Rings Of Power Worst Quotes

One wonders why no one in church history has ever been considered a heretic for being unloving. People were anathematized and often tortured and killed for disagreeing on matters of doctrine or on the authority of the church. But no one on record has ever been so much as rebuked for not loving as Christ loved. Yet if love is to be placed above all other considerations (Col. 3:14; 1 Peter 4:8), if nothing has any value apart from love (1 Cor. 13:1–3), and if the only thing that matters is faith working in love (Gal. 5:6), how is it that possessing Christlike love has never been considered the central test of orthodoxy? How is it that those who tortured and burned heretics were not themselves considered heretics for doing so? Was this not heresy of the worst sort? How is it that those who perpetrated such things were not only not deemed heretics but often were (and yet are) held up as “heroes of the faith”? If there is an answer to this question, I believe it lies in the deceptive power of the sword. While God uses the sword of governments to preserve law, order, and justice, as we have seen, there is a corrupting principality and power always at work. Much like the magical ring in Tolkien’s Lord of the Rings, the sword has a demonic power to deceive us. When we pick it up, we come under its power. It convinces us that our use of violence is a justified means to a noble end. It intoxicates us with the unquenchable dream of redemptive violence and blinds us to our own iniquities, thereby making us feel righteous in overpowering the unrighteousness of others. Most of the slaughtering done throughout history has been done by people who sincerely believed they were promoting “the good.” Everyone thinks their wars are just, if not holy. Marxists, Nazis, the Khmer Rouge, Islamic terrorists, and Christian crusaders have this in common.

10. What books would you recommend to an aspiring entrepreneur? Some quick favorites: The 22 Immutable Laws of Marketing: Violate Them at Your Own Risk! by Al Ries and Jack Trout The 48 Laws of Power by Robert Greene The 33 Strategies of War by Robert Greene Antifragile: Things That Gain from Disorder by Nassim Nicholas Taleb The Fish That Ate the Whale: The Life and Times of America’s Banana King by Rich Cohen Wikinomics: How Mass Collaboration Changes Everything by Don Tapscott and Anthony D. Williams Contagious: Why Things Catch On by Jonah Berger The Pirate’s Dilemma: How Youth Culture Is Reinventing Capitalism by Matt Mason Rules for Radicals: A Pragmatic Primer for Realistic Radicals by Saul D. Alinsky The New New Thing: A Silicon Valley Story by Michael Lewis Here Comes Everybody: The Power of Organizing Without Organizations by Clay Shirky Purple Cow: Transform Your Business by Being Remarkable by Seth Godin Eleven Rings: The Soul of Success by Phil Jackson and Hugh Delehanty Billion Dollar Lessons: What You Can Learn from the Most Inexcusable Business Failures of the Last 25 Years by Paul B. Carroll and Chunka Mui Gonzo Marketing: Winning Through Worst Practices by Christopher Locke

These worm-eaten physiological casualties are all men of ressentiment, a whole, vibrating realm of subterranean revenge, inexhaustible and insatiable in its eruptions against the happy, and likewise in masquerades of revenge and pretexts for revenge: when will they actually achieve their ultimate, finest, most sublime triumph of revenge? Doubtless if they succeeded in shoving their own misery, in fact all misery, on to the conscience of the happy: so that the latter eventually start to be ashamed of their happiness and perhaps say to one another: ‘It’s a disgrace to be happy! There is too much misery!’ . . . But there could be no greater or more disastrous mis- understanding than for the happy, the successful, those powerful in body and soul to begin to doubt their right to happiness in this way. Away with this ‘world turned upside down’! Away with this disgraceful molly- coddling of feeling! That the sick should not make the healthy sick – and this would be that kind of mollycoddling – ought to be the chief concern on earth: – but for that, it is essential that the healthy should remain sep- arated from the sick, should even be spared the sight of the sick so that they do not confuse themselves with the sick. Or would it be their task, perhaps, to be nurses and doctors? . . . But they could not be more mis- taken and deceived about their task, – the higher ought not to abase itself as the tool of the lower, the pathos of distance ought to ensure that their tasks are kept separate for all eternity! Their right to be there, the prior- ity of the bell with a clear ring over the discordant and cracked one, is clearly a thousand times greater: they alone are guarantors of the future, they alone have a bounden duty to man’s future. What they can do, what they should do, is something the sick must never do: but so that they can do what only they should, why should they still be free to play doctor, comforter and ‘saviour’ to the sick? . . . And so we need good air! good air! At all events, well away from all madhouses and hospitals of culture! And so we need good company, our company! Or solitude, if need be! But at all events, keep away from the evil fumes of inner corruption and the secret, worm-eaten rottenness of disease! . . . So that we, my friends, can actually defend ourselves, at least for a while yet, against the two worst epidemics that could possibly have been set aside just for us – against great nausea at man! Against deep compassion for man! . . . If you have comprehended in full – and right here I demand profound apprehension, profound comprehension – why it can absolutely not be the task of the healthy to nurse the sick, to make the sick healthy, then another necessity has also been comprehended, – the necessity of doctors and nurses who are sick themselves: and now we have and hold with both hands the meaning of the ascetic priest.

And it is amazing how often the most trustworthy trustees are those who have personally experienced the worst that idolatry and injustice can do. There is good news for all those who have been thrown into the pit by the Nietzschean power plays of every human structure and system—God does not forget his image bearers even in the deepest and darkest prison. And there is hard news for those who seem like the children of privilege, the ones who are handed the robe and ring even before they deserve it; they too will be broken by the very institutions they thought they would rule, and will have to choose whether to forgive and serve them nonetheless, to seek destructive dominance, or to descend into a hell of their own disappointment. It might seem like it should not be this way. Surely institutional problems require institutional solutions. But this is not the witness of Scripture. Instead, over and over, both the most likely suspects and the most unlikely ones are called by God to become trustees. God works through the favorite son Joseph, and God works through the Canaanite prostitute Rahab. God calls Saul, the tall and dominant warrior, and God calls David, the youngest son keeping the sheep. Esther and Ruth, Nehemiah and Ezekiel, Hezekiah and Jeremiah—the story of the institutions of the world hinges not on institutions but on persons. It hinges on image bearers, and on their very personal responses to the injustice and idolatry that surround them, whether they become caught up in god playing or humbled in worship, corroded by cynicism or sustained by hope, bitter or forgiving. So the institutions of our time will be changed not by impersonal institutional forces; they will be changed by trustees, the image bearers who face their institutions’ failings, forgive them and lead toward a better way. One of them is named S. Kandaswamy. One of them could be you.

Our bodies may take months to travel between worlds, but our disputes and arguments take seconds or minutes. As long as everybody agrees to abide by my arbitration, physical enforcement can wait until they’re close enough to touch. And everybody does agree that my legal framework is easier to comply with, better adjusted to trans-Jovian space, than any earthbound one.” A note of steel creeps into her voice, challenging. Her halo brightens, tickling a reactive glow from the walls of the throne room. Five billion inputs or more, Sadeq marvels. The crown is an engineering marvel, even though most of its mass is buried in the walls and floor of this huge construct. “There is law revealed by the Prophet, peace be unto him, and there is law that we can establish by analyzing his intentions. There are other forms of law by which humans live, and various interpretations of the law of God even among those who study His works. How, in the absence of the word of the Prophet, can you provide a moral compass?” “Hmm.” She taps her fingers on the arm of her throne, and Sadeq’s heart freezes. He’s heard the stories from the claim jumpers and boardroom bandits, from the greenmail experts with their roots in the earthbound jurisdictions that have made such a hash of arbitration here. How she can experience a year in a minute, rip your memories out through your cortical implants, and make you relive your worst mistakes in her nightmarishly powerful simulation space. She is the queen—the first individual to get her hands on so much mass and energy that she could pull ahead of the curve of binding technology, and the first to set up her own jurisdiction and rule certain experiments to be legal so that she could make use of the mass/energy intersection. She has force majeure—even the Pentagon’s infowarriors respect the Ring Imperium’s autonomy for now. In fact, the body sitting in the throne opposite him probably contains only a fraction of her identity. She’s by no means the first upload or partial, but she’s the first gust front of the storm of power that will arrive when the arrogant ones achieve their goal of dismantling the planets and turning dumb and uninhabited mass into brainpower throughout the observable reaches of the universe. And he’s just questioned the rectitude of her vision, in her presence.