Heroes Francis Quotes

Everybody sins, Francis. The terrible thing is that we love our sins. We love the thing that makes us evil.

Dada is like your hopes: nothing like your paradise: nothing like your idols: nothing like your heroes: nothing like your artists: nothing like your religions: nothing

There was something of Francis in the boy, something pure and genuine and flawed. That type didn't think twice before running headlong into a burning house or a young girl's arms.

Ladies and Gentlemen, I'd planned to speak to you tonight to report on the state of the Union, but the events of earlier today have led me to change those plans. Today is a day for mourning and remembering. Nancy and I are pained to the core by the tragedy of the shuttle Challenger. We know we share this pain with all of the people of our country. This is truly a national loss. Nineteen years ago, almost to the day, we lost three astronauts in a terrible accident on the ground. But we've never lost an astronaut in flight. We've never had a tragedy like this. And perhaps we've forgotten the courage it took for the crew of the shuttle. But they, the Challenger Seven, were aware of the dangers, but overcame them and did their jobs brilliantly. We mourn seven heroes: Michael Smith, Dick Scobee, Judith Resnik, Ronald McNair, Ellison Onizuka, Gregory Jarvis, and Christa McAuliffe. We mourn their loss as a nation together. For the families of the seven, we cannot bear, as you do, the full impact of this tragedy. But we feel the loss, and we're thinking about you so very much. Your loved ones were daring and brave, and they had that special grace, that special spirit that says, "Give me a challenge, and I'll meet it with joy." They had a hunger to explore the universe and discover its truths. They wished to serve, and they did. They served all of us. We've grown used to wonders in this century. It's hard to dazzle us. But for twenty-five years the United States space program has been doing just that. We've grown used to the idea of space, and, perhaps we forget that we've only just begun. We're still pioneers. They, the members of the Challenger crew, were pioneers. And I want to say something to the schoolchildren of America who were watching the live coverage of the shuttle's take-off. I know it's hard to understand, but sometimes painful things like this happen. It's all part of the process of exploration and discovery. It's all part of taking a chance and expanding man's horizons. The future doesn't belong to the fainthearted; it belongs to the brave. The Challenger crew was pulling us into the future, and we'll continue to follow them. I've always had great faith in and respect for our space program. And what happened today does nothing to diminish it. We don't hide our space program. We don't keep secrets and cover things up. We do it all up front and in public. That's the way freedom is, and we wouldn't change it for a minute. We'll continue our quest in space. There will be more shuttle flights and more shuttle crews and, yes, more volunteers, more civilians, more teachers in space. Nothing ends here; our hopes and our journeys continue. I want to add that I wish I could talk to every man and woman who works for NASA, or who worked on this mission and tell them: "Your dedication and professionalism have moved and impressed us for decades. And we know of your anguish. We share it." There's a coincidence today. On this day three hundred and ninety years ago, the great explorer Sir Francis Drake died aboard ship off the coast of Panama. In his lifetime the great frontiers were the oceans, and a historian later said, "He lived by the sea, died on it, and was buried in it." Well, today, we can say of the Challenger crew: Their dedication was, like Drake's, complete. The crew of the space shuttle Challenger honored us by the manner in which they lived their lives. We will never forget them, nor the last time we saw them, this morning, as they prepared for their journey and waved goodbye and "slipped the surly bonds of earth" to "touch the face of God." Thank you.

Sir Richard Francis Burton was a cross between Indiana Jones and Captain Jack Sparrow, with perhaps a little piece of the warrior-poet Aragorn from Lord of the Rings thrown in for good measure. Or maybe I should rephrase that; all these swashbuckling film heroes, including probably John Rambo, may well have been loosely based on Burton and his life

Her statistics were more than a study... For her, Quetelet was the hero as scientist, and the presentation copy of his Physique Sociale is annotated by her on every page. Florence Nightingale believed—and in all the actions of her life acted upon that belief—that the administrator could only be successful if he were guided by statistical knowledge. The legislator—to say nothing of the politician—too often failed for want of this knowledge.

Francis Ford Coppola - A man climbs a mountain and they call him a hero. I climb mountains that aren't even there.

If you find the right woman, don’t stop chasing her. If you soon get tired of the chase, then you know she isn’t the one. Find the one that you’ll never become exhausted trying to attain.

If you find the right woman, don’t stop chasing her. If you soon get tired of the chase, then you know she isn’t the one. Find the one that you’ll never become exhausted trying to attain. ~Francie Anderson~

SHAKESPEARE What is a man, If his chief good and market of his time Be but to sleep and feed? A beast, no more (Hamlet) There is no one kind of Shakespearean hero, although in many ways Hamlet is the epitome of the Renaissance tragic hero, who reaches his perfection only to die. In Shakespeare's early plays, his heroes are mainly historical figures, kings of England, as he traces some of the historical background to the nation's glory. But character and motive are more vital to his work than praise for the dynasty, and Shakespeare's range expands considerably during the 1590s, as he and his company became the stars of London theatre. Although he never went to university, as Marlowe and Kyd had done, Shakespeare had a wider range of reference and allusion, theme and content than any of his contemporaries. His plays, written for performance rather than publication, were not only highly successful as entertainment, they were also at the cutting edge of the debate on a great many of the moral and philosophical issues of the time. Shakespeare's earliest concern was with kingship and history, with how 'this sceptr'd isle' came to its present glory. As his career progressed, the horizons of the world widened, and his explorations encompassed the geography of the human soul, just as the voyages of such travellers as Richard Hakluyt, Sir Walter Raleigh, and Sir Francis Drake expanded the horizons of the real world.

At university Martha had made friends with a Spanish girl, Cristina. The common history of their two countries, or at least the contentious part, lay centuries back; but even so, when Cristina had said, in a moment of friendly teasing, "Francis Drake was a pirate", she had said No he wasn't, because she knew he was an English hero and a Sir and an Admiral and therefore a Gentleman. When Cristina, more seriously this time, repeated, "He was a pirate", Martha knew that this was the comforting if necessary fiction of the defeated. Later, she looked up Drake in a British encyclopedia, and while the word "pirate" never appeared, the words "privateer" and "plunder" frequently did, and she could quite see that one person's plundering privateer might be another person's pirate, but even so Sir Francis Drake remained for her an English hero, untainted by this knowledge.

Now there was only this clammy darkness and despair and the stench of his own beautiful clothes, the finery beneath his armor that he had been so proud of. It became so bad that he had to take off his clothes altogether and fling them into a corner and sit or stand or lie down in his breeches, they, too, becoming fetid as the days and weeks and months of darkness dragged on, his only light being the good cheer he tried to impart to his fellow soldiers as he sought to emulate the courage and cheerfulness he imagined his knight heroes always displayed. And when, after a year, he finally returned to Assisi, he lay in bed for over a year in what seemed now a coma of misery, his mother’s anxious ministrations attending to his every need. Much of the time his father was away, attending to his affairs and properties in the country or on cloth-buying trips to the Champagne in France.

Sometimes it takes a terrible tragedy for people to see their need for God. Confronted with terrible evil, Americans have sought divine help before. George Washington and Abraham Lincoln both prayed publicly for the nation. President Franklin D. Roosevelt's prayer for America in the opening salvos of D-day is a beautiful example: ". . . for us at home—fathers, mothers, children, wives, sisters, and brothers of brave men overseas, whose thoughts and prayers are ever with them—help us, Almighty God, to rededicate ourselves in renewed faith in Thee in this hour of great sacrifice." Regrettably, it is also part of the human condition to quickly forget the need for prayer once we perceive that a threat has passed and "normalcy" has been restored. This makes the words penned in 1632 by Renaissance poet Francis Quarles particularly poignant today: Our God and soldier we alike adore Ev'n at the brink of danger, not before; After deliverance, both alike requited, Our God's forgotten, and our soldiers slighted.

Charlestown’s most characteristic pastime had long been the reckless sport of “looping.” The young “looper” played by a rigid set of rules. First, he stole a car in downtown Boston. Then he roared into Charlestown, accelerating as he reached City Square, where the District 15 police station stood in a welter of bars, nightclubs, and pool halls. Often he had to take a turn around the square before the first policeman dashed for his patrol car or motorcycle. Then the chase was on: down Chelsea Street to Hayes Square, up the long slope of Bunker Hill Street to St. Francis de Sales’ Church at the crest, then down again, picking up speed, often to 70 or 80 miles per hour, until a screeching left into Sullivan Square took him onto Main Street, where, dodging the stanchions of the El, he roared into City Square again, completing the “loop.” All that remained was to ditch the car before the police caught up. Looping was an initiation rite, proof that a Townie had come of age. But it was something else as well: a challenge flung at authority, a middle finger raised to the powers that be. Before long, looping became a kind of civic spectacle, pitting the Town’s young heroes against the forces of law and order. Plans for a loop circulated well in advance. At the appointed hour, hundreds of men, women, and children gathered along Bunker Hill Street, awaiting the gladiators. When the stolen car came in sight, racing up the long hill, a cheer would rise from the spectators, followed by jeers for the pursuing policemen. The first recorded “loop” was performed in 1925 by a sixteen-year-old daredevil named Jimmy “Speed King” Murphy, but most renowned of all was “Shiner” Sheehan, the teenage son of a federal alcohol agent, whose exploits so electrified the Town that he drew round him a group of young acolytes. Membership in their “Speeders Club” was limited to those who could produce newspaper clippings showing they had bested the police.

When a child is born, one has to give him or her a name. What is he to be called? Jesus had a name long before he was born of the Virgin Mary. From all eternity, he is the Word of God. Many centuries before the Word was made flesh, those waiting for him gave him other names. The Prophet Isaiah recalls several of them: Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace. The names tell us who he is: a sign of hope amidst the darkest periods of human history, the fulfillment of the promise made by God to the House of David.

Harris had taken a phone call from a Dutch journalist friend who told him that Bergkamp was unhappy at Inter Milan and wanted to try his luck in England. As Bergkamp had always been a Spurs fan because of his boyhood hero worship of Glenn Hoddle, he wanted to know if Spurs would be interested. Informed of Bergkamp’s availability, Alan Sugar passed on the enquiry to Francis. Seeing Bergkamp as more of a midfield playmaker than the out-and-out striker he was looking for, Francis turned him down.

Mombasah-city, with her brave array of sumptuous palace, proudest edifice, defaced, deformed by fire and steel shall pay in kind the tale of byegone malefice. Thence on those Indian shores which proud display their hostile fleets, and warlike artifice 'gainst the Lusians, with his sail and oar shall young Lourenço work th' extremes of war. What mighty vessels Sam'orim's orders own covering Ocean, with his iron hail poured from hot copper-tube in thunder-tone all shall he shatter, rudder, mast and sail; then with his grapples boldly, deftly thrown, the hostile Ammiral he shall assail, board her, and only with the lance and sword shall slay four hecatombs of Moors abhor'd. But God's prevision 'scaping human sight, alone who knows what good best serves His end, shall place the Hero where ne toil ne might his lost young life availeth to forfend. In Cháúl-bay, where fierce and furious fight with fire and steel shall fervid seas offend, th' Infidel so shall deal that end his days where Egypt's navy doth conjoin Cambay's. There shall the pow'er of man'ifold enemies, — for only stronger force strong force can tire,— and Winds defaulting and fierce injuries of Ocean, 'gainst a single life conspire : Here let all olden men from death arise to see his Valour, catch his noble fire : A second Scæva see who, hackt and torn, laughs at surrender, quarter holds in scorn. With the fierce torture of a mangled thigh, torn off by bullet which at random past, his stalwart arms he ceaseth not to ply, that fiery Spirit flaming to the last : Until another ball clean cuts the tie so frail that linkèd Soul and Body fast ;— the Soul which loosed from her prison fleets whither the prize eterne such Conqueror greets. Go, Soul! to Peace from Warfare turbulent wherein thou meritedst sweet Peace serene ! for those torn tortured limbs, that life so rent who gave thee life prepareth vengeance keen : I hear een now the furious storm ferment, threating the terrible eternal teen, of Chamber, Basilisco, Saker-fire, to Mameluke cruel and Cambayan dire. See with stupendous heart the war to wage, driven by rage and grief the Father flies, paternal fondness urging battle-gage, fire in his heart and water in his eyes : Promise the sire's distress, the soldier's rage, a bloody deluge o'er the knees shall rise on ev'ry hostile deck: This Nyle shall fear, Indus shall sight it, and the Gange shall hear.

Queen Elizabeth I’s Sir Francis Walsingham was one of history’s legendary spymasters. Much later came the romances of Rudyard Kipling’s Kim, of John Buchan’s Richard Hannay, of dashing ‘clubland heroes’ who played chess for England with a thousand live pieces across a board that spanned continents. A wartime British secret servant observed: ‘Practically every officer I met in that concern, at home and abroad, was, like me, imagining himself as Hannay.

The difference between suicide for a cause and self-sacrifice for others is the difference between pilots who steer a hijacked plane into a building and firefighters who enter that same building to save those trapped in it. It is the difference between terrorists and heroes.

Bergoglio’s talks show him developing two major vaccinations against the lure of ideology. The first was the God’s-holy-faithful-people idea: following Congar, God’s power was to be discerned not in elite schemes but in the ordinary believing poor. The second was a series of governing “Christian principles,” a kind of sapiential wisdom captured in a series of criteria for discernment. In 1974, when he addressed the provincial congregation, there were three: unity comes before conflict, the whole comes before the part, time comes before space. By 1980, he had added a fourth, anti-ideological principle: reality comes before the idea. They were principles deduced from various of his heroes—the early companions of Saint Ignatius, the Paraguay missionaries, even the nineteenth-century caudillo Rosas—and one major source: what he called “the special wisdom of the people whom we call faithful, the people which is the people of God.”13 Those four principles, said Bergoglio, “are the axis around which reconciliation can revolve.” They would constantly appear from now on in his writing and speeches—and were shared with the world in Evangelii Gaudium (The Joy of the Gospel), Pope Francis’s first authored document, released in November 2013.

The first was a pair of linked stories by Philip Francis Nowlan from 1928–9 in which he introduced the character of Anthony Rogers, soon renamed Buck for the comic strip which followed. The composite volume Armageddon 2419 AD describes how our hero falls asleep at a point when the USA is the most powerful nation in the world and wakes in the 25th century to find his country in ruins, ruled by the ruthless Han. Nowlan’s tale is essentially a Yellow Peril story with futuristic weapons added. What follows is a struggle to restore freedom to the USA and the rest of the world, and to defeat once and for all ‘that monstrosity among the races of men’, the Chinese.

The Guardian’s Paul Vallely has given a decent account of how Cardinal George Pell, appointed by Francis, began a review of the bank’s operations. Pell had successfully overhauled the Church’s finances in Sydney and Melbourne. The Australian son of a former heavyweight boxer, Pell is a political and doctrinal conservative who speaks aggressively and does not believe in man-made climate change. He is a cult hero among conservative Catholics. You can imagine what the Lavender Mafia think of him. Vallely notes grudgingly that, “For all his conservatism, Pell had for years been a vocal critic of the Roman Catholic bureaucracy and its corruption.” Pell moved quickly, and made enemies. A straight dealer to the point of unbearable bluntness, especially in the delicately perfumed and gold-embroidered world of the Holy See, Pell probably didn’t anticipate getting tripped up by dirty tactics: in this case, stories leaked to the media about—you guessed it—clerical abuse. The press reports were coincidentally timed, arriving just as Pell’s reforms of the bank began to take hold. It was alleged that Pell was soft on child abuse, thanks to offhand comments he had made years before, in typically ribald and direct Australian fashion. It was suggested that he may himself have some questions to answer about covering up abuse. Then the allegations widened, to direct accusations of historic sex abuse, at which point Pell had to put his work at the bank on hold. Now Pell is back in Australia, trying to clear his name, and his reforms are stalling, just as the intriguers intended. This is how efforts to clean up the Roman Catholic Church usually end.

My wife will look after you, madam,” he said. “I hope you’ll be comfortable. Sleep well — pleasant dreams!” he added, with daring familiarity; then climbed the stairs slowly, feeling more like a slapped child than the hero of romance which he had imagined himself an hour before.

By the eleventh century it is possible to discern five main strands in British belief in folkloric beings, across the various linguistic and cultural communities: 1 Belief in ‘men of the woods’ (woodwoses or fauns) gifted with prophetic powers 2 Belief in elves (although it remains unclear exactly what elves were) 3 Belief in supernatural women, often in a triad, governing the fates of human beings 4 Belief in diminutive otherworlders, sometimes living beneath the earth in a subterranean kingdom 5 Belief in heroes who have somehow become supernatural beings To these five features of early medieval British folk belief can be added the evident continuance of some sort of veneration and communication with the tutelary spirits of water sources,

Once again, it is possible that the connection between heroes and fairyland derives from Isidore, who traced the etymology of the Greek word ‘hero’ to a belief that heroes live in the air and are ‘men of the air’ (aerius).151 The idea of heroes as ‘men of the air’ recalls the idea, frequently expressed by medieval theologians, that fairies are spirits of the air.

Firstly, as Katharine Briggs insisted, godlings are non-human beings.49 They are not to be confused with heroes, demigods or saints, because they are entities of a decidedly supernatural character even if they take a physical form and appear ‘human-like’. Secondly, godlings are ‘chthonic’ entities, ‘land spirits’ connected with nature, the land or the household rather than with celestial realms. They are not to be confused with angels or transcendent gods. Thirdly, godlings are often ambiguous in various ways; they may have animal or therianthropic characteristics, rendering their classification as human-like or animal-like ambiguous, and their gender may be uncertain or fluid. Furthermore, while they may be understood and venerated as individual entities, they will often also be understood and venerated as a class of beings, such as ‘the nymphs’, ‘the fauns’, ‘the Parcae’ or ‘the fairies’. As Jacqueline Simpson noted, the ‘contradictoriness’ of fairies is one of their stable attributes.50 Fourthly, godlings are often associated with abstract concepts of fate and destiny. In this respect they are adjacent to (albeit not the same as) divine personifications, and they are entities conjured at need in order to provide a focus for anxieties about unpredictable forces.

Nor shall they silent in my song remain, they who in regions there where Dawns arise, by Acts of Arms such glories toil'd to gain, where thine unvanquisht flag for ever flies, Pacheco, brave of braves; th' Almeidas twain, whom Tagus mourns with ever-weeping eyes ; dread Albuquerque, Castro stark and brave, with more, the victors of the very grave.

There is only one possibility of the hero in your story

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