February Motivational Quotes

Why does February feel like one big Tuesday?

But often the preaching is just motivational speaking, waterless clouds blown by the wind that offer inspiration without information (Jude 12). Sermons aren’t built on biblical theology, but employ an occasional verse to springboard toward the preacher’s pre-chosen point. They don’t point people to the biblical gospel of what Christ has done, but call them to the burdensome “gospel” of what they must do.

Since Jonathan, I had not slept with anyone. I know. Aren’t you disappointed? There was kissing; there were bodies pressed up against the various walls of Cork city night clubs; there were hands in my knickers. There were boys—cute ones, nice ones—who had walked me home after the club kicked out, their jackets draped around my shoulders, their hands laced through mine. But whenever they would imply that they had walked me home for sex, had understood that I wanted to have sex also, I acted all disgraced. “You think I’m that easy, huh?” I said to them, feigning shock that a twenty-one-year-old boy standing without a jacket in February at two in the morning might have an ulterior motive. I would send them packing, triumphant, then I would go inside and feel depressed, stupid and horny. I don’t know who I was trying to impress. I did not want a boyfriend; I did want romance. I wanted passion; I did not want to be someone who was known as easy. I was desperate to be touched; I was terrified of being ruined.

I thought you might appreciate this..... “Excerpt from my lecture Sunday February 22, 2015 at Soul-Esteem Center 10 Commandments - God knew when he gave us choice some would make the wrong choices, but God wanted his creation, man, to have free will and felt later it necessary to write the 10 Commandants as a reminder of how God wanted his creations to perform. The 10 Commandants contain 5 positives and five negatives” ― I. Alan Appt, The Strength in Knowing tags: motivational, philosophy, psychology, self-help Peace to all, Alan Appt

February 24 The Delight of Sacrifice I will very gladly spend and be spent for you. 2 Corinthians 12:15 When the Spirit of God has shed abroad the love of God in our hearts, we begin deliberately to identify ourselves with Jesus Christ’s interests in other people, and Jesus Christ is interested in every kind of man there is. We have no right in Christian work to be guided by our affinities; this is one of the biggest tests of our relationship to Jesus Christ. The delight of sacrifice is that I lay down my life for my Friend, not fling it away, but deliberately lay my life out for Him and His interests in other people, not for a cause. Paul spent himself for one purpose only—that he might win men to Jesus Christ. Paul attracted to Jesus all the time, never to himself. “I am made all things to all men, that I might by all means save some.” When a man says he must develop a holy life alone with God, he is of no more use to his fellow men: he puts himself on a pedestal, away from the common run of men. Paul became a sacramental personality; wherever he went, Jesus Christ helped Himself to his life. Many of us are after our own ends, and Jesus Christ cannot help Himself to our lives. If we are abandoned to Jesus, we have no ends of our own to serve. Paul said he knew how to be a “door-mat” without resenting it, because the mainspring of his life was devotion to Jesus. We are apt to be devoted not to Jesus Christ but to the things which emancipate us spiritually. That was not Paul’s motive: “I could wish that myself were accursed from Christ for my brethren”—wild, extravagant—is it? When a man is in love it is not an exaggeration to talk in that way, and Paul is in love with Jesus Christ.

February 23 The Determination to Serve The son of Man came not to be ministered unto, but to minister. Matthew 20:28 Paul’s idea of service is the same as our Lord’s: “I am among you as He that serveth”; “ourselves your servants for Jesus’ sake.” We have the idea that a man called to the ministry is called to be a different kind of being from other men. According to Jesus Christ, he is called to be the “door-mat” of other men; their spiritual leader, but never their superior. “I know how to be abased,” says Paul. This is Paul’s idea of service—“I will spend myself to the last ebb for you; you may give me praise or give me blame, it will make no difference. So long as there is a human being who does not know Jesus Christ, I am his debtor to serve him until he does.” The mainspring of Paul’s service is not love for men, but love for Jesus Christ. If we are devoted to the cause of humanity, we shall soon be crushed and broken-hearted, for we shall often meet with more ingratitude from men than we would from a dog; but if our motive is love to God, no ingratitude can hinder us from serving our fellow men. Paul’s realisation of how Jesus Christ had dealt with him is the secret of his determination to serve others. “I was before a blasphemer, and a persecutor, and injurious”—no matter how men may treat me, they will never treat me with the spite and hatred with which I treated Jesus Christ. When we realise that Jesus Christ has served us to the end of our meanness, our selfishness, and sin, nothing that we meet with from others can exhaust our determination to serve men for His sake.

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Sedition was therefore explicitly intended as an instrument to terrorize Indian nationalists: Mahatma Gandhi was amongst its prominent victims. Seeing it applied in democratic India shocked many Indians. The arrest in February 2016 of students at New Delhi’s Jawaharlal Nehru University (JNU) on charges of sedition, for raising ‘anti-Indian’ slogans in the course of protests against the execution of the accomplice of a convicted terrorist, and the filing of an FIR against Amnesty International in August 2016 on the same charges, would not have been possible without the loose, colonially-motivated wording of the law.

Our relationship to the law isn’t worth celebrating fourteen days into February. However we learned about it, whether through counsel or conscience, we responded by resisting all of the goodness it had to offer, proving something deep and dark about ourselves. Mainly that we don’t like to be like God. That’s not to say that our sinfulness isn’t a parody and a rather silly way of deifying ourselves. The serpent still incentivizes unbelief by promising that it will make us “like God,” but our motive has never been to be like God in terms of righteousness but of rights.

The media writ large was unprepared to cover a political candidate who lied as freely as Trump did, on matters big and small. Even those of us who had covered Trump for years struggled with how to handle the gush of falsehoods that dotted his sentences. The word “lie” was infrequently used by mainstream outlets, which tended not to write more than they felt they could glean about a politician’s motivations. And few large media institutions had truly accepted what was clear since February—that Trump would likely be the nominee—leaving many people scrambling to deal with the reality.

I had thirty-nine typed pages and a contract stating I would send the completed manuscript in by February 1, 2002. I knew where I wanted the novel to go, but I couldn’t seem to shove it past page 39. I couldn’t find the point of view I needed to examine the life and motives of a man who wanted to conquer the world. I did the usual: sacrificed small rodents to the moon, offered my soul to demons in exchange for inspiration, did some research. Nobody wanted the rodents or my soul, and the research into ancient conquerors seemed barren. Finally, out of the blue, a young girl stepped into my head, opened her mouth and told me where that part of the story began.

Mormon-black relations. This work’s central thesis was that two factors drove Brigham Young to implement the Church’s black ban by 1852. Most important was a developing sense of Mormon “whiteness” wherein Latter-day Saints identified themselves as a divinely “chosen” people, while conversely labeling blacks a biblically cursed race, given their skin color and alleged descent from the accursed biblical counter-figures of Cain, Ham, and Canaan. Further motivating Young was his embrace of black slavery, which he considered divinely sanctioned. Thus as Utah Territorial Governor he called for its legalization—this occurring in February 1852, shortly following Mormon migration to the Great Basin. Utah became the only western territory to approve slavery. Young in calling for this statute claimed a divinely sanctioned link between black servitude and black priesthood denial—the latter practice made public for the first time in his 1852 statement calling for black slavery. The dissertation also drew a number of conclusions relative to the perpetuation of the black priesthood and temple ban. The ban was firmly established by the time of Brigham Young’s death in 1877, given that the Mormon leader repeatedly affirmed its divine legitimacy over the previous quarter century. Further assuring perpetuation of the ban was official LDS embrace of the historical myth that Joseph Smith established the restriction. Such mythmaking received scriptural justification through canonization of the Pearl of Great Price in 1880, a work consisting of the Books of Moses and Abraham. All such developments made the subordinate status of Mormon blacks virtually “irreversible by 1880,” enabling the ban to continue unchanged into the mid-1970s.13

On February 7, 1601, about two years before the queen’s death, an uprising against the crown had begun at the Globe Theatre with a treasonous production of Richard II in which Elizabeth was satirized as the incompetent Richard surrounded by villainous counselors. This rebellion, which would march on London the following morning, was led by two fallen favorites, Robert Devereux, the 2nd Earl of Essex, and Henry Wriothesley, the 3rd Earl of Southampton. We can’t be sure of their motive in starting this doomed rebellion, but it seems likely these two hyper-educated earls, symbols of the fast-fading English Renaissance, had been attempting to free their aged queen from the grasp of her powerful secretary, Sir Robert Cecil, in order to thwart Cecil’s plan to control the crown upon Elizabeth’s death.

Be a faithful steward of the words you say. Let them become words that inspire others to become great.

Refrain from speaking negative words; they will make you prone to pain. Speak positive words—words that brighten your days.

Watch the words you speak, do not allow them to turn you into a victim of circumstances. Be mindful of how you think and speak. Use your words to uplift the human spirit.

There will be times when no one shares words of encouragement or compliments you for your exceptional work, but be kind to yourself and speak words that spark encouragement. Be self-motivated and keep bouncing back from obstacles.

Wherever you are on this planet, speak words full of vitality. Avoid words full of vanity. Choose that uplift and inspire others to make greatness a reality.

Words are like clay. You can have them however you want and mould them whichever way you like, but let your words be filled with hope and love.