Lyon King Quotes

She pushed a dagger into my hands. "And now you are a man with a knife. Woe to the Empire.

Sometimes the things that protect us are the same things that limit our freedoms.

Big waves start from small ripples. Avalanches begin with a single pebble.

Demons and monsters are obvious; we'll always band together to fight them off. But real evil, insidious evil, is what lets us just walk away from another person's pain and say well, that's none of my business.

Don't insult me by suggesting that the only way I'd be welcome in your bed is by removing all rivals.

Problems are opportunities with thorns attached

Destinies, are like roads. Relationships are much like destinies. Therefore, relationships are like roads. Some roads are circular. They start at one spot and end in the same. Some roads fork and force. Their travelers to choose which way to go. Some roads go great distances. And then there are those that end abruptly. Who is to say that a short road is less meaningful than a long?

The beauty of free will is that we can choose whether or not to do what we wish.

Except real evil isn't a demon or a rogue wizard. Real evil is an empire like Quur, a society that feeds on its poor and its oppressed like a mother eating her own children.

I’ll have you know I am repressed. Shy and repressed. Also, I’m not ready for that kind of commitment. I mean, if I sleep with the entire Black Brotherhood, I just know I’ll feel awkward waking up next to them the next morning. Will they still respect me? What if they want me to meet their mother?” I paused. “Oh hell. I’ve already met their Mother.” Tyentso chuckled. “Bet they dump you the next morning and never write.” “I should be so lucky.” I grinned. “Personally, I kind of think they’d get obsessive and clingy when I tell them I want to see other cults too.

There’s no curse worse than a granted wish,

There’s a prophecy. Actually no, it’s more like a thousand prophecies. It’s the collected rantings of a thousand people, the demons possessing them, and whole orders of scholars have spent centuries trying to pull any kind of coherent meaning from them. Relos Var and his lord, Duke Kaen of Yor, believe the prophecies refer to an end time, a great cataclysm, when a single man of vast evil will rise up. The ‘Hellwarrior’ will conquer the Manol, strip the vané of our immortality, kill the Emperor, destroy the Empire of Quur, and free the demons. In his right hand he will hold Urthaenriel, and with his left, he will crush the world and remake it as he desires.” Teraeth sipped at his cup. “Presumably by wiping away the old gods and replacing them with himself, as is tradition.

You showed up in the Land of Peace not too long after I did. And for five hundred years, give or take, you never spoke. Not a single word. Not to anyone. You just stared off into nothing, like for you the Land of Peace was anything but. And the gods didn't expect you to volunteer. I remember the shock on their faces when you did. One of them asked you why you wanted to go back and you said-- " He gestured toward me, inviting me to finish the sentence. My throat tried to close on me, but I still managed the words. "Because I can." "Because you can. And that was the moment I knew--" He stopped himself. "Yeah? Knew what?" He didn't answer for a long beat. The silence started to loom when he finally spoke, "Knew I couldn't let you get one up on me, obviously," Teraeth said, looking away.

Nobody’s got that much time. Let’s just say that back in the day, me and a nephew of mine used to run around the Capital with this low-ranked priest of Thaena and a fresh-off-the-farm kid from Marakor, who only barely just qualified as being a wizard.” He smiled, looking off into the distance. “Those were some days.” “Is that—is that supposed to mean something to me?” Doc shrugged. “Only as much as that low-ranked priest of Thaena ended up becoming High Lord Therin of House D’Mon, the fresh-faced farm kid became Emperor Sandus, and my nephew Qoran clawed his way into the High General’s chair. Me? I opened a bar.

I need the wisdom, reasoning, and apologetics of C. S. Lewis, though some of his theological beliefs are different from mine. I need the preaching and charisma of Charles Spurgeon, though his view of baptism is different from mine. I need the resurrection vision of N. T. Wright and the theology of Jonathan Edwards, though their views on church government are different from mine. I need the passion and prophetic courage of Martin Luther King Jr., the cultural intelligence of Soong-Chan Rah, and the Confessions of St. Augustine, though their ethnicities are different from mine. I need the justice impulse and communal passion of Dietrich Bonhoeffer, though his nationality is different from mine. I need the spiritual thirst and love drive of Brennan Manning and the prophetic wit of G. K. Chesterton, though both are Roman Catholics and I am a Protestant. I need the hymns and personal holiness of John and Charles Wesley, though some of their doctrinal distinctives are different from mine. I need the glorious weakness of Joni Eareckson Tada, the spirituality of Marva Dawn, the trusting perseverance of Elisabeth Elliot, the long-suffering spirit of Amy Carmichael, the transparency of Rebekah Lyons, the thankfulness of Ann Voskamp, the Kingdom vision of Amy Sherman, and the integrity of Patti Sauls, though their gender is different from mine. As St. Augustine reputedly said, “In nonessentials, liberty.” To this we might add, “In nonessentials, open-minded receptivity.” We Christians must allow ourselves to be shaped by other believers. The more we move outside the lines of our own traditions and cultures, the more we will also be moving toward Jesus.

A long story had been carved down the street, filled with figures engaged in combat. Eight people, four men and four women, gathered around a glowing crystal that threw off rays of light. Another eight figures, the same figures, followed, but each one was holding a symbol: a skull, a coin, a sword, cloth, an orb, a wheel, a stream, a leaf, and a star. I stepped farther down the street and traced out more patterns: the eight figures fighting monsters with the heads of bulls or hands like talons, creatures with serpent tails instead of legs and tentacles instead of arms. Then another scene, where just one of the eight, the one with the star symbol, left the battle escorted by a ninth person. Another ring of eight people followed, each one carrying a crystal, this time with the star-symbol man at their center. The ninth man was there too, only he held a sword. The next image showed the ninth man plunging that sword through the man with the star symbol.

Not necessarily conscription but conscription if necessary.

Every international at Lyon is untransferable. Until the offer surpasses by far the amount we had expected.

Warn the others. Tell them to muster their armies and try to stop me.” Aon stalked toward him slowly, forcing Lyon to retreat. “For millennia I have had to listen to you all whimper and whine like children about how I seek to destroy this world. Heed me now, Priest, and know that you have not once seen me try.

.” She took

If he didn’t like his situation, he changed it, and if he couldn’t change it, he didn’t let it gnaw at him.

can read a book if I stare at it long enough.

Damn it. That’s playing dirty.” “The truth usually does.

When Darzin had said his father was meeting with Butterbelly, Kihrin assumed that meant Darzin’s father was the other person who had been present for the demon summoning. If Dead Man wasn’t Pretty Boy’s father, who was he? Therin D’Mon put down his pen.

Darzin scoffed. “It was pure luck I stumbled upon him at all. I can only assume that when Lyrilyn ran with him, she gave the baby to that whorehouse bitch my father used to own.” “Poor Therin. He frees Ola and she repays him by stealing the son he won’t admit is his anyway.” She paused. “Are we sure Therin didn’t put her up to it? It would be a canny move for him, if Therin wanted to keep an eye on his son without admitting who daddy is.” He

A Darker Shade of Magic by V.E. Schwab Night Angel or Lightbringer by Brent Weeks Prince of Thorns by Mark Lawrence The Demon Cycle by Peter V. Brett The Expanse by James S.A. Corey Kings of the Wyld by Nicholas Eames The Black Company by Glen Cook Temeraire by Naomi Novik Red Rising by Pierce Brown The Ruin of Kings by Jenn Lyons

pretended I hadn’t heard him. “You’re not here as a favor to Therin or Khaemezra. You’re here because I’m descended from Terindel. Not from you, technically, as you aren’t in Terindel’s original body anymore. But I’m guessing—” I made a moue. “What was your daughter’s name? Valrashar? I’m guessing she ended up being sold as a slave. She was supposed to be executed along with your wife, Valathea, but someone decided to make a little metal on the side and she ended up being owned by the D’Mons, where she gave birth to Pedron and Tishar. Am I close?

...the ends of industry must be made subservient to the ends of humanity, not humanity made subservient to industry.

Isn’t it funny how short questions have long answers?

Alas, we rarely get what we want, do we?

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (hoi styloi kai to hedraiōma tēs alētheias, Letter 243 [70] [FC 28:188; PG 32.908]); and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (Letter 243 [70] [FC 28:188; PG 32.908]); and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (Letter 243; and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.