Hereafter Good Quotes

Be happy, noble heart, be blessed for all the good thou hast done and wilt do hereafter, and let my gratitude remain in obscurity like your good deeds.

Of all the systems of religion that ever were invented, there is no more derogatory to the Almighty, more unedifying to man, more repugnant to reason, and more contradictory to itself than this thing called Christianity. Too absurd for belief, too impossible to convince, and too inconsistent for practice, it renders the heart torpid or produces only atheists or fanatics. As an engine of power, it serves the purpose of despotism, and as a means of wealth, the avarice of priests, but so far as respects the good of man in general it leads to nothing here or hereafter.

What was she to say? "The prodigal has returned? The mutineer wishes to be reinstated? The subordinate, having gone to a great deal of trouble to prove her commander wrong, has come back and promises to be a good little subordinate hereafter, or at least until next time?

In regards to this great Book [the Bible], I have but to say it is the best gift God has given to man. All the good the Savior gave to the world was communicated through this Book. But for it we could not know right from wrong. All things most desirable for man's welfare, here and hereafter, are found portrayed in it.

However , it’s over, and I’ll take no revenge on his folly – I can afford to suffer anything, hereafter! Should the meanest thing alive slap me on the cheek, I’d not only turn the other, but I’d ask pardon for provoking it – and, as proof, I’ll go make my peace with Edgar instantly – Good night – I’m an angel!

...if God does not exist and there is no immortality, then all the evil acts of men go unpunished and all the sacrifices of good men go unrewarded. But who can live with such a view? Richard Wurmbrand, who has been tortured for his faith in communist prisons, says, The cruelty of atheism is hard to believe when man has no faith in the reward of good or the punishment of evil. There is no reason to be human. There is no restraint from the depths of evil which is in man. The communist torturers often said, 'There is no God, no Hereafter, no punishment for evil. We can do what we wish.' I have heard one torturer even say, 'I thank God, in whom I don't believe, that I have lived to this hour when I can express all the evil in my heart.' He expressed it in unbelievable brutality and torture inflicted on prisoners.

... the Existence of Deity, that he made the World, and govern'd it by his Providence; that the most acceptable Service of God was the doing Good to Man; that our Souls are immortal; and that all Crime will be punished and Virtue rewarded either here or hereafter...

The hell to be endured hereafter, of which theology tells, is no worse than the hell we make for ourselves in this world by habitually fashioning our characters in the wrong way. Could the young but realize how soon they will become mere walking bundles of habits, they would give more heed to their conduct while in the plastic state. We are spinning our fates, good or evil, and never to be undone. Every smallest stroke of virtue or of vice leaves its never so little scar. The drunken Rip Van Winkle, in Jefferson’s play, excuses himself for every fresh dereliction by saying, “I won’t count this time!” Well! He may not count it, and a kind Heaven may not count it; but it is being counted none the less. Down among his nerve-cells and fibers the molecules are counting it, registering and storing it up to be used against him when the next temptation comes. Nothing we ever do is, in strict scientific literalness, wiped out. Of course this has its good side as well as its bad one. As we become permanent drunkards by so many separate drinks, so we become saints in the moral, and authorities and experts in the practical and scientific spheres, by so many separate acts and hours of work. Let no youth have any anxiety about the upshot of his education, whatever the line of it may be. If he keeps faithfully busy each hour of the working-day, he may safely leave the final result to itself. He can with perfect certainty count on waking up some fine morning, to find himself one of the competent ones of his generation, in whatever pursuit he may have singled out.

For my own part, I have never ceased to rejoice that God has appointed me to such an office. People talk of the sacrifice I have made in spending so much of my life in Africa. Is that a sacrifice which brings its own blest reward in healthful activity, the consciousness of doing good, peace of mind, and a bright hope of a glorious destiny hereafter? Away with the word sacrifice. Say rather it is a privilege. Anxiety, sickness, suffering, or danger, now and then, with a foregoing of the common conveniences and charities of this life, may make us pause, and cause the spirit to waver, and the soul to sink; but let this only be for a moment. All these are nothing when compared with the glory which shall be revealed in and for us. I never made a sacrifice.

Man is the vainest of all creatures that have their being upon earth. As long as heaven vouchsafes him health and strength, he thinks that he shall come to no harm hereafter, and even when the blessed gods bring sorrow upon him, he bears it as he needs must, and makes the best of it; for God Almighty gives men their daily minds day by day. I know all about it, for I was a rich man once, and did much wrong in the stubbornness of my pride, and in the confidence that my father and my brothers would support me; therefore let a man fear God in all things always, and take the good that heaven may see fit to send him without vainglory.

When Seymour and I were five and three, Les and Bessie played on the same bill for a couple of weeks with Joe Jackson -- the redoubtable Joe Jackson of the nickel-plated trick bicycle that shone like something better than platinum to the very last row of the theater. A good many years later, not long after the outbreak of the Second World War, when Seymour and I had just recently moved into a small New York apartment of our own, our father -- Les, as he'll be called hereafter -- dropped in on us one evening on his way home from a pinochle game. He quite apparently had held very bad cards all afternoon. He came in, at any rate, rigidly predisposed to keep his overcoat on. He sat. He scowled at the furnishings. He turned my hand over to check for cigarette-tar stains on my fingers, then asked Seymour how many cigarettes he smoked a day. He thought he found a fly in his highball. At length, when the conversation -- in my view, at least -- was going straight to hell, he got up abruptly and went over to look at a photograph of himself and Bessie that had been newly tacked up on the wall. He glowered at it for a full minute, or more, then turned around, with a brusqueness no one in the family would have found unusual, and asked Seymour if he remembered the time Joe Jackson had given him, Seymour, a ride on the handle bars of his bicycle, all over the stage, around and around. Seymour, sitting in an old corduroy armchair across the room, a cigarette going, wearing a blue shirt, gray slacks, moccasins with the counters broken down, a shaving cut on the side of his face that I could see, replied gravely and at once, and in the special way he always answered questions from Les -- as if they were the questions, above all others, he preferred to be asked in his life. He said he wasn't sure he had ever got off Joe Jackson's beautiful bicycle.

Children can be very early taught...that they can hereafter find their chief happiness in giving up their will to God, and in living to do good to others, instead of living merely to please themselves.

During slavery, it was thought by some observers that the apparent good cheer of the slaves had something to do with their expectation that the roles would be reversed in the hereafter: They would be the masters, and whites would be their slaves. In the 1960s, the civil rights struggle put a temporary strain on relations, but integration was peaceful on the whole, Since then, Savannah had been governed by moderate whites who made it their business to stay on good terms with the black community. As a result, racial peace was maintained, and blacks remained politically conservative, which is to say, passive. But it was evident that underneath their apparent complacency, Savannah's blacks were beset by an anguish and despair that ran so deep and expressed itself with such violence that it had made Savannah the murder capital of America.

And now, dear friend, - You who have journeyed with me in all these merry doings, - I will not bid you follow me further, but will drop your hand here with a "good den," if you wish it; for that which cometh hereafter speaks of the breaking up of things, and shows how joys and pleasures that are dead and gone can never be set upon their feet to walk again.

It seems an odd idea, life being centered around pleasure.” “What is life supposed to be, then?” “It’s about duty, and sacrificing for others. And if we’ve been good, our pleasure comes later when we’re rewarded in the hereafter.” “I’ll take my rewards now.

All the religions known in the world are founded, so far as they relate to man, on the unity of man, as being all of one degree. whether in heaven or in hell, or in whatever state man may be supposed to exist hereafter, the good and the bad are the only distinctions.

Child, [death] is with us always,” said Cadfael, patient beside him. “Last summer ninety-five men died here in the town, none of whom had done murder. For choosing the wrong side, they died. It falls upon blameless women in war, even in peace at the hands of evil men. It falls upon children who never did harm to any, upon old men, who in their lives have done good to many, and yet are brutally and senselessly slain. Never let it shake your faith that there is a balance hereafter. What you see is only a broken piece from a perfect whole.” “Such justice as we see is also but a broken shred. But it is our duty to preserve what we may, and fit together such fragments as we find, and take the rest on trust.

a man, with his face half-covered by a black beard, and who, concealed behind the sentry-box, watched the scene with delight, uttered these words in a low tone: "Be happy, noble heart, be blessed for all the good thou hast done and wilt do hereafter, and let my gratitude remain in obscurity like your good deeds.

When a man has no faith in the reward of good or the punishment of evil, there is no reason to be human. There is no restraint from the depths of evil that is in man. The Communist torturers often said, “There is no God, no hereafter, no punishment for evil. We can do what we wish.” I heard one torturer say, “I thank God, in whom I don’t believe, that I have lived to this hour when I can express all the evil in my heart.” He expressed it in unbelievable brutality and torture inflicted on prisoners.

That there is one God, who made all things. “That he governs the world by his providence. “That he ought to be worshiped by adoration, prayer, and thanksgiving. “But that the most acceptable service of God is doing good to man. “That the soul is immortal. “And that God will certainly reward virtue and punish vice, either here or hereafter.

God has thoughts of love in all He does to His people. The ground of His dealings with us is love (though the occasion may be sin), the manner of His dealings is love, and the purpose of His dealings is love,. He has regard, in all, to our good here, to make us partakers of His holiness, and to our glory hereafter, to make us partakers of His glory.

As per the law of karma, that which is your meat today, this dear beloved animal will make mincemeat of you tomorrow. In another birth.

I have met the devil - he is not!

This is the how and why of it. First of all, we had to quit playing God. It didn’t work. Next, we decided that hereafter in this drama of life, God was going to be our Director. He is the Principal; we are His agents. He is the Father, and we are His children. Most good ideas are simple, and this concept was the keystone of the new and triumphant arch through which we passed to freedom.

Candor will oblige us to admit that even such men may be actuated by upright intentions; and it cannot be doubted that much of the opposition which has made its appearance, or may hereafter make its appearance, will spring from sources, blameless at least, if not respectable—the honest errors of minds led astray by preconceived jealousies and fears. So numerous indeed and so powerful are the causes which serve to give a false bias to the judgment, that we, upon many occasions, see wise and good men on the wrong as well as on the right side of questions of the first magnitude to society. This circumstance,

You preserved your life because your life, your body, was as good as anyone’s, because your blood was as precious as jewels, and it should never be sold for magic, for spirituals inspired by the unknowable hereafter.

Take then good note of it. Nothing is too small. I counsel you, put down in record even your doubts and surmises. Hereafter it may be of interest to you to see how true you guess. We learn from failure, not from success!

I never doubted, for instance, the existence of the Deity; that he made the world, and governed it by his providence; that the most acceptable service of God was the doing good to man; that our souls are immortal; and that all crime will be punished, and virtue rewarded, either here or hereafter. These I esteemed the essentials of every religion; and, being to be found in all the religions we had in our country, I respected them all, though with different degrees of respect, as I found them more or less mixed with other articles, which, without any tendency to inspire, promote, or confirm morality, served principally to divide us, and make us unfriendly to one another.

Sometimes I think Earth has got to be the insane asylum of the universe. . . and I'm here by computer error. At sixty-eight, I hope I've gained some wisdom in the past fourteen lustrums and it’s obligatory to speak plain and true about the conclusions I've come to; now that I have been educated to believe by such mentors as Wells, Stapledon, Heinlein, van Vogt, Clarke, Pohl, (S. Fowler) Wright, Orwell, Taine, Temple, Gernsback, Campbell and other seminal influences in scientifiction, I regret the lack of any female writers but only Radclyffe Hall opened my eyes outside sci-fi. I was a secular humanist before I knew the term. I have not believed in God since childhood's end. I believe a belief in any deity is adolescent, shameful and dangerous. How would you feel, surrounded by billions of human beings taking Santa Claus, the Easter Bunny, the tooth fairy and the stork seriously, and capable of shaming, maiming or murdering in their name? I am embarrassed to live in a world retaining any faith in church, prayer or a celestial creator. I do not believe in Heaven, Hell or a Hereafter; in angels, demons, ghosts, goblins, the Devil, vampires, ghouls, zombies, witches, warlocks, UFOs or other delusions; and in very few mundane individuals--politicians, lawyers, judges, priests, militarists, censors and just plain people. I respect the individual's right to abortion, suicide and euthanasia. I support birth control. I wish to Good that society were rid of smoking, drinking and drugs. My hope for humanity - and I think sensible science fiction has a beneficial influence in this direction - is that one day everyone born will be whole in body and brain, will live a long life free from physical and emotional pain, will participate in a fulfilling way in their contribution to existence, will enjoy true love and friendship, will pity us 20th century barbarians who lived and died in an atrocious, anachronistic atmosphere of arson, rape, robbery, kidnapping, child abuse, insanity, murder, terrorism, war, smog, pollution, starvation and the other negative “norms” of our current civilization. I have devoted my life to amassing over a quarter million pieces of sf and fantasy as a present to posterity and I hope to be remembered as an altruist who would have been an accepted citizen of Utopia.

It is Never Too Late to Mend." Since it can never be too late To change your life, or else renew it, Let the unpleasant process wait Until you are compelled to do it. The State provides (and gratis too) Establishments for such as you. Remember this, and pluck up heart, That, be you publican or parson, Your ev'ry art must have a start, From petty larceny to arson; And even in the burglar's trade, The cracksman is not born, but made. So, if in your career of crime, You fail to carry out some "coup", Then try again a second time, And yet again, until you do; And don't despair, or fear the worst, Because you get found out at first. Perhaps the battle will not go, On all occasions, to the strongest; You may be fairly certain tho' That He Laughs Last who laughs the Longest. So keep a good reserve of laughter, Which may be found of use hereafter. Believe me that, howe'er well meant, A Good Resolve is always brief; Don't let your precious hours be spent In turning over a new leaf. Such leaves, like Nature's, soon decay, And then are only in the way. The Road to—-well, a certain spot, (A Road of very fair dimensions), Has, so the proverb tells us, got A parquet-floor of Good Intentions. Take care, in your desire to please, You do not add a brick to these. For there may come a moment when You shall be mended willy-nilly, With many more misguided men, Whose skill is undermined with skilly. Till then procrastinate, my friend; "It Never is Too Late to Mend!

This is our faith: We may not always believe in ourselves, but we will never stop believing that to do good things for another in need is to see the face of God in everyone we help by sharing even the smallest bit of faith that still remains in our hearts.

The aim of life is no more to control mind, but to develop it harmoniously, not to achieve salvation hereafter, but to make the best use of it here below, and not to realise truth, beauty and good only in contemplation, but also in the actual experience of daily life; social progress depends not upon the ennoblement of the few but on the enrichment of the many; and spiritual democracy or universal brotherhood can be achieved only when there is an equality of opportunity in the social, political and industrial life.”127

This Marriage - Ode 2667 May these vows and this marriage be blessed. May it be sweet milk, this marriage, like wine and halvah. May this marriage offer fruit and shade like the date palm. May this marriage be full of laughter, our every day a day in paradise. May this marriage be a sign of compassion, a seal of happiness here and hereafter. May this marriage have a fair face and a good name, an omen as welcome as the moon in a clear blue sky. I am out of words to describe how spirit mingles in this marriage

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

It is no coincidence that those very people who do good and who hope to do more of it are, in fact, those who reflect on death and work for the Hereafter the most, so that the Day of Judgment will be a moment of joy and light for them. It is wise to meditate on death— its throes and the various states after it. For example, one should imagine—while he or she has life and is safe—the trial of the Traverse (al-ṣirāṭ) that every soul must pass over in the Hereafter, beneath which is the awesome inferno and the screams and anguish of those evildoers who already have been cast therein.

never doubted, for instance, the existence of the Deity; that he made the world, and governed it by his Providence; that the most acceptable service of God was the doing good to man; that our souls are immortal; and that all crime will be punished, and virtue rewarded, either here or hereafter.

[K]nowledge is stronger than memory, and we should not trust the weaker. Take [...] good note of it. Nothing is too small. [...] [P]ut down in record [...] your doubts and surmises. Hereafter it may be of interest to you to see how true you guess. We learn from failure, not from success!" - Dr. Abraham Van Helsing.

That there is one God, who made all things. “That he governs the world by his providence. “That he ought to be worshiped by adoration, prayer, and thanksgiving. “But that the most acceptable service of God is doing good to man. “That the soul is immortal. “And that God will certainly reward virtue and punish vice either here or hereafter.

Behold, beloved Father, I am in Your hands. I bow myself under Your correcting chastisement. Strike my back and my neck, that I may bend my crookedness to Your will. Make of me a pious and humble follower, as in Your goodness You are wont to do, that I may walk according to Your every nod. Myself and all that is mine I commit to You to be corrected, for it is better to be punished here than hereafter.

Mr. President I confess that there are several parts of this constitution which I do not at present approve, but I am not sure I shall never approve them: For having lived long, I have experienced many instances of being obliged by better information, or fuller consideration, to change opinions even on important subjects, which I once thought right, but found to be otherwise. It is therefore that the older I grow, the more apt I am to doubt my own judgment, and to pay more respect to the judgment of others. Most men indeed as well as most sects in Religion, think themselves in possession of all truth, and that wherever others differ from them it is so far error. Steele a Protestant in a Dedication tells the Pope, that the only difference between our Churches in their opinions of the certainty of their doctrines is, the Church of Rome is infallible and the Church of England is never in the wrong. But though many private persons think almost as highly of their own infallibility as of that of their sect. In these sentiments, Sir, I agree to this Constitution with all its faults, if they are such; because I think a general Government necessary for us, and there is no form of Government but what may be a blessing to the people if well administered, and believe farther that this is likely to be well administered for a course of years, and can only end in Despotism, as other forms have done before it, when the people shall become so corrupted as to need despotic Government, being incapable of any other. I doubt too whether any other Convention we can obtain, may be able to make a better Constitution. For when you assemble a number of men to have the advantage of their joint wisdom, you inevitably assemble with those men, all their prejudices, their passions, their errors of opinion, their local interests, and their selfish views. From such an assembly can a perfect production be expected? It therefore astonishes me, Sir, to find this system approaching so near to perfection as it does; and I think it will astonish our enemies, who are waiting with confidence to hear that our councils are confounded like those of the Builders of Babel; and that our States are on the point of separation, only to meet hereafter for the purpose of cutting one another's throats. Thus I consent, Sir, to this Constitution because I expect no better, and because I am not sure, that it is not the best. The opinions I have had of its errors, I sacrifice to the public good. I have never whispered a syllable of them abroad. Within these walls they were born, and here they shall die. If every one of us in returning to our Constituents were to report the objections he has had to it, and endeavor to gain partizans in support of them, we might prevent its being generally received, and thereby lose all the salutary effects & great advantages resulting naturally in our favor among foreign Nations as well as among ourselves, from our real or apparent unanimity. Much of the strength & efficiency of any Government in procuring and securing happiness to the people, depends, on opinion, on the general opinion of the goodness of the Government, as well as of the wisdom and integrity of its Governors. I hope therefore that for our own sakes as a part of the people, and for the sake of posterity, we shall act heartily and unanimously in recommending this Constitution (if approved by Congress & confirmed by the Conventions) wherever our influence may extend, and turn our future thoughts & endeavors to the means of having it well administred. On the whole, Sir, I can not help expressing a wish that every member of the Convention who may still have objections to it, would with me, on this occasion doubt a little of his own infallibility, and to make manifest our unanimity, put his name to this instrument.

We are coming to recognize as never before the right of the nation to guard its own future in the essential matter of natural resources. In the past we have admitted the right of the individual to injure the future of the Republic for his own present profit. In fact, there has been a good deal of a demand for unrestricted individualism, for the right of the individual to injure the future of all of us for his own temporary and immediate profit. The time has come for a change. As a people, we have the right and the duty, second to none other but the right and duty of obeying the moral law, of requiring and doing justice, to protect ourselves and our children against the wasteful development of our natural resources, whether that waste is caused by the actual destruction of such resources or by making them impossible of development hereafter.

Kant’s ethic is important, because it is anti-utilitarian, a priori, and what is called “noble.” Kant says that if you are kind to your brother because you arc fond of him, you have no moral merit: an act only has moral merit when it is performed because the moral law enjoins it. Although pleasure is not the good, it is nevertheless unjust—so Kant maintains— that the virtuous should suffer. Since this often happens in this world, there must be another world where they are rewarded after death, and there must be a God to secure justice in the life hereafter. He rejects all the old metaphysical arguments for God and immortality, but considers his new ethical argument irrefutable. Kant himself was a man whose outlook on practical affairs was kindly and humanitarian, but the same cannot be said of most of those who rejected happiness as the good.

Whatever our history, whatever the root of our surnames, we remain a good and decent people, and we do not bow down and we do not give up. The fire of the human spirit cannot be quenched by bomb blasts or body counts. Cannot be intimidated forever into silence or drowned by tears. We have endured worse before. We will bear this burden and all that come hereafter because that's what ordinary men and women do. No matter what. This has not made us weaker. It has only made us stronger.

They were living to themselves: self, with its hopes, and promises, and dreams, still had hold of them; but the Lord began to fulfill their prayers. They had asked for contrition, and He sent them sorrow; they had asked for purity, and He sent them thrilling anguish; they had asked to be meek, and He had broken their hearts; they has asked to be dead to the world, and He slew all their living hopes; they had asked to be made like unto Him, and He placed them in the furnace, sitting by "as a refiner of silver," till they should reflect His image; they had asked to lay hold of His cross, and when He had reached it out to them, it lacerated their hands. They had asked they knew not what, nor how; but He had taken them at their word, and granted them all their petitions. They were hardly willing to follow so far, or to draw so nigh to Him. They had upon them an awe and fear, as Jacob at Bethel, or Eliphaz in the night visions, or as the apostles when they thought they had seen the spirit, and knew not that it was Jesus. They could almost pray Him to depart from them, or to hide His awefulness. They found it easier to obey than to suffer--to do than to give up--to bear the cross than to hang upon it: but they cannot go back, for they have come too near the unseen cross, and its virtues have pierced too deeply within them. He is fulfilling to them his promise, "And I, if I be lifted up, will draw all men unto me. But now, at last, their turn is come. Before, they had only heard of the mystery, but now they feel it. He has fastened on them His look of love, as He did on Mary and Peter, and they cannot but choose to follow. Little by little, from time to time, by flitting gleams the mystery of His cross shines upon them. They behold Him lifted up--they gaze upon the glory which rays forth from the wound of His holy passion; and as they gaze, they advance, and are changed into His likeness, and His name shines out through them, for he dwells in them. They live alone with Him above, in unspeakable fellowship; willing to lack what others own, and to be unlike all, so that they are only like him. "Such are they in all ages who follow the Lamb whithersoever He goeth. Had they chosen for themselves, or their friends chosen for them, they would have chosen otherwise. They would have been brighter here, but less glorious in His kingdom. They would have had Lot's portion, not Abraham's. If they had halted anywhere--if He had taken off His hand, and let them stray back--what would they have lost? What forfeits in the morning of the resurrection? But He stayed them up, even against themselves. Many a time their foot had well-nigh slipped; but He, in mercy, held them up; now, even in this life, they know all he did was done well. It was good for them to suffer here, for they shall reign hereafter--to bear the cross below, for they shall wear the crown above; and that not their will but His was done on them.

Latter-day Saints have often been critical of those who emphasize salvation by grace alone, while we have often been criticised for a type of works-righteousness. The gospel is in fact a gospel covenant—a two-way promise. The Lord agrees to do for us what we could never do for ourselves—to forgive our sins, to lift our burdens, to renew our souls and re-create our nature, to raise us from the dead, and to qualify us for glory hereafter. At the same time, we promise to do what we can do: come unto Christ by covenant, commit our lives to him as Lord and Master, receive the appropriate ordinances (sacraments), love and serve one another, and do all in our power to put off the natural man and deny ourselves of un-godliness. We know, without question, that the power to save us, to change us, to renew our souls, is in Christ. True faith, however, always manifests itself in faithfulness. "When faith springs up in the heart," Brigham Young taught, "good works will, and good works will increase that pure faith within them.

I am completely against ecumenism as it is envisaged today--with its ineffective "dialogues" and gratuitous and sentimental gestures amounting to nothing. Certainly an understanding between religions is possible and even necessary, though not on the dogmatic plane, but solely on the basis of common ideas and common interests. The common ideas are a transcendent, perfect, all-powerful, merciful Absolute, then a hereafter that is either good or bad depending on our merits or demerits; all the religions, including Buddhism--Buddhist "atheism" is simply a misunderstanding--are in agreement on these points. The common interests are a defense against materialism, atheism, perversion, subversion, and modernism in all its guises. I believe Pius XII once said that the wars between Christians and Muslims were but domestic quarrels compared to the present opposition between the world of the religions and that of militant materialism-atheism; he also said it was a consolation to know that there are millions of men who prostrate themselves five times a day before God.

A man will, by fasting, be delivered from the hopelessness of mere gourmandise. The secular, for all its goodness, does not defend itself very well against mindless and perpetual consumption. It cries out to be offered by abstinence as well as use; to be appreciated, not simply absorbed: Hunger remains the best sauce. Beyond that, though, it cries out to be lifted into a higher offering still. The real secret of fasting is not that it is a simple way to keep one's weight down, but that it is a mysterious way of lifting creation into the Supper of the Lamb. It is not a little excursion into fashionable shape, but a major entrance into the fasting, the agony, the passion by which the Incarnate Word restores all things to the goodness God finds in them. It is as much an act of prayer as prayer itself, and, in an affluent society, it may well be the most meaningful of all the practices of religion - the most likely point at which the salt can find its savor once again. Let a man fast in earnest, therefore. One way or another - here or hereafter - it will give him back his feasts.

Most of us are perfect mothers as we love our children the most,but isn't this too natural.?..Worth are those, who are not only good mothers, but are sincere wives too, role modeling justice and equality for their children's moral upbringing.Moreover they strive hard while portraying best of their humanity in performing duties with mannerism, respect and dignity.Such women never face humiliation and alienation at the hands of society ,no matter what trials are being weaved but they survive respectfully .This is the worldly reward for their struggle while hidden treasury must be waiting in the hereafter.

It was common among Muslim scholars to discuss the delicate balance between hope and fear. If one is overwhelmed with fear, he enters a psychological state of terror that leads to despair (ya’s)— that is, despair of God’s mercy. In the past, this religious illness was common, but it is less so today because, ironically, people are not as religious as they used to be. However, some of this is still found among certain strains of evangelical Christianity that emphasize Hellfire and eternal damnation. One sect believes that only 144,000 people will be saved based on its interpretation of a passage in the Book of Revelations. Nonetheless, an overabundance of hope is a disease that leads to complacency and dampens the aspiration to do good since salvation is something guaranteed (in one’s mind, that is). According to some Christian sects that believe in unconditional salvation, one can do whatever one wills (although he or she is encouraged to do good and avoid evil) and still be saved from Hell and gain entrance to Paradise. This is based on the belief that once one accepts Jesus a personal savior, there is nothing to fear about the Hereafter. Such religiosity can sow corruption because human beings simply cannot handle being assured of Paradise without deeds that warrant salvation. Too many will serve their passions like slaves and still consider themselves saved. In Islam, faith must be coupled with good works for one’s religion to be complete. This does not contradict the sound Islamic doctrine that “God’s grace alone saves us.” There is yet another kind of hope called umniyyah, which is blameworthy in Islam. Essentially, it is having hope but neglecting the means to achieve what one hopes for, which is often referred to as an “empty wish.” One hopes to become healthier, for example, but remains sedentary and is altogether careless about diet. To hope for the Hereafter but do nothing for it in terms of conduct and morality is also false hope.

Thou hast no power upon me, that I feel; Thou never shalt possess me, that I know: What I have done is done; I bear within A torture which could nothing gain from thine. The mind which is immortal makes itself Requital for its good or evil thoughts, Is its own origin of ill and end, And its own place and time; its innate sense, When stripp’d of this mortality, derives No colour from the fleeting things without, But is absorb’d in sufferance or in joy, Born from the knowledge of its own desert. Thou didst not tempt me, and thou couldst not tempt me; I have not been thy dupe nor am thy prey, But was my own destroyer, and will be My own hereafter.—Back, ye baffled fiends! The hand of death is on me—but not yours!

SOCRATES: Whether the rhetorician is or not inferior on this account is a question which we will hereafter examine if the enquiry is likely to be of any service to us; but I would rather begin by asking, whether he is or is not as ignorant of the just and unjust, base and honourable, good and evil, as he is of medicine and the other arts; I mean to say, does he really know anything of what is good and evil, base or honourable, just or unjust in them; or has he only a way with the ignorant of persuading them that he not knowing is to be esteemed to know more about these things than some one else who knows? Or must the pupil know these things and come to you knowing them before he can acquire the art of rhetoric?

Thou hast no power upon me, that I feel; Thou never shalt possess me, that I know: What I have done is done; I bear within A torture which could nothing gain from thine. The mind which is immortal makes itself Requital for its good or evil thoughts, Is its own origin of ill and end, And its own place and time; its innate sense, When stripp’d of this mortality, derives No colour from the fleeting things without, But is absorb’d in sufferance or in joy, Born from the knowledge of its own desert. Thou didst not tempt me, and thou couldst not tempt me; I have not been thy dupe nor am thy prey, But was my own destroyer, and will be My own hereafter.—Back, ye baffled fiends! The hand of death is on me—but not yours!

Having written some pages in favor of Jesus, I receive a solemn communication crediting me with the possession of a “theology” by which I acquire the strange dignity of being wrong forever or forever right. Have I gauged exactly enough the weights of sins? Have I found too much of the Hereafter in the Here? Or the other way around? Have I found too much pleasure, too much beauty and goodness, in this our unreturning world? O Lord, please forgive any smidgen of such distinctions I may have still in my mind. I meant to leave them all behind a long time ago. If I’m a theologian I am one to the extent I have learned to duck when the small, haughty doctrines fly overhead, dropping their loads of whitewash at random on the faces of those who look toward Heaven. Look down, look down, and save your soul by honester dirt, that receives with a lordly indifference this off-fall of the air. Christmas night and Easter morning are this soil’s only laws. The depth and volume of the waters of baptism, the true taxonomy of sins, the field marks of those most surely saved, God’s own only interpretation of the Scripture: these would be causes of eternal amusement, could we forget how we have hated one another, how vilified and hurt and killed one another, bloodying the world, by means of such questions, wrongly asked, never to be rightly answered, but asked and wrongly answered, hour after hour, day after day, year after year—such is my belief—in Hell.

My friends, I have been asked to show you my heart. I am glad to have a chance to do so. I want the white people to understand my people. Some of you think an Indian is like a wild animal. This is a great mistake. I will tell you all about our people, and then you can judge whether an Indian is a man or not. I believe much trouble would be saved if we opened our hearts more. I will tell you in my way how the Indian sees things. The white man has more words to tell you how they look to him, but it does not require many words to speak the truth. What I have to say will come straight from my heart, and I will speak with a straight tongue. The Great Spirit is looking at me, and will hear me. My name is In-mut-too-yah-lat-lat [Thunder Traveling over Mountains]. I am chief of the Wal-lamwat- kin band of the Chute-pa-lu, or Nez Perce. I was born in eastern Oregon, thirty-eight winters ago. My father was chief before me. When a young man, he was called Joseph by Mr. Spaulding, a missionary. He died a few years ago. He left a good name on earth. He advised me well for my people. Our fathers gave us many laws, which they had learned from their fathers. These laws were good. They told us to treat all men as they treated us, that we should never be the first to break a bargain, that it was a disgrace to tell a lie, that we should speak only the truth, that it was a shame for one man to take from another his wife or his property without paying for it. We were taught to believe that the Great Spirit sees and hears everything, and that He never forgets; that hereafter

Bea had always detested visiting the city of the dead, where all she saw was a morbid staging of death and a poor attempt at convincing terrified visitors that ancestry and good names persevere even in the hereafter. She deplored the idea that an army of architects, sculptors, and artisans had sold their talents to construct such a sumptuous necropolis and populate it with statues in which the spirits of death leaned over to kiss the foreheads of children born before the days of penicillin, where ghostly damsels were trapped in spells of eternal melancholy, and where inconsolable angels, stretching out over marble tombstones, wept the loss of some rich colonial butcher who had earned both fortune and glory through the slave trade and the bloodstained sugar of the Caribbean islands.

5. The promise unto this duty is life: “Ye shall live.” The life promised is opposed to the death threatened in the clause foregoing, 9“If ye live after the flesh, ye shall die;” which the same apostle expresseth, “Ye shall of the flesh reap corruption,” Gal. vi. 8, or destruction from God. Now, perhaps the word may not only intend eternal life, but also the spiritual life in Christ, which here we have; not as to the essence and being of it, which is already enjoyed by believers, but as to the joy, comfort, and vigour of it: as the apostle says in another case, “Now I live, if ye stand fast,” 1 Thess. iii. 8; — “Now my life will do me good; I shall have joy and comfort with my life;” — “Ye shall live, lead a good, vigorous, comfortable, spiritual life whilst you are here, and obtain eternal life hereafter.

Our Lord’s things they are, from whencesoever we may obtain them. And if we distribute to the needy we shall obtain for ourselves great abundance. And for this it is that God has permitted you to possess much,—not that you should spend it in fornication, in drunkenness, in gluttony, in rich clothing, or any other mode of luxury, but that you should distribute it to the needy. And just as if a receiver of taxes, having in charge the king’s property, should not distribute it to those for whom it is ordered, but should spend it for his own enjoyment, he would pay the penalty and come to ruin; thus also the rich man is, as it were, a receiver of goods which are destined to be dispensed to the poor—to those of his fellow-servants who are in want. If he then should spend upon himself more than he really needs, he will pay hereafter a heavy penalty. For the things he has are not his own, but are the things of his fellow-servants. 5. Let

Oh cruel god's that govern this world, binding it with your cruel eternal decrees inscribed on sheets of adamantine steel, what is humankind to you? Do men mean more to you than sheep that cower in the fold? Men must die, too, like any beast in the field. Men also dwell in confinement and restraint. Men suffer great sickness and adversity, even when they are guilty of no sin. What glory can there be for you in treating humankind so ungenerously? What is the good of your foreknowledge, if it only torments the innocent and punishes the just? What is the purpose of your providence? One other matter, too, outrages me. Men must perform their duty and, for the sake of the gods, refrain from indulging their desires. They must uphold certain principles, for the salvation of their souls, whereas the silly sheep goes into the darkness of non-being. No beast suffers pain in the hereafter. But after death we all may still weep and wail, even though our life on earth was also one of suffering. Is this just? Is this commendable? I suppose I must leave the answer to theologians, but I know this for a fact. The world is full of grief.

What franticke fit (quoth he) hath thus distraught Thee, foolish man, so rash a doome to give? What justice ever other judgement taught, But he should die, who merites not to live? None else to death this man despayring drive, But his owne guiltie mind deserving death. Is then unjust to each his due to give? Or let him die, that loatheth living breath? Or let him die at ease, that liveth here uneath? Who travels by the wearie wandring way, To come unto his wished home in haste, And meetes a flood, that doth his passage stay, Is not great grace to helpe him over past, Or free his feet, that in the myre sticke fast? Most envious man, that grieves at neighbours good, And fond, that joyest in the woe thou hast, Why wilt not let him passe, that long hath stood Upon the banke, yet wilt thy selfe not passe the flood? He there does now enjoy eternall rest And happie ease, which thou doest want and crave, And further from it daily wanderest: What if some litle paine the passage have, That makes fraile flesh to feare the bitter wave? Is not short paine well borne, that brings long ease, And layes the soule to sleepe in quiet grave? Sleepe after toyle, port after stormie seas, Ease after warre, death after life does greatly please. [...] Is not his deed, what ever thing is donne, In heaven and earth? did not he all create To die againe? all ends that was begonne. Their times in his eternall booke of fate Are written sure, and have their certaine date. Who then can strive with strong necessitie, That holds the world in his still chaunging state, Or shunne the death ordaynd by destinie? When houre of death is come, let none aske whence, nor why. The lenger life, I wote the greater sin, The greater sin, the greater punishment: All those great battels, which thou boasts to win, Through strife, and bloud-shed, and avengement, Now praysd, hereafter deare thou shalt repent: For life must life, and bloud must bloud repay. Is not enough thy evill life forespent? For he, that once hath missed the right way, The further he doth goe, the further he doth stray. Then do no further goe, no further stray, But here lie downe, and to thy rest betake, Th'ill to prevent, that life ensewen may. For what hath life, that may it loved make, And gives not rather cause it to forsake? Feare, sicknesse, age, losse, labour, sorrow, strife, Paine, hunger, cold, that makes the hart to quake; And ever fickle fortune rageth rife, All which, and thousands mo do make a loathsome life. Thou wretched man, of death hast greatest need, If in true ballance thou wilt weigh thy state: For never knight, that dared warlike deede, More lucklesse disaventures did amate: Witnesse the dongeon deepe, wherein of late Thy life shut up, for death so oft did call; And though good lucke prolonged hath thy date, Yet death then, would the like mishaps forestall, Into the which hereafter thou maiest happen fall. Why then doest thou, O man of sin, desire To draw thy dayes forth to their last degree? Is not the measure of thy sinfull hire High heaped up with huge iniquitie, Against the day of wrath, to burden thee? Is not enough, that to this Ladie milde Thou falsed hast thy faith with perjurie, And sold thy selfe to serve Duessa vilde, With whom in all abuse thou hast thy selfe defilde? Is not he just, that all this doth behold From highest heaven, and beares an equall eye? Shall he thy sins up in his knowledge fold, And guiltie be of thine impietie? Is not his law, Let every sinner die: Die shall all flesh? what then must needs be donne, Is it not better to doe willinglie, Then linger, till the glasse be all out ronne? Death is the end of woes: die soone, O faeries sonne.

Let us, then, with courage and confidence pursue our own Federal and Republican principles, our attachment to union and representative government. Kindly separated by nature and a wide ocean from the exterminating havoc of one quarter of the globe; too high-minded to endure the degradations of the others; possessing a chosen country, with room enough for our descendants to the thousandth and thousandth generation; entertaining a due sense of our equal right to the use of our own faculties, to the acquisitions of our own industry, to honor and confidence from our fellow-citizens, resulting not from birth, but from our actions and their sense of them; enlightened by a benign religion, professed, indeed, and practiced in various forms, yet all of them inculcating honesty, truth, temperance, gratitude, and the love of man; acknowledging and adoring an overruling Providence, which by all its dispensations proves that it delights in the happiness of man here and his greater happiness hereafter -- with all these blessings, what more is necessary to make us a happy and a prosperous people? Still one thing more, fellow-citizens -- a wise and frugal Government, which shall restrain men from injuring one another, shall leave them otherwise free to regulate their own pursuits of industry and improvement, and shall not take from the mouth of labor the bread it has earned. This is the sum of good government, and this is necessary to close the circle of our felicities.

In practice, every man who is not a Dr Pangloss and every social movement undergoes the pull of both reformism and revolutionism, and with varying strength at different times. Except at rare moments just preceeding or during profound crises and revolutions, the most extreme revolutionaries must also have a policy about the existing world in which they are obliged to live. If they want to make it more tolerable while preparing for revolution, or even if they want to prepare effectively, they must also be reformists, unless they abandon the world altogether by constructing some Communist Zion in the desert or on the prairie, or – like many religious bodies – transfer their hope entirely to the hereafter, merely seeking to traverse this vale of tears uncomplainingly until liberated by death. (In the latter case they cease to be either revolutionaries or reformists and become conservatives.) Conversely, the hope of a really good and perfect society is so powerful, that its ideal haunts even those who have resigned themselves to the impossibility of changing either the ‘world’ or ‘human nature’, and merely hope for lesser reforms and the correction of abuses. Inside the most militant reformist there is often a modest and overawed revolutionist hankering to be let out, though advancing age normally imprisons him more firmly. Given the total absence of the prospect of successful revolution, revolutionaries may turn into de facto reformists. In the intoxicating and ecstatic moments of revolution the great surge of human hope may sweep even reformists into the camp of the revolutionaries, though perhaps with some mental reservations. Between these two extremes a wide variety of positions may be occupied.

There is no God, and man is his prophet," replied Niels bitterly and rather sadly. "Exactly," scoffed Hjerrild. "After all, atheism is unspeakably tame. Its end and aim is nothing but a disillusioned humanity. The belief in a God who rules everything and judges everything is humanity's last great illusion, and when that is gone, what then? Then you are wiser; but richer, happier? I can't see it." "But don't you see," exclaimed Niels Lyhne, "that on the day when men are free to exult and say: 'There is no God!' on that day a new heaven and a new earth will be created as if by magic. Then and not till then will heaven be a free infinite space instead of a spying, threatening eye. Then the earth will be ours and we the earth's, when the dim world of bliss or damnation beyond has burst like a bubble. The earth will be our true mother country, the home of our hearts, where we dwell, not as strangers and wayfarers a short time, but all our time. Think what intensity it will give to life, when everything must be concentrated within it and nothing left for a hereafter. The immense stream of love that is now rising up to the God of men's faith will bend to earth again and flow lovingly among all those beautiful human virtues with which we have endowed and embellished the godhead in order to make it worthy of our love. Goodness, justice, wisdom--who can name them all? Don't you see what nobility it will give men when they are free to live their life and die their death, without fear of hell or hope of heaven, but fearing themselves, hoping for themselves? How their consciences will grow, and what a strength it will give them when inactive repentance and humility cannot atone any more, when no forgiveness is possible except to redeem with good what they sinned with evil.

Hunsford, near Westerham, Kent, 15th October. “Dear Sir,— “The disagreement subsisting between yourself and my late honoured father always gave me much uneasiness, and since I have had the misfortune to lose him, I have frequently wished to heal the breach; but for some time I was kept back by my own doubts, fearing lest it might seem disrespectful to his memory for me to be on good terms with anyone with whom it had always pleased him to be at variance.—’There, Mrs. Bennet.’—My mind, however, is now made up on the subject, for having received ordination at Easter, I have been so fortunate as to be distinguished by the patronage of the Right Honourable Lady Catherine de Bourgh, widow of Sir Lewis de Bourgh, whose bounty and beneficence has preferred me to the valuable rectory of this parish, where it shall be my earnest endeavour to demean myself with grateful respect towards her ladyship, and be ever ready to perform those rites and ceremonies which are instituted by the Church of England. As a clergyman, moreover, I feel it my duty to promote and establish the blessing of peace in all families within the reach of my influence; and on these grounds I flatter myself that my present overtures are highly commendable, and that the circumstance of my being next in the entail of Longbourn estate will be kindly overlooked on your side, and not lead you to reject the offered olive-branch. I cannot be otherwise than concerned at being the means of injuring your amiable daughters, and beg leave to apologise for it, as well as to assure you of my readiness to make them every possible amends—but of this hereafter. If you should have no objection to receive me into your house, I propose myself the satisfaction of waiting on you and your family, Monday, November 18th, by four o’clock, and shall probably trespass on your hospitality till the Saturday se’nnight following, which I can do without any inconvenience, as Lady Catherine is far from objecting to my occasional absence on a Sunday, provided that some other clergyman is engaged to do the duty of the day.—I remain, dear sir, with respectful compliments to your lady and daughters, your well-wisher and friend, “William Collins

Well, those who mean to escape their catching must get ready. I’m getting ready. Mind you, it isn’t all of us that are made for wild beasts; and that’s what it’s got to be. That’s why I watched you. I had my doubts. You’re slender. I didn’t know that it was you, you see, or just how you’d been buried. All these—the sort of people that lived in these houses, and all those damn little clerks that used to live down that way—they’d be no good. They haven’t any spirit in them—no proud dreams and no proud lusts; and a man who hasn’t one or the other—Lord! What is he but funk and precautions? They just used to skedaddle off to work—I’ve seen hundreds of ’em, bit of breakfast in hand, running wild and shining to catch their little season-ticket train, for fear they’d get dismissed if they didn’t; working at businesses they were afraid to take the trouble to understand; skedaddling back for fear they wouldn’t be in time for dinner; keeping indoors after dinner for fear of the back streets, and sleeping with the wives they married, not because they wanted them, but because they had a bit of money that would make for safety in their one little miserable skedaddle through the world. Lives insured and a bit invested for fear of accidents. And on Sundays—fear of the hereafter. As if hell was built for rabbits! Well, the Martians will just be a godsend to these. Nice roomy cages, fattening food, careful breeding, no worry. After a week or so chasing about the fields and lands on empty stomachs, they’ll come and be caught cheerful. They’ll be quite glad after a bit. They’ll wonder what people did before there were Martians to take care of them. And the bar loafers, and mashers, and singers—I can imagine them. I can imagine them,” he said, with a sort of sombre gratification. “There’ll be any amount of sentiment and religion loose among them. There’s hundreds of things I saw with my eyes that I’ve only begun to see clearly these last few days. There’s lots will take things as they are—fat and stupid; and lots will be worried by a sort of feeling that it’s all wrong, and that they ought to be doing something. Now whenever things are so that a lot of people feel they ought to be doing something, the weak, and those who go weak with a lot of complicated thinking, always make for a sort of do-nothing religion, very pious and superior, and submit to persecution and the will of the Lord. Very likely you’ve seen the same thing. It’s energy in a gale of funk, and turned clean inside out. These cages will be full of psalms and hymns and piety. And those of a less simple sort will work in a bit of—what is it?—eroticism.

I, *** CALL on world believers of righteousness to wage 'all-out war' on the World Government, the infidels... Jihad is obligatory, not only for the Muslims! All world believers of righteousness are required to pledge allegiance to Allah! World believers of righteousness must fight the enemies of Allah through uncompromising... I urge the believers to fight; if there be of you twenty steadfast, they shall overcome two hundred; and if there be of you a hundred, they shall overcome a thousand of those who disbelieve- O you who believe, fight those of the disbelievers who are near to you and let them find firmness in you. And know that Allah is with those who keep their duty. Behold, if you are in doubt as to my religion, (know that) I serve not those whom you serve besides Allah, but I serve Allah who causes you to die; and I am commanded to be of the believers- Seest thou not those who change Allah's favour for disbelief and make their people to alight in the abode of perdition- And those who flee for Allah's sake after they are oppressed, We shall certainly give them a good abode in the world; and the reward of the Hereafter is much greater... And on the day when We raise up a witness out of every nation, then permission (to offer excuse) will not be allowed to make amends. I exhort you only to one thing, that you rise up for Allah's sake by twos and simply; then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement. We have adorned the lower heaven with an adornment, the star- They cannot listen to the exalted assembly and they are reproached from every side. And whoever turns himself away from remembrance of the Beneficent, We appoint for him a devil so he is his associate. They are times appointed for men, and (for) the pilgrimage. And it is not righteousness that you enter the house by their backs but he is righteous who keeps his duty. And go into the houses by their doors; and keep your duty to Allah, that you may be successful. And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors. Fight not with them at the Sacred Mosque until they fight with you in it; So if they fight you (in it), slay them. Such is the recompense of the disbelievers. And fight them until there is no persecution, religion is only for Allah. But if they desist, then there should be no hostility except against the oppressors. Death, man must face... ... death does not bring the life of a man to an end; it only opens the door to a higher form of life. Just as from dust is evolved the man, from the deeds which he does is evolved the higher man. Fear thou not; for I am with thee; be not dismayed; for I am thy...! I will strengthen thee; yea; I will help thee; yea, I will uphold thee with the right hand of my righteouness; Behold, all they that were incensed against thee shall be confounded; they shall be as nothing; and they that strive with thee shall perish... And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this! I give unto you power to tread on evil and over all the power of the devil, and nothing shall by any means hurt you. I come not to call the righteous, but sinners to repentance. A Call For The Overthrow Of The World Government! Kill Them All! COMPTON 6:66

He thought that debates were good, because of the people outside, — because they served to create that public opinion which was hereafter to be used in creating some future House of Commons; but he did not think it possible that any vote should be given on a great question, either this way or that, as the result of a debate; and he was certainly assured in his own opinion that any such changing of votes would be dangerous, revolutionary, and almost unparliamentary.

129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill. 130. All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill. 131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter. 132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter. 133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you. 134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you. 135. Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence). 136. When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire. 137. He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states: 138-140 Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell. 141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt. 142. Even though he be well-attired, yet if he is poised, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk. 143. Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip. 144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering. 145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves.

I knew Laura wasn’t home this morning, so there was no possibility of her hearing the shot and rushing over to help, placing herself in mortal danger. Which she would have gladly done, because that’s who she was in real life, as well as on television; though her popular show was no longer on the air, her legions of fans adored her, and continued to watch her show in syndication. Like Laura, they believed in decency, the hereafter, hope and goodness. Laura’s fans were the quiet majority in America. They were the people networks, and society in general, did not want you to believe existed. They did not keep up with the Kardashians, had no interest in squabbles between little women in any city, abhorred the depths of depravity and graphic violence so endemic it seemed of every crime show being produced, were sickened by the shallow and inconsequential reality television shows, and would no sooner have spent an hour watching Style or E! than they would have planning an evening out with a convicted serial killer — even if television did portray one as being “cool” because he unrealistically helped catch others of his ilk. Sure, that crap got good ratings, but that was because decent people no longer watched much television. In our day, the Love Boat’s calm, happy seas of the ‘70s and ‘80s had become a sleazy, violent, often gender-bending cruise into politically correct waters so liberally tolerant of everything but religious faith, that anyone pointing out the iceberg just ahead in these foul-smelling and morally dark seas was immediately vilified.

Slogon: A Call For The Overthrow Of The World Government! 666 I, Compton Gage, CALL on world believers of righteousness to wage 'all-out war' on the World Government, the infidels... Jihad is obligatory, not only for the Muslims! All world believers of righteousness are required to pladge allegiance to Allah! World believers of righteousness must fight the enemies of Allah through uncompromising... I urge the believers to fight; if there be of you twenty steadfast, they shall overcome two hundred; and if there be of you a hundred, they shall overcome a thousand of those who disbelieve- O you who believe, fight those of the disbelievers who are near to you and let them find firmness in you. And know that Allah is with those who keep their duty. Behold, if you are in doubt as to my religion, (know that) I serve not those whom you werve besides Allah, but I serve Allah who causes you to die; and I am commanded to be of the believers- Seest thou not those who change Allah's favour for disbelief and make their people to alight in the abode of perdition- And those who flee for Allah's sake after they are oppressed, We shall certainly give them a good abode in the world; and the reward of the Hereafter is much greater... And on the day when We raise up a witness out of every nation, then permission (to offer excuse) will not be allowed to make amends. I exhort you only to one thing, that you rise up for Allah's sake by twos and simply; then ponder! There is no madness in your companion. He is only a warner to you before a severe chastisement. We have adorned the lower heaven with an adornment, the star- They cannot listen to the exalted assembly and they are reproached from every side. And whoever turns himself away from remembrance of the Beneficent, We appoint for him a devil so he is his associate. They are times appointed for men, and (for) the pilgrimage. And it is not righteousness that you enter the house by their backs but he is righteous who keeps his duty. And go into the houses by their doors; and keep your duty to Allah, that you may be successful. And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not the aggressors. Fight not with them at the Sacred Mosque until they fight with you in it; So if they fight you (in it), slay them. Such is the recompense of the disbelievers. And fight them until there is no persecution, religion is only for Allah. But if they desist, then there should be no hostility except against the oppressors. Death, man must face... ... death does not bring the life of a man to an end; it only opens the door to a higher form of life. Just as from dust is evolved the man, from the deeds which he does is evolved the higher man. Fear thou not; for I am with thee; be not dismayed; for I am thy...! I will strengthen thee; yea; I will help thee; yea, I will uphold thee with the right hand of my righteouness; Behold, all they that were incensed against thee shall be confounded; they shall be as nothing; and they that strive with thee shall perish... And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this! I give unto you power to tread on evil and over all the power of the devil, and nothing shall by any means hurt you. I come not to call the righteous, but sinners to repentance. A Call For The Overthrow Of The World Government! Kill Them All! Compton Gage

I imagine there are few, if any, in the World, so weake as to imagine, that the little Good we can do here, can merit so vast a Reward hereafter. There

THE TRUE IS THE NAME OF WHATEVER PROVES ITSELF TO BE GOOD IN THE WAY OF BELIEF, AND GOOD, TOO, FOR DEFINITE, ASSIGNABLE REASONS. Surely you must admit this, that if there were NO good for life in true ideas, or if the knowledge of them were positively disadvantageous and false ideas the only useful ones, then the current notion that truth is divine and precious, and its pursuit a duty, could never have grown up or become a dogma. In a world like that, our duty would be to SHUN truth, rather. But in this world, just as certain foods are not only agreeable to our taste, but good for our teeth, our stomach and our tissues; so certain ideas are not only agreeable to think about, or agreeable as supporting other ideas that we are fond of, but they are also helpful in life's practical struggles. If there be any life that it is really better we should lead, and if there be any idea which, if believed in, would help us to lead that life, then it would be really BETTER FOR US to believe in that idea, UNLESS, INDEED, BELIEF IN IT INCIDENTALLY CLASHED WITH OTHER GREATER VITAL BENEFITS. 'What would be better for us to believe'! This sounds very like a definition of truth. It comes very near to saying 'what we OUGHT to believe': and in THAT definition none of you would find any oddity. Ought we ever not to believe what it is BETTER FOR US to believe? And can we then keep the notion of what is better for us, and what is true for us, permanently apart? Pragmatism says no, and I fully agree with her. Probably you also agree, so far as the abstract statement goes, but with a suspicion that if we practically did believe everything that made for good in our own personal lives, we should be found indulging all kinds of fancies about this world's affairs, and all kinds of sentimental superstitions about a world hereafter. Your suspicion here is undoubtedly well founded, and it is evident that something happens when you pass from the abstract to the concrete, that complicates the situation. I said just now that what is better for us to believe is true UNLESS THE BELIEF INCIDENTALLY CLASHES WITH SOME OTHER VITAL BENEFIT. Now in real life what vital benefits is any particular belief of ours most liable to clash with? What indeed except the vital benefits yielded by OTHER BELIEFS when these prove incompatible with the first ones? In other words, the greatest enemy of any one of our truths may be the rest of our truths.

This world’s good fortune is indeed pleasant, But do not give it your heart—it kills all its lovers. Whomever it caresses like a king, it will cast down like a pawn. This world with its good fortune is like a mirage—It entices you on, then gives you no water. Many a king and a minister the heavens have made, Given them kingship and treasure, a crown and a throne; Then arranged all things at their pleasure, And humbled all mankind before them. Thus they became as rich as Nemrod, And each was the pharaoh of his own age. They sucked the blood of the poor, And drew out the brains of the wretched. All were busy with months and with years, All deceived by their pomp and their wealth. Suddenly the hurricane of wrath began blowing, And pulled them from the throne onto the bier.It delivered their bodies to festering clay, And their kingdom into the hands of the enemy. Their burden of guilt they bore off to the hereafter, While their wealth remained here, for others to feast on. But he whom God caressed with His favor, Who discerned good and evil in God-given light, He knew the difference between the light and the fire, And gave not his heart to this abode of deceit. He perceived what in this life has lasting effect And hastened to righteousness for the sake of the next. His concern was this: How from this stage Might he move forward in joy and contentment? All that he had—kingship, treasure, and throne—With him he took and left not an atom behind. When it was time to depart, then he departed, Aided by a hundred thousand supports.

Those who calumniate the unaware but honorable believing women are cursed in the present life and the Hereafter. And for them is a grievous punishment.

How unworthy is a good deed That makes its round years later To stroke the ego of the giver And wreck the receiver. How beautiful is the hidden act of kindness A secret between the slave and Master A gem tossed in the sea A treasure returned in the world and Hereafter.

O disobedient ones, do not despair of the mercy of Allah (mighty and glorified is He)! Never lose hope of Allah’s (mighty and glorified is He) clemency. O you who are dead at heart, keep on remembering your Lord (mighty and glorified is He), reciting His Book and the traditions of His Messenger (Allah’s prayer and peace be on him), and attending sessions of remembrance. This will quicken your hearts like the earth is revived by the falling rain. When the heart makes remembering Allah (mighty and glorified is He) common practice, it will earn knowingness, Knowledge, belief in the oneness of God, and trust in Him, and it will turn away from anything other than Him. Continued remembrance of Allah is a means for the continuation of good in this world and the hereafter. As long as you are given to this world and to the creatures, you will continue to be sensitive to both praise and dispraise, because you are living through your lower self, passion, and natural inclination. When your heart attains to your Lord (mighty and glorified is He) and He takes charge of you, your sensitivity to praise and dispraise will go away, thus you will be relieved of a heavy burden. If you work for this world while relying on your might and strength, you will lose, be torn apart, tire, and be dissatisfied. Similarly, if you work for the hereafter with your strength you will be cut off. If you work for the True One (mighty and glorified is He), open the door to livelihood by the hand of His strength and trust in Him and open the door of the works of obedience by the hand of His guidance. Once you have attained to the spiritual station of seeking Him, ask Him for strength as well as truthfulness in asking for strength and help from Him. Place the feet of your heart and your innermost being firmly in His presence and give up all preoccupations with this world and the hereafter.

I view loss as something that forever changes any life it touches, and expecting ourselves to move on entirely can do more harm than good. The grief stages are nice in theory; they provide a beginning, a middle, and an end. But the true nature of grief is carried with us throughout our entire lives. Years may pass, and grief still may flare up or rear its head in a painful way. Grief can be baffling, frustrating, and inconsistent. We can take two steps forward and five steps back. It’s not a clear-cut series of stages that we graduate from.

Will become perfect international researcher that is basically Indian in origin and that knows all dimensions of life and deal with it. That's it, don't worry every good deed will save you and I will keep on creating memories and sparks that will live with everyone i met so far and I will meet hereafter and that will lead to harmony of good society, I promise. Good people will lead everything hereafter. Good bye Bangalore by 20th March and read my quote again good is never ending wherever I go.

Jesus was all about the Here and Now, not the Here-After. Right now is gloriously transcendent with a God exceedingly good. Eternity unlocked. The marrow of the message needs to be clearly anchored in this. Like a map in a mall announcing “You Are Here.” The arrow points to that.

The hereafter is saved for the perfection of things. Jannah is perfectly and completely good. There's no bad in it. And Jahannam is perfectly and completely bad. There's no good in it.

But I understood Bear Otto's desire to become a noble man, a man like Billy Ansel, and I respected that, naturally. I just wished the boy had more ways of imagining the thing than by becoming a good soldier. But that's boys, I guess.

The way we deal with death depends on how it's imagined for us beforehand, by our parents and the people who surround them, and what happens to us early on.[...] Instead, we believe the lie, that death, unlike taxes, can be postponed indefinitely, and we spend our lives defending that belief. Some people are very good at it, and they become our nation's heroes. Some, like me, see the lie early for what it is, fake it for a while and grow bitter, and then go beyond bitterness to...to what? To this, I suppose. Cowardice. Adulthood.

your body, was as good as anyone’s, because your blood was as precious as jewels, and it should never be sold for magic, for spirituals inspired by the unknowable hereafter.

One of the earliest to articulate a more doctrinal understanding of the Scripture was the slave and father of African-American literature, Jupiter Hammon (1711–1806?). In 1760, Hammon became the first African-American to publish a work of literature. He expressed his belief in the Bible and exhorted his audience to read it in his famous Address to the Negroes in the State of New York: [T]he Bible is the word of God and tells you what you must do to please God; it tells you how you may escape misery and be happy forever. If you see most people neglect the Bible, and many that can read never look into it, let it not harden you and make you think lightly of it and that it is a book of no worth. All those who are really good love the Bible and meditate on it day and night. In the Bible, God has told us everything it is necessary we should know in order to be happy here and hereafter. The Bible is the mind and will of God to men.5

RED JACKET, SAGOYEWATHA (Seneca) “We like our religion, and do not want another” (May 1811) Red Jacket (c. 1751-1830) addressed Reverend Alexander, from New York City, during a Seneca council at Buffalo Creek. Brother!—We listened to the talk you delivered us from the Council of Black-Coats, in New York. We have fully considered your talk, and the offers you have made us. We now return our answer, which we wish you also to understand. In making up our minds, we have looked back to remember what has been done in our days, and what our fathers have told us was done in old times. Brother!—Great numbers of Black-Coats have been among the Indians. With sweet voices and smiling faces, they offered to teach them the religion of the white people. Our brethren in the East listened to them. They turned from the religion of their fathers, and took up the religion of the white people. What good has it done? Are they more friendly one to another than we are? No, Brother! They are a divided people—we are united. They quarrel about religion—we live in love and friendship. Besides, they drink strong waters. And they have learned how to cheat, and how to practice all the other vices of the white people, without imitating their virtues. Brother!—If you wish us well, keep away; do not disturb us. Brother!—We do not worship the Great Spirit as the white people do, but we believe that the forms of worship are indifferent to the Great Spirit. It is the homage of sincere hearts that pleases him, and we worship him in that manner. According to your religion, we must believe in a Father and Son, or we shall not be happy hereafter. We have always believed in a Father, and we worship him as our old men taught us. Your book says that the Son was sent on Earth by the Father. Did all the people who saw the Son believe him? No! they did not. And if you have read the book, the consequence must be known to you. Brother!—You wish us to change our religion for yours. We like our religion, and do not want another. Our friends here [pointing to Mr. Granger, the Indian Agent, and two other whites] do us great good; they counsel us in trouble; they teach us how to be comfortable at all times. Our friends the Quakers do more. They give us ploughs, and teach us how to use them. They tell us we are accountable beings. But they do not tell us we must change our religion.—we are satisfied with what they do, and with what they say. SOURCE: B.B. Thatcher. Indian Life and Battles. Akron: New Werner Company, 1910. 312—314. Brother!—for these reasons we cannot receive your offers. We have other things to do, and beg you to make your mind easy, without troubling us, lest our heads should be too much loaded, and by and by burst.

Christ, in the council and covenant of grace and peace, asked many things of his Father, which were granted; he asked for the persons of all the elect to be his bride and spouse, and his heart's desire was given him, and the request of his lips was not withheld from him: he asked for all the blessings of grace for them; for spiritual life here, and eternal life hereafter; and all were given him, and put into his hands for them, Ps 20:2; and here it is promised him, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession; by "the Heathen", and "the uttermost parts of the earth", are meant God's elect among the Gentiles, and who live in the distant parts of the world; which are Christ's other sheep, the Father has given to him as his portion, and whom he has made his care and charge: as if it was not enough that he should be King of Zion, or have the government over his chosen ones among the Jews, he commits into his hands the Gentiles also; see Isa 49:6; and these are given him as his inheritance and possession, as his portion, to be enjoyed by him; and who esteems them as such, and reckons them a goodly heritage, and a peculiar treasure, his jewels, and the apple of his eye. These words respect the calling of the Gentiles under the Gospel dispensation; and the amplitude of Christ's kingdom in all the earth, which shall be from sea to sea, and from the rivers to the ends of the earth.

You preserved your life because your life, your body, was as good as anyone’s, because your blood was as precious as jewels, and it should never be sold for magic, for spirituals inspired by the unknowable hereafter. You do not give your precious body to the billy clubs of Birmingham sheriffs nor to the insidious gravity of the streets. Black is beautiful—which is to say that the black body is beautiful, that black hair must be guarded against the torture of processing and lye, that black skin must be guarded against bleach, that our noses and mouths must be protected against modern surgery. We are all our beautiful bodies and so must never be prostrate before barbarians, must never submit our original self, our one of one, to defiling and plunder.

This is aretē; this is the best human prize and the fairest for a young man to win.” The man who fights without pause among the promachoi “is a common good (xynon esthlon) for the polis and all the people (demos).” … “If he falls among the promachoi and loses his dear life, he brings honor to his town (asty) and his people (laoi) and his father.” Young and old alike lament him / and his entire polis mourns with painful regret. / His tomb and his children are notable among men, / and his children’s children, and his genos hereafter … / but if he escapes the doom of death … having prevailed [in battle], … / all men give place to him alike, the youth and the elders…. / Growing old he is distinguished among his citizens. Never does his name or his excellent glory (kleos) perish, but even though he is beneath the earth he is immortal.

God has thoughts of love in all He does to His people. The ground of His dealings with us is love (though the occasion may be sin), the manner of His dealings is love, and the purpose of His dealings is love. He has regard, in all, to our good here, to make us partakers of His holiness, and to our glory hereafter, to make us partakers of His glory.

Soma - as I will call it hereafter - was common everywhere in the woodlands of the temperate zone. All in all, Sonia was the entheogen of choice, until grains came to he cultivated in prehistory and then ergot emerged as a major alternative, also thoroughly safe to those who knew how to use it. No genuine entheogen is, so far as I know, an addictive under any circumstances. All entheogens inspire awe and reverence and possess power for good.

It is vanity then to seek after, and to trust in, the riches that shall perish. It is vanity, too, to covet honours, and to lift up ourselves on high. It is vanity to follow the desires of the flesh and be led by them, for this shall bring misery at the last. It is vanity to desire a long life, and to have little care for a good life. It is vanity to take thought only for the life which now is, and not to look forward to the things which shall be hereafter. It is vanity to love that which quickly passeth away, and not to hasten where eternal joy abideth. 5.

Because all great Faiths are the same, changed a little to suit the needs of passing times and peoples. What taught that of Egypt, which, in a fashion, we still follow here? That hidden in a multitude of manifestations, one Power great and good, rules all the universes: that the holy shall inherit a life eternal and the vile, eternal death: that men shall be shaped and judged by their own hearts and deeds, and here and hereafter drink of the cup which they have brewed: that their real home is not on earth, but beyond the earth, where all riddles shall be answered and all sorrows cease. Say, dost thou believe these things, as I do?

what we do, good or bad, is returned in full measure in this life rather than in the hereafter.

we, doubtless, should hear one and another reply, “No, I never intended to come here: I had laid out matters otherwise in my mind; I thought I should contrive well for myself: I thought my scheme good: I intended to take effectual care; but it came upon me unexpected; I did not look for it at that time, and in that manner; it came as a thief: death outwitted me: God’s wrath was too quick for me. O my cursed foolishness! I was flattering myself, and pleasing myself with vain dreams of what I would do hereafter; and when I was saying peace and safety, then sudden destruction came upon me.” 10.

Let me therefore earnestly exhort you, as you would seek your own future good hereafter, to watch against a contentious spirit.° If you would see good days, seek peace, and ensue it, 1 Pet. iii. 10, 11. Let the contention which has lately been about the terms of Christian communion, as it has been the greatest of your contentions, so be the last of them.

I know of no reason why I should not look for the animals to rise again, in the same sense in which I hope myself to rise again—which is, to reappear, clothed with another and better form of life than before. If the Father will raise his children, why should he not also raise those whom he has taught his little ones to love? Love is the one bond of the universe, the heart of God, the life of his children: if animals can be loved, they are loveable; if they can love, they are yet more plainly loveable: love is eternal; how then should its object perish? Must the very immortality of love divide the bond of love? Must the love live on for ever without its object? or worse still, must the love die with its object, and be eternal no more than it? What a mis-invented correlation in which the one side was eternal, the other, where not yet annihilated, constantly perishing! Is not our love to the animals a precious variety of love? And if God gave the creatures to us, that a new phase of love might be born in us toward another kind of life from the same fountain, why should the new life be more perishing than the new love? Can you imagine that, if, here-after, one of God's little ones were to ask him to give again one of the earth's old loves—kitten, or pony, or squirrel, or dog, which he had taken from him, the Father would say no? If the thing was so good that God made it for and gave it to the child at first who never asked for it, why should he not give it again to the child who prays for it because the Father had made him love it? What a child may ask for, the Father will keep ready.

good rule of thumb is that if your spirituality invokes continual fear, it might not be the most productive belief system you could be adopting.

For some twenty years and more, spiritualism had been gaining converts among educated people on both sides of the Atlantic. The Fox Sisters and their much-publicized “Rochester Rappings” had marked the start of it in America. And in the time since, it had become an intensely serious body of beliefs that had a strange, powerful appeal to a surprising number of intensely serious people. For those of a doubting analytical turn of mind, it seemed to offer proof of the existence of a spiritual realm. To practical men of learning, whose faith in traditional doctrine had been shaken by the revelations of science, it seemed at least an alternative. Why Roebling turned to it he never explained. But in the final years of his life he believed devoutly in a “Spirit Land” and in the possibility of mortal communication with its inhabitants. Specifically, he believed in the afterworld described by Andrew Jackson Davis, “The Poughkeepsie Seer,” a pale, nearsighted son of an alcoholic shoemaker, who in Roebling’s estimate was one of the great men of all time. Davis had become a clairvoyant, healer, and overnight sensation in 1844, at age seventeen, when he took his first “psychic flight through space” while under hypnosis in Poughkeepsie, New York. For the next several years he traveled up and down the East delivering hundreds of lectures, taking his own attendant hypnotist along with him—to “magnetize” him for each performance—as well as a New Haven preacher who took down everything he uttered while under the spell, all of which was turned into books. (One such book ran to thirty-four editions.) His preachments were a strange mixture of occult mystery, science, or what passed for science, progressive social reform, intellectual skepticism, and a vaulting imagination. For Roebling the impact of all this was momentous. It was as though he had been struck by divine revelation. He wrote at length to Horace Greeley, proposing the establishment of an orphanage in which a thousand children would be “perfectly educated, physically and mentally” according to the Davis vision of the good life. An “earthly paradise” was still possible after all. The hereafter as pictured

This business of living for eternity certainly contributed to capital punishment, brutality, and war. Why, Brigham Young with his countless wives pining on the vine had the gall to state that if you discovered one of your women in adultery, it would behoove you as a good and Christian act to hold her on your lap and run a knife through her breast. That way she’d have her whack at the hereafter.

No doubt, like me, you both love your body because it is part of you and get mad at the way it limits you. So we should. And it is good to know that God’s aim in giving us second-rate physical frames here is to prepare us for managing better bodies hereafter. As C. S. Lewis says somewhere, they give you unimpressive horses to learn to ride on, and only when you are ready for it are you allowed an animal that will gallop and jump.

worldly even if everyone got what they wanted, there's no good in it at the end will demise, but strive and work for the hereafter, it's your chance in front of the land of justice, I have not seen tyranny, where's the sword where's the hat?