Penitence Quotes

From the passenger seat, Ronan began to swear at Adam. It was a long, involved swear, using every forbidden word possible, often in compound-word form. As Adam stared at his lap, penitent, he mused that there was something musical about Ronan when he swore, a careful and loving precision to the way he fit the words together, a black-painted poetry. It was far less hateful sounding than when he didn’t swear. Ronan finished with, “For the love of … Parrish, take some care, this is not your mother’s 1971 Honda Civic.” Adam lifted his head and said, “They didn’t start making the Civic until ’73.

I sat in the sun on a bench; the animal within me licking the chops of memory; the spiritual side a little drowsed, promising subsequent penitence, but not yet moved to begin.

Man approaches God most nearly when he is in one sense least like God. For what can be more unlike than fullness and need, sovereignty and humility, righteousness and penitence, limitless power and a cry for help?

Our dead are never dead to us until we have forgotten them: they can be injured by us, they can be wounded; they know all our penitence, all our aching sense that their place is empty, all the kisses we bestow on the smallest relic of their presence.

How was it that he haunted her imagination so persistently? What could it be? Why did she care for what he thought, in spite of all her pride in spite of herself? She believed that she could have borne the sense of Almighty displeasure, because He knew all, and could read her penitence, and hear her cries for help in time to come. But Mr.Thornton-why did she tremble, and hide her face in the pillow? What strong feeling had overtaking her at last?

If you are penitent, you love. And if you love you are of God. All things are atoned for, all things are saved by love...Love is such a priceless treasure that you can redeem the whole world by it, and expiate not only your own sins but the sins of others.

I had learned to dwell with pleasure as a beloved daydream on the thought of the separation of these elements. If each I told myself could be housed in separate identities life would be relieved of all that was unbearable the unjust might go his way delivered from the aspirations and remorse of his more upright twin and the just could walk steadfastly and securely on his upward path doing the good things in which he found his pleasure and no longer exposed to disgrace and penitence by the hands of this extraneous evil.

I can deal with anything, as long as I know it's the truth. It's the lies that are hard.

A murderer is less loathsome to us than a spy. The murderer may have acted on a sudden mad impulse; he may be penitent and amend; but a spy is always a spy, night and day, in bed, at table, as he walks abroad; his vileness pervades every moment of his life

We are familiar with people who seek out solitude: penitents, failures, saints, or prophets. They retreat to deserts, preferably, where they live on locusts and honey. Others, however, live in caves or cells on remote islands; some-more spectacularly-squat in cages mounted high atop poles swaying in the breeze. They do this to be nearer God. Their solitude is a self-moritification by which they do penance. They act in the belief that they are living a life pleasing to God. Or they wait months, years, for their solitude to be broken by some divine message that they hope then speedily to broadcast among mankind. Grenouille's case was nothing of the sort. There was not the least notion of God in his head. He was not doing penance or wating for some supernatural inspiration. He had withdrawn solely for his own pleasure, only to be near to himself. No longer distracted by anything external, he basked in his own existence and found it splendid. He lay in his stony crypt like his own corpse, hardly breathing, his heart hardly beating-and yet lived as intensively and dissolutely as ever a rake lived in the wide world outside.

High justice would in no way be debased if ardent love should cancel instantly the debts these penitents must satisfy.

His laws once broken, His justice and the very nature of those laws bring the immutable retribution; but if we turn penitently to Him, He enables us to bear our punishment with a meek and docile heart, ‘for His mercy endureth forever.

Do not sit down and try to pump up repentance from the dry well of a corrupt nature. It is contrary to the laws of your mind to suppose that you can force your soul into that gracious state. Take your heart in prayer to Him who understands it and say, "Lord, cleanse it. Lord, renew it. Lord, work repentance in it." The more you try to produce penitent emotions in yourself, the more you will be disappointed. However, if you believingly think of Jesus dying for you, repentance will burst forth.

Man of an hard heart! Hear me, Proud, Stern, and Cruel! You could have saved me; you could have restored me to happiness and virtue, but would not! You are the destroyer of my Soul; You are my Murderer, and on you fall the curse of my death and my unborn Infant’s! Insolent in your yet-unshaken virtue, you disdained the prayers of a Penitent; But God will show mercy, though you show none. And where is the merit of your boasted virtue? What temptations have you vanquished? Coward! you have fled from it, not opposed seduction. But the day of Trial will arrive! Oh! then when you yield to impetuous passions! when you feel that Man is weak, and born to err; When shuddering you look back upon your crimes, and solicit with terror the mercy of your God, Oh! in that fearful moment think upon me! Think upon your Cruelty! Think upon Agnes, and despair of pardon!

You're the first girl who's had the guts to touch my controls.

Only the penitent man will pass...

but I was still cursed with my duality of purpose; and as the first edge of my penitence wore off, the lower side of me, so long indulged, so recently chained down, began to growl for licence.

I want to be the one protecting you.

You have the poutiest lips I've ever seen." "Pouty?' I snorted. "Like I look bratty?" "Like you look kissable.

Sorry, he said penitently. It’s a book. I have no common sense around them.

Like certain devotees, who think they can fool God and wrest a pardon by paying lip-service to prayer and adopting the humble attitude of the penitent, Therese humiliated herself, beat her chest, found words of repentance, without having anything in the bottom of her heart except fear and cowardice.

He nodded, his forehead fused with mine. "My head fogs when you kiss me like that. I can't think," he murmured. "It does?" I grinned. "I like making your head fog." I kissed him again.

There is evidence that the honoree [Leonard Cohen] might be privy to the secret of the universe, which, in case you're wondering, is simply this: everything is connected. Everything. Many, if not most, of the links are difficult to determine. The instrument, the apparatus, the focused ray that can uncover and illuminate those connections is language. And just as a sudden infatuation often will light up a person's biochemical atmosphere more pyrotechnically than any deep, abiding attachment, so an unlikely, unexpected burst of linguistic imagination will usually reveal greater truths than the most exacting scholarship. In fact. The poetic image may be the only device remotely capable of dissecting romantic passion, let alone disclosing the inherent mystical qualities of the material world. Cohen is a master of the quasi-surrealistic phrase, of the "illogical" line that speaks so directly to the unconscious that surface ambiguity is transformed into ultimate, if fleeting, comprehension: comprehension of the bewitching nuances of sex and bewildering assaults of culture. Undoubtedly, it is to his lyrical mastery that his prestigious colleagues now pay tribute. Yet, there may be something else. As various, as distinct, as rewarding as each of their expressions are, there can still be heard in their individual interpretations the distant echo of Cohen's own voice, for it is his singing voice as well as his writing pen that has spawned these songs. It is a voice raked by the claws of Cupid, a voice rubbed raw by the philosopher's stone. A voice marinated in kirschwasser, sulfur, deer musk and snow; bandaged with sackcloth from a ruined monastery; warmed by the embers left down near the river after the gypsies have gone. It is a penitent's voice, a rabbinical voice, a crust of unleavened vocal toasts -- spread with smoke and subversive wit. He has a voice like a carpet in an old hotel, like a bad itch on the hunchback of love. It is a voice meant for pronouncing the names of women -- and cataloging their sometimes hazardous charms. Nobody can say the word "naked" as nakedly as Cohen. He makes us see the markings where the pantyhose have been. Finally, the actual persona of their creator may be said to haunt these songs, although details of his private lifestyle can be only surmised. A decade ago, a teacher who called himself Shree Bhagwan Rajneesh came up with the name "Zorba the Buddha" to describe the ideal modern man: A contemplative man who maintains a strict devotional bond with cosmic energies, yet is completely at home in the physical realm. Such a man knows the value of the dharma and the value of the deutschmark, knows how much to tip a waiter in a Paris nightclub and how many times to bow in a Kyoto shrine, a man who can do business when business is necessary, allow his mind to enter a pine cone, or dance in wild abandon if moved by the tune. Refusing to shun beauty, this Zorba the Buddha finds in ripe pleasures not a contradiction but an affirmation of the spiritual self. Doesn't he sound a lot like Leonard Cohen? We have been led to picture Cohen spending his mornings meditating in Armani suits, his afternoons wrestling the muse, his evenings sitting in cafes were he eats, drinks and speaks soulfully but flirtatiously with the pretty larks of the street. Quite possibly this is a distorted portrait. The apocryphal, however, has a special kind of truth. It doesn't really matter. What matters here is that after thirty years, L. Cohen is holding court in the lobby of the whirlwind, and that giants have gathered to pay him homage. To him -- and to us -- they bring the offerings they have hammered from his iron, his lead, his nitrogen, his gold.

It isn’t the pen—it’s the writer; it isn’t the road—it’s the runner that counts.

Come to him. He turns no penitent one away. Would you, if you had paid so much in suffering? Would you ever give up? All the doors that are locked against the Lord are locked by us.

It sickens me to think of you a prevalence of void unholy immovable damned. gifts. an overblown sense of his own importance. I wish you were dead. forget about you. crow florid with fantasies it's so awful a perfect imitation a liability to love forget you Ingrid Magnussen quite alone masturbating rot disappointment grotesque Your arms cradle poisons garbage grenades Loneliness long-distance cries forever never response. take everything feel me? the human condition Stop plotting murder penitence Cultivate it you forbid appeal rage important I cringe fuck you insane person dissonant and querulous my gas tanks marked FULL

The Irish innovation was to make all confession a completely private affair between penitent and priest - and to make it as repeatable as necessary. (In fact, repetition was encouraged on the theory that, oh well, everyone pretty much sinned just about all the time.)

I have been doomed to such a dreadful shipwreck: that man is not truly one, but truly two. I say two, because the state of my own knowledge does not pass beyond that point. Others will follow, others will outstrip me on the same lines; and I hazard the guess that man will be ultimately known for a mere polity of multifarious, incongruous and independent denizens. I, for my part, from the nature of my life, advanced infallibly in one direction and in one direction only. It was on the moral side, and in my own person, that I learned to recognise the thorough and primitive duality of man; I saw that, of the two natures that contended in the field of my consciousness, even if I could rightly be said to be either, it was only because I was radically both; and from an early date, even before the course of my scientific discoveries had begun to suggest the most naked possibility of such a miracle, I had learned to dwell with pleasure, as a beloved daydream, on the thought of the separation of these elements. If each, I told myself, could be housed in separate identities, life would be relieved of all that was unbearable; the unjust might go his way, delivered from the aspirations and remorse of his more upright twin; and the just could walk steadfastly and securely on his upward path, doing the good things in which he found his pleasure, and no longer exposed to disgrace and penitence by the hands of this extraneous evil. It was the curse of mankind that these incongruous faggots were thus bound together—that in the agonised womb of consciousness, these polar twins should be continuously struggling. How, then were they dissociated?

It seemed now as if, touched by human penitence and all its toil, divine goodness had parted the curtain and displayed behind it, single, distinct, the hare erect; the wave falling; the boat rocking, which did we deserve them, should be ours always. But alas, divine goodness, twitching the cord, draws the curtain; it does not please him; he covers his treasures in a drench of hail, and so breaks them, so confuses them that it seems impossible that their calm should ever return or that we should ever compose from their fragments a perfect whole or read in the littered pieces the clear words of truth. For our penitence deserves a glimpse only; our toil respite only.

If these shadows remain unaltered by the Future, none other of my race," returned the Ghost, "will find him here. What then? If he be like to die, he had better do it, and decrease the surplus population." Scrooge hung his head to hear his own words quoted by the Spirit, and was overcome with penitence and grief. "Man," said the Ghost, "if man you be in heart, not adamant, forbear that wicked cant until you have discovered What the surplus is, and Where it is. Will you decide what men shall live, what men shall die? It may be, that in the sight of Heaven, you are more worthless and less fit to live than millions like this poor man's child. Oh God! to hear the Insect on the leaf pronouncing on the too much life among his hungry brothers in the dust!

Stars lookin at our planet watching entropy and pain And maybe start to wonder how the chaos in our lives could pass as sane I've been thinking bout the meaning of resistance, of a hope beyond my own And suddenly the infinite and penitent begin to look like home

You feel control drain away like sand falling from your fingertips. You can't hold onto it. It's gone. And so are you.

Your Highness!” Xie Lian covered his ears and screamed his penitence as he ran. “I’m sorry!” Die! Just die! If I can’t die, just dig a hole somewhere and pretend to be dead!

penitence is more attainable than permission.

You must forgive them, my child. Forgiveness is a part of penitence.

While they waited, Ronan decided to finally take up the task of teaching Adam how to drive a stick shift. For several minutes, it seemed to be going well, as the BMW had an easy clutch, Ronan was brief and to the point with his instruction, and Adam was a quick study with no ego to get in the way. From a safe vantage point beside the building, Gansey and Noah huddled and watched as Adam began to make ever quicker circles around the parking lot. Every so often their hoots were audible through the open windows of the BMW. Then—it had to happen eventually—Adam stalled the car. It was a pretty magnificent beast, as far as stalls went, with lots of noise and death spasms on the part of the car. From the passenger seat, Ronan began to swear at Adam. It was a long, involved swear, using every forbidden word possible, often in compound-word form. As Adam stared at his lap, penitent, he mused that there was something musical about Ronan when he swore, a careful and loving precision to the way he fit the words together, a black-painted poetry. It was far less hateful sounding than when he didn’t swear. Ronan finished with, “For the love of . . . Parrish, take some care, this is not your mother’s 1971 Honda Civic.” Adam lifted his head and said, “They didn’t start making the Civic until ’73.” There was a flash of fangs from the passenger seat, but before Ronan truly had time to strike, they both heard Gansey call warmly, “Jane! I thought you’d never show up. Ronan is tutoring Adam in the ways of manual transmissions.” Blue, her hair pulled every which way by the wind, stuck her head in the driver’s side window. The scent of wildflowers accompanied her presence. As Adam catalogued the scent in the mental file of things that made Blue attractive, she said brightly, “Looks like it’s going well. Is that what that smell is?” Without replying, Ronan climbed out of the car and slammed the door. Noah appeared beside Blue. He looked joyful and adoring, like a Labrador retriever. Noah had decided almost immediately that he would do anything for Blue, a fact that would’ve needled Adam if it had been anyone other than Noah. Blue permitted Noah to pet the crazy tufts of her hair, something Adam would have also liked to do, but felt would mean something far different coming from him.

Unctionized by the Spirit’s might, John cried, ‘‘Repent!’’ And they did! Repentance is not a few hot tears at the penitent form. It is not emotion or remorse or reformation. Repentance is a change of mind about God, about sin, and about hell!

I love all of you Ember—the ferocious, beautiful girl I first laid eyes on, the fiery girl who punched me in the face when I threw off her sheets, the penitent girl I found curled up in the shower, the curious girl who questioned a wanted man’s guilt, the brave girl who pushed me down when she saw a gun, and the secretive girl who thinks she needs to carry the world on her shoulders.

I dare say you are planning on a late repentance. You do not know what you are doing. You are planning without God. Repentance and faith are the gifts of God, and they are gifts that He often withholds, when they have been long offered in vain. I grant you true repentance is never too late, but I warn you at the same time, late repentance is seldom true. I grant you, one penitent thief was converted in his last hours, that no man might despair; But I warn you, only one was converted, that no man might presume. I grant you it is written, Jesus is ‘Able to save completely those who come to God through him’ (Hebrews 7:25). But I warn you, it is also written by the same Spirit, ‘Since you rejected me when I called and no one gave heed when I stretched out my hand, I in turn will laugh at your disaster; I will mock when calamity overtakes you’ (Proverbs 1:24-26). Believe me, you will find it no easy matter to turn to God whenever you please.

I once took pleasure some place in seeing men, through piety, take a vow of ignorance, as of chastity, poverty, penitence. It is also castrating our disorderly appetites, to blunt that cupidity that pricks us on to the study of books, and to deprive the soul of that voluptuous complacency which tickles us with the notion of being learned.

If you ever want to experience power and passion in your communication with the Lord, you must begin by making sure your motives are like those of the publican in Luke 18:13–14, who approached God with a humble and penitent attitude.

The great objection of a penitent is, I have sinned, and I know not whether God will receive me: consider, God knows your sin better than you do, yet he kindly calls to you, and promises you as good a reception as if you had never sinned.

There's my bearcat.

They weren't penitent over what they'd attempted; their sorrow reached to the limits of their bodies and no further, all their anguish was in their skin.

Together, the unlikeliest of penitents, silently, grafting words to air, they sent their prayers into the room.

I would mind it less," said Mrs. Westfall, "if you looked a bit sorry or ashamed." The Virginian shook his head at her penitently. "I'm tryin' to," he said

and for the first time began to understand the desperate game that we play in life; and how a thing once done is not to be changed or remedied, by any penitence. But

Inasmuch as every judge some day ends up as a penitent, one had to travel the road in the opposite direction and practice the profession of penitent to be able to end up as a judge.

You are the destroyer of my Soul; You are my Murderer, and on you fall the curse of my death and my unborn Infant’s! Insolent in your yet-unshaken virtue, you disdained the prayers of a Penitent; But

To be penitent, to feel sorry for sin, to shed tears, to even make decisions does not bring in salvation. Confession, decision, and many other religious acts can never be and are not to be construed as new birth. Rational judgment, intelligent understanding, mental acceptance, or the pursuit of the good, the beautiful, and the true are merely soulical activities if the spirit is not reached and stirred.

It was on the moral side, and in my own person, that I learned to recognise the thorough and primitive duality of man; I saw that, of the two natures that contended in the field of my consciousness, even if I could rightly be said to be either, it was only because I was radically both; and from an early date, even before the course of my scientific discoveries had begun to suggest the most naked possibility of such a miracle, I had learned to dwell with pleasure, as a beloved daydream, on the thought of the separation of these elements. If each, I told myself, could be housed in separate identities, life would be relieved of all that was unbearable; the unjust might go his way, delivered from the aspirations and remorse of his more upright twin; and the just could walk steadfastly and securely on his upward path, doing the good things in which he found his pleasure, and no longer exposed to disgrace and penitence by the hands of this extraneous evil. It was the curse of mankind that these incongruous faggots were thus bound together—that in the agonised womb of consciousness, these polar twins should be continuously struggling. How, then were they dissociated?

I sat in the sun on a bench; the animal within me licking the chops of memory; the spiritual side a little drowsed, promising subsequent penitence, but not yet moved to begin. After all, I reflected, I was like my neighbours; and then I smiled, comparing myself with other men, comparing my active good-will with the lazy cruelty of their neglect.

He looked. It was a struggle not to look. He loved seeing her in Fjerdan clothes, the little woolly vest, the full sweep of her skirts. Her green eyes were bright, her cheeks pink, her lips slightly parted. It was too easy to imagine himself kneeling like a penitent before her, letting his hands slide up the white curves of her calves, pushing those skirts higher, past her knees to the warm skin of her thighs. And the worst part was that he knew how good she would feel. Every cell in his body remembered the press of her naked body that first night in the whaling camp.

success, ultimately, is up to the individual. It isn’t the pen—it’s the writer; it isn’t the road—it’s the runner that counts.

But there you are. Helpless. Unable to defend yourself. Vulnerable. Victim.

Many times one is forced to descend to deep, dark regions, in order to find there the greatest, noblest and freest light.

It is true that the original of this story is put into new words, and the style of the famous lady we here speak of is a little altered; particularly she is made to tell her own tale in modester words that she told it at first, the copy which came first to hand having been written in language more like one still in Newgate than one grown penitent and humble, as she afterwards pretends to be.

We are familiar with people who seek out solitude: penitents, failures, saints, or prophets. They retreat to deserts, preferably, where they live on locusts and honey. Others, however, live in caves or cells on remote islands; some-more spectacularly-squat in cages mounted high atop poles swaying in the breeze. They do this to be nearer God. Their solitude is a self-moritification by which they do penance. They act in the belief that they are living a life pleasing to God. Or they wait months, years, for their solitude to be broken by some divine message that they hope then speedily to broadcast among mankind.

To fall into it again in appearance was to leave it behind in reality! He had to do it! He would have done nothing if he didn't do that! His whole life would have been useless, all his penitence wasted, and there would be only one thing left to say: What is the point?

Krissy + party = WTF?

A soldier who serves an emperor has to have a uniform, and this also applies to a soldier who serves the Almighty.

But that, in shutting out the light of day, she had secluded herself from a thousand natural and healing influences; that her mind, brooding solitary, had grown diseased, as all minds do and must and will that reverse the appointed order of their Maker, I knew equally well. And could I look upon her without compassion, seeing her punishment in the ruin she was, in her profound unfitness for this earth on which she was placed, in the vanity of sorrow which had become a master mania, like the vanity of penitence, the vanity of remorse, the vanity of unworthiness, and other monstrous vanities that have been curses in this world?

In Nietzsche's usage, the word 'Christianity' does not even refer primarily to the religion; using it like a code word, he is thinking more of a particular religio-metaphysically influenced disposition, an ascetically (in the penitent and self-denying sense) defined attitude to the world, an unfortunate form of life deferral, focus on the hereafter and quarrel with secular facts

I am sorrowful. I am sorrowful that I happened to be born into a world where being disgusted with yourself was what you were supposed to be. I am sorrowful that my fellow countrymen feel that being human is something to repress, something ugly, something nasty. It's... It's just a fucking shame. It really is. I am penitent. I am penitent for all the relationships this shame has ruined. I am penitent that I've allowed my shame and unhappiness to spread to others. I've fucked men and I've fucked women, Father Kolkan. I have sucked numerous pricks, and I have had my pricked sucked by numerous people. I have fucked and been fucked. And it was lovely, really lovely. I had an excellent time doing it, and I would gladly do it again. I really would. I have been lucky enough to find and meet and come to hold beautiful people in my arms - honestly, some beautiful, lovely, brilliant people - and I am filled with regret that my awful self-hate drove them away. I don't know if you made the world, Father Kolkan. And I don't know if you made my people or if they made themselves. But if it was your words they taught me as a child, and if it's your words that encourage this vile self-disgust, this ridiculous self-flagellation, this incredibly damaging idea that to be human and to love and to risk making mistakes is wrong, then... Well, I guess fuck you, Father Kolkan.

They must have His grace, the Spirit of Christ, to help their infirmities, or they cannot resist evil. Jesus loves to have us come to Him just as we are, sinful, helpless, dependent. We may come with all our weakness, our folly, our sinfulness, and fall at His feet in penitence. It is His glory to encircle us in the arms of His love and to bind up our wounds, to cleanse us from all impurity.

Oh, I know, I know that heart, that wild but grateful heart, gentlemen of the jury! It will bow before your mercy; it thirsts for a great and loving action, it will melt and mount upwards. There are souls which, in their limitation, blame the whole world. But subdue such a soul with mercy, show it love, and it will curse its past, for there are many good impulses in it. Such a heart will expand and see that God is merciful and that men are good and just. He will be horror-stricken; he will be crushed by remorse and the vast obligation laid upon him henceforth. And he will not say then, 'I am quits,' but will say, 'I am guilty in the sight of all men and am more unworthy than all.' With tears of penitence and poignant, tender anguish, he will exclaim: 'Others are better than I, they wanted to save me, not to ruin me!

Prayer is either a sheer illusion or a personal contact between embryonic, incomplete persons (ourselves) and the utterly concrete Person. Prayer in the sense of petition, asking for things, is a small part of it; confession and penitence are its threshold, adoration its sanctuary, the presence and vision and enjoyment of God its bread and wine. In it God shows Himself to us. That He answers prayers is a corollary—not necessarily the most important one—from that revelation. What He does is learned from what He is.

Scrooge hung his head to hear his own words quoted by the Spirit, and was overcome with penitence and grief. "Man," said the Ghost, "if man you be in heart, not adamant, forbear that wicked cant until you have discovered What the surplus is, and Where it is. Will you decide what men shall live, what men shall die? It may be, that in the sight of Heaven, you are more worthless and less fit to live than millions like this poor man's child. Oh God! to hear the Insect on the leaf pronouncing on the too much life among his hungry brothers in the dust!

A Black, E white, I red, U green, O blue: vowels, Someday I shall tell of your mysterious births: A, black velvety corset of dazzling flies Buzzing around cruel smells, Gulfs of shadow; E, white innocence of vapors and of tents, Spears of proud glaciers, white kings, shivers of Queen Anne's lace; I, purples, spitting blood, smile of beautiful lips In anger or in drunken penitence; U, waves, divine shudderings of green seas, The calm of pastures dotted with animals, the peace of furrows Which alchemy prints on wide, studious foreheads; O, sublime Bugle full of strange piercing sound, Silences crossed by Worlds and by Angels; - O the Omega, the violet ray of her Eyes!

Let me be able to fancy that a better knowledge of my heart, and of my present feelings, will draw from her a more spontaneous, more natural, more gentle, less dignified, forgiveness. Tell her of my misery and my penitence—tell her that my heart was never inconstant to her, and if you will, that at this moment she is dearer to me than ever.

Thirty minutes until I saw Weston. I shouldn't be this excited about a ride home.

Loneliness" To think of you surcharged with Loneliness. To hear your voice Over the record say, “Loneliness.” The word, the voice, So full of it, and I, with You away, so lost in it - Lost in loneliness and pain. Black and unendurable, Thinking of you with every Corpuscle of my flesh, in Every instant of night And day. O, my love, the times We have forgotten love, and Sat lonely beside each other. We have eaten together, Lonely behind our plates, we Have hidden behind children, We have slept together in A lonely bed. Now my heart Turns towards you, awake at last, Penitent, lost in the last Loneliness. Speak to me. Talk To me. Break the black silence. Speak of a tree full of leaves, Of a flying bird, the new Moon in the sunset, a poem, A book, a person – all the Casual healing speech Of your resonant, quiet voice. The word freedom. The word peace.

There is not only nothing in common between the churches as such and Christianity, except the name, but they represent two principles fundamentally opposed and antagonistic to one another. One represents pride, violence, self-assertion, stagnation, and death; the other, meekness, penitence, humility, progress, and life. We cannot serve these two masters; we have to choose between them.

In all outward aspects he remained patient and mild now, not caring even to speak against heretics; he knew that he was likely to die soon enough, but the prospect of death was not an unwelcome one (...). More retained his hair shirt as he dwelled in his chamber, and is reported to have whipped himself for penitence; he fasted on the appointed days, sang hymns and prayed both day and night.

A wise man will know what game to play to-day, and play it. We must not be governed by rigid rules, as by the almanac, but let the season rule us. The moods and thoughts of man are revolving just as steadily and incessantly as nature's. Nothing must be postponed. Take time by the forelock. Now or never! You must live in the present, launch yourself on every wave, find your eternity in each moment. Fools stand on their island opportunities and look toward another land. There is no other land; there is no other life but this, or the like of this. Where the good husbandman is, there is the good soil. Take any other course, and life will be a succession of regrets. Let us see vessels sailing prosperously before the wind, and not simply stranded barks. There is no world for the penitent and regretful.

He came to put a harlot above a Pharisee, a penitent robber above a High Priest, and a prodigal son above his exemplary brother. To all the phonies and fakers who would say that they could not join the Church because His Church was not holy enough, He would ask, 'How holy must the Church be before you will enter into it?' If the Church were as holy as they wanted it to be, they would never be allowed into it! In every other religion under the sun, in every Eastern religion from Buddhism to Confucianism, there must always be some purification before one can commune with God. But Our Blessed Lord brought a religion where the admission of sin is the condition of coming to Him. 'Those who are well have no need of a physician, but those who are ill.

A dying man asked a dying man for eternal life; a man without possessions asked a poor man for a Kingdom; a thief at the door of death asked to die like a thief and steal Paradise. One would have thought a saint would have been the first soul purchased over the counter of Calvary by the red coins of Redemption, but in the Divine plan it was a thief who was the escort of the King of kings into Paradise. If Our Lord had come merely as a teacher, the thief would never have asked for forgiveness. But since the thief's request touched the reason of His coming to earth, namely, to save souls, the thief heard the immediate answer: 'I promise thee, this day thou shalt be With Me in Paradise' (Luke 23:43) It was the thief's last prayer, perhaps even his first. He knocked once, sought once, asked once, dared everything, and found everything. When even the disciples were doubting and only one was present at the Cross, the thief owned and acknowledged Him as Saviour.

Our words always paint two portraits when we describe our families to others. Outsiders cannot but see the small peeves and follies that wrinkle our relationships with our loved ones. The claims we make in defensive certainty--that we were the one wronged, that we were the one who wanted the best--cannot but fall on skeptical ears since everyone makes the same claimsof virtue and innocence. We are always more than we want to be in the eyes of others simply because we are blind to the bulk of what we are. . . . Mimara had wanted him to see her as a victim, as a long-suffering penitent, more captive than daughter, and not as someone embittered and petulant, someone who often held others accountable for her inability to feel safe, to feel anything unpolluted by the perpetual pang of shame . . . And he loved her the more for it.

I am penitent," says Vohannes. "I am penitent for all the relationships this shame has ruined. I am penitent that I've allowed my shame and unhappiness to spread to others. I've fucked men and I've fucked women, Father Kolkan. I have sucked numerous pricks, and I have had my prick sucked my numerous people. I have fucked and been fucked. And it was lovely, really lovely. I had an excellent time doing it, and I would gladly do it again. I really would." He laughs. "I have been lucky enough to find and meet and come to hold beautiful people in my arms - honestly, some beautiful, lovely, brilliant people - and I am filled with regret that my awful self-hate drove them away.

Impossibly, the static coalesces into music. Volkheimer's eyes open as wide as they can. Straining the blackness for every stray photon. A single piano runs up scales. Then back down. He listens to the notes and the silences between them, and then finds himself leading horses through a forest at dawn, trudging through snow behind his great-grandfather, who walks with a saw draped over his huge shoulders, the snow squeaking beneath boots and hooves, all the trees above them whispering and creaking. They reach the edge of a frozen pond, where a pine grows as tall as a cathedral. His great-grandfather goes to his knees like a penitent, fits the saw into a groove in the bark, and begins to cut.

I warn every reader of this [article] to beware of quack medicines in religion. Beware of supposing that penitence, reformation, formality, and priestcraft[40] can ever give you peace with God. They cannot do it. It is not in them. The man who says they can must be ignorant of two things: he cannot know the length and breadth of human sinfulness; he cannot understand the height and depth of the holiness of God. There never breathed the man or woman on earth who tried to cleanse himself from his sins and in so doing obtained relief.

... that eternally restless, eternally unquenched desire for naked paganism, that love that is the supreme joy, that is divine serenity itself- those things are useless for you moderns, you children of reflection. That sort of love wreaks havoc on you. As soon as you wish to be natural you become normal. To you Nature seems hostile, you have turned us laughing Greek deities into demons and me into a devil. All you can do is exorcise me and curse me or else sacrifice yourselves, slaughter yourselves in bacchanalian madness at my alter. And if you ever has the courage to kiss my red lips, he then goes on a pilgrimage to Rome, barefoot and in a penitent's shirt, and expects flowers to blossom from his withered staff, while roses, violets, and myrtles sprout constantly under my feet- but their fragrance doesn't agree with you, So just stay in your northern fog and Christian incense. Let us pagans rest under the rubble, under lava. Do not dig us up. Pompeii, our villas, our baths, our temples were not built for you people! You need no gods! We freeze in your world!

For a long time, he pondered his transformation, listened to the bird, as it sang for joy. Had not this bird died in him, had he not felt its death? No, something else from within him had died, something which already for a long time had yearned to die. Was it not this what he used to intend to kill in his ardent years as a penitent? Was this not his self, his small, frightened, and proud self, he had wrestled with for so many years, which had defeated him again and again, which was back again after every killing, prohibited joy, felt fear? Was it not this, which today had finally come to its death, here in the forest, by this lovely river? Was it not due to this death, that he was now like a child, so full of trust, so without fear, so full of joy?

Caroline, or Sister Carrie, as she had been half affectionately termed by the family, was possessed of a mind rudimentary in its power of observation and analysis. Self-interest with her was high, but not strong. It was, nevertheless, her guiding characteristic. Warm with the fancies of youth, pretty with the insipid prettiness of the formative period, possessed of a figure promising eventual shapeliness and an eye alight with certain native intelligence, she was a fair example of the middle American class—two generations removed from the emigrant. Books were beyond her interest—knowledge a sealed book. In the intuitive graces she was still crude. She could scarcely toss her head gracefully. Her hands were almost ineffectual. The feet, though small, were set flatly. And yet she was interested in her charms, quick to understand the keener pleasures of life, ambitious to gain in material things. A half-equipped little knight she was, venturing to reconnoitre the mysterious city and dreaming wild dreams of some vague, far-off supremacy, which should make it prey and subject—the proper penitent, grovelling at a woman's slipper.

Prison Moon Four a.m. work duty and I begin my solitary trudge from outer compound to main building. A shivering guard, chilled in his lonely outpost, strip searches me until content that my inconsequential nudity. poses no threat and then whispers the secret code that allows me admittance into the open quarter-mile walkway. I chuff my way into another day as ice glints on the razor wire and the rifles note my numbed passage, silent but for my huffs and scuffle on the cracked, slippery sidewalk A new moon, veiled in wispy fog and beringed in glory, hangs over the prison, its gaudy glow taunting the halogen spotlights. The moon’s creamy pull upsets some liquid equilibrium within me and like tides, wolves and all manner of madmen, I surrender disturbed by the certainty that under the bony luminescence of a grinning moon The lunar deliriums grip me and I howl--once, then again, and surely somewhere an unbound sleeper stirs, penitence is dying a giddy death. I shake myself sane and as the echoes hang in the frigid air I explain to the wild-eyed guard that convicts, like all animals under the leash, must bay at the beauty beyond them.

Polyphiloprogenitive The sapient sutlers of the Lord Drift across the window-panes. In the beginning was the Word. In the beginning was the Word. Superfetation of to en, And at the mensual turn of time Produced enervate Origen. A painter of the Umbrian school Designed upon a gesso ground The nimbus of the Baptized God. The wilderness is cracked and browned But through the water pale and thin Still shine the unoffending feet And there above the painter set The Father and the Paraclete. . . . . . . The sable presbyters approach The avenue of penitence; The young are red and pustular Clutching piaculative pence. Under the penitential gates Sustained by staring Seraphim Where the souls of the devout Burn invisible and dim. Along the garden-wall the bees With hairy bellies pass between The staminate and pistilate, Blest office of the epicene. Sweeney shifts from ham to ham Stirring the water in his bath. The masters of the subtle schools Are controversial, polymath.

Then — it had to happen eventually — Adam stalled the car. It was a pretty magnificent beast, as far as stalls went, with lots of noise and death spasms on the part of the car. From the passenger seat, Ronan began to swear at Adam. It was a long, involved swear, using every forbidden word possible, often in compound-word form. As Adam stared at his lap, penitent, he mused that there was something musical about Ronan when he swore, a careful and loving precision to the way he fit the words together, a black-painted poetry. It was far less hateful sounding than when he didn’t swear. Ronan finished with, “For the love of … Parrish, take some care, this is not your mother’s 1971 Honda Civic.” Adam lifted his head and said, “They didn’t start making the Civic until ’73.

He pressed his forehead against the deck, hard, like a penitent pilgrim, and felt the beat of the waves transmitted through it from below like a pulse, and the heat of the sun. He smelled the sour salt smell of seawater, and he heard the hesitant footsteps of baffled people gathering around him, unsure of what to do. He heard all the other meaningless noises reality was always cheerfully making to itself, the squeaks and scrapes and thumps and drones, on and on, world without end. He took a deep breath and sat up. Away from the warmth of the goddess's body he shivered in the early morning ocean air. But even the cold felt good to him. This is life, he kept saying to himself. That was being dead, and this is being alive. That was death, this is life. I will never confuse them again.

But what after all is one night? A short space, especially when the darkness dims so soon, and so soon a bird sings, a cock crows, or a faint green quickens, like a turning leaf, in the hollows of the wave. Night, however, succeeds to night. The winter holds a pack of them in store and deals them equally, evenly, with indefatigable fingers. They lengthen; they darken. Some of them hold aloft clear planets, plates of brightness. The autumn trees, ravaged as they are, take on the flesh of tattered flags kindling in the doom of cool cathedral caves where gold letters on marble pages describe death in battle and how bones bleach and burn far away in Indian sands. The autumn trees gleam in the yellow moonlight, in the light of harvest moons, the light which mellows the energy of labour, and smooths the stubble, and brings the wave lapping blue to the shore. It seemed now as if, touched by human penitence and all its toil, divine goodness had parted the curtain and displayed behind it, single, distinct, the hare erect; the wave falling; the boat rocking; which, did we deserve them, should be ours always. But alas, divine goodness, twitching the cord, draws the curtain; it does not please him; he covers his treasures in a drench of hail, and so breaks them, so confuses them that it seems impossible that their calm should ever return or that we should ever compose from their fragments a perfect whole or read in the littered pieces the clear words of truth. For our penitence deserves a glimpse only; our toil respite only. The nights now are full of wind and destruction; the trees plunge and bend and their leaves fly helter skelter until the lawn is plastered with them and they lie packed in gutters and choke rain pipes and scatter damp paths. Also the sea tosses itself and breaks itself, and should any sleeper fancying that he might find on the beach an answer to his doubts, a sharer of his solitude, throw off his bedclothes and go down by himself to walk on the sand, no image with semblance of serving and divine promptitude comes readily to hand bringing the night to order and making the world reflect the compass of the soul. The hand dwindles in his hand; the voice bellows in his ear. Almost it would appear that it is useless in such confusion to ask the night those questions as to what, and why, and wherefore, which tempt the sleeper from his bed to seek an answer.

When she (Marjorie) was at her prayers (which was pretty often just now), and at other times, when the air lightened suddenly about her and the burdens of earth were lifted as if another hand were put to them, why, then, all was glory, and she saw Robin as transfigured and herself beneath him all but adoring. Little visions came and went before her imagination. Robin riding, like some knight on an adventure, to do Christ's work; Robin at the altar, in his vestments; Robin absolving penitents- all in a rosy light of faith and romance. She saw him even on the scaffold, undaunted and resolute, with God's light on his face, and the crowd awed beneath him; she saw his soul entering heaven, with all the harps ringing to meet him, and eternity begun...and then, at other times, when the heaviness came down on her, as clouds upon the Derbyshire hills, she understood nothing but that she had lost him; that she was not to be hers, but Another's; that a loveless and empty life lay before her, and a womanhood that was without its fruition. And it was this latter mood that fell on her, swift and entire, when, looking out from her window a little before dinnertime, she saw suddenly his hat, and his horse's head, jerking up the steep path to the house. She fell on her knees by her bedside. 'Jesu!' She cried. 'Jesu! Give me strength to meet him.

Manifest in this trade (commercial sale of indulgences via bankers) at the same time was a pernicious tendency in the Roman Catholic system, for the trade in indulgences was not an excess or an abuse but the direct consequence of the nomistic degradation of the gospel. That the Reformation started with Luther’s protest against this traffic in indulgences proves its religious origin and evangelical character. At issue here was nothing less than the essential character of the gospel, the core of Christianity, the nature of true piety. And Luther was the man who, guided by experience in the life of his own soul, again made people understand the original and true meaning of the gospel of Christ. Like the “righteousness of God,” so the term “penitence” had been for him one of the most bitter words of Holy Scripture. But when from Romans 1:17 he learned to know a “righteousness by faith,” he also learned “the true manner of penitence.” He then understood that the repentance demanded in Matthew 4:17 had nothing to do with the works of satisfaction required in the Roman institution of confession, but consisted in “a change of mind in true interior contrition” and with all its benefits was itself a fruit of grace. In the first seven of his ninety-five theses and further in his sermon on “Indulgences and Grace” (February 1518), the sermon on “Penitence” (March 1518), and the sermon on the “Sacrament of Penance” (1519), he set forth this meaning of repentance or conversion and developed the glorious thought that the most important part of penitence consists not in private confession (which cannot be found in Scripture) nor in satisfaction (for God forgives sins freely) but in true sorrow over sin, in a solemn resolve to bear the cross of Christ, in a new life, and in the word of absolution, that is, the word of the grace of God in Christ. The penitent arrives at forgiveness of sins, not by making amends (satisfaction) and priestly absolution, but by trusting the word of God, by believing in God’s grace. It is not the sacrament but faith that justifies. In that way Luther came to again put sin and grace in the center of the Christian doctrine of salvation. The forgiveness of sins, that is, justification, does not depend on repentance, which always remains incomplete, but rests in God’s promise and becomes ours by faith alone.

Born in the East, and clothed in Oriental form and imagery, the Bible walks the ways of all the world with familiar feet, and enters land after land to find its own everywhere. It has learned to speak in hundreds of languages to the heart of man. It comes into the palace to tell the monarch that he is the servant of the Most High, and into the cottage to assure the peasant that he is the son of God. Children listen to its stories with wonder and delight, and wisemen ponder them as parables of life. It has a word of peace for the time of peril, the hour of darkness. Its oracles are repeated in the assembly of the people, and its counsels whispered in the ear of the lonely. The wise and the proud tremble at its warnings, but to the wounded and penitent it has a mother's voice. The wilderness and the solitary place have been made glad by it, and the fire on the hearth has lighted the reading of its well-worn pages. It has woven itself into our deepest affections, and colored our dearest dreams; so that love and friendship, sympathy and devotion, memory and hope, put on the beautiful garments of its treasured speech, breathing of frankincense and myrrh. Above the cradle and beside the grave its great words come to us uncalled. They fill our prayers with power larger than we know, and the beauty of them lingers in our ear long after the sermons which they have adorned have been forgotten. They return to us swiftly and quietly, like birds flying from far away. They surprise us with new meanings, like springs of water breaking forth from the mountain beside a long-forgotten path. They grow richer, as pearls do when they are worn near the heart. No man is poor or desolate who has this treasure for his own. When the landscape darkens and the trembling pilgrim comes to the valley named the shadow, he is not afraid to enter; he takes the rod and staff of Scripture in his hand; he says to friend and comrade, "Good-by, we shall meet again"; and comforted by that support, he goes toward the lonely pass as one who climbs through darkness into light.

To be loved by a pure young girl, to be the first to reveal to her the strange mystery of love, is indeed a great happiness, but it is the simplest thing in the world. To take captive a heart which has had no experience of attack, is to enter an unfortified and ungarrisoned city. Education, family feeling, the sense of duty, the family, are strong sentinels, but there are no sentinels so vigilant as not to be deceived by a girl of sixteen to whom nature, by the voice of the man she loves, gives the first counsels of love, all the more ardent because they seem so pure. The more a girl believes in goodness, the more easily will she give way, if not to her lover, at least to love, for being without mistrust she is without force, and to win her love is a triumph that can be gained by any young man of five-and-twenty. See how young girls are watched and guarded! The walls of convents are not high enough, mothers have no locks strong enough, religion has no duties constant enough, to shut these charming birds in their cages, cages not even strewn with flowers. Then how surely must they desire the world which is hidden from them, how surely must they find it tempting, how surely must they listen to the first voice which comes to tell its secrets through their bars, and bless the hand which is the first to raise a corner of the mysterious veil! But to be really loved by a courtesan: that is a victory of infinitely greater difficulty. With them the body has worn out the soul, the senses have burned up the heart, dissipation has blunted the feelings. They have long known the words that we say to them, the means we use; they have sold the love that they inspire. They love by profession, and not by instinct. They are guarded better by their calculations than a virgin by her mother and her convent; and they have invented the word caprice for that unbartered love which they allow themselves from time to time, for a rest, for an excuse, for a consolation, like usurers, who cheat a thousand, and think they have bought their own redemption by once lending a sovereign to a poor devil who is dying of hunger without asking for interest or a receipt. Then, when God allows love to a courtesan, that love, which at first seems like a pardon, becomes for her almost without penitence. When a creature who has all her past to reproach herself with is taken all at once by a profound, sincere, irresistible love, of which she had never felt herself capable; when she has confessed her love, how absolutely the man whom she loves dominates her! How strong he feels with his cruel right to say: You do no more for love than you have done for money. They know not what proof to give. A child, says the fable, having often amused himself by crying "Help! a wolf!" in order to disturb the labourers in the field, was one day devoured by a Wolf, because those whom he had so often deceived no longer believed in his cries for help. It is the same with these unhappy women when they love seriously. They have lied so often that no one will believe them, and in the midst of their remorse they are devoured by their love.

Tess's feminine hope - shall we confess it - had been so obstinately recuperative as to revive in her surreptitious visions of a domiciliary intimacy continued long enough to break down his coldness even against his judgement. Though unsophisticated in the usual sense, she was not incomplete; and it would have denoted deficiency of womanhood if she had not instinctively known what an argument lies in propinquity. Nothing else would save her, she knew, if this failed. It was wrong to hope in what was of the nature of strategy, she said to herself; yet that sort of hope she could not extinguish. His last representation had now been made, and it was, as she said, a new view. She had truly never though so far as that, and his lucid picture of possible offspring who would scorn her was one that brought deadly conviction to an honest heart which was humanitarian to its centre. Sheer experience had already taught her that, in some circumstances, there was one thing better than to lead a good life, and that was to be saved from leading any life whatever. Like all who have been previsioned by suffering, she could, in the words of M. Sully-Prudhomme, hear a penal sentence in the fiat, 'You shall be born,' particularly if addressed to potential issue or hers.

If the Pentateuch be true, religious persecution is a duty. The dungeons of the Inquisition were temples, and the clank of every chain upon the limbs of heresy was music in the ear of God. If the Pentateuch was inspired, every heretic should be destroyed; and every man who advocates a fact inconsistent with the sacred book, should be consumed by sword and flame. In the Old Testament no one is told to reason with a heretic, and not one word is said about relying upon argument, upon education, nor upon intellectual development—nothing except simple brute force. Is there to-day a christian who will say that four thousand years ago, it was the duty of a husband to kill his wife if she differed with him upon the subject of religion? Is there one who will now say that, under such circumstances, the wife ought to have been killed? Why should God be so jealous of the wooden idols of the heathen? Could he not compete with Baal? Was he envious of the success of the Egyptian magicians? Was it not possible for him to make such a convincing display of his power as to silence forever the voice of unbelief? Did this God have to resort to force to make converts? Was he so ignorant of the structure of the human mind as to believe all honest doubt a crime? If he wished to do away with the idolatry of the Canaanites, why did he not appear to them? Why did he not give them the tables of the law? Why did he only make known his will to a few wandering savages in the desert of Sinai? Will some theologian have the kindness to answer these questions? Will some minister, who now believes in religious liberty, and eloquently denounces the intolerance of Catholicism, explain these things; will he tell us why he worships an intolerant God? Is a god who will burn a soul forever in another world, better than a christian who burns the body for a few hours in this? Is there no intellectual liberty in heaven? Do the angels all discuss questions on the same side? Are all the investigators in perdition? Will the penitent thief, winged and crowned, laugh at the honest folks in hell? Will the agony of the damned increase or decrease the happiness of God? Will there be, in the universe, an eternal auto da fe?

Those who, from the start, are the unfortunate, the downtrodden, the broken – these are the ones, the weakest, who most undermine life amongst men, who introduce the deadliest poison and scepticism into our trust in life, in man, in ourselves. Where can we escape the surreptitious glance imparting a deep sadness, the backward glance of the born misfit revealing how such a man communes with himself, – that glance which is a sigh. ‘If only I were some other person!’ is what this glance sighs: ‘but there’s no hope of that. I am who I am: how could I get away from myself ? And oh – I’m fed up with myself!’ . . . In such a soil of self-contempt, such a veritable swamp, every kind of weed and poisonous plant grows, all of them so small, hidden, dissembling and sugary. Here, the worms of revenge and rancour teem all round; here, the air stinks of things unrevealed and unconfessed; here, the web of the most wicked conspiracy is continually being spun, – the conspiracy of those who suffer against those who are successful and victorious, here, the sight of the victorious man is hated. And what mendacity to avoid admitting this hatred as hatred! What expenditure of big words and gestures, what an art of ‘righteous’ slander! These failures: what noble eloquence flows from their lips! How much sugared, slimy, humble humility swims in their eyes! What do they really want? At any rate, to represent justice, love, wisdom, superiority, that is the ambition of these who are ‘the lowest’, these sick people! And how skilful such an ambition makes them! In particular, we have to admire the counterfeiter’s skill with which the stamp of virtue, the ding-a-ling golden ring of virtue is now imitated. They have taken out a lease on virtue to keep it just for themselves, these weak and incurably sick people, there is no doubt about it: ‘Only we are good and just’ is what they say, ‘only we are the homines bonæ voluntatis’. They promenade in our midst like living reproaches, like warnings to us, – as though health, success, strength, pride and the feeling of power were in themselves depravities for which penance, bitter penance will one day be exacted: oh, how ready they themselves are, in the last resort, to make others penitent, how they thirst to be hangmen! Amongst them we find plenty of vengeance-seekers disguised as judges, with the word justice continually in their mouth like poisonous spittle, pursing their lips and always at the ready to spit at anybody who does not look discontented and who cheerfully goes his own way. Among their number there is no lack of that most disgusting type of dandy, the lying freaks who want to impersonate ‘beautiful souls’ and put their wrecked sensuality on the market, swaddled in verses and other nappies, as ‘purity of the heart’: the type of moral onanists and ‘self-gratifiers.’ The will of the sick to appear superior in any way, their instinct for secret paths, which lead to tyranny over the healthy, – where can it not be found, this will to power of precisely the weakest!

She climbs a tree And scrapes her knee Her dress has got a tear. She waltzes on her way to mass And whistles on the stair. And underneath her wimple She has curlers in her hair! Maria's not an asset to the abbey. She's always late for chapel, But her penitence is real. She's always late for everything! Except for every meal. I hate to have to say it But I very firmly feel Maria's not an asset to the abbey! I'd like to say a word on her behalf. Maria makes me laugh. How do you solve a problem like Maria? How do you catch a cloud and pin it down? How do you find a word that means Maria? A flibbertigibbet! A will o' the wisp! A clown! Many a thing you know you'd like to tell her, Many a thing she ought to understand. But how do you make her stay And listen to all you say, How do you keep a wave upon the sand? Oh, how do you solve a problem like Maria? How do you hold a moonbeam in your hand? When I'm with her I'm confused Out of focus and bemused, And I never know exactly where I am. Unpredictable as weather, She's as flighty as a feather, She's a darling, She's a demon, She's a lamb. She'd out-pester any pest, Drive a hornet from his nest, She can throw a whirling dervish out of whirl. She is gentle, She is wild, She's a riddle. She's a child. She's a headache! She's an angel! She's a girl. How do you solve a problem like Maria? How do you catch a cloud and pin it down? How do you find a word that means Maria? A flibbertigibbet! A will o' the wisp! A clown! Many a thing you know you'd like to tell her, Many a thing she ought to understand. But how do you make her stay? And listen to all you say? How do you keep a wave upon the sand? Oh, how do you solve a problem like Maria? How do you hold a moonbeam in your hand? "Maria" from The Sound of Music

The seriousness of throwing over hell whilst still clinging to the Atonement is obvious. If there is no punishment for sin there can be no self-forgiveness for it. If Christ paid our score, and if there is no hell and therefore no chance of our getting into trouble by forgetting the obligation, then we can be as wicked as we like with impunity inside the secular law, even from self-reproach, which becomes mere ingratitude to the Savior. On the other hand, if Christ did not pay our score, it still stands against us; and such debts make us extremely uncomfortable. The drive of evolution, which we call conscience and honor, seizes on such slips, and shames us to the dust for being so low in the scale as to be capable of them. The 'saved' thief experiences an ecstatic happiness which can never come to the honest atheist: he is tempted to steal again to repeat the glorious sensation. But if the atheist steals he has no such happiness. He is a thief and knows that he is a thief. Nothing can rub that off him. He may try to sooth his shame by some sort of restitution or equivalent act of benevolence; but that does not alter the fact that he did steal; and his conscience will not be easy until he has conquered his will to steal and changed himself into an honest man... Now though the state of the believers in the atonement may thus be the happier, it is most certainly not more desirable from the point of view of the community. The fact that a believer is happier than a sceptic is no more to the point than the fact that a drunken man is happier than a sober one. The happiness of credulity is a cheap and dangerous quality of happiness, and by no means a necessity of life. Whether Socrates got as much happiness out of life as Wesley is an unanswerable question; but a nation of Socrateses would be much safer and happier than a nation of Wesleys; and its individuals would be higher in the evolutionary scale. At all events it is in the Socratic man and not in the Wesleyan that our hope lies now. Consequently, even if it were mentally possible for all of us to believe in the Atonement, we should have to cry off it, as we evidently have a right to do. Every man to whom salvation is offered has an inalienable natural right to say 'No, thank you: I prefer to retain my full moral responsibility: it is not good for me to be able to load a scapegoat with my sins: I should be less careful how I committed them if I knew they would cost me nothing.'

Love one another, Fathers,’ said Father Zossima, as far as Alyosha could remember afterwards. ‘Love God’s people. Because we have come here and shut ourselves within these walls, we are no holier than those that are outside, but on the contrary, from the very fact of coming here, each of us has confessed to himself that he is worse than others, than all men on earth.... And the longer the monk lives in his seclusion, the more keenly he must recognise that. Else he would have had no reason to come here. When he realises that he is not only worse than others, but that he is responsible to all men for all and everything, for all human sins, national and individual, only then the aim of our seclusion is attained. For know, dear ones, that every one of us is undoubtedly responsible for all men — and everything on earth, not merely through the general sinfulness of creation, but each one personally for all mankind and every individual man. This knowledge is the crown of life for the monk and for every man. For monks are not a special sort of men, but only what all men ought to be. Only through that knowledge, our heart grows soft with infinite, universal, inexhaustible love. Then every one of you will have the power to win over the whole world by love and to wash away the sins of the world with your tears.... Each of you keep watch over your heart and confess your sins to yourself unceasingly. Be not afraid of your sins, even when perceiving them, if only there be penitence, but make no conditions with God. Again, I say, be not proud. Be proud neither to the little nor to the great. Hate not those who reject you, who insult you, who abuse and slander you. Hate not the atheists, the teachers of evil, the materialists — and I mean not only the good ones — for there are many good ones among them, especially in our day — hate not even the wicked ones. Remember them in your prayers thus: Save, O Lord, all those who have none to pray for them, save too all those who will not pray. And add: it is not in pride that I make this prayer, O Lord, for I am lower than all men.... Love God’s people, let not strangers draw away the flock, for if you slumber in your slothfulness and disdainful pride, or worse still, in covetousness, they will come from all sides and draw away your flock. Expound the Gospel to the people unceasingly... be not extortionate.... Do not love gold and silver, do not hoard them.... Have faith. Cling to the banner and raise it on high.

Why don't you just do it, then?" Racath hissed. "Just kill me. I dare you." Now, I assume you know what this is. You've seen this before in other stories - the part where the disgruntled villain stands over the hero. He is triumphant, the hero now at his mercy. But when commanded to slay him, he hesitates. He lowers his sword. And he says: "I cannot." If you are to take away but one thing from the words I have spoken, let it be this: there is a world of difference between "I Cannot" and "I will not". "I cannot" is a surrender. It implies a lack of options. Someone who says such a thing does so only because they have no other choice. They do not WISH to relent - in fact, they usually want to obey their mandate and destroy the hero at their feet. But they cannot, because the guilt is too unbearable. But that does not make him a better man; all that a man who says "I cannot" has done, is given in to the compulsion to repent. Allow me to make myself perfectly clear - I HAD other options. Easy options. Simple options. I could have killed Racath Thanjel that day. I could have killed him and all the others, too. I could have left them dead and bloody on that grassy hill, and gone trotting back to the Imperator's lap. I could have shrugged off the attrition that had dogged my every step, thought better of my disenssion, given up on all hope of absolution and accepted my damnation. And I could have spent the rest of eternity destroying God's green earth at Lavethion's side. I could have. It would have been so easy. So simple. So wrong. And I didn't want to. And so I took a sickened step away. Stabbed Osveta into the grass. Shook my head. And said: "I won't.