new punishments for evil-doers in the dungeons of Tartaros, for one. And also scouring every inch of this place to make sure that no sons of Zeus—or Poseidon, for that matter (I'm looking at you, Percy Jackson)—sneak into my realm to create yet more havoc.

Smiling at her the boy said, "Games, then? Would that be better? There are events that I must shape. I must arouse fire that burns, that sears. Scripture says: For He is like a refiner's fire. And Scripture also says: And who can abide the day of His coming? I say, however, that it will be more than this; I say: The day comes, glowing like a furnace; all the arrogant and the evil-doers shall be chaff, and that day when it comes shall set them ablaze; it shall leave them neither root nor branch. What do you say to that, Herb Asher?" Emmanuel gazed at him intently, awaiting his response. Zina said: But for you who fear my name, the sun of righteousness shall rise with healing in his wings. "That is true," Emmanuel said. In a low voice Elias said: And you shall break loose like calves released from the stall.

Nonviolence in its dynamic condition means conscious suffering. It does not means meek submission to the will of the evil-doer, but it means the putting of one's whole soul against the will of the tyrant. Working under this law of being, it is possible for a single individual to defy the whole might of an unjust empire to save his honor, his religion, his soul and lay the foundation for the empire's fall or its regeneration.

But be sure of this, Peter: that those who do wrong make a mistake when they think no one knows anything about it. For God sees and hears everything, and when the wicked doer tries to hide what he has done, then God wakes up a little watchman that He places inside us all when we are born and who sleeps on quietly till we do something wrong. And the little watchman has a small goad in his hand, And when he wakes up he keeps on pricking us with it, so that we have not a moment's peace. And the watchman torments us still further, for he keeps on calling out, 'Now you will be found out! Now they will drag you off to punishment!' And so we pass our life in fear and trouble, and never know a moment's happiness or peace. Have you not felt something like that lately, Peter?" Peter gave a contrite nod of the head, as one who knew all about it, for grandmamma had described his own feelings exactly. "And you calculated wrongly also in another way," continued grandmamma, "for you see the harm you intended has turned out for the best for those you wished to hurt. As Clara had no chair to go in and yet wanted so much to see the flowers, she made the effort to walk, and every day since she has been walking better and better, and if she remains up here she will in time be able to go up the mountain every day, much oftener than she would have done in her chair. So you see, Peter, God is able to bring good out of evil for those whom you meant to injure, and you who did the evil were left to suffer the unhappy consequences of it. Do you thoroughly understand all I have said to you, Peter? If so, do not forget my words, and whenever you feel inclined to do anything wrong, think of the little watchman inside you with his goad and his disagreeable voice. Will you remember all this?

all the holy and faithful servants of God shall bloom in the eternal summer, when their labours in the winter of time are done. We are therefore resolved, neither on the one hand to lay aside Christian gentleness, nor on the other to leave in your city that which would be a most pernicious example for all others to follow. For success in this dealing we trust to the help of God, if His indignation against the evil-doers be not so great as to make Him withhold His blessing.

As soon as men live entirely in accord with the law of love natural to their hearts and now revealed to them, which excludes all resistance by violence, and therefore hold aloof from all participation in violence—as soon as this happens, not only will hundreds be unable to enslave millions, but not even millions will be able to enslave a single individual. Do not resist the evil-doer and take no part in doing so, either in the violent deeds of the administration, in the law courts, the collection of taxes, or above all in soldiering, and no one in the world will be able to enslave you.

Fyodor Pavlovich learned of his wife’s death when he was drunk; it was said that he ran out into the street with his hands raised to heaven in joy, shouting: ‘Lord, now lettest thou thy servant…’;* others say he wept convulsively like a child, so much so that, despite all the revulsion he aroused, he was pitiful to behold. Very probably, both accounts are true—that is, he rejoiced in his liberation and shed tears for his liberator at one and the same time. In most cases, people, even evil-doers, are much simpler and more naïve than we generally suppose. And the same is true of you and me.

God, and he will draw near to you.  h Cleanse your hands, you sinners, and  i purify your hearts,  j you double-minded. 9 k Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. 10 l Humble yourselves before the Lord, and he will exalt you. 11 m Do not speak evil against one another, brothers. [4] The one who speaks against a brother or  n judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. 12There is only  o one lawgiver and  p judge, he who is able to save and  q to destroy. But  r who are you to judge your neighbor?

The evil-doer mourns in this world, and he mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work. The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work. The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path. The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.

These two ignorant and unpolished people had guided themselves so far on in their journey of life, by a religious sense of duty and desire to do right. Ten thousand weaknesses and absurdities might have been detected in the breasts of both; ten thousand vanities additional, possibly, in the breast of the woman. But the hard wrathful and sordid nature that had wrung as much work out of them as could be got in their best days, for as little money as could be paid to hurry on their worst, had never been so warped but that it knew their moral straightness and respected it. In its own despite, in a constant conflict with itself and them, it had done so. And this is the eternal law. For, Evil often stops short at itself and dies with the doer of it; but Good, never.

If the evil-doing of men moves you to indignation and overwhelming distress, even to a desire for vengeance on the evil-doers, shun above all things that feeling. Go at once and seek suffering for yourself, as though you were yourself guilty of that wrong. Accept that suffering and bear it and your heart will find comfort, and you will understand that you too are guilty, for you might have been a light to the evil-doers, even as the one man sinless, and you were not a light to them. If you had been a light, you would have lightened the path for others too, and the evil-doer might perhaps have been saved by your light from his sin. And even though your light was shining, yet you see men were not saved by it, hold firm and doubt not the power of the heavenly light.

That’s the way it is in Hungary, this is a small country, everybody’s related. I think that it’s likely that if we really looked into it deeply, we two would dig up some connection.” “Of course, your grandmother and mine were both women. Here in Hungary that’s sufficient basis for a relationship, assuming that one’s opinions and interests are the same. In this case, our opinions, our views of the world, our ideas of life are not the same, so let’s leave this examination of relations and family trees… I will confess, I did feel a certain sympathy for you, Town Clerk, whence the confidential tone. But if Kardics is your uncle and Szentkálnay, the leading evil-doer, is your father-in-law, it’s certainly going to be hard for us to see eye to eye. Hungary’s a dunghill of relationships and scandals. It’s a swamp, and anything that is planted on it either becomes acclimatised or dies. Plants that like this damp soil put out enormous flowers, and those that don’t like it are sucked under the mud. So if you don’t mind, I really don't think there’s much hope of finding that we’re related.” “What was your mother's maiden name?” “In the first place, I'm a Lutheran, my family’s from the highlands of Szepes county. So straight away, I feel it’s impossible for the threads to have woven in such a way as to join us to the Kopjáss and Szentkálnay clans. Anyway, my mother’s name was Malatinszky.” “Malatinszky?” exclaimed the Town Clerk. “My mother was Zsuzsánna Bátay...” “A Bátay from Vér in Szabolcs?” “No, the family’s from Gömör County. And her mother was an Éva Malatinszky.” “It’s preposterous!

The Irish People are expecting famine day by day... and they ascribe it unanimously, not so much to the rule of heaven as to the greedy and cruel policy of England. Be that right or wrong, that is their feeling. They believe that the season as they roll are but ministers of England's rapacity; that their starving children cannot sit down to their scanty meal but they see the harpy claw of England in their dish. They behold their own wretched food melting in rottenness off the face of the earth, and they see heavy-laden ships, freighted with the yellow corn their own hands have sown and reaped, spreading all sail for England; they see it and with every grain of that corn goes a heavy curse. Again the people believe—no matter whether truly or falsely— that if they should escape the hunger and the fever their lives are not safe from judges and juries. They do not look upon the law of the land as a terror to evil-doers, and a praise to those who do well; they scowl on it as an engine of foreign rule, ill-omened harbinger of doom.

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking [281] method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. [282] They have a common table, but not a common bed. [283] They are in the flesh, but they do not live after the flesh. [284] They pass their days on earth, but they are citizens of heaven. [285] They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. [286] They are poor, yet make many rich; [287] they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; [288] they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.

Although you may argue that it is not wrong to steal from others, the nature within you protests whenever you are tempted to steal. Even bank robbers will admit that, as they rob banks, their nature tells them, “Don’t do this.” However, they will not listen. It is the same with every evil-doer. Whenever they do something wrong, their nature disagrees. We need to observe the requirements of the nature within us.

Hence it is evident that if men are pious, good and orderly, they will bear the sword for the protection of the innocent, according to the will of God, and for a terror to evil-doers, according as God has appointed and ordained.

MIRACULOUS!” . . . “Revolutionary!” . . . “Greatest ever!” We are inundated by a flood of extravagant claims as we channel surf the television or flip magazine pages. The messages leap out at us. The products assure that they are new, improved, fantastic, and capable of changing our lives. For only a few dollars, we can have “cleaner clothes,” “whiter teeth,” “glamorous hair,” and “tastier food.” Automobiles, perfume, diet drinks, and mouthwash are guaranteed to bring happiness, friends, and the good life. And just before an election, no one can match the politicians’ promises. But talk is cheap, and too often we soon realize that the boasts were hollow, quite far from the truth. “Jesus is the answer!” . . . “Believe in God!” . . . “Follow me to church!” Christians also make great claims but are often guilty of belying them with their actions. Professing to trust God and to be his people, they cling tightly to the world and its values. Possessing all the right answers, they contradict the gospel with their lives. With energetic style and crisp, well-chosen words, James confronts this conflict head-on. It is not enough to talk the Christian faith, he says; we must live it. “What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them?” (2:14). The proof of the reality of our faith is a changed life. Genuine faith will inevitably produce good deeds. This is the central theme of James’ letter, around which he supplies practical advice on living the Christian life. James begins his letter by outlining some general characteristics of the Christian life (1:1–27). Next, he exhorts Christians to act justly in society (2:1–13). He follows this practical advice with a theological discourse on the relationship between faith and action (2:14–26). Then James shows the importance of controlling one’s speech (3:1–12). In 3:13–18, James distinguishes two kinds of wisdom—earthly and heavenly. Then he encourages his readers to turn from evil desires and obey God (4:1–12). James reproves those who trust in their own plans and possessions (4:13—5:6). Finally, he exhorts his readers to be patient with each other (5:7–11), to be straightforward in their promises (5:12), to pray for each other (5:13–18), and to help each other remain faithful to God (5:19, 20). This letter could be considered a how-to book on Christian living. Confrontation, challenges, and a call to commitment await you in its pages. Read James and become a doer of the Word (1:22–25).

Warning Against Worldliness JAMES 4 [†]What causes quarrels and what causes fights among you? Is it not this, that your passions [1] are  y at war within you? [2] 2[†]You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. 3[†]You ask and do not receive, because you ask  z wrongly, to spend it on your passions. 4[†] a You adulterous people! [3] Do you not know that friendship with the world is enmity with God?  b Therefore whoever wishes to be a friend of the world makes himself an enemy of God. 5[†]Or do you suppose it is to no purpose that the Scripture says, “He yearns jealously over the spirit  c that he has made to dwell in us”? 6[†]But  d he gives more grace. Therefore it says,  e “God opposes the proud, but  d gives grace to the humble.” 7[†]Submit yourselves therefore to God.  f Resist the devil, and he will flee from you. 8[†] g Draw near to God, and he will draw near to you.  h Cleanse your hands, you sinners, and  i purify your hearts,  j you double-minded. 9[†] k Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. 10[†] l Humble yourselves before the Lord, and he will exalt you. 11[†] m Do not speak evil against one another, brothers. [4] The one who speaks against a brother or  n judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. 12[†]There is only  o one lawgiver and  p judge, he who is able to save and  q to destroy. But  r who are you to judge your neighbor?

Submission empowers to resist James4,1-11 says: "1 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? 2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. 3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. 4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. 5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? 6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. 7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. 9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. 10 Humble yourselves in the sight of the Lord, and he shall lift you up. 11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge." The truth is that we cannot receive anything from God if we don't submit ourselves to The Word. The Lord Jesus was able to defeat the devil because, He was living a submitted life, a true life full of testimony. Today, most people want to receive or to hear from God without even submit their lives to the complete word in order not to lean on your own decisions, your own understanding. God listens to those that are submitting their lives to His word! Shalom.

...citizens of the U.S. live under an Empire of “evil doers” who have set themselves juxtaposed to humanity instilling in us from our youngest days how to slay our human element in exchange for an external existence of malnourished pride.

To try am fully, evil needs to victories, not one. The first victory happens when an evil deed is perpetrated; the second victory, when evil is returned." 9 "in the Christian tradition, condemnation is an element of reconciliation, not an isolated independent judgment, even when reconciliation cannot be achi Pp ved. So we condemn most properly in the act of forgiving, and the act of separating the doer from the deed. That is how God in Christ condemned all wrongdoing." 15 "...unhealthy dreams and misdirected labors often become broken realities." 42 "...the story (of Christianity) frames what it means to remember rightly, and the God of this story makes remembering rightly possible." 44 "...peace can be honest and lasting only if it rests on the foundation of truth and justice." 56 "Seekers or truth, as distinct from alleged possessors of truth, will employ 'double vision'- they will give others the benefit of the doubt, they will inhabit imaginatively the world of others, and they will endeavor to view events in question from the perspective of others, not just their own." 57 "Those who love do not remember a persons evil deeds without also remembering her good deeds; they do not remember a person'a vices without also being mindful of their own failings. Thus the full story of wrongdoing becomes clear through the voice of love..."64 "...the highest aim of lovingly truthful memory seeks to bring about the repentance, forgiveness, and transformation of wrongdoers, and reconciliation between wrongdoers and their victims." 65 "And healing of the wrong without involving the wrong tour, therefore, can only be partial. To complete the healing, The relationship between the two needs to be mended. For Christians, this is what reconciliation is all about. Reconciliation with the wrongdoer completes the healing of the person who suffered the wrong. 84 Page 113: "Christ suffered in solidarity...what happened to him will also happen to him." "The dangers of this memory reside in its orientation not just to the past but also to the future." 113 "But let us beware that some accounts of what it means for Christ to have died on behalf of the ungodly...negates the notion of his involvement as a third party." 113 "Christian churches are communities that keep themselves alive- more precisely, that God keeps alive- by keeping alive the memories of the exodus and the passion." 126 "...but often they (churches) simply fail to incorporate right remembering of wrong suffered into the celebration of holy Communion. And even when they do incorporate such remembrance, they often keep it neatly sequestered from the memory of the passion. That memory becomes simply the story of what God has done for us wrongdoers or for a suffers, while remaining mute about how we ourselves remember the wrongs. With such stopping short, suffered wrongs are remembered only for God to comfort us in our pain and lend religious legitimacy to whatever uses we want to put those memories. No wonder we sometimes find revenge celebrating its victory under the mantle of religiously sanctioned struggle for the faith, for self protection, for national preservation, for our way of life- all in the name of God and accompanied by celebration of the self sacrificial love of Christ!" 127 "Communities of sacred memory are, at their best, schools of right remembering - remembering that is truthful and just, that heals individuals without injuring others, that allows the past to motivate a just struggle for justice and the grace-filled work of reconciliation." 128 Quoting Kierkegaard: "no part of life out to have so much meaning for a person that he cannot forget it at any moment he wants to; on the other hand, every single part of life ought to have so much meaning for a person that he can remember it at any moment." 166

A believer covers up and give Naseehah, whereas an evil-doer exposes and humiliates.

Rabbi Akiva taught a curious solution to the ever-galling problem that while many good people and their children suffer enormously, many louses and their children prosper and thrive in the pink of health. God punishes the good, he proposed, in this short life, for their few sins, and rewards them eternally in the world to come. Similarly, God rewards the evil-doers in this short life for their few good deeds, and punishes them eternally in the world to come. I do not know how that sat with people. It is, like every ingenious, Godfearing explanation of natural calamity, harsh all around.

The Tibetan Book of the Dead, a source of religious belief thousands of years older than the Bible, describes the state of consciousness between lives (the Bardo) as a time when “the evil we have perpetrated projects us into spiritual separation.” If the peoples of the East believed in a special spiritual location for evil doers, was this idea similar to the concept of purgatory in the Western world?

In this statement the protagonist (and Kertész?) expounds the view that “Good can be done in life in which Evil is the principle, but only at the cost of the doer’s sacrificing his life” (2007: 43). The disastrous event of the Holocaust is interrupted, and countered, by the “act of kindness” that emerges from within the catastrophic. The address of the Other—the gesture of bread sharing by a starved camp inmate—makes the subject’s survival possible by the virtue of its substitutive logic.

The Reeve. I've seen him only once before. I watched him leap off the edge of Brükenfeld Hall like he was daring gravity to flinch. It was magnificent. This man who had complete mastery of himself, this force who reckons with the evil-doer and the law-breaker is here in my midst.

And is that all there is to it?’ Nekhlyudov cried as he read these words. And the inner voice of his whole being said, ‘Yes, that’s all there is to it.’ And then something happened to Nekhlyudov, the kind of thing that often occurs with people living a spiritual life. What happened was that an idea that at first had seemed weird paradoxical, maybe even ridiculous, after being confirmed time after time by the process of living, suddenly presented itself as a simple, incontrovertible truth. In this way it became clear to him that the only sure way of salvation from the terrible evil whereby so many were made to suffer was for people to acknowledge that they are guilty before God and therefore disqualified from punishing or correcting other people. He now saw clearly that the terrible evil he had witnessed in the prisons and at the halting-stations, and the smug complacency of those who were committing it, all stemmed from one thing: people were trying to do something that was impossible – to correct evil while being evil. Sinful people tried to correct sinful people and thought this could be achieved mechanically. The only result was that people needing and wanting money have a profession out of the imaginary punishment and correction of others, and they have become corrupt themselves even as they have gone on ceaselessly corrupting their victims. Now he could clearly see the origin of all the horrors he had witnessed, and what had to be done to eliminate them. The answer he had been unable to discover was the one given by Christ to Peter: always forgive, forgive everyone an infinite number of times, because there are no guiltless people who might be qualified to punish or correct. ‘No, it can’t be as simple as that,‘ Nekhlyudov said to himself, yet he could see beyond doubt that, however outlandish this had seemed to him at first, because he was so used to the opposite, it was the one sure way to solve the problem, both in theory and emphatically in practice. The age-old objection that evil-doers had to be dealt with – we can’t let them go unpunished, can we? – no longer bothered him. As an objection it might have been valid if there was any proof that punishment reduces crime and reforms criminals; but when the proof is entirely in the opposite direction, and it is clear that it is not within our power for some men to punish others, the only natural and reasonable thing is to stop doing what is not only useless but pernicious, as well as callous and immoral. ‘For centuries you have been executing people classed by you as criminals. Have they been eliminated? They have not, their numbers have only increased, added to by criminals corrupted by punishment and by other criminals – the judges, prosecutors, magistrates and gaolers who sit in judgement and dole out punishment.’ Nekhlyudov could now see that society and good order in general exist not because of the legalized criminals who judge and punish others, but because, despite all the forces of corruption, people do in fact pity and love one another. Hoping to find confirmation of this idea in the Bible, Nekhlyudov started reading from the beginning of St Matthew’s Gospel. After reading the Sermon on the Mount, which had always moved him, he discovered in it now for the first time not just abstract ideas of great beauty that imposed hyperbolical and impossible demands, but a series of simple, clear-cut, pragmatic commands, which, if followed (a distinct possibility), would establish a totally new order of human society, in which the violence that incensed Nekhlyudov would fall away of its own accord, and the greatest blessing for humanity, the kingdom of God on earth, would be achieved.

Opposition without love leads to violence; loving the wrong-doer without opposing the evil in him is folly and leads to misery.

And is that all there is to it?’ Nekhlyudov cried out as he read these words. And the inner voice of his whole being said, ‘Yes, that’s all there is to it. ’ And then something happened to Nekhlyudov, the kind of thing that often occurs with people living a spiritual life. What happened was that an idea that at first seemed weird, paradoxical, maybe even ridiculous, after being confirmed time after time by the process of living, suddenly presented it as a simple, incontrovertible truth. In this way it became clear to him that the only sure way of salvation from the terrible evil whereby so many were made to suffer was for people to acknowledge that they are guilty before God and therefore disqualified from punishing or correcting other people. He now saw clearly that the terrible evil he had witnessed in prisons and the halting-stations, and the smug complacency of those who were committing it, all stemmed from one thing: people were trying to do something that is impossible – to correct evil while being evil. Sinful people tried to correct sinful people and thought this could be achieved mechanically. The only result was that people needing and wanting money have made a profession out of the imaginary punishment and correction of others, and they have become corrupt themselves even as they have gone on ceaselessly corrupting their victims. Now he could clearly see the origin of all the horrors he had witnessed, and what had to be done to eliminate them. The answer he had been unable to discover was the one given by Christ to Peter: always forgive, forgive everyone an infinite number of times, because there are no guiltless people who might be qualified to punish or correct. ‘No, it can’t be as simple as that,’ Nekhlyudov said to himself, yet he could see beyond doubt that, however outlandish this had seemed to him at first, because he was so used to the opposite, it was the one sure way to solve the problem, both in theory and emphatically in practice. The age-old objection that evil-doers had to be dealt with – we can’t just let them go unpunished can we? – no longer bothered him. As an objection it might have been valid if there was any proof that punishment reduces crime and reforms criminals; but when the proof is entirely in the opposite direction, and it is clear that it is not within our power for some men to punish others, the only natural and reasonable thing is to stop doing what is not only useless but pernicious, as well as callous and immoral. ‘For centuries you have been executing people classed by you as criminals. Have they been eliminated? They have not, their numbers have only increased, added to by criminals corrupted by punishment and by other criminals – the judges, prosecutors, magistrates and gaolers who sit in in judgement and dole out punishment.’ Nekhlyudov could now see that society and good order in general exist not because of the legalized criminals who judge and punish others, but because, despite all the forces of corruption, people do in fact pity and love one another. Hoping to find confirmation of this idea in the Bible, Nekhlyudov started reading from the beginning of St Matthew’s Gospel. After reading the Sermon on the Mount, which had always moved him, he discovered in it now for the first time not just abstract ideas of great beauty that imposed hyperbolical and impossible demands, but a series of simple, clear-cut, pragmatic commands, which, if followed, (a distinct possibility), would establish a totally new order of human society, in which the violence that incensed Nekhlyudov would fall away of its own accord, and the greatest blessing for humanity, the kingdom of God on earth, would be achieved. There were five of these commandments.

Killing "for sport" is the perfect type of that pure evil for which metaphysicians have sometimes sought. Most wicked deeds are done because the doer proposes some good to himself ... [but] the killer for sport has no such comprehensible motive. He prefers death to life, darkness to light. He gets nothing except the satisfaction of saying, "Something that wanted to live is dead. There is that much less vitality, consciousness, and, perhaps, joy in the universe. I am the Spirit that Denies.

Organised collectives of evil doers who think they are performing the work of the righteous. That is what should make us shudder.’ In the

to force us to make our calling and election sure, to remind us that it is one thing to claim God’s promises but another to inherit them, and to teach, seven hundred and sixty years before a greater than Amos used the words, that many will call out ‘Lord, Lord’ only to hear the words in reply ‘Depart from me, you evil-doers’ (Mt. 7:22 f.).

I will have no pardon from any proud prelate for any ill I do to the evil brood of priests. Come soon, come late, I knew that ere long I should do some deed against the doers of evil who sit in strong castles or loll in soft abbeys and oppress and wrong poor or weaker folk. It is done at last, and I am content

Religion gives you license to kill, not someone close to you or out of anger, but millions of people who are different from you. It allows the killing of “other tribes”, non-whites, American Indians, Muslims, Christians (another Christian faith), heretics, Communists, and “Evil Doers.

I’ve also always been afraid to call it assault,” George said, his large brown eyes betraying a gravity his excited voice countered, “because I don’t think my harm-doer was evil.” “I guess that’s what I am trying to get at. How we might have healed more if we could address this without our harm-doers having to be evil . . . if addressing harms wasn’t the same as punishment.” I still wasn’t entirely sure what the alternative looked like, I admitted to George. The carceral state requires us to be divided into good/evil binaries, and sometimes that feels like all I know.

In the majority of cases, people, even evil-doers, are much more naïve and artless than we generally assume. As, indeed, we are ourselves.

For passionate emotions of all sorts, and for everything which bas been said or written in exaltation of them, he professed the greatest contempt. He regarded them as a form of madness. "The intense" was with him a bye-word of scornful disapprobation. He regarded as an aberration of the moral standard of modern times, compared with that of the ancients, the great stress laid upon feeling. Feelings, as such, he considered to be no proper subjects of praise or blame. Right and wrong, good and bad, he regarded as qualities solely of conduct — of acts and omissions; there being no feeling which may not lead, and does not frequently lead, either to good or to bad actions: conscience itself, the very desire to act right, often leading people to act wrong. Consistently carrying out the doctrine that the object of praise and blame should be the discouragement of wrong conduct and the encouragement of right, he refused to let his praise or blame be influenced by the motive of the agent. He blamed as severely what he thought a bad action, when the motive was a feeling of duty, as if the agents had been consciously evil doers.

The condition and manners of the Christians in this age are most beautifully described by the unknown author of the "Epistola ad Diognetum" in the early part of the second century.3 "The Christians," he says, "are not distinguished from other men by country, by language, nor by civil institutions. For they neither dwell in cities by themselves, nor use a peculiar tongue, nor lead a singular mode of life. They dwell in the Grecian or barbarian cities, as the case may be; they follow the usage of the country in dress, food, and the other affairs of life. Yet they present a wonderful and confessedly paradoxical conduct. They dwell in their own native lands, but as strangers. They take part in all things as citizens; and they suffer all things, as foreigners. Every foreign country is a fatherland to them, and every native land is a foreign. They marry, like all others; they have children; but they do not cast away their offspring. They have the table in common, but not wives. They are in the flesh, but do not live after the flesh. They live upon the earth, but are citizens of heaven. They obey the existing laws, and excel the laws by their lives. They love all, and are persecuted by all. They are unknown, and yet they are condemned. They are killed and are made alive. They are poor and make many rich. They lack all things, and in all things abound. They are reproached, and glory in their reproaches. They are calumniated, and are justified. They are cursed, and they bless. They receive scorn, and they give honor. They do good, and are punished as evil-doers. When punished, they rejoice, as being made alive. By the Jews they are attacked as aliens, and by the Greeks persecuted; and the cause of the enmity their enemies cannot tell. In short, what the soul is in the body, the Christians are in the world. The soul is diffused through all the members of the body, and the Christians are spread through the cities of the world. The soul dwells in the body, but it is not of the body; so the Christians dwell in the world, but are not of the world.

Forgive Us, Father Father, why is the thing we need the most, the thing we do the least? Why are most of us so busy we don’t have time? You must have many frustrated days when Your eyes roam to and fro throughout the earth in search of someone whose heart is completely Yours. You must weep often when You seek for a man or woman to stand in the gap to fill the breech and find no one. Your heart must ache at times for us, Your people, to rise up and be what You’ve called us to be. We humble ourselves before Your throne and ask You to forgive us for our lack of prayer. And forgive us as leaders, Lord, who have not told Your people the truth. Forgive us as a church—the Body of Christ—for allowing evil to rule in this land when You have more than enough power in our wombs to change it. Forgive us, for it is not Your fault that we have a generation marked X. It is not Your will that we kill the next generation before it takes its first breath. It is not Your plan that we still have not overcome the principality of hatred that divides this land. Forgive us, Lord. Cleanse us now and break the curses we have allowed to rule over us. Forgive us and cleanse us from the sin of apathy, complacency, ignorance and unbelief. Wash us with the water of Your Word. Break off of us this lethargic prayerlessness, which we justify a thousand different ways. It really boils down to disobedience, unbelief and sin. Father, please forgive us and deliver us. Set us free from being hearers of the Word only, and not doers. Give us homes and churches that are founded on the rock of obedience to Your Word. Rise up in Your people with the stubborn tenacity that Jesus had, that the Early Church walked in. Cause us to cast off everything that would oppose Your Spirit, and move us into a realm that pays a price and lays hold of the kingdom of God. Fill us with Your Spirit. Baptize us in fire. Let there be an impartation of the Spirit of grace and supplication. Let there be an anointing that comes from Your throne to hungry people who are tired of status quo, of mediocrity, of death and destruction. We are tired of it, God. We are tired of being defeated by a defeated enemy. We are tired of being held back from our destiny, both individually and as a nation. We are tired of lack and disease. We are tired of sin. We are hungry for something—the God of the Bible!

Grendel is demonized to the fullest possible extent. He is an “evil doer and a demon from hell” (fyrene fremman feond on helle, 101),

Gandhi’s defence of the killing of the maimed cow brought upon him a further torrent of criticism. He received so many hostile letters that, in a rare resort to sarcasm, he said his critics ‘seem bent upon improving the finances of the Postal Department’. Most letters were ‘full of abuse’; they were ‘practising himsa in the name of ahimsa’. But one letter deserved a reply; this had suggested that Gandhi’s position might lend itself to an argument in favour of the selective assassination of tyrants and dictators. For, if ‘a man begins to oppress a whole people and there is no other way to stop his oppression’, then it would be ‘an act of ahimsa to rid society of his presence by putting him to death’. The correspondent added: ‘You say that there is no himsa in killing off animal pests that destroy a farmer’s crops; then why should it not be ahimsa to kill human pests that threaten society with destruction and worse?’ In response, Gandhi clarified that his definition of ahimsa did not in any way endorse manslaughter. The killing of the calf was undertaken for the sake of the animal itself. Recalling his earlier defence of killing monkeys that destroy crops, Gandhi noted that ‘society as yet knows of no means by which to effect a change of heart in the monkeys and their killing may therefore be pardonable, but there is no evil-doer or tyrant who can be considered beyond reform. That is why the killing of a human being out of self-interest can never find a place in the scheme of ahimsa.

In the majority of instances human beings, even the evil-doers among them, are far more naïve and straightforward than we suppose. And that includes ourselves.

In the majority of instances human beings, even the evil doers among them, are far more naïve and straightforward than we suppose. And that includes ourselves.

Krishna said: "The sages say that relinquishing of all works that are prompted by desire, is renunciation.  Surrendering the fruits of all works is called Tyaga.  Some say that all work should be abandoned as evil and others say that works of sacrifice, gifts and penance should not be given up.  But I will tell you the real truth of the matter. "Work of any kind should not be given up.  Work has to be performed.  But it should be done with surrender of all attachment for the fruits.  This does not mean that one should renounce duty.  It should be performed and only the fruits and attachment should be renounced.  The doer who is free from attachment, who has no feeling of 'I', who is steady and zealous, who is unmoved by success or failure whose mind is unattached everywhere, who has subdued his self and has no desires, is worthy of becoming one with God.

When you first rise in the morning tell yourself: I will encounter busybodies, ingrates, egomaniacs, liars, the jealous and cranks. They are all stricken with these afflictions because they don’t know the difference between good and evil. Because I have understood the beauty of good and the ugliness of evil, I know that these wrong-doers are still akin to me . . . and that none can do me harm, or implicate me in ugliness—nor can I be angry at my relatives or hate them. For we are made for cooperation.

The Game of an All-Powerful Being Write in your journal in response to this prompt: Notice that the making of drama, of theater, of fiction, is one of the great pleasures of human life. From the pettiest gossip to the most refined tragedy, all dramas come from the same exquisite impulse to feel the fun of tension, conflict, uncertainty. Imagine that an all-powerful being has freely decided to be you, in your life, exactly as it currently is. Writing from the perspective of this all-powerful being, explain what dramas and games and fictions are being played out in your life. What motivates the game? What are the pay-offs? Who are “the evil-doers,” in the drama, the adversaries in the game?

Real witches are a different story,” I continued. “Some lines are born with actual power. There’s a family in Michigan, for example, that is supposed to be ridiculously powerful … even though, apparently, they spend most of their time cursing each other rather than evil-doers.

Buddha told Kalamas , “I’ll tell you all, the criterion for rejection of someone’s teachings”; Do not believe anything on mere hearsay. Do not believe in traditions merely because they are old and have been handed down for many generations and in many places Do not believe anything on account of rumors or because people talk a great deal about it. Do not believe in anything just because you are shown the written testimony of some ancient sage. Do not believe in what you have fancied, thinking that, because it is extraordinary, it must have been inspired by some wonderful being. Do not believe anything because presumptions are in its favor or because the custom of many years inclines you to take it. Do not believe anything merely on the authority of your teacher and priests.   The Kalamas asked Buddha. “What should be the criterion for acceptance of someone’s teachings, venerable sir? “   Buddha replied, “ Whatever after thorough investigation and reflection, you find to agree with reason and experience ,as conductive to good and benefit of one and all and of the world at large, accept only that as true, and shape your life according with it.”   Buddha continued, “There are four solace found by people who are wise, they think this way, "'Suppose there is an afterlife and there is a fruit, result, of deeds done well or ill. Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.' This is the first solace found by him. "'Suppose there is no afterlife and there is no fruit, no result, of deeds done well or ill. Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.' This is the second solace found by him.” "'Suppose evil (results) befall an evil-doer. I, however, think of doing evil to no one. Then, how can ill (results) affect me who do no evil deed?' This is the third solace found by him. "'Suppose evil (results) do not befall an evil-doer. Then I see myself purified in any case.' This is the fourth solace found by him

Do not have evil-doers for friends, do not have low people for friends : have virtuous people for friends, have for friends the best of men.

When your mind is free, you are a thinker. When your heart is free, you are a giver. When your soul is free, you are a lover. When your mind is incarcerated, you are a reveler. When your heart is incarcerated, you are a taker. When your soul is incarcerated, you are an evil doer.

Answer this question for me now: When does the Law authorize punishment?” Without any hesitation the diviner replied, “When there’s evidence!” “Evidence?” Yazzal did not respond, and so Ewar said menacingly, “But where’s the evidence? There’s no clear-cut evidence anywhere in our world.” “Here, you’ve answered the question.” “What do you mean?” “I mean that the difficulty of rendering a verdict against someone arises from the difficulty of obtaining clear-cut evidence.” “But evil-doers will ruin the earth and turn upside down the lives of oppressed people without our being able to pinpoint the truth of what you call ‘evidence’ and I term ‘slander’.” “Do you know why? It’s because the Law knows that there is nothing in the created world more difficult than passing judgment on a man for an offense.” “Is that because we all commit offenses?” “I don’t know, but generations have learned from trial and error that it is the lesser of two evils for the masses to experience injustice than for one man to be wrongly convicted.” “I bet this is, in and of itself, a scourge. I bet this is what the tribes call a calamity.” “We are not heroic when we punish. We are heroic when we forgive. That’s what the Law says.” Ewar swayed to the right and left and repeated, as if wailing a lament, “The Law, the Law; how inhumane are the commandments of the Law!

We cannot stop the devil and evil doers testing us, but we can overcome them by being holy through the Word and prayer centered life.

To resist evil is to stand firm against the wrong committed without reacting to the wrong-doer!

At about the same time that St. Augustine lived, the Roman jurists ruled, under the Code of Mathematicians and Evil-Doers, that “to learn the art of geometry and to take part in public exercises, an art as damnable as mathematics, are forbidden.