Excluded Friendship Quotes

Each considers the other to have a fatal flaw in their philosophy which ought by rights to exclude a friendship, and are a little baffled to discover it does nothing of the kind.

(he always suspected the two of them of conducting an extracurricular friendship from which he was excluded),

The walls we have to tear down to make room for each other are rarely physical. The walls that separate us are mostly psychological. Feelings are what exclude people from our friendship and dinner table: ignoring versus noticing, suspicion versus trust, exclusion versus embrace.

I came to Him because I did not know which way to turn. I have remained with Him because there is no other way I wish to turn. I came to Him longing for something I did not have. I remain with Him because I have something I will not trade. I came to Him as a stranger. I remain with Him in the most intimate of friendships. I came to Him unsure about the future. I remain with Him certain about my destiny. I came amid the thunderous cries of a culture that has three hundred and thirty million deities. I remain with Him knowing that truth cannot be all-inclusive. Truth by definition excludes.

I pretended to be interested in their secret undertaking, but in fact I was very sorry about it. Although the two siblings had involved me by choosing me as their confidant, it was still an experience that I could enter only as witness: on that path Lila would do great things by herself, I was excluded. But above all, how, after our intense conversations about love and poetry, could she walk me to the door, as she was doing, far more absorbed in the atmosphere of excitement around a shoe?...What did I care about shoes. I still had, in my mind's eye, the most secret stages of that affair of violated trust, passion, poetry that became a book, and it was as if she and I had read a novel together, as if we had seen, there in the back of the shop and not in the parish hall on Sunday, a dramatic film.

The thing about awkward people was that they made so many mistakes, you could make your own around them. They wouldn’t ding you for it. From their presence, you could be yourself around them and simply release. It was strangely relieving being around someone who made you uncomfortable. Not only were they interesting to watch, but you could do just about anything with them. It was as if some bodies were made of an all-purpose fiber that excluded no activity from its nature.

...it is essential that we make an important distinction between issues of politics and problems in psychology. We should see this as a distinction between what we do in order to influence the political and economic relations in the society and what, in a more personal way, we do to achieve self-knowledge and identity. Now I do not think that these are hard and fast categories that totally exclude one another. A just society certainly encourages a healthy psychology, and individuals can find personal fulfillment through political involvement. But I think we must make this distinction, because in periods of great social upheaval--and we are living through such a period--there is a tendency to politicize all things, including scholarship, art, friendship, and love. The most extreme form of this total politicization is totalitarianism, a stage we have not yet reached. But even a moderate form of it can be dangerous since it can lead to a politics so preoccupied with psychological issues that the goals of political action are obscured and even rendered unobtainable.

A careful reading of Scripture reveals that this is God's preferred way to make his presence known on earth - not chiefly through movers, shakers, and A-listers, but rather through out-casts, losers, those of ill repute, and those who were held in low esteem. If we examine Jesus' friendships, for example, we will notice a disproportionately low number of celebrities, powerful politicians, affluent business people, high-society people, prominent leaders, and the like. But if you were a known prostitute or a tax collector, an addict or an alcoholic, a no-name, a leper or a paralytic, or a despised and rejected sinner, your chance of being invited into Jesus' inner circle of friends would increase. So scandalous and unexpected were Jesus' associations that he was accused of being a glutton, a drunk, and a friend of tax collectors and sinners (Luke 7:34). The scribes and Pharisees shamed, scolded, and excluded such sinners for their failure to measure up. Yet these strugglers experienced Jesus as humble, gentle, and kind - attributes the scribes and Pharisees knew little to nothing about, because they were too busy separating the world between the good people and the bad people, the saints and the sinners, the virtuous and the scumbags, the insiders and the outsiders, the worthy and the unworthy. Meanwhile, Jesus was hanging out with, befriending, and welcoming religious society's choice rejects, thereby separating the world between the proud and the humble.

The lust of property, and love: what different associations each of these ideas evoke! and yet it might be the same impulse twice named: on the one occasion disparaged from the standpoint of those already possessing (in whom the impulse has attained something of repose, who are now apprehensive for the safety of their "possession"); on the other occasion viewed from the standpoint of the unsatisfied and thirsty, and therefore glorified as "good." Our love of our neighbor, is it not a striving after new property? And similarly our love of knowledge, of truth; and in general all the striving after novelties? We gradually become satiated with the old and securely possessed, and again stretch out our hands; even the finest landscape in which we live for three months is no longer certain of our love, and any kind of more distant coast excites our covetousness: the possession for the most part becomes smaller through possessing. Our pleasure in ourselves seeks to maintain itself by always transforming something new into ourselves, that is just possessing. To become satiated with a possession, that is to become satiated with ourselves. (One can also suffer from excess, even the desire to cast away, to share out, may assume the honorable name of "love.") When we see any one suffering, we willingly utilize the opportunity then afforded to take possession of him; the beneficent and sympathetic man, for example, does this; he also calls the desire for new possession awakened in him, by the name of "love," and has enjoyment in it, as in a new acquisition suggesting itself to him. The love of the sexes, however, betrays itself most plainly as the striving after possession: the lover wants the unconditioned, sole possession of the person longed for by him; he wants just as absolute power over her soul as over the body; he wants to be loved solely, and to dwell and rule in the other soul as what is highest and most to be desired. When one considers that this means precisely to exclude all the world from a precious possession, a happiness, and an enjoyment; when one considers that the lover has in view the impoverishment and privation of all other rivals, and would like to become the dragon of his golden hoard, as the most inconsiderate and selfish of all "conquerors "and exploiters; when one considers finally that to the lover himself, the whole world besides appears indifferent, colorless, and worthless, and that he is ready to make every sacrifice, disturb every arrangement, and put every other interest behind his own, one is verily surprised that this ferocious lust of property and injustice of sexual love should have been glorified and deified to such an extent at all times; yea, that out of this love the conception of love as the antithesis of egoism should have been derived, when it is perhaps precisely the most unqualified expression of egoism. Here, evidently, the non-possessors and desirers have determined the usage of language, there were, of course, always too many of them. Those who have been favored with much possession and satiety, have, to be sure, dropped a word now and then about the "raging demon," as, for instance, the most lovable and most beloved of all the Athenians Sophocles; but Eros always laughed at such revilers, they were always his greatest favorites. There is, of course, here and there on this terrestrial sphere a kind of sequel to love, in which that covetous longing of two persons for one another has yielded to a new desire and covetousness, to a common, higher thirst for a superior ideal standing above them: but who knows this love? Who has experienced it? Its right name — friendship.

Certainly prevents some believers from being compassionate, sympathetic, or even tolerant of others who are not as certain in their faith. Their arrogance turns them into the "frozen chosen," consciously or unconsciously excluding others from their cozy, believing world. This is the crabbed, joyless, and ungenerous religiosity that Jesus spoke against: spiritual blindness. There is a more subtle danger for this group: a complacency that makes one's relationship with God stagnate. Some people cling to ways of understanding their faith learned in childhood that might not work for an adult. For example, you might cling to a childhood notion of a God who will never let anything bad happen. When tragedy strikes, since your youthful image of God is not reflected in reality, you may abandon the God of your youth. Or you may abandon God completely. An adult life requires an adult faith. Think of it this way: you wouldn't consider yourself equipped to face life with a third-grader's understanding of math. Yet people often expect the religious instruction they had in grammar school to sustain them in the adult world. In his book A Friendship Like No Other, the Jesuit spiritual writer William A. Barry invites adults to relate to God in an adult way. Just as an adult child needs to relate to his or her parent in a new way, he suggest, so adult believers need to relate t God in new ways as they mature. Otherwise, one remains stuck in a childlike view of God that prevents fully embracing a mature faith.

It was difficult to point these folks out, to put them on trial. How could one dislike a nice person? They said all the right things. Some people like David even went to the extent of being self-deprecating. It was a strategy of invulnerability. For example, they might apologetically acknowledge they were “talking too much” or sprinkle phrases like “Ah! I’m so self-absorbed” so as to exclude themselves from any claim of narcissism. Or when they achieved things, they perfectly said they were grateful and honored. Though at home, they hungrily harbored self-interest and greed. People praised their humility and, lacking the patience to notice that tiny bullseye of falseness, called those people humble. All it took for the humble people to be humble was to break the fourth wall of ego. To announce there was a snake in the room allowed them to never be suspected of being a serpent. No one saw the serpent. But one detected when it was there. It bothered a listener quietly. Some blockade prevented Andrei’s soul from resting.

Excluding vacations, that's 144 gym classes a year, which comes to a lifetime total of 1,584; multiply that by forty minutes a class and it comes to 1,056 hours of nonstop harassment, or forty-four days of round-the-clock terror. POWs have died for less.

Select carefully and continuously review your circle of influence, and be unapologetic about who you exclude.

Joan's claim that God had France in HIs care because France was sacred to him may not be merely a medieval trope, embarrassingly old-fashioned language that today we must expunge from our vocabularies. To claim that France is sacred does not imply that only France is sacred. Throughout history, men and women have arisen everywhere who testify to the sacredness of nations. Perhaps today more than ever, we are aware that the identity and integrity of nations are supremely significant for the human race - that the facile invasion of a sovereign state and genocide are abbhorent. In this regard, the entire Jewish-Chrisian faith tradition is based on the belief that God once summoned ordinary people and through them worked extraordinary eeds for HIs own purpose, which is to bring all peoples to Himself. Abraham, Isaac, Jacob, Moses and the prophets were but a few of thsoe called to establish and save the nation of Israel. But Israel was brought into existence and alter triumphed over its enimies not only for its own sake. This is made clear throughout the Hebrew scriptures: God saved the nation so that all nations might be emraced. Israel was to be "a light to the gentiles," as both Old and New Testaments reiterate. God chose the ISraelites not to dominate or control but rather to serve others. The Christian Scriptures make the point more specific: the gentiles are not excluded from God's embrace, for the light of ISrael shines on the gentiles and shows the way into that embrace. All the peoples of the world are to be brought into the capacious light of the knowledge of God's friendship.Nowhere is it implied that Israel, or any other nation, should cease to exist. Because no single person or roup represents what it means to be human, its the variety of people within a nation that gives it an irreplaceable character - its national personality. As with individuals, so with nations: it is the diversity of peoples that furthers the process of the world. Although many nations have tried, none may set itself up as the only or the predominant nation, forcing its culture, ideology, religion or political agenda on any other nation. For Joan of Arc, this was precisely what England was trying to do through its nobels, armies and war machinery. France deserved its identity and, as a symbol of its people, the king.

There’s also research that looks at empathy and friendship unfolding in the brain. It finds that seeing friends excluded activates the same part of our brains triggered when we are excluded. This is not true for strangers. Empathy, then, is part of friendship. And friendship does not only make us empathic toward our friends. It makes us empathic generally.

but not so much as to exclude those relationships and friendships.

A new lifestyle is emerging, where we create only what we want and exclude all that we cannot control or know instantly and superficially. This process, by its intrinsic logic, blocks the kind of serene reflection that could lead us to a shared wisdom.

The prevailing models of racial reconciliation within largely White evangelical and mainline Christian communities fall far short of what is needed to adequately address racism and repair its legacy. Having been disproportionately articulated and advocated by White Christians, racial reconciliation has heavily emphasized the importance of proximity, dialogue, bridge building, forgiveness, and friendship, while largely excluding issues of liberation, justice, and transformation. Much of what passes for racial reconciliation feels like an interracial playdate. Whites leave the playground feeling good about their new friend of color, but the material realities of people of color are unchanged.

Having been disproportionately articulated and advocated by White Christians, racial reconciliation has heavily emphasized the importance of proximity, dialogue, bridge building, forgiveness, and friendship, while largely excluding issues of liberation, justice, and transformation.

Sex, apart from its casual use..., is a movement toward one other person to the exclusion of others. Friendship is a movement toward another person that does not exclude others.

came to Him because I did not know which way to turn. I have remained with Him because there is no other way I wish to turn. I came to Him longing for something I did not have. I remain with Him because I have something I will not trade. I came to Him as a stranger. I remain with Him in the most intimate of friendships. I came to Him unsure about the future. I remain with Him certain about my destiny. I came amid the thunderous cries of a culture that has three hundred and thirty million deities. I remain with Him knowing that truth cannot be all-inclusive. Truth by definition excludes.

Love and friendship exclude each other. ― Jean de La Bruyere Friendship transforms into love, and love transforms into friendship; the bond becomes unique and magnetic, symbolizing the nature of a single coin. ― Ehsan Sehgal

My delusion is not exactly aided by the "survivor" label, which itches like a rental costume. Surely, these people can't mean me. I did not experience what Russell experienced and live through it. I am, at best, nonsurvivor-adjacent. Then there's the group's custom of introducing yourself by stating your relationship to the deceased and how this person died (my best friend, with the rope, in the barn). This, too, seems not meant for me. If you never shared a bed with the object of your grief, impostor syndrome sets in. For all this mandolining of loss, friendships are practically left out of the equation. This is the one type of relationship experienced by everyone on the planet, but when it comes to suicide? Friendship takes the backseat. Even when everyone was alive for it, my relationship with Russell did not exist in a tidy space. So why must it now? Why must friends be indirectly excluded from the conversation so that when inclusion comes, it feels like benevolence?

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Loneliness comes from losing a loved one. Loneliness comes from moving away. It comes from changing churches or seeing a small group dissolve. Loneliness comes from being excluded or breaking up. It comes from divorce or being hurt by someone. But often, strangely, it also comes when you’re surrounded by everyone but don’t feel known by anyone.

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