Injustice 2 Quotes

We've searched our database for all the quotes and captions related to Injustice 2. Here they are! All 173 of them:

Children are dying." Lull nodded. "That's a succinct summary of humankind, I'd say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words.
Steven Erikson (Deadhouse Gates (Malazan Book of the Fallen, #2))
If there are gods, why is the world so full of pain and injustice?' 'Because of men like you.
George R.R. Martin (A Clash of Kings (A Song of Ice and Fire, #2))
I wish we had the technology to fight God on an equal basis. To beard him in his den. To fight back for all of the injustices heaped on humanity. To allow him to alter his smug arrogance or be blown to hell.
Dan Simmons (The Fall of Hyperion (Hyperion Cantos, #2))
« … why is the world so full of pain and injustice ? » « Because of men like you. » « There are no ‘men like me’. There’s only me. »
George R.R. Martin (A Clash of Kings (A Song of Ice and Fire, #2))
The children will come to no harm." "Except for the older ones. Like that poor kid down there." "Mr. Scoresby, that is the way this world works. And if you want to put an end to cruelty and injustice, you must take me farther on. I have a job to do." "Seems to me—" Lee said, feeling for the words, "seems to me the place you fight cruelty is where you find it, and the place you give help is where you see it needed.
Philip Pullman (The Subtle Knife (His Dark Materials, #2))
I think about what will happen if no one fights back. I think about a world where no one stands up to injustice.
Tahereh Mafi (Unravel Me (Shatter Me, #2))
Children are dying.' Lull nodded. 'That's a succinct summary of humankind, I'd say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words. Quote me, Duiker, and your work's done.' The bastard's right. Economics, ethics, the games of the gods - all within that single, tragic statement. I'll quote you, soldier. Be assured of that.
Steven Erikson (Deadhouse Gates (Malazan Book of the Fallen, #2))
I do not know what, in the end, makes a person who they are. If we`re all born one way, or if we only arrive there after as series of chioces. The bible claims that the wicked act on their own desires and impulses, because God is good, only good, and He would never compel a soul to wickedness. That I`m supposed to count on justice in the next life, even if I can`t have it in this one.
Alexandra Bracken (Sparks Rise (The Darkest Minds #2.5))
She didn't have the strength to fight hunger and injustice,she didn't know how to fight hunger and injustice,she didn't know how to fight, but she refused to enjoy a feast during this plague.
Anatoli Rybakov (Страх (Дети Арбата #2))
The apocalypse didn't happen overnight. The world didn't end in a satisfying climax of explosive special effects. It was slow. It was boring. It was one little thing at a time. One moral compromise, one abandoned ideal, one more justified injustice. No dramatic wave of destruction sweeping across the world, just scattered spots of rot forming throughout the decades, seemingly isolated incidents until the moment they all merged.
Isaac Marion (The Burning World (Warm Bodies, #2))
Imran Khan asked Pakistanis of four things at the Historic Lahore Jalsa. 1. We shall never lie and always speak the truth. 2. Leave our ego’s behind and only think of this Nation, there are 11 crore Pakistanis living beneath poverty line. 3. We shall be brave and break the shackles of fear. 4. We have to bring Justice to this society, even if our friends and relatives do injustice, we shall be fair and bring them to Justice.
Imran Khan
But when the seesaw of good fortune sinks downward for one person, it is very often on its way up for someone else. This little-known law of physics is called the Fulcrum of Fortune, and although most people prefer to think of fortune as a wheel that spins, the fulcrum (that is, seesaw) is a more accurate depiction for most of us, since the worse our own luck becomes, the more likely we are to notice the good fortune of those around us and brood about the injustice of it all.
Maryrose Wood (The Hidden Gallery (The Incorrigible Children of Ashton Place, #2))
I believe in the ability to choose. I believe this life is made up of our choices and their consequences— the good and the bad. I do not believe in letting anything up to fate. We are the makers of our own destinies, our own futures, our own paths. To blindly follow is an insult to the miracle of being human. To be human is to make choices; the moment you allow others to make decisions for you is the moment you do an injustice to not only mankind but to yourself.
Kelseyleigh Reber (If I Resist (Circle and Cross, #2))
So what are you going to do? Let your future be shaped by the injustices and cruelties of the past, or do you shape your own future? Do you walk down those mean streets without becoming mean yourself, or do you lie down and whimper? Victim of everyone, or the hero of your own story – those are your only choices.
Ralph E. Vaughan (A Flight of Raptors (Paws & Claws, #2))
They came to realize that, even if evil and injustice seemed to win at some point, God would still be the ultimate victor. In the end good and justice would prevail forever.
Therese May (When Justice Prevails (Hearts of Courage, #2))
May we find ways to live more simply in order to have more time and energy to change the system of injustice that exists in the world.
Thich Nhat Hanh (How to Eat (Mindfulness Essentials, #2))
They build a Republic that’s unfair in its bones,” Bryn said. “That benefits the few, not the many. But the few have steel. And men they pay to wield it, unthinkingly. So, when someone among the many rises against the injustice, the brutality, the system locks them in irons. Makes of them an example for others, and with the very same stroke, sends one more body to be branded. One more pair of hands to build their roads, raise their walls, work their forges, all for a pittance and fear of the lash.
Jay Kristoff (Godsgrave (The Nevernight Chronicle, #2))
Strange how the ones judging the cost of violence never up paying in full for it.
Jeremy Szal (Blindspace (The Common, #2))
1."All rules for study are summed up in this one: learn only in order to create." 2"The human brain is the highest bloom of the whole organic metamorphosis of the earth." 3 "The failure to invest in civil justice is directly related to the increase in criminal disorder. The more people feel there is injustice the more it becomes part of their psyche." 4."Architecture in general is frozen music." ~ Friedrich Wilhelm Joseph Schelling
Friedrich Wilhelm Joseph Schelling
My darling Julie, I know you'll never see this letter, but it helps to write to you every day. It keeps you close to me. G-d, I miss you so. You haunt every hour of my life. I wish I'd never met you. No-I don't mean that! What good would my life be without my memories of you to make me smile. I keep wondering if you're happy. I want you to be. I want you to have a glorious life. That's why I couldn't say the things I knew you wanted to hear when we were together. I was afraid if I did, you'd wait for me for years. I knew you wanted me to say I loved you. Not saying that to you was the only unselfish thing I did in Colorado, and I now I regret even that. I love you, Julie. Christ, I love you so much. I'd give up all my life to have one year with you. Six months. Three. Anything. You stole my heart in just a few days, darling, but you gave me your heart, too. I know you did- I could see it in your eyes every time you looked at me. I don't regret the loss of my freedom any more or rage at the injustice of the years I spent in prison. Now, my only regret is that I can't have you. You're young, and I know you'll forget about me quickly and go on with your own life. That's exactly what you should do. It's what you must do. I want you to do that, Julie. That's such a lousy lie. What I really want is to see you again, to hold you in my arms, to make love to you over and over again until I've filled you so completely that there's no room left inside of you for anyone but me, ever. I never thought of sexual intercourse as 'making love' until you. You never knew that. .... I wish I had time to write you a better letter or that I'd kept one of the others I've written so I could send that instead. They were all much more coherent than this one. I won't send another letter to you, so don't watch for one. Letters will make us both hope and dream, and if I don't stop doing that, I will die of wanting you. Before I go--I see from the newspapers that Costner has a new movie coming out in the States. If you dare to start fantasizing over Kevin after you see it, I will haunt you for the rest of your life. I love you, Julie. I loved in Colorado. I love you here, where I am. I will always love you. Everywhere. Always.
Judith McNaught (Perfect (Second Opportunities, #2))
If there are gods, why is the world so full of pain and injustice?" "Because of men like you." "There are no men like me. There's only me.
George R.R. Martin (A Clash of Kings (A Song of Ice and Fire, #2))
If there are gods, why is the world so full of pain and injustice?
George R.R. Martin (A Clash of Kings (A Song of Ice and Fire, #2))
Alexis, with your camera, you can change the world. You can fight wars and end them. You can make heroes and destroy them. You can shine a light on injustice.
Katie Alender (From Bad to Cursed (Bad Girls Don't Die, #2))
The universe takes care of iniquities, of people who have been wronged, of injustices that the world can’t right.
Courtney Cole (Verum (The Nocte Trilogy, #2))
Strangely it was social embarrassment that kept me from crying my eyes out, shouting at the injustice of it, kicking tables over: the idea that the strangers to either side might have heard my diagnosis and even now be listening and silently judging me. How terribly British.
Mark Lawrence (Limited Wish (Impossible Times, #2))
We went down into the dungeons where the captives were held. There was a church above one of the dungeons -- which tells you something about saying one thing and doing another. (Applause.) I was -- we walked through the "Door Of No Return." I was reminded of all the pain and all the hardships, all the injustices and all the indignities on the voyage from slavery to freedom.
Barack Obama (Hope, Change And History(Barack Obama's Greatest Speeches Including Inaugural Oath And Address) 2 Audio Cd Set)
There is that old saying, couched as a truism, and to utter it is to assert its primacy: justice, we say, is blind. By this we mean that its rules defy all the seeming privileges of the wealthy and the highborn. Laudable, without question, if from the rules of justice we are to fashion a civilization worthy of being deemed decent and righteous. Even children can be stung in the face of what they perceive to be unfair. Unless, of course, they are the ones profiting from it. And in that moment of comprehension, of unfairness to the other also being a reward to oneself, that child faces – for the first but not the last time – the inner war we all know so well, between selfish desire and the common good. Between injustice, clutched so possessively deep in the soul, and a justice that now, suddenly, stands outside that child, like a stern foe. With
Steven Erikson (Fall of Light (The Kharkanas Trilogy, #2))
When the means of great violence are widespread, nothing is more dangerous to the powerful than that they create outrage and injustice, for outrage and injustice will certainly ignite retaliation in kind. — BuSab Manual
Frank Herbert (The Dosadi Experiment (ConSentiency Universe, #2))
I wish we had the technology to fight God on an equal basis,” he said in low, tight tones. “To beard him in his den. To fight back for all of the injustices heaped on humanity. To allow him to alter his smug arrogance or be blown to hell.
Dan Simmons (The Fall of Hyperion (Hyperion Cantos, #2))
The ugliness that man can do to man might cast a shadow between you and the certainty of the justice and mercy God can do to him hereafter. It takes half a lifetime to reach the spot where eternity is always visible, and the crude injustice of the hour shrivels out of sight.
Ellis Peters (One Corpse Too Many (Chronicles of Brother Cadfael, #2))
Just because something is a small problem doesn't mean it shouldn't be addressed. Small injustices conceal larger ones" -Anya
Gabrielle Zevin (Because It Is My Blood (Birthright, #2))
Your brother is young enough to believe that the past still exists, he said. That the injustices within it await his remedy. Perhaps you believe this also?
Cormac McCarthy (The Crossing (The Border Trilogy, #2))
Among the Kimbrii the greatest shame a person can bring to himself or his clan is to start a war, but the second greatest is to submit to tyranny or injustice without a fight.
Aleksandra Layland (Of Wisdom and Valor: The Art of War. The Path of Peace. (The Windflower Saga Book 2))
I have to believe that human decency will prevail. That the world is better than this. That faced with the evidence of injustice, deep down they will all want to make it right.
Rachel Vincent (Strange New World (Brave New Girl, #2))
This is what I do. More than that, this is who I am. When I see injustice, I am compelled to seek justice. When I see a wrong, I try to right it.
Mark M. Bello (Betrayal of Justice (Zachary Blake Betrayal, #2))
No matter how tough you’ve been trying to act lately, I know that deep down you have a heart that bleeds in the presence of injustice.
Colleen Hoover (Never Never: Part Two (Never Never, #2))
And I make that challenge to you now. Notice injustice. Speak out against it. Care more for those who suffer it. This world belongs to all of us, and it could be you or someone you know who goes unnoticed tomorrow. And if you’ve been the victim of a violation of your rights, your civil liberties, or your person, talk to someone. Ask for help. You are absolutely not alone.
Cora Carmack (All Broke Down (Rusk University, #2))
What stronger breast-plate than a heart untainted! Thrice is he arm'd, that hath his quarrel just; And he but naked, though lock'd up in steel, Whose conscience with injustice is corrupted.
William Shakespeare (King Henry VI, Part 2)
Villainy was not simply the red raging glory of inflicting well-deserved pain; it was also the curdling knowledge of having inflicted injustice. A villain simply did not care. Only the victims did.
Meredith Duran (Fool Me Twice (Rules for the Reckless, #2))
For the Arabs, and the above all for the 1.2 million Arabs of Palestine, the partitioning of the land in which they had been a majority for seven centuries seemed a monstrous injustice thrust upon them by white Western imperialism in expiation of a crime they had not committed. With few exceptions, the Jewish people had dwelt in relative security among the Arabs over the centuries. The golden age of the Diaspora had come in the Spain of the caliphs, and the Ottoman Turks had welcomed the Jews when the doors of much of Europe were closed to them. The ghastly chain of crimes perpetrated on the Jewish people culminating in the crematoriums of Germany had been inflicted on them by the Christian nations of Europe, not those of the Islamic East, and it was on those nations, not theirs, the Arabs maintained, that the burden of those sins should fall. Beyond that, seven hundred years of continuous occupation seemed to the Arabs a far more valid claim to the land than the Jews' historic ties, however deep.
Larry Collins (Ô Jérusalem)
That’s a succinct summary of humankind, I’d say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words. Quote me, Duiker, and your work’s done.
Steven Erikson (Deadhouse Gates (Malazan Book of the Fallen, #2))
The Odo Sedoh dreamed, and in his dreams, he was legion. He was black-winged murder flying over a vast sea. He was the bloodthirsty havoc of beak and talon. He was the stately flock that wheeled over a city stained by injustice. He became the shout of a thousand prayers on a thousand lips. He became a prophecy of revenge. He became the blossoming shadow that engulfed a sun. He was Crow who then became the slaughter.
Rebecca Roanhorse (Fevered Star (Between Earth and Sky, #2))
Brand stared in sick disbelief. He’d been sure among all those lads someone would speak, for they were honest enough. Or Hunnan would tell his part in it, for he was a respected master-at-arms. The king or the queen would draw out the truth, for they were wise and righteous. The gods wouldn’t allow such an injustice to pass. Someone would do something. Maybe, like him, they were all waiting for someone else to put things right.
Joe Abercrombie (Half the World (Shattered Sea, #2))
If pain and injustice and undeserved misery are part of the package, and God knows they are, then surely the life of Christ is God's own answer to Ecclesiasticus! Redeem the suffering. Embrace it. Make it mean something.
Mary Doria Russell (Children of God (The Sparrow, #2))
Yes, nitroglycerin,” Simoun repeated slowly, with a frigid smile, staring at the glass flask with delight. “It’s more than nitroglycerin, however. It’s a concentration of tears, compressed, hatred, injustices, offenses. This is the supreme arbiter of weakness, force against force, violence against violence . . . a moment ago I was hesitating, but then you arrived and convinced me. Tonight those most dangerous of tyrants who have hidden behind God and the state, whose abuses remain unpunished because no one can take them to task. Tonight, the Philippines will hear an explosion that will convert into rubble the infamous monument whose rottenness I helped bring about.
José Rizal (El Filibusterismo (Noli Me Tangere, #2))
But in the gospel, man is not just reconciled to God by faith. Man is also reconciled to man by faith. (See 2 Cor. 5:18). God has given to us the ministry of reconciliation. He doesn’t give us the luxury of refusing to be reconciled.
Eric Mason (Woke Church: An Urgent Call for Christians in America to Confront Racism and Injustice)
The strength of a movement also relied on participation. Nonviolent campaigns succeeded or failed by the numbers of people willing to get in the way of injustice, or withdraw support from tyrants, or put their hands on the freedom plow and sow the seeds of change.
Rivera Sun (The Roots of Resistance: - Love and Revolution - (Dandelion Trilogy - The people will rise. Book 2))
Because there are times when the anger bleeds away until it's nothing but a raw ache in the pit of my stomach and I see the world and wonder about its people and what it's become and I think about hope and maybe and possibly and possibility and potential. I think about glasses half full and glasses to see the world clearly. I think about sacrifice. And compromise. I think about what will happen if no one fights back. I think about a world where no one stands up to injustice. And I wonder if maybe everyone here is right. If maybe it's time to fight.
Tahereh Mafi (Unravel Me (Shatter Me, #2))
And so the new century will bring a new kind of law,' was how Mr. Picton summed things up..... 'Proceedings where victims and witnesses are put on trial instead of defendants, where a murderer in identified as 'a woman' instead of an individual....If things go on like this we'll find ourselves in some shadow world, where lawyers use the ignorance of the average citizen to manipulate justice the way priests did in the Middle ages.
Caleb Carr (The Angel of Darkness (Dr. Laszlo Kreizler, #2))
For every group, malevolence is always somewhere else. Maybe we understand at this point in history that it can occur at night in darkened rooms where small children sleep. However, surely not in academia. Surely lying and deception do not occur among people who go to conferences, who write books, who testify in court, and who have PhDs. At one point I complained to a Florida judge that I was astonished to an expert witness lying on the stand [about child sexual abuse research]. I thought one had to tell the truth in court. I thought if someone didn't, she didn't get her milk and cookies. I thought God came down and plucked someone right out of the witness stand if he lied in court. I thought a lying expert witness would step out of court and get hit by a bus. A wiser woman than I, the judge's answer was, “Silly you." Confessions of a Whistle-Blower: Lessons Learned Author: Anna C. Salter. Ethics & Behavior, Volume 8, Issue 2 June 1998
Anna C. Salter
We must know something about malevolence, about how to recognize it, and about how not to make excuses for it. We must know that we cannot expect fair play. That is, perhaps, most crucial of all. Those of us who practice in this field must face the implications of the fact that we are dealing with sexual abuse. Child sex offenders-people who exploit children’s bodies and betray their trust-are not going to hesitate to lie outright. This is obvious but nonetheless frequently seems to catch people by surprise. Confessions of a Whistle-Blower: Lessons Learned Author: Anna C. Salter. Ethics & Behavior, Volume 8, Issue 2 June 1998
Anna C. Salter
She said that we didn't know anything, either as children or now, that we were therefore not in a position to understand anything, that everything in the neighbourhood, every stone or piece of wood, everything, anything you could name, was already there before us, but we had grown up without realizing it, without ever even thinking about it. Not just us. Her father pretended that there had been nothing before. Her mother did the same, my mother, my father, even Rino. And yet Stefano's grocery store before, had been the carpenter shop of Alfredo Peluso, Pasquale's father. And yet Don Achille's money had been made before. And the Solaras' money as well. She had tested this out on her father and mother. They didn't know anything, they wouldn't talk about anything. Not Fascism, not the king. No injustice, no oppression, no exploitation. They hated Don Achille and were afraid of the Solaras. But they overlooked it and went to spend their money both at Don Achille's son's and at the Solaras', and sent us, too. And they votes for the Fascists, for the monarchists, as the Solaras wanted them to. And they thought that what had happened before was past, and in order to live quietly, they placed a stone on top of it, and so, without knowing it, they continued it, they were immersed in the things of before, and we kept them inside us, too.
Elena Ferrante (The Story of a New Name (The Neapolitan Novels, #2))
The ills of the world, and their cures, are listed below: 1) A world of privilege is a world of elitism and injustice. Meritocracy is the cure. 2) Capitalism, the creed of “Greed is good”, is the disease of materialism and objectification for the sole purpose of profiting the ownership class. A new spiritual, artistic, creative and intellectual paradigm is the cure. 3) Abrahamism is a mental illness. Illuminism is the psychological cure. 4) The religious divide between East and West has held back global progress. Illuminism, a religion of enlightenment and reincarnation in common with Eastern thinking, yet steeped in the most profound Western thinking, is the bridge. The
Michael Faust (How to Become God)
I looked at them with the kind of curiosity one reserves for snakes in a zoo.
J.A. Jance (Injustice For All (J.P. Beaumont, #2))
Superman: No more mercy for cancers posing as men.
Tom Taylor (Injustice: Gods Among Us, Vol. 2)
We should have Tommy go to the crash site,” Vaughn says. “He knows a lot of cops. Maybe they can give him information.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
Sol looked up as a dozen pinpoints of fierce light expanded into ripples and shock waves of plasma explosions far out in space. “I wish we had the technology to fight God on an equal basis,” he said in low, tight tones. “To beard him in his den. To fight back for all of the injustices heaped on humanity. To allow him to alter his smug arrogance or be blown to hell.
Dan Simmons (The Fall of Hyperion (Hyperion Cantos, #2))
It seems to take Susan a long time to process what Vaughn has told her. When she finally grasps it, she doesn’t look happy. “Honestly, I don’t know how I feel about that.” She turns away wearily.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
Miranda v. Arizona, the most famous of all self-incrimination cases, the Supreme Court imposed procedural safeguards to protect the rights of the accused. A suspect has a constitutional right not to be compelled to talk, and any statement made during an interrogation cannot be used in court unless the police and the prosecutor can prove that the suspect clearly understood that (1) he had the right to remain silent, (2) anything said could be used against him in court, and (3) he had a right to an attorney, whether or not he could afford one. If, during an interrogation, the accused requests an attorney, then the questioning stops immediately.
John Grisham (The Innocent Man: Murder and Injustice in a Small Town)
The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).
Brad Wilcox
It was not the blatant evil that broke the soul. No, in the face of utter darkness, the human spirit often rose to soaring heights. It was the shades of gray, the nuances and subtleties that wore people down. It was dealing with sellouts and side deals, small injustices and petty grievances that turned heroes into stoop-shouldered, weary old men. That was how they crumbled, idealists like this young man. They tripped on the garbage heap of miserly greed and fearful half-measures.
Rivera Sun (The Roots of Resistance: - Love and Revolution - (Dandelion Trilogy - The people will rise. Book 2))
The Yasuní plan was based on the premise that Ecuador, like all developing countries, is owed a debt for the inherent injustice of climate change—the fact that wealthy countries had used up most of the atmospheric capacity for safely absorbing CO2 before developing countries had a chance to industrialize. And since the entire world would reap the benefits of keeping that carbon in the ground (since it would help stabilize the global climate), it is unfair to expect Ecuador, as a poor country whose people had contributed little to the climate crisis, to shoulder the economic burden for giving up those potential petro dollars. Instead, that burden should be shared between Ecuador and the highly industrialized countries most responsible for the buildup of atmospheric carbon. This is not charity, in other words: if wealthy countries do not want poorer ones to pull themselves out of poverty in the same dirty way that we did, the onus is on Northern governments to help foot the bill.
Naomi Klein (This Changes Everything: Capitalism vs. The Climate)
jeunes, insolents, libres, vrais, puissants, et anonymes et vous avez de la chance car si on sort de notre anonymat on sera pire que Nelson Mandela et on vous fera souffrir encore plus. 1. Arrêtez votre censure - 2. Arrêtez votre répression policière 3. Arrêtez votre injustice. Mais vous savez quoi? nous jeunes tunisiens on vous niquera quand même bande d'enculés de vieux pervers, on attends votre gouvernement pour lui pisser dessus. Sucez nous comme vous avez sucé Ben Ali! Vous aimez ça vieux cons.
Hamza wolf
You cannot deport 110,000 people unless you have stopped seeing individuals. Of course, for such a thing to happen, there has to be a kind of acquiescence on the part of the victims, some submerged belief that this treatment is deserved, or at least allowable.
Jeanne Wakatsuki Houston (Farewell to Manzanar: A True Story of Japanese American Experience During and After the World War II Internment)
We all face difficulties, but they should not become our core. We grieve, we suffer, we weep. Challenges are experiences that help us to grow like the winds that help strengthen the roots of the apple trees in the Cider Orchard. Storms are always temporary and should never distract us from the beautiful days that were before or will come after. Do not become so fixed on a single injustice that you can no longer remember others may be suffering near you. Like the healing of the body when it is ill, the healing of the heart requires patience.
Jeff Wheeler (The Ciphers of Muirwood (Covenant of Muirwood, #2))
We all face difficulties, but they should not become our core. We grieve, we suffer, we weep. Challenges are experiences that help us to grow, like the winds that help strengthen the roots of the apple trees in the Cider Orchard. Storms are always temporary and should never distract us from the beautiful days that were before or will come after. Do not become so fixed on a single injustice that you can no longer remember others may be suffering near you. Like the healing of the body when it is ill, the healing of the heart requires patience.
Jeff Wheeler (The Ciphers of Muirwood (Covenant of Muirwood, #2))
Mark, in other words, understands the nature of structural injustice, and for this reason refuses to consider strategies of reform. The disciples do not see this clearly, at least twice entertaining the idea that Jesus’ concern for the poor might be satisfied by their making better use of their purchasing power in the market (see 6: 37; 14: 5). Their blindness is a result of a failure to see that the system cannot be redirected toward the purposes of justice. Instead, Jesus calls for its complete collapse (13: 2), and in its place he advocates a genuine practice of equitable redistribution (above,
Ched Myers (Binding the Strong Man: A Political Reading of Mark's Story of Jesus)
Noviolence 2.0 (The Sonnet) Nonviolence is not absence of violence, Nonviolence is control over violence. Justice doesn't mean absence of injustice, Justice means absence of indifference. Liberty doesn’t mean total lack of limits, Liberty means to practice self-regulation. Free speech doesn't mean reckless speech, Free speech means speaking for ascension. Order does not mean absence of chaos, Order means presence of accountability. Peace does not mean absence of conflicts, Real peace comes from elimination of bigotry. No more nonchalant nonviolence, it's a coward's way! Awake, arise ‘n humanize, or in tomb the world will lay.
Abhijit Naskar (Dervish Advaitam: Gospel of Sacred Feminines and Holy Fathers)
When you grow up Indian, you quickly learn that the so-called American Dream isn't for you. For you that dream's a nightmare. Ask any Indian kid: you're out just walking across the street of some little off-reservation town and there's this white cop suddenly comes up to you, grabs you by your long hair, pushes you up against a car, frisks you, gives you a couple good jabs in the ribs with his nightstick, then sends you off with a warning sneer: "Watch yourself, Tonto!" He doesn't do that to white kids, just Indians. You can hear him chuckling with delight as you limp off, clutching your bruised ribs. If you talk smart when they hassle you, off to the slammer you go. Keep these Injuns in their place, you know. Truth is, they actually need us. Who else would they fill up their jails and prisons with in places like the Dakotas and New Mexico if they didn't have Indians? Think of all the cops and judges and guards and lawyers who'd be out of work if they didn't have Indians to oppress! We keep the system going. We help give the American system of injustice the criminals it needs. At least being prison fodder is some kind of reason for being. Prison's the only university, the only finishing school many young Indian brothers ever see. Same for blacks and Latinos. So-called Latinos, of course, are what white man calls Indians who live south of the Rio Grande. White man's books will tell you there are only 2.5 million or so of us Indians here in America. But there are more than 200 million of us right here in this Western Hemisphere, in the Americas, and hundreds of millions more indigenous peoples around this Mother Earth. We are the Original People. We are one of the fingers on the hand of humankind. Why is it we are unrepresented in our own lands, and without a seat — or many seats — in the United Nations? Why is it we're allowed to send our delegates only to prisons and to cemeteries?
Leonard Peltier (Prison Writings: My Life Is My Sun Dance)
the challenges of our day-to-day existence are sustained reminders that our life of faith simply must have its center somewhere other than in our ability to hold it together in our minds. Life is a pounding surf that wears away our rock-solid certainty. The surf always wins. Slowly but surely. Eventually. It may be best to ride the waves rather than resist them. What are your one or two biggest obstacles to staying Christian? What are those roadblocks you keep running into? What are those issues that won’t go away and make you wonder why you keep on believing at all? These are questions I asked on a survey I gave on my blog in the summer of 2013. Nothing fancy. I just asked some questions and waited to see what would happen. In the days to come, I was overwhelmed with comments and e-mails from readers, many anonymous, with bracingly honest answers often expressed through the tears of relentless and unnerving personal suffering. I didn’t do a statistical analysis (who has the time, plus I don’t know how), but the responses fell into five categories.         1.        The Bible portrays God as violent, reactive, vengeful, bloodthirsty, immoral, mean, and petty.         2.        The Bible and science collide on too many things to think that the Bible has anything to say to us today about the big questions of life.         3.        In the face of injustice and heinous suffering in the world, God seems disinterested or perhaps unable to do anything about it.         4.        In our ever-shrinking world, it is very difficult to hold on to any notion that Christianity is the only path to God.         5.        Christians treat each other so badly and in such harmful ways that it calls into question the validity of Christianity—or even whether God exists. These five categories struck me as exactly right—at least, they match up with my experience. And I’d bet good money they resonate with a lot of us. All five categories have one big thing in common: “Faith in God no longer makes sense to me.” Understanding, correct thinking, knowing what you believe—these were once true of their faith, but no longer are. Because life happened. A faith that promises to provide firm answers and relieve our doubt is a faith that will not hold up to the challenges and tragedies of life. Only deep trust can hold up.
Peter Enns (The Sin of Certainty: Why God Desires Our Trust More Than Our "Correct" Beliefs)
For there is no virtue, the honour and credit for which procures a man more odium than that of justice; and this, because more than any other, it acquires a man power and authority among the common people. For they only honour the valiant and admire the wise, while in addition they also love just men, and put entire trust and confidence in them. They fear the bold man, and mistrust the clever man, and moreover think them rather beholding to their natural complexion, than to any goodness of their will, for these excellences; they look upon valour as a certain natural strength of the mind, and wisdom as a constitutional acuteness; whereas a man has it in his power to be just, if he have but the will to be so, and therefore injustice is thought the most dishonourable, because it is least excusable.
Plutarch (Lives 2)
Nevertheless, in too many churches today dramatic predictions about individuals’ unique personal concerns are presented as God-inspired “prophecies” by clergy who have never spoken out against social injustice, never uttered a word of political critique, yet still call themselves prophets. Some even charge fees or request financial “love-offerings” for their “prophetic” services. Despite their claims to prophetic powers, these men and women must be considered false prophets. Yet this is not a new phenomenon; there have been false prophets throughout history, and there are many today. How can a false prophet be identified? There are two telltale criteria: (1) they are silent about issues of social justice, and (2) they function as uncritical supporters of rulers and politicians, rather than as their moral conscience and dedicated arbiters of biblical justice.
Obery M. Hendricks Jr. (The Politics of Jesus: Rediscovering the True Revolutionary Nature of Jesus' Teachings and How They Have Been Corrupted)
In 1960, in Blackburn v. Alabama, the Court said, “Coercion can be mental as well as physical.” In reviewing whether a confession was psychologically coerced by the police, the following factors are crucial: (1) the length of the interrogation, (2) whether it was prolonged in nature, (3) when it took place, day or night, with a strong suspicion around nighttime confessions, and (4) the psychological makeup—intelligence, sophistication, education, and so on—of the suspect.
John Grisham (The Innocent Man: Murder and Injustice in a Small Town)
It’s simple,” Jane insisted. “I know just how to do it. Instead of just locking up the women who are suspected of being ill, we should lock up all the women. That way, the ones who are well can never get sick.” At the foot of the table, Whitting scratched his head. “But…how would men use their services?” “What do men have to do with it?” Jane asked. “Um.” Lord James looked down. “I take your point, Bradenton. This is…perhaps not the best conversation to be having at the moment.” “After all,” Jane continued, “if men were capable of infecting women, our government in its infinite wisdom would never choose to lock up only the women. That would be pointless, since without any constraint on men, the spread of contagion would never stop. It would also be unjust to confine women for the sin of being infected by men.” She smiled triumphantly. “And since our very good Marquess of Bradenton supports the Act, that could never be the case. He would never sign on to such manifest injustice.
Courtney Milan (The Heiress Effect (Brothers Sinister, #2))
I have fought the good fight, I have finished the race, I have kept the faith. 2 TIMOTHY 4:7 SEPTEMBER 24 God makes you strong enough by His supportive presence. That is what He is: supportive. By His power He makes you strong enough to stand against anything. Unfairness, injustice, hate, pain, sickness, weakness, infidelity—such are the enemies of human beings. Time and time again, a person falters under the onslaught of all this. Sometimes, after you have battled long and been thrown back many times and so many difficulties lie in your path, life throws the whole book at you, and you feel like giving up. Have you ever felt like giving up? I have. I’d hate to tell you how many times I’ve felt like giving up. But do you know something? You must never give up. Never. You must do like Paul: You must fight the good fight. You must finish the course. You must keep the faith. No, as a Christian you must never give up. As a human being you must never give up. And if you know this fact, this truth, that He whom they call Emmanuel is with you, you never will give up.
Norman Vincent Peale (Positive Living Day by Day)
How could the crusaders be motivated by love and piety, considering all the brutal violence and bloodshed they committed? Not only is such a question anachronistic—violence was part and parcel of the medieval world—but centuries before Islam, Christian theologians had concluded that “the so called charity texts of the New Testament that preached passivism and forgiveness, not retaliation, were firmly defined as applying to the beliefs and behavior of the private person” and not the state, explains historian Christopher Tyerman. Christ himself distinguished between political and spiritual obligations (Matt. 22:21). He praised a Roman centurion without calling on him to “repent” by resigning from one of the most brutal militaries of history (Matt. 8: 5–13). When a group of soldiers asked John the Baptist how they should repent, he advised them always to be content with their army wages (Luke 3:14). Paul urged Christians to pray for “kings and all that are in authority” (1 Tim. 2:2). In short, “there was no intrinsic contradiction in a doctrine of personal, individual forgiveness condoning certain forms of necessary public violence to ensure the security in which, in St. Paul’s phrase, Christians ‘may lead a quiet and peaceable life in all godliness and honesty’ (1 Tim. 2:2).”27 Or as that chief articulator of “Just War” theory, Saint Augustine (d. 430), concluded, “It is the injustice of the opposing side, that lays on the wise man the duty to wage war.
Raymond Ibrahim (Sword and Scimitar: Fourteen Centuries of War between Islam and the West)
There are two reasons for white Christianity—churches, fellowships, ministries—to pursue solidarity rather than first seeking to become multiracial/ ethnic/ cultural. First, as we have already seen, racial segregation is less about separateness than about the material damages of our racially unjust society. It is possible to build a multiracial ministry that leaves structures of racism and white supremacy totally undisturbed. In fact, it is easy for multiracial churches to bend toward the comfort of white people rather than the well-being of people of color. Focusing on solidarity moves the focus away from shallow togetherness onto the priorities and flourishing of Christians of color. “White American Christians in our society,” writes Drew G. I. Hart, “must do something seemingly absurd and unnatural, yet very Christian in orientation: they must move decisively toward a counterintuitive solidarity with those on the margins. They must allow the eyes of the violated of the land to lead and guide them, seeking to have renewed minds no longer conformed to the patterns of our world.” 2 The second reason for making solidarity our goal is that every expression of white Christianity can pursue gospel reconciliation immediately. Rather than outsourcing this essential Christian vocation to multiracial churches or to congregations in urban or racially diverse regions, every white congregation can contribute to the unity of the body of Christ across lines of cultural division. In fact, given what we have observed about the particular injustices associated with racial whiteness, it’s not a stretch to say that white churches have a front-lines role in the spiritual battle for reconciliation.
David W. Swanson (Rediscipling the White Church: From Cheap Diversity to True Solidarity)
In seeking to establish the causes of poverty and other social problems among black Americans, for example, sociologist William Julius Wilson pointed to factors such as “the enduring effects of slavery, Jim Crow segregation, public school segregation, legalized discrimination, residential segregation, the FHA’s redlining of black neighborhoods in the 1940s and ’50s, the construction of public housing projects in poor black neighborhoods, employer discrimination, and other racial acts and processes.”1 These various facts might be summarized as examples of racism, so the causal question is whether racism is either the cause, or one of the major causes, of poverty and other social problems among black Americans today. Many might consider the obvious answer to be “yes.” Yet some incontrovertible facts undermine that conclusion. For example, despite the high poverty rate among black Americans in general, the poverty rate among black married couples has been less than 10 percent every year since 1994.2 The poverty rate of married blacks is not only lower than that of blacks as a whole, but in some years has also been lower than that of whites as a whole.3 In 2016, for example, the poverty rate for blacks was 22 percent, for whites was 11 percent, and for black married couples was 7.5 percent.4 Do racists care whether someone black is married or unmarried? If not, then why do married blacks escape poverty so much more often than other blacks, if racism is the main reason for black poverty? If the continuing effects of past evils such as slavery play a major causal role today, were the ancestors of today’s black married couples exempt from slavery and other injustices? As far back as 1969, young black males whose homes included newspapers, magazines, and library cards, and who also had the same education as young white males, had similar incomes as their white counterparts.5 Do racists care whether blacks have reading material and library cards?
Thomas Sowell (Discrimination and Disparities)
For the last part of the trial in heaven, Yahweh Elohim allowed the litigators to engage in cross examination and rebuttal. The Accuser stood next to Enoch before the throne. Yahweh Elohim announced the beginning of the next exchange, “Accuser, you may speak.” The Accuser began with his first complaint, “On this fourth aspect of the covenant, the ‘blessings and curses,’ we find another series of immoral maneuvers by Elohim, the first of which is the injustice of his capital punishment.” The Accuser delivered his lines with theatrical exaggeration. It would have annoyed Enoch had they not been so self-incriminating. “What kind of a loving god would punish a simple act of disobedience in the Garden with death and exile? In the interest of wisdom, the primeval couple eat a piece of fruit and what reward do they receive for their mature act of decision-making? Pain in childbirth, male domination, cursed ground, miserable labor, perpetual war, and worst of all, exile and death! I ask the court, does that sound like the judicious behavior of a beneficent king or an infantile temper tantrum of a juvenile divinity who did not get his way?” The Accuser bowed with a mocking tone in his voice, “Your majestic majesticness, I turn over to the illustrative, master counselor of extensive experience, Enoch ben Jared.” The Accuser’s mockery no longer fazed Enoch. His ad-hominem attacks on a lowly servant of Yahweh Elohim was so much child’s play. It was the accuser’s impious sacrilege against the Most High that offended Enoch — and the Most High’s forbearing mercy that astounded him. He spoke with a renewed awe of the Almighty, “If I may point out to the prosecutor, the seriousness of the punishment is not determined by the magnitude of the offense, but the magnitude of the one offended. Transgression of a fellow finite temporal creature requires finite earthly consequences, transgression against the infinite eternal God requires infinite eternal consequences.
Brian Godawa (Enoch Primordial (Chronicles of the Nephilim #2))
The Age Of Reason 1. ‘Well, it’s that same frankness you fuss about so much. You’re so absurdly scared of being your own dupe, my poor boy, that you would back out of the finest adventure in the world rather than risk telling yourself a lie.’ 2. “ I’m not so much interested in myself as all that’ he said simply. ‘I know’, said Marcelle. It isn’t an aim , it’s a means. It helps you to get rid of yourself; to contemplate and criticize yourself: that’s the attitude you prefer. When you look at yourself, you imagine you aren’t what you see, you imagine you are nothing. That is your ideal: you want to be nothing.’’ 3. ‘In vain he repeated the once inspiring phrase: ‘I must be free: I must be self-impelled, and able to say: ‘’I am because I will: I am my own beginning.’’ Empty, pompous words, the commonplaces of the intellectual.’ 4. ‘He had waited so long: his later years had been no more than a stand-to. Oppressed with countless daily cares, he had waited…But through all that, his sole care had been to hold himself in readiness. For an act. A free, considered act; that should pledge his whole life, and stand at the beginning of a new existence….He waited. And during all that time, gently, stealthily, the years had come, they had grasped him from behind….’ 5. ‘ ‘It was love. This time, it was love. And Mathiue thought:’ What have I done?’ Five minutes ago this love didn’t exist; there was between them a rare and precious feeling, without a name and not expressible in gestures.’ 6. ‘ The fact is, you are beyond my comprehension: you, so prompt with your indignation when you hear of an injustice, you keep this woman for years in a humiliating position, for the sole pleasure of telling yourself that you are respecting your principles. It wouldn’t be so bad if it were true, if you really did adapt your life to your ideas. But, I must tell you once more…you like that sort of life-placid, orderly, the typical life of an official.’ ‘’That freedom consisted in frankly confronting situations into which one had deliberately entered, and accepting all one’s responsibilities.’ ‘Well…perhaps I’m doing you an injustice. Perhaps you haven’t in fact reached the age of reason, it’s really a moral age…perhaps I’ve got there sooner than you have.’ 7. ‘ I have nothing to defend. I am not proud of my life and I’m penniless. My freedom? It’s a burden to me, for years past I have been free and to no purpose. I simply long to exchange it for a good sound of certainty….Besides, I agree with you that no one can be a man who has not discovered something for which he is prepared to die.’ 8. ‘‘I have led a toothless life’, he thought. ‘ A toothless life. I have never bitten into anything. I was waiting. I was reserving myself for later on-and I have just noticed that my teeth have gone. What’s to be done? Break the shell? That’s easily said. Besides, what would remain? A little viscous gum, oozing through the dust and leaving a glistering trail behind it.’ 9.’’ A life’, thought Mathieu, ‘is formed from the future just like the bodies are compounded from the void’. He bent his head: he thought of his own life. The future had made way into his heart, where everything was in process and suspense. The far-off days of childhood, the day when he has said:’I will be free’, the day when he had said: ’I will be famous’, appeared to him even now with their individual future, like a small, circled individual sky above them all, and the future was himself, himself just as he was at present, weary and a little over-ripe, they had claims upon him across the passage of time past, they maintained their insistencies, and he was often visited by attacks of devastating remorse, because his casual, cynical present was the original future of those past days.
Jean-Paul Sartre
FORGIVENESS CAN BE our greatest strength, yet also our greatest weakness. We all may understand, with the grace of Christ, what it means to forgive an enemy. To look in the eye someone who has deceived us, or wronged us, either in private or public, and offer a hand of compassionate forgiveness. Sometimes that takes a strength beyond the ken of man, does it not? Yet we do it, if we walk with God. We put aside the injustices others have set upon us, and we continue our forward progress on this earth. Now think well on what may be the most difficult act of forgiveness for many of us. To look in the eye of the mirror and forgive ourselves of deceits and wrongs we have accumulated over the many seasons of life. How may we truly forgive others if we cannot come to grips with the sins of our own souls? Those sins and torments brought upon ourselves by ourselves? How may we approach with a fresh soul anyone in need of deliverance, if our own souls remain injured by self-inflicted wounds?
Robert McCammon (The Queen of Bedlam (Matthew Corbett, #2))
Where there is injustice, one must stand against it. Where there is suffering, one must be the hands and feet of our Lord. Where there is opportunity for good, one must seize it. As go our words, so must our acts.
Lisa Wingate (The Story Keeper (Carolina #2))
I am my connectome—my brain network. There is no “will” that is free from physics and biology, no “soul.” If I were born into a different family, with different genes, my connectome would be different, and I would be making different decisions and ending up in a very different situation. At the same time, my connectome constantly chooses its subjective values and courses of action. So here they are. 1. I choose to be kind. No natural (or supernatural) law tells me this. Humans simply get to choose which world they want to live in. My understanding of the fact that I am just my connectome helps me feel humility and compassion for others. Because it could have been me. Always. I also choose to feel compassion for myself when things are tough. And when things are good, I choose to replace the feeling of pride with gratitude because… hello? 2. I also choose to seek truth and base my actions on objective truth. The reality. Whether I like it or not. This is what reason and rationality mean to me now. The scientific method is the pursuit of this objectivity. Beliefs in the supernatural (soul, god(s), afterlife, synchronicities, telepathy, etc.) are understandable but have no evidential basis. The burden of proof lies with those who make such claims. Such beliefs can easily lead to injustice due to their subjectivity, against which rationality and facts are helpless.
Olga Tymofiyeva (Just City)
I know that you can make a good case that all of human sorrow is grounded in injustice. Ands sorrow is what is left when rage is expended and found to be impotent.
Cormac McCarthy (Stella Maris (The Passenger, #2))
1.2.1 Action item: The U.S. Department of Justice should develop and disseminate case studies that provide examples where past injustices were publicly acknowledged by law enforcement agencies in a manner to help build community trust. 1.3 Recommendation: Law enforcement agencies should establish a culture of transparency and accountability in order to build public trust and legitimacy. This will help ensure decision making is understood and in accord with stated policy.
U.S. Government (Final Report of The President’s Task Force on 21st Century Policing May 2015)
Severe illegalities of tax evasion were done by NDTV during Congress regime and P Chidambaram and Pranab Mukherjee were competing to dole out gifts to NDTV to please their master Sonia Gandhi who wanted the great injustice (sic) of stoppage on religious conversion undone.
Sree Iyer (NDTV Frauds V2.0 - The Real Culprit: A completely revamped version that shows the extent to which NDTV and a Cabal will stoop to hide a saga of Money Laundering, Tax Evasion and Stock Manipulation.)
Children are dying.’ Lull nodded. ‘That’s a succinct summary of humankind, I’d say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words.
Steven Erikson (Deadhouse Gates (The Malazan Book of the Fallen, #2))
Wish in one hand, shit in the other, and see which hand gets full first.” Peters’ comment was philosophical. I love it when he lectures me in parables.
J.A. Jance (Injustice For All (J.P. Beaumont, #2))
Hey, by the way. There’s someone else here you know. I just ran into him in the lobby. Remember Maxwell Cole?” Does Captain Ahab remember Moby Dick? Cole is a crime columnist for the Post-Intelligencer. He’s been on my case ever since I beat him out of a college girl friend, packed her off, and married her. As a reporter, he has dogged my career for as long as I’ve been on the force. Karen and I have been divorced for years, but I’m still stuck with Max. It’s like I threw out the baby and ended up having to keep the dirty bathwater.
J.A. Jance (Injustice For All (J.P. Beaumont, #2))
Any time you start a revolution, even a peaceful one, you have to expect the possibility that the end result won’t be so peaceful. That’s the way of life. Nothing is ever as we suspect.
Starr Z. Davies (Unique (Powers, #2))
What do you do when another people group with proven military strength dominates you? What do you do when its cultural hegemony erodes one’s own culture and values? What do you do when you are being drawn into the very systems and societal patterns that are also taxing, exploiting, humiliating, and executing you on a regular basis? The uncritical or despair–filled stance is to adopt an “if you can’t beat them, join them” mentality. Paul, however, takes a more subversive posture: “I exhort you, brothers and sisters, by the mercies of God, to present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service. Do not be conformed to this present world, but be transformed by the renewing of your mind, so that you may test and approve what is the will of God—what is good and well–pleasing and perfect” (Romans 12:1–2). These two verses challenge us with an embodied, decolonizing way of life that refuses to join the oppressive systems that manage and puppet most people’s lives. First, we are told that we must put our very bodies, through action, on the line. Our bodies must become living sacrifices. Our bodies, and what we do with them, actually matter. We are not disembodied souls, and God cares about more than our spiritual lives. God says, Put your body on the line! What kind of bodily life will you engage in? Will your body be aligned with the rituals of American civil religion? Or will you vulnerably place your body in confrontation with the establishment, as Jesus did with his own body when he flipped tables in judgment of the injustice and idolatry in the temple? Apparently such bodily involvement is our reasonable service to God.
Drew G.I. Hart (Trouble I've Seen: Changing the Way the Church Views Racism)
The world is cruel and unrelenting, full of pain and injustice,” she said again, leaning just slightly toward him, “and I am a stick of dynamite.
Rosie Danan (The Intimacy Experiment (The Roommate, #2))
Self-esteem has two aspects: (1) a secure conviction that one’s fundamental purposes are worthwhile and (2) confidence in one’s ability to realize these purposes. So, self-esteem is a kind of self-confidence— confidence in the value of one’s basic ambitions and confidence in one’s ability to realize these aims. Self-esteem is a primary good because in its absence none of our practical aims will seem worthwhile or we won’t attempt to achieve those things we regard as valuable. Apathy, depression, and despair may take over. Rawls views self-esteem as a natural primary good (rather than a social one), because society, and in particular the state, has no mechanism for distributing self-esteem directly. There are, however, social bases of self-esteem that a basic structure can support (or undermine). One’s sense of self-worth is socially supported when those one admires appreciate and affirm one’s values and achievements. We will usually develop and maintain a sense of self-worth provided we belong to at least one association or community within which our activities are publicly affirmed. What should we expect in an unjust society? In an unjust society, there may also be a variety of communities and associations with their own ideals, and these forms of group affiliation may also develop among those who are severely disadvantaged. Moreover, the cultural traits that characterize some of these communities and associations may have been cultivated in response to, or otherwise shaped by, the unjust institutional arrangements.
Tommie Shelby (Dark Ghettos: Injustice, Dissent, and Reform)
If there are gods, why is the world so full of pain and injustice?” “Because of men like you.” “There are no men like me. There's only me.
George R.R. Martin (A Clash of Kings (A Song of Ice and Fire, #2))
Children are dying.’ Lull nodded. ‘That’s a succinct summary of humankind, I’d say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words. Quote me, Duiker, and your work’s done.
Steven Erikson (Deadhouse Gates (The Malazan Book of the Fallen, #2))
Noah found grace amidst a perverse generation (Gen 6: 8) Shem found grace within the family of Noah (Gen 9: 26) Abraham found grace amidst a pagan culture (Gen 12: 1, 15: 7) Isaac found grace within the family of Abraham (Genesis 17: 19) Jacob found grace in the womb (Genesis 25: 23) Israel found grace among the Nations (Deuteronomy 7: 6 to 11) Judah found grace within the family (Genesis 49: 8 to 10) David found grace within the tribe of Judah (2 Samuel 7: 11 to 16) Solomon found grace within the family of David (I Kings 11: 12 & 13) Rehoboam found grace within the family of Solomon (I Kings 12: 17) Mary found grace among the women (Luke 1: 28) The elect found grace among all the guilty sinners (Romans 8: 29, 30) What shall we say then? Is there injustice on God's part? By no means! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on GOD, who has mercy. (Romans 9: 14 to 16) #You did not choose me, I chose you - Soli Deo Gloria!
Royal Raj S
For the Arabs, and above all for the 1.2 million Arabs of Palestine, the partitioning of the land in which they had been a majority for seven centuries seemed a monstrous injustice thrust upon them by white Western imperialism in expiation of a crime they had not committed.
Larry Collins (O Jerusalem!)
When he came to, groggy from the painkillers and still in pain (oh the fucking injustice!),
Amy Lane (Making Promises (Promises, #2))
But God answers with words Habakkuk does not want to hear. Habakkuk wants revival; God promises judgment (1:6-11). If Habakkuk is so concerned about the injustice, he should know that God is going to do something about it: he is going to punish it. God will do something astonishing: he will raise up the Babylonians, “that ruthless and impetuous people, who sweep across the whole earth to seize dwelling places not their own” (1:6).
D.A. Carson (For the Love of God, Volume 2: A Daily Companion for Discovering the Riches of God's Word)
Let each one examine himself,’ exhorted Paul VI, ‘to see what he has done up to now and what more he ought to accomplish. It is not enough to cite general principles, make resolutions, condemn grave injustices, make denunciations with a certain prophetic daring. None of this will carry any weight unless accompanied in each person by a more lively realisation of his own responsibility and by effective action. It is too easy to make other people responsible for today’s injustices, if, at the same time, we don’t realise that we too are responsible and that a personal conversion is therefore the first necessity.’[95]
Francisco Fernández-Carvajal (In Conversation with God - Volume 1 Part 2; Christmas and Epiphany)
My neighbor is someone hurting, who needs help, who cannot help themselves, who appears on my path, who has been robbed, who is half dead, who is naked, who is unable to ask for help, of a different race, who is a stranger, who has been stripped, who is a foreign traveler, who has been beaten up, who might require me to take a risk, who can’t walk, who looks horrible, who is of a different religion, who is destitute, who is a victim of injustice, who has been passed by, who can’t say Thank You, who has been wounded, whom nobody wants to help, who is lonely, who will cost me some time, who is visible, who is a victim, who has been violated, who is vulnerable, who is a human being, who feels humiliated, who feels helpless, who is poor, who is someone I’m afraid to help, who is dangerous to help, who is discouraged, who might cost me money, who needs tender loving care, who feels defeated, and who is someone I am able to help.2
Scot McKnight (A Fellowship of Differents: Showing the World God's Design for Life Together)
Injustice was not built of stone and mortar, or of metal. It was built of greed, inhumanity, and man’s thirst for power.
Robert Dugoni (Wrongful Death (David Sloane, #2))
A king who is renowned for mercy," said the Arobern, with heavy irony, "must also be renowned in equal measure for injustice.
Rachel Neumeier (Land of the Burning Sands (Griffin Mage, #2))
ACT NOW AGAINST CLIMATE CHANGE Russia’s Investigative Committee today announced that it will apply for a three-month extension to the detention of the Arctic 30. The Arctic 30 took peaceful action to protect the Arctic on behalf of a 4 million - strong movement. Now they need your support more than ever! ACT now: ►Join the global day of action tomorrow: http://act.gp/HQgFAW ►Put an end to injustice and demand the release of the Arctic 30: www.greenpeace.org/freethearctic30/?f... Global Day of Action Nov 16 www.greenpeace.org
Gabriel García Márquez
Wish in one hand, shit in the other, and see which hand gets full first.
J.A. Jance (Injustice For All (J.P. Beaumont, #2))
There are very good reasons why neither doctors nor detectives should work on cases too close to home. It warps perspective.
J.A. Jance (Injustice For All (J.P. Beaumont, #2))
She was no lithe virgin. Hers was the gentle voluptuousness of a grown woman, with a hint of fullness of breast and hip that follows child-bearing. A pale web of stretch marks lingered in mute testimony.
J.A. Jance (Injustice For All (J.P. Beaumont, #2))
Crosswords do not informed citizens make.
J.A. Jance (Injustice For All (J.P. Beaumont, #2))
We make sense of the variability in civic imaginations by observing that they cluster around three strong sets of discourses: concern with inequality, prioritizing solidarity, and collective thinking to solve social problems.First, some civic imaginations cluster around the need to fight unequal distributions of power in society. Individuals and organizations with this imagination see themselves acting at the local level to contribute to a much broader struggle against systemic social inequalities, and prioritize the opinions, voices, and actions of those most affected by injustice. A second type of civic imagination clusters around the idea of promoting community solidarity, making claims for people to come together, to develop a sense of community and collective culture, and to strengthen neighborhoods and local spaces. A third type clusters around the belief that by simply coming together and communicating, people can generate creative solutions to social problems. We argue that listening for others’ civic imaginations is a way to gain clarity about the inspirations of engaged citizens and civic groups, their actions and their pitfalls. It is a means of understanding political culture, of examining civic life, of studying democracy in action2
Anonymous
There is no one human individual or group who can fully bear or manifest all that is involved in the image of God, so that there is a sense in which that image is collectively possessed. The image of God is, as it were, parceled out among the peoples of the Earth. By looking at different individuals and groups we get glimpses of different aspects of the full image of God.”30 If this is true, and I believe it may be, then racism is not only an injustice toward people but also a rejection of God’s very nature. On the New Earth we’ll never celebrate sin, but we’ll celebrate diversity in the biblical sense. We’ll never try to keep people out. We’ll welcome them in, exercising hospitality to every traveler. Peace on Earth will be rooted in our common ruler, Christ the King, who alone is the source of peace: “Glory to God in the highest, and on earth peace among men with whom He is pleased” (Luke 2:14, NASB). Peace on Earth will be accomplished not by the abolition of our differences but by a unifying loyalty to the King, a loyalty that transcends differences—and is enriched by them.
Randy Alcorn (We Shall See God: Charles Spurgeon's Classic Devotional Thoughts On Heaven)
{10:1} Woe to those who make unfair laws, and who, when writing, write injustice: {10:2} in order to oppress the poor in judgment, and to do violence to the case of the humble of my people, in order that widows may be their prey, and that they might plunder the orphan.
The Biblescript (Catholic Bible: Douay-Rheims English Translation)
We all face difficulties, but they should not become our core. We grieve, we suffer, we weep. Challenges are experiences that help us to grow, like the winds that help strengthen the roots of the apple trees in the Cider Orchard. Storms are always temporary and should never distract us from the beautiful days that were before or will come after. Do not become so fixed on a single injustice that you can no longer remember others may be suffering near you. Like the healing of the body when it is ill, the healing of the heart requires patience. —Richard Syon, Aldermaston of Muirwood Abbey
Jeff Wheeler (The Ciphers of Muirwood (Covenant of Muirwood, #2))
One thing about Jonas, he doesn’t let good sense stand in the way of what he wants.
J.A. Jance (Injustice For All (J.P. Beaumont, #2))
That’s a succinct summary of humankind, I’d say. Who needs tomes and volumes of history? Children are dying. The injustices of the world hide in those three words.
Steven Erikson (Deadhouse Gates (Malazan Book of the Fallen, #2))
There are three categories of criteria that an individual must meet in order to be diagnosed with ASD. The categories are listed below along with the typical traits, which may indicate whether the individual needs further assessment: 1.Persistent deficits in social communication and social interaction across contexts, not accounted for by general developmental delays: lack of friends and social life friends often much older or younger mumbling and not completing sentences issues with social rules (such as staring at other people) inability to understand jokes and the benefit of ‘small talk’ introverted (shy) and socially awkward inability to understand other people’s thoughts and feelings uncomfortable in large crowds and noisy places detached and emotionally inexpressive. 2.Restricted, repetitive patterns of behaviour, interests or activities: obsession with ‘special interests’ collecting objects (such as stamps and coins) attachment to routines and rituals ability to focus on a single task for long periods eccentric or unorthodox behaviour non-conformist and distrusting of authority difficulty following illogical conventions attracted to foreign cultures affinity with nature and animals support for victims of injustice, underdogs and scapegoats. 3.Restricted, repetitive patterns of behaviour, interests or activities: inappropriate emotional responses victimised or bullied at school, work and home overthinking and constant logical analysis spending much time alone strange laugh or cackle inability to make direct eye contact when talking highly sensitive to light, sound, taste, smell and touch uncoordinated and clumsy with poor posture difficulty coping with change adept at abstract thinking ability to process data sets logically and notice patterns or trends truthful, naïve and often gullible slow mental processing and vulnerable to mental exhaustion intellectual and ungrounded rather than intuitive and instinctive problems with anxiety and sleeping visual memory.
Philip Wylie (Very Late Diagnosis of Asperger Syndrome (Autism Spectrum Disorder): How Seeking a Diagnosis in Adulthood Can Change Your Life)
The traditional illustration of the direct rule-based approach is the “three laws of robotics” concept, formulated by science fiction author Isaac Asimov in a short story published in 1942.22 The three laws were: (1) A robot may not injure a human being or, through inaction, allow a human being to come to harm; (2) A robot must obey any orders given to it by human beings, except where such orders would conflict with the First Law; (3) A robot must protect its own existence as long as such protection does not conflict with the First or Second Law. Embarrassingly for our species, Asimov’s laws remained state-of-the-art for over half a century: this despite obvious problems with the approach, some of which are explored in Asimov’s own writings (Asimov probably having formulated the laws in the first place precisely so that they would fail in interesting ways, providing fertile plot complications for his stories).23 Bertrand Russell, who spent many years working on the foundations of mathematics, once remarked that “everything is vague to a degree you do not realize till you have tried to make it precise.”24 Russell’s dictum applies in spades to the direct specification approach. Consider, for example, how one might explicate Asimov’s first law. Does it mean that the robot should minimize the probability of any human being coming to harm? In that case the other laws become otiose since it is always possible for the AI to take some action that would have at least some microscopic effect on the probability of a human being coming to harm. How is the robot to balance a large risk of a few humans coming to harm versus a small risk of many humans being harmed? How do we define “harm” anyway? How should the harm of physical pain be weighed against the harm of architectural ugliness or social injustice? Is a sadist harmed if he is prevented from tormenting his victim? How do we define “human being”? Why is no consideration given to other morally considerable beings, such as sentient nonhuman animals and digital minds? The more one ponders, the more the questions proliferate. Perhaps
Nick Bostrom (Superintelligence: Paths, Dangers, Strategies)
I was angry because it wasn’t fair. I was angry because of the injustice of my life, of being an unwanted child who, in turn, couldn’t have the children he wanted more than anything.
Kandi Steiner (What He Always Knew (What He Doesn't Know, #2))
I will warn you right now that I will not suffer things as cheerfully as do you." "Meaning?" "Meaning that if I perceive an injustice toward you, I will not let it pass without remark.
Danelle Harmon (The Beloved One (The De Montforte Brothers, #2))
In Isaiah 9:2 and Matthew 4;16, we are told that in the birth of Jesus, "the people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned." But, you may say, if Jesus is the light of the world, why when he came into the world did he not do something about the suffering and darkness? Children still die premature and horrible deaths. The poor are still downtrodden. Young fathers still die in accidents, leaving widows and orphans to fend for themselves. There are still wars and rumours of wars. Why didn't he stop it all? But what if when Jesus came to earth he had not died young but had come to put down injustice and end evil? What would the result have been for us? Remember Tolkien's dictum: "Always after a defeat and a respite...evil takes another shape and grows again." He's right. Consider the scientific and technological advances that have brought untold benefits in health care and communication. The communication revolution has even been credited with bringing down the Iron Curtain and ending the Cold War. Yet many well-informed people now are afraid that terrorists will use that technology to bring down whole sectors of the electronic grid and wipe out trillions in wealth and bring on a world-wide depression. Nuclear energy is also a great source of power when harnessed properly, yet we know the likelihood of nuclear proliferation and nuclear terrorism. When a new development pushes back evil in one form, evil always finds a way to use that development to bring itself home to us in new shapes and forms. Why? It is because the evil and darkness of this world comes to a great degree from within us. Martin Luther taught that human nature is curved in on itself. We are so instinctively and profoundly self-centered that we don't believe we are. And this curved-in-ness is a source of a vast amount of the suffering and evil we experience, from the violence and genocides in the headlines down to the reason your marriage is so painful.
Timothy J. Keller
I was a capable boy, intelligent, well-liked, but powerfully afraid. And I felt, vaguely, wordlessly, that for a child to be marked off for such a life, to be forced to live in fear was a great injustice. And what was the source of this fear? What was hiding behind the smoke screen of streets and schools? And what did it mean that number 2 pencils, conjugations without context, Pythagorean theorems, handshakes, and head nods were the difference between life and death, were the curtains drawing down between the world and me?
Ta-Nehisi Coates (Between the World and Me)
Surrounded by enemies, surrounded by evil, surrounded by darkness, injustice......."don't be afraid , those who are with us are more than those who are with them" 2 Kings 6:16
Patience Johnson (Why Does an Orderly God Allow Disorder)
Léon prit conscience cet hiver-là que le droit s'était changé en injustice et que l'injustice était devenue la loi ; la racaille dominait et la loi était faite par des escrocs.
Alex Capus (Léon und Louise)
Jacksonville [Florida] judge, the Honorable A. C. Soud, even told a local newspaper that his goal is to resolve 25 cases per hour. Given the way the system is rigged, that means His Honor could well be throwing one ass on the street every 2.4 minutes. The following month, the Washington Post reported that similar courts in Virginia were “making it easier for lenders to defend themselves when accused of giving homeowners too little warning of impending foreclosures.” Indeed, “the process moves so quickly in Virginia…that homeowners can receive less than two weeks’ notice that their house is about to be sold on the courthouse steps.” The design of the courts guaranteed that even banks with no legal foreclosure entitlement had an almost insurmountable advantage. In the very short time they were accorded, homeowners seeking to stop foreclosure had to “gather evidence, file a lawsuit and potentially post a bond with the court that could total thousands of dollars.” These arduous requirements, combined with the near-impossible deadlines, meant that many borrowers simply ran out of time when trying to fight invalid foreclosure proceedings. It is hard to imagine a purer expression of two-tiered justice than special courts created for the sole purpose of helping large banks take people’s homes more expeditiously. Such courts show that the legal system not only fails to protect Americans from societal injustice and inequality, but also serves as a tool of injustice and inequality in its own right. Prisons
Glenn Greenwald (With Liberty and Justice for Some: How the Law Is Used to Destroy Equality and Protect the Powerful)
as a dozen pinpoints of fierce light expanded into ripples and shock waves of plasma explosions far out in space. “I wish we had the technology to fight God on an equal basis,” he said in low, tight tones. “To beard him in his den. To fight back for all of the injustices heaped on humanity. To allow him to alter his smug arrogance or be blown to hell.” Father
Dan Simmons (The Fall of Hyperion (Hyperion Cantos, #2))
The God Gone Mad.
Tom Taylor (Injustice: Gods Among Us Year 2 series (2 Book Series))
And it's about this whole "secrets" business. We all have them. Every single one of us has something we're keeping inside... sometimes to protect ourselves, sometimes to protect others. The whole tendency in contemporary society to "tell all" or put it all in living color on Facebook in the interest of "honesty"... is hooey. As Reynard says in The Girl with the Sweetest Secret, he possesses some secrets he will never reveal because he has learned the harm malicious or just unfettered sharing can do. Loving others means putting their welfare above our own desire to share or even confess. If love is the prime value we hold, we must make certain what we will reveal has a critical or urgent moral imperative (i.e., to prevent an injustice, loss of life, damage to health, or the abuse of power). Think of the secrets you hold about yourself, your loved ones, and those you work and live with, Which of them would be worth hurting your spouse or family to reveal? Sobering to think about.
Betina Krahn (The Girl with the Sweetest Secret (Sin and Sensibility, #2))
Read the following chain of events and see whether a similar pattern might apply to other toxic products that were reported in the news during your lifetime: 1. Workers were told that the paint was nontoxic, although there was no factual basis for this declaration. The employers discounted scientists. The workers believed their superiors. 2. Health complaints were made in ever-increasing frequency. It became obvious that something was seriously wrong. 3. U.S. Radium and other watch-dial companies began a campaign of disinformation and bogus medical tests - some of which involved X-rays and may even have made the condition worse. 4. Doctors, dentists, and researchers complied with U.S. Radium's and other companies' requests and refused to release their data to the public. 5. Medical professionals also aided the companies by attributing worker deaths to other causes. Syphilis was often cited as the diagnosis, which had the added benefit to management of being a smear on the victims' reputations. 6. One worker, Grace Fryer, decided to sue U.S. Radium. It took Fryer two years to find a lawyer who was willing to take on U.S. Radium. Only four other workers joined her suit; they became known as the "Radium Girls." 7. In 1928, the case was settled in the middle of the trial before it went to the jury for deliberation. The settlement for each of the five "Radium Girls" was $10,000 (the equivalent of $124,000 in 2009 dollars), plus $600 a year while the victim lived and all medical expenses. Remember the general outline of this scenario because you will see it over and over again: The company denies everything while the doctors and researchers (and even the industrial hygienists) in the company's employ support the company's distorted version of the facts. Perhaps one worker in a hundred will finally pursue justice, one lawyer out of the hundreds of thousands in the United States will finally step up to the plate, and the case will be settled for chump change.
Monona Rossol
God often anoints women to be initiators. He did not create women just to follow the guys around. In fact, when He decided to send His only begotten Son into the world, He looked for a woman. He sent an angel to a virgin named Mary in Nazareth, and He did not ask her father’s permission or seek her fiancé’s approval before causing her to become supernaturally impregnated with the divine seed. God sought out a woman to do this miracle. He challenged the norms of culture and broke with patriarchal tradition. He did the same when He called Sarah, the wife of Abraham, to be the mother of our faith. Isaiah 51:1–2 tells all of us, both men and women, to look to Sarah as a role model: “Listen to me, all you who are serious about right living and committed to seeking God. Ponder the rock from which you were cut, the quarry from which you were dug. Yes, ponder Abraham, your father, and Sarah, who bore you. Think of it! One solitary man when I called him, but once I blessed him, he multiplied.” T
J. Lee Grady (Fearless Daughters of the Bible: What You Can Learn from 22 Women Who Challenged Tradition, Fought Injustice and Dared to Lead)
pause
J.A. Jance (Injustice For All (J.P. Beaumont, #2))
Rules of Jihad: 1)    Jihad is sanctioned by Allah. There is no higher authority; therefore it is always justified.   2)    Never abide by any rules or limitations. The ends justify ANY means no matter how shocking. Jihad can be any action which advances Islam or weakens the Kaffirs whether by a group or an individual. Even donating money to pay for someone else’s Jihad is a type of Jihad itself.   3)    ALWAYS play the victim. Mohammed twisted his situation around. Although he had attacked innocent people without provocation he blamed them. He said that they had “stopped others from becoming Muslims” and had worshiped idols. The attack was their fault and the Muslims were the victims, not the Kaffirs.   4)    Keep repeating this and people will eventually begin to believe it. If you can persuade the victim to accept the blame you have won, because retaliation requires a sense of injustice. If the victim accepts the blame they will turn their hatred towards themselves.   The Bible contains acts of war by the Jews against their enemies which were approved of by their God. This approval was applied only to specific battles and specific instances in history. It was not part of an ongoing strategy to take over the world. The God of the Bible did not give approval for relentless, unprovoked violence against unbelievers.
Harry Richardson (The Story of Mohammed Islam Unveiled)
The Wall Street Journal (The Wall Street Journal) - Clip This Article on Location 1055 | Added on Tuesday, May 5, 2015 5:10:24 PM OPINION Baltimore Is Not About Race Government-induced dependency is the problem—and it’s one with a long history. By William McGurn | 801 words For those who see the rioting in Baltimore as primarily about race, two broad reactions dominate. One group sees rampaging young men fouling their own neighborhoods and concludes nothing can be done because the social pathologies are so overwhelming. In some cities, this view manifests itself in the unspoken but cynical policing that effectively cedes whole neighborhoods to the thugs. The other group tut-tuts about root causes. Take your pick: inequality, poverty, injustice. Or, as President Obama intimated in an ugly aside on the rioting, a Republican Congress that will never agree to the “massive investments” (in other words, billions more in federal spending) required “if we are serious about solving this problem.” There is another view. In this view, the disaster of inner cities isn’t primarily about race at all. It’s about the consequences of 50 years of progressive misrule—which on race has proved an equal-opportunity failure. Baltimore is but the latest liberal-blue city where government has failed to do the one thing it ought—i.e., put the cops on the side of the vulnerable and law-abiding—while pursuing “solutions” that in practice enfeeble families and social institutions and local economies. These supposed solutions do this by substituting federal transfers for fathers and families. They do it by favoring community organizing and government projects over private investment. And they do it by propping up failing public-school systems that operate as jobs programs for the teachers unions instead of centers of learning. If our inner-city African-American communities suffer disproportionately from crippling social pathologies that make upward mobility difficult—and they do—it is in large part because they have disproportionately been on the receiving end of this five-decade-long progressive experiment in government beneficence. How do we know? Because when we look at a slice of white America that was showered with the same Great Society good intentions—Appalachia—we find the same dysfunctions: greater dependency, more single-parent families and the absence of the good, private-sector jobs that only a growing economy can create. Remember, in the mid-1960s when President Johnson put a face on America’s “war on poverty,” he didn’t do it from an urban ghetto. He did it from the front porch of a shack in eastern Kentucky’s Martin County, where a white family of 10 eked out a subsistence living on an income of $400 a year. In many ways, rural Martin County and urban Baltimore could not be more different. Martin County is 92% white while Baltimore is two-thirds black. Each has seen important sources of good-paying jobs dry up—Martin County in coal mining, Baltimore in manufacturing. In the last presidential election, Martin Country voted 6 to 1 for Mitt Romney while Baltimore went 9 to 1 for Barack Obama. Yet the Great Society’s legacy has been depressingly similar. In a remarkable dispatch two years ago, the Lexington Herald-Leader’s John Cheves noted that the war on poverty sent $2.1 billion to Martin County alone (pop. 12,537) through programs including “welfare, food stamps, jobless benefits, disability compensation, school subsidies, affordable housing, worker training, economic development incentives, Head Start for poor children and expanded Social Security, Medicare and Medicaid.” The result? “The problem facing Appalachia today isn’t Third World poverty,” writes Mr. Cheves. “It’s dependence on government assistance.” Just one example: When Congress imposed work requirements and lifetime caps for welfare during the Clinton administration, claims of disability jumped. Mr. Cheves quotes
Anonymous
Blackburn v. Alabama, the Court said, ‘Coercion can be mental as well as physical.’ In reviewing whether a confession was psychologically coerced by the police, the following factors are crucial: (1) the length of the interrogation, (2) whether it was prolonged in nature, (3) when it took place, day or night, with a strong suspicion around nighttime confessions, and (4) the psychological makeup—intelligence, sophistication, education, and so on—of the suspect.
John Grisham (The Innocent Man: Murder and Injustice in a Small Town)
Whereas “ruthless nations” used their strength to bring oppression and foster injustice (vv. 3, 4, 5), God is a “stronghold to the poor, a stronghold to the needy in his distress, a shelter from the storm and a shade from the heat” (v. 4). While they may be forgotten and mistreated by society, God remains a refuge for them. Biblically, a paradox arises: it is precisely God’s impartiality that makes him partial to the poor (Deut. 10:17–18; cf. James 3:17). We think of fairness as treating everyone the same, yet God sees perfectly the many ways in which things are not the same for all people. The world gives inherent priority to the powerful, wealthy, and beautiful. Impartiality for God does not mean treating everyone the exact same way at all times, since he alone perfectly takes into consideration all things (Rom. 11:33–35). It is in fairness that God favors the forgotten and receives the rejected (Psalm 113; cf. Ps. 107:41; 136:23). God’s royal majesty is seen in his tender mercy (Ps. 138:6; cf. Luke 1:52–53). How easy it is for us to forget that God gives priority to the weak, the vulnerable, and the needy (James 2:5). Accordingly, one of the marks of a healthy church, and a healthy Christian, is an impulse to extend God’s compassionate care to those most in need—supremely those in spiritual need, but also those in physical need. The church thus becomes a “stronghold” for those must vulnerable, bringing the peace of Christ to trial-ridden lives.
Anonymous (ESV Gospel Transformation Bible)
The Israelites by their crying injustices provoke God to punish them. He shall at last restore Jacob. WOE to you that devise that which is unprofitable, and work evil in your beds: in the morning light they execute it, because their hand is against God. 2 And they have coveted fields, and taken them by violence, and houses they have forcibly taken away: and oppressed a man and his house, a man and his in heritance. 8 Therefore thus saith the Lord: Behold, I devise an evil against this family: from which you shall not withdraw your necks, and you shall not walk haughtily, for this is a very evil time. 4 In that day a parable shall be taken up upon you, and a song shall be sung with melody by them that say: We are laid waste and spoiled: the portion of my people is changed: how shall he de part from me, whereas he is returning that will divide our land? 5 Therefore thou shalt have none that MICHEAS The remnant of Israel restored shall cast the cord of a lot in the assem bly of the Lord.
Anonymous
I’ve heard about that happening, too,” he tells Kate. “And I certainly understand why he’s upset. Just keep doing your best to reassure him, and tell him I’ll be there tomorrow.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
and Aria.” “We should have Tommy go to the crash site,” Vaughn says.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
Forgive your neighbor’s injustice. Then when you pray, your own sins will be forgiven. —Ecclesiasticus 28:2
John J. Gobbell (Edge of Valor (Todd Ingram #5))
In order to act well in this world, you must first accept it. Justice, generosity, and gratitude flow from a mind that embraces all things, in harmony with our nature as rational and social beings.  Injustice, selfishness, and fear flow from a mind that complains about and fights against things as they are, straying from reason and society.
Marcus Aurelius (The Meditations (Stoic Philosophy #2))
There's a Buddhist belief," Steve said in response, "called anicca—that nothing in life is permanent. In Christianity, we view this as well. Nothing in this life is eternal—except our souls. We're responsible for what we say and do and believe. One day, you and I will stand before the one and only perfect God and give an account. In death, there's an end to suffering. It's a gift of an eternally good life with the Creator—if a person receives His gift of forgiveness. The guilt, even suppressed, burdens us in this life— God gave His Son, Jesus, to take away our shame. No one was like Jesus, Sakana-san. He was perfect, even when He suffered injustice and died so you would be provided with this gift. This moment, this opportunity, was seen from eternity. Will you repent from your sin and trust in Jesus Christ?
D.I. Telbat (DISTANT FRONT (The COIL Legacy Book 2))
One thing more makes these men and women from the age of wigs, swords, and stagecoaches seem surprisingly contemporary. This small group of people not only helped to end one of the worst of human injustices in the most powerful empire of its time; they also forged virtually every important tool used by citizens’ movements in democratic countries today. Think of what you’re likely to find in your mailbox—or electronic mailbox—over a month or two. An invitation to join the local chapter of a national environmental group. If you say yes, a logo to put on your car bumper. A flier asking you to boycott California grapes or Guatemalan coffee. A poster to put in your window promoting this campaign. A notice that a prominent social activist will be reading from her new book at your local bookstore. A plea that you write your representative in Congress or Parliament, to vote for that Guatemalan coffee boycott bill. A “report card” on how your legislators have voted on these and similar issues. A newsletter from the group organizing support for the grape pickers or the coffee workers. Each of these tools, from the poster to the political book tour, from the consumer boycott to investigative reporting designed to stir people to action, is part of what we take for granted in a democracy. Two and a half centuries ago, few people assumed this. When we wield any of these tools today, we are using techniques devised or perfected by the campaign that held its first meeting at 2 George Yard in 1787. From their successful crusade we still have much to learn. If, early that year, you had stood on a London street corner and insisted that slavery was morally wrong and should be stopped, nine out of ten listeners would have laughed you off as a crackpot. The tenth might have agreed with you in principle, but assured you that ending slavery was wildly impractical: the British Empire’s economy would collapse. The parliamentarian Edmund Burke, for example, opposed slavery but thought that the prospect of ending even just the Atlantic slave trade was “chimerical.” Within a few short years, however, the issue of slavery had moved to center stage in British political life. There was an abolition committee in every major city or town in touch with a central committee in London. More than 300,000 Britons were refusing to eat slave-grown sugar. Parliament was flooded with far more signatures on abolition petitions than it had ever received on any other subject. And in 1792, the House of Commons passed the first law banning the slave trade. For reasons we will see, a ban did not take effect for some years to come, and British slaves were not finally freed until long after that. But there was no mistaking something crucial: in an astonishingly short period of time, public opinion in Europe’s most powerful nation had undergone a sea change. From this unexpected transformation there would be no going back.
Adam Hochschild (Bury the Chains)
A year after I watched the boy with the small eyes pull out a gun, my father beat me for letting another boy steal from me. Two years later, he beat me for threatening my ninth-grade teacher. Not being violent enough could cost me my body. Being too violent could cost me my body. We could not get out. I was a capable boy, intelligent, well-liked, but powerfully afraid. And I felt, vaguely, wordlessly, that for a child to be marked off for such a life, to be forced to live in fear was a great injustice. And what was the source of this fear? What was hiding behind the smoke screen of streets and schools? And what did it mean that number 2 pencils, conjugations without context, Pythagorean theorems, handshakes, and head nods were the difference between life and death, were the curtains drawing down between the world and me?
Ta-Nehisi Coates (Between the World and Me)
thought I wanted to fight crime. Now that I’m older I realize that it’s injustice that bothers me. Fighting the first one doesn’t always solve for the other,” she says.
Derek B. Miller (American by Day (Sigrid Ødegård #2))
Justice is often in the eye of the beholder; what is justice to some can look like injustice to others. Justice can be politicized, but truth cannot; truth is what it is.
Dean Koontz (Photographing the Dead (Nameless: Season One, #2))
relationship and twenty-five years later we are still together. I had written four shows for her: Foyle’s War, Injustice, Collision and Menace. She was the first person to read my books, even before Hilda Starke. It feels odd to be writing about her and the truth is she has made it clear that she’s uncomfortable being a character in my book. Unfortunately, truth is what it’s all about. She is the main character in my life. ‘You’re working with that detective again, aren’t you?’ she said as we sat there, eating. ‘Yes.’ I hadn’t wanted her to know but I never tell her lies. She can see right through me. ‘Is that a good idea?’ ‘Not really. But I have a three-book deal and a case came up.’ I felt guilty. I knew she was waiting for my script. ‘I think it’s over anyway,’ I went on. ‘Hawthorne knows who did it.’ He hadn’t said as much but I could tell. There was something quite animalistic about Hawthorne. The closer he got to the truth, the more you could see it in his eyes, in the way he sat, in the very contours of his skin. He really was the dog with the bone. I’d hoped we might
Anthony Horowitz (The Sentence Is Death (Hawthorne and Horowitz Mystery, #2))
God of unrighteousness (compare Romans 9:14). Therefore, Paul clarifies collective identity in Romans 9 just as he does in Romans 2–4. To defend God’s honor, Paul rebuffs Jewish presumption. God’s election of Israel doesn’t imply that he is partial to Jews based on ancestral birth. The Pentateuch itself undermines that assumption. Although Abraham already had Ishmael, God chose Isaac (Romans 9:7). Likewise, God elects the younger Jacob over Esau despite social convention (Romans 9:12). To clarify who are God’s people, Paul engages in what appears to be doublespeak. He previously argued that both Jews and Gentiles are reckoned as “Abraham’s offspring.” Similarly, Paul challenges typical notions of the term Israel in Romans 9:6-8. Christ redefines Paul’s understanding of Israel. What’s at stake? In Romans 9:14, Paul asks, “What shall we say then? Is there injustice [adikia] on God’s part?” He replies, “By no means!” Verses 15-18 offer support: For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” So then [ara oun] he has mercy on whomever he wills, and he hardens whomever he wills. God’s covenant promises depend on grace, not nationality or social position. This is Paul’s point in Romans 4:16 when speaking of justification: “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all.” God is not bound by external measures of justice/righteousness. Cultural norms do not constrain God either to save or condemn. Nor should we think God is only concerned for one expression of righteousness, whether “punitive,” “restorative,” or “covenantal” righteousness. The Creator does all things for his name’s sake. This includes raising up oppressive rulers like Pharaoh (Romans 9:17). Paul reinforces the point in Romans 9:22-24: What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for
Jackson Wu (Reading Romans with Eastern Eyes: Honor and Shame in Paul's Message and Mission)
Those who are comfortably established in life tend to have no need to ask what it means. They are the insiders, and for them, how things are is how they should be. The status quo is so much a given that it goes not just unquestioned but unseen, and the blind eye is always turned. It is those whose place is uncertain, and who are thus uneasy in their existence, who need to ask why. And who often come up with radically new answers. Psychologists have pointed to the remarkably long list of “high-achievement” figures orphaned young.2 They include Confucius, Marcus Aurelius, William the Conqueror, Cardinal Richelieu, the metaphysical poet John Donne, Lord Byron, Isaac Newton, and Friedrich Nietzsche, to name just a few, and possibly also Jesus, since Joseph disappears from the Gospel narratives almost the moment he is born. Against all expectation, it seems, early loss can be a stimulus to achievement. As one researcher puts it, the awareness of vulnerability can have a paradoxical strengthening effect: “The question of morality and conscience, a hallmark of creativity, enters with the sense of injustice that the orphaned child feels and continues
Lesley Hazleton (The First Muslim: The Story of Muhammad)
I began to recognize something in humanity that was ephemeral and hard to quantify, but definitely there. Simply put, humanity had a need to be bad. Not everyone, of course—but I calculated that 3 percent of the population could only find meaning in life through defiance. Even if there was no injustice in the world left to defy, they had an innate need to defy something.  Anything.
Neal Shusterman (Thunderhead (Arc of a Scythe, #2))
Cleaning the pool,” he replied. I have little patience with people who own pools or boats. They’re both holes you pour money into. Not only that, it’s a point of honor to do all the work yourself, from swabbing decks to cleaning filters. “Did you ever consider hiring someone to do it?” “No, Beau. I don’t jog. Cleaning the pool makes me feel self righteous.
J.A. Jance (Injustice For All (J.P. Beaumont, #2))
Woe to her who is rebellious and defiled,          f the oppressing city!     2 She listens to no voice;          g she accepts no correction.      h She does not trust in the LORD;         she does not draw near to her God.     3  i Her officials within her         are roaring lions;     her judges are  j evening wolves         that leave nothing till the morning.     4  k Her prophets are fickle, treacherous men;      k her priests  l profane what is holy;         they do violence to the law.     5 The LORD within her  m is righteous;         he does no injustice;     every morning he shows forth his justice;         each dawn he does not fail;         but  n the unjust knows no shame.
Anonymous (ESV Gospel Transformation Bible)
You have probably seen the order from Washington which cuts down the pay for colored troops from $13 to $10. Of course if this affects Massachusetts regiments, it will be a great piece of injustice to them, as they were enlisted on the express understanding that they were to be on precisely the same footing as all other Massachusetts troops. (excerpt from letter to MA Gov. John A. Andrew from Col. Robert G. Shaw, 2 July 1863)
Luis Fenollosa Emilio (History of the Fifty-Fourth Regiment of Massachusetts Volunteer Infantry, 1863-1865)
Women are inherently crooked? Certainly some Muslim clerics think so—or at least, they do not believe in legal equality for women. Bangladeshi Islamic cleric Mufti Fazlul Haq Amini read the same Koran that Tony Blair found so progressive and yet complained about attempts in his native country to establish equal property rights for women. The problem? That would be “directly against Islam and the holy Koran.”7 And where do Muslims get such ideas? They stem from the overall inferior status of women promulgated in the Koran, which specifically refutes the notion that women have as much basic human dignity as men. To the contrary, Allah says men are superior. When giving regulations for divorce, Allah stipulates that women “have rights similar to those (of men) over them in kindness.” Similar, but not identical, for “men are a degree above them” (2:228). Far from mandating equality, the Koran portrays women as essentially possessions of men. The Koran likens a woman to a field (tilth), to be used by a man as he wills: “Your women are a tilth for you (to cultivate) so go to your tilth as ye will” (2:223). And in a tradition Muhammad details the qualities of a good wife, including that “she obeys when instructed” and “the husband is pleased to look at her.”8 The Koran decrees women’s subordination to men in numerous other verses:            •    It declares that a woman’s legal testimony is worth half that of a man: “Get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her” (2:282).            •    It allows men to marry up to four wives, and also to have sex with slave girls: “If ye fear that ye shall not be able to deal justly with the orphans, marry women of your choice, two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice” (4:3).            •    It rules that a son’s inheritance should be twice the size of that of a daughter: “Allah (thus) directs you as regards your children’s (inheritance): to the male, a portion equal to that of two females” (4:11).            •    It allows for marriage to pre-pubescent girls, stipulating that Islamic divorce procedures “shall apply to those who have not yet menstruated” (65:4).
Robert Spencer (The Complete Infidel's Guide to the Koran)
It’s all about the money.” He was honest about it because he was right. Since December 2, 1970, when the EPA opened its doors, it had sparked an inevitable battle between American business seeking to generate as much profit as possible and environmentalists seeking to keep them from polluting America’s skies, waterways, and lands. At
Joseph Hilldorfer (The Cyanide Canary: A True Story of Injustice)
From: The Commitment in: A Week’s Worth of Fiction, Volume 1 “Last night, he was sent to the nearby Military town of Kilakilla. He spent the night at a terrorist hideout disguised as a book store. He ate a wonderful meal, perhaps the best of his life. He filmed a video stating that he was opposed to the injustices his people had suffered. He gave cryptic goodbye messages to his friends and family without naming them.
Mark Wilkins (A Week's Worth of Fiction 2: Science Fiction Stories (A Week's Worth of Fiction,))
Since, therefore, the curse, which goes about through all the regions of the world, flowed hither and yon from Adam’s guilt, it is not unreasonable if it is spread to all his offspring. e(b/a)Therefore, after the heavenly image was obliterated in him, he was not the only one to suffer this punishment—b(a)that, in place of wisdom, virtue, holiness, truth, and justice, with which adornments he had been clad, there came forth the most filthy plagues, blindness, impotence, impurity, vanity, and injustice—e(b/a)but he also entangled and immersed his offspring in the same miseries.
John Calvin (Institutes of the Christian Religion, 2 Vols (Library of Christian Classics))
For I, Sinuhe, am a human being. I have lived in everyone who existed before me and shall live in all who come after me. I shall live in human tears and laughter, in human sorrow and fear, in human goodness and wickedness, in justice and injustice, in weakness and strength. As a human being I shall live eternally in all mankind.
Mika Waltari (Egipcjanin Sinuhe, tom 2)
I’ll call her apartment,” Angie says, running out of the room. “We have her mother’s number in New York somewhere on the computer,” Vaughn says. “I’ll look for it.” “Andrea and I can start calling the local hospitals,” says Jill.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
speeding north on 222
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
Savior... Monster. Guardian... Vigilante. The preservation of life, so often the justification for taking it. Humans: elevating those that keep guard, until they watch too close. And this so-called Hero, condoning the very act he would condemn. Transgressions of the past shape actions to come. As offspring turns into adversary, yesterday's loss leads to madness, and God becomes Tyrant, becomes Outcast, becomes... dust. As factions dissolve and form, and lust for power enslaves all, such folly and futility in the grand design. Curious how lines once clearly defined become blurred. Hmm... perhaps it is time for them to be... redrawn.
Brainiac, Injustice 2
For the second trial, Mick hired a nationally renowned fire expert, the former fire commissioner of New York, now teaching forensic fire investigation at St. John’s University.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
When We Want God to Breathe New Life into Our Marriage Do not remember the former things, nor consider the things of old. Behold, I will do a new thing, now it shall spring forth; shall you not know it? I will even make a road in the wilderness and rivers in the desert. ISAIAH 43:18-19 WE ALL HAVE TIMES when we know we need new life in our marriage. We feel the strain, the tension, the sameness, or possibly even the subtle decay in it. When there is so much water under the bridge over what seems like a river of hurt, apathy, or preoccupation, we know we cannot survive the slowly and steadily rising flood without the Lord doing a new thing in both of us. The good news is that God says He will do that. He is the God of new beginnings, after all. But it won’t happen if we don’t make a choice to let go of the past. We have been made new if we have received Jesus. “If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17). But in a marriage, it is way too easy to hang on to the old disappointments, misunderstandings, disagreements, and abuses. It becomes a wilderness of hurtful memories we cling to because we don’t want to be hurt, disappointed, misunderstood, disregarded, fought with, or abused again. Hanging on to old patterns of thought and negative memories keeps them fresh in your mind. And you don’t let your husband forget them, either. You remain mired in them because you don’t feel the situation has been resolved—and it still hurts. Only God can give you and your husband a new beginning from all that has gone on in the past. Only He can make a road in the wilderness of miscommunication and misread intentions, and make a cleansing and restoring river to flow in the dry areas of your relationship. Everyone needs new life in their marriage at certain times. And only the God of renewal can accomplish that. My Prayer to God LORD, I ask that You would do a fresh work of Your Spirit in our marriage. Make all things new in each of us individually and also together. Dissolve the pain of the past where it is still rising up in us to stifle our communication and ultimately our hope and joy. Wherever we have felt trapped in a wilderness of our own making, carve a way out of it for us and show us the path to follow. If there are rigid and dry areas between us that don’t allow for new growth, give us a fresh flow of Your Spirit to bring new vitality into our relationship. Help us to stop rehearsing old hurtful conversations that have no place in any life committed to the God of new beginnings. Sweep away all the old rubble of selfishness, stubbornness, blindness, and the inability to see beyond the moment or a particular situation. Only You can take away our painful memories so that we don’t keep reliving the same problems, hurts, or injustices. Only You can resurrect love, excitement, and hope where they have died. Help us to forgive fully and allow each other to completely forget. Help us to focus on Your greatness in us, instead of each other’s faults. Holy Spirit, breathe new life into each of us and into our marriage today.
Stormie Omartian (The Power of a Praying Wife Devotional)
Right now, I have the video, and the prescient complaints and websites,” Vaughn answers. “That won’t be enough. But if I find more . . .” Susan sighs. “I know you want to do right by your cousin. And if you’re right about Day and Balzac, I want them to hang. But I just can’t envision a scenario where the judge won’t bind the case over for trial, no matter what you find.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
Vaughn feels his whole body go numb. He knows what’s coming. He wants to counterpunch, swing, fight. But he cannot. He is frozen in place. All he can do is wait for the body blows.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
The moment of truth. It’s 2: 00 p.m. Vaughn Coburn, his client Raymond Harris, and Vaughn’s boss Mick McFarland stand side by side at the defense table. The foreman of the jury is also standing, the verdict sheet in her hand.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
After sweating it out on death row for a decade, Ray Harris managed to get his sentence reduced to life imprisonment due to ineffective assistance of counsel. That same year, Vaughn’s boss Mick agreed to represent Harris pro bono and persuaded the Superior Court that Harris’s first attorney was so incompetent that his client deserved a new trial.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
start calling the area hospitals. Temple, Aria, Hahnemann, Jefferson, and Einstein.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
No,” Mick says. “But I know a lawyer who handles a lot of civil cases against the railroads, on behalf of injured employees. I’ll call him and get back to you with what I find out.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
Although he said more about hell than most other subjects, Jesus had a very short fuse with those who appeared enthusiastic about the idea of people suffering eternally. Once, after being rejected by a village of Samaritans, Jesus’ disciples asked him for permission to call fire down from heaven to destroy the Samaritans. Jesus’ response was to rebuke his disciples for thinking such a harsh thing.[1] His response makes me wonder what to do with a subject like hell. On one hand, Jesus indicated that the fire of hell is an appropriate punishment for sin.[2] On the other, he got very upset with anyone suggesting that someone else should go there...Howard Thurman, a predecessor to Dr. King and an African American scholar and minister, gave a lecture at Harvard in 1947 during the pre–civil rights era. In that lecture he shared these words: “Can you imagine a slave saying, ‘I and all my children and grandchildren are consigned to lives of endless brutality and grinding poverty? There’s no judgment day in which any wrongdoing will ever be put right?’”[15] Volf and Thurman are saying the same thing: if there is no final judgment, then there is really no hope for a slave, a rape victim, a child who has been abused or bullied, or people who have been slandered or robbed or had their dignity taken from them. If nobody is ultimately called to account for violence and oppression, then the victims will not see justice, ever. They will be left to conclude the same thing that Elie Wiesel concluded after the Holocaust stripped him of his mother, his father, his sister, and his faith: “I was alone, terribly alone in a world without God. . . . Without love or mercy.”[16] If we insist on a universe in which there is no final reckoning for evil, this is what we are left with. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy. What I’m saying here is that we need a God who gets angry. We need a God who will protect his kids, who will once and for all remove the bullies and the perpetrators of evil from his playground. Those who cannot or will not appreciate this have likely enjoyed a very sheltered life and are therefore naive about the emotional impact of oppression, cruelty, and injustice. To accept that God is a lover but not a judge is a luxury that only the privileged and protected can enjoy.
Scott Sauls (Jesus Outside the Lines: A Way Forward for Those Who Are Tired of Taking Sides)
shitzelvania.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
Vaughn nods. “Starting with our own alma mater.” Twenty years earlier, Philadelphia trial attorney Jim Beasley pledged $ 20 million to Temple University, in return for which the Temple University School of Law became the Temple University Beasley School of Law. More recently, one of Beasley’s protégés, Tom Kline, gifted $ 50 million to Drexel Law School, which became the Drexel University Thomas R. Kline School of Law. “And ending with my boss’s acquisition of the crown jewel.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
Yes, sir.” Vaughn remembers well his uncle telling him and Eddy that their most important weapon against an opponent wasn’t their speed or their strength, but their battle plan: the strategy forged from a keen understanding of their opponent’s strengths and weaknesses, and of their own. “Actually, right now, I am gathering information on the major players.
William L. Myers Jr. (An Engineered Injustice (Philadelphia Legal, #2))
There were countless injustices and difficulties in this world, but small points of light too, where the darkness was held back.
Alexander McCall Smith (Friends, Lovers, Chocolate (Isabel Dalhousie, #2))
comble /kɔ̃bl/ I. adj [salle] packed • faire salle ~ (pour une conférence) to have a capacity audience; (à un spectacle) to play to packed houses • la mesure est ~, je démissionne! | that's the last straw, I resign! II. nm 1. (point extrême) • le ~ de l'injustice/du mauvais goût | the height of injustice/of bad taste • c'est le ~ de l'horreur/du ridicule | it's absolutely horrific/ridiculous • il était au ~ de la colère/joie | he was absolutely furious/delighted • être à son ~ | [émotion, tension, suspense] to be at its height • porter qch à son ~ | to take sth to its extreme • être au ~ du désespoir | to be in the depths of despair • c'est le ~ du paradoxe | it's a complete paradox • pour ~ de malheur or malchance j'ai raté mon avion! | to crown it all ou as if that wasn't enough, I missed my plane! • et, ~ du raffinement, les draps étaient en soie! | and, as the ultimate in refinement, there were silk sheets! • c'est un or le ~○! | that's the limit! 2. roof space • faux ~, ~ perdu | (Archit) lost roof space, unused roof space • ~ aménageable | usable roof space • de fond en ~ | [fouiller, nettoyer] from top to bottom; [changer, détruire] completely III. nmpl attic (sg); (Archit) eaves
Synapse Développement (Oxford Hachette French - English Dictionary)
At what age in a child’s life does rage become sorrow? I dont know. I dont think Piaget addresses the question. Or why. I think I know why. The injustice over which they are so distraught is irremediable. And rage is only for what you believe can be fixed. All the rest is grief. At some point they get this.
Cormac McCarthy (Stella Maris (The Passenger #2))