Temptation Is Everywhere Quotes

Ahh, flattery. It will get you everywhere.” “Yeah, it’s how I put up with Logan. Tell him he’s hot and he rolls right over.

She puts up with a lot of shit from me, so I fought back my initial instinct to run screaming at the idea of a tiny person invading our content little bubble. A lot would change. No more walking about naked. No more shagging Anna anywhere and everywhere I pleased.

There, in the desert, there’s hunger, thirst, prostrations—and God. Here there’s food, wine, women—and God. Everywhere God. So, why go look for him in the desert?

God will not allow us to be overwhelmed by temptation, but with it He will provide a way of escape so that we will be able to endure it.

I've always hated other people's secrets, but hers are that forbidden fruits I can't ignore, whose temptation I can't resists. I want to claw into Teal's skin, and not only physically — I want to invade her head and see past it, inside it, everywhere in it.

Within sixty-minute limits or one-hundred-yard limits or the limits of a game board, we can look for perfect moments or perfect structures. In my fiction I think this search sometimes turns out to be a cruel delusion. No optimism, no pessimism. No homesickness for lost values or for the way fiction used to be written. Everybody seems to know everything. Subjects surface and are totally exhausted in a matter of days or weeks, totally played out by the publishing industry and the broadcast industry. Nothing is too arcane to escape the treatment, the process. Making things difficult for the reader is less an attack on the reader than it is on the age and its facile knowledge-market. The writer is the person who stands outside society, independent of affiliation and independent of influence. The writer is the man or woman who automatically takes a stance against his or her government. There are so many temptations for American writers to become part of the system and part of the structure that now, more than ever, we have to resist. American writers ought to stand and live in the margins, and be more dangerous. Writers in repressive societies are considered dangerous. That’s why so many of them are in jail. Some people prefer to believe in conspiracy because they are made anxious by random acts. Believing in conspiracy is almost comforting because, in a sense, a conspiracy is a story we tell each other to ward off the dread of chaotic and random acts. Conspiracy offers coherence. I see contemporary violence as a kind of sardonic response to the promise of consumer fulfillment in America... I see this desperation against the backdrop of brightly colored packages and products and consumer happiness and every promise that American life makes day by day and minute by minute everywhere we go. Discarded pages mark the physical dimensions of a writer’s labor. Film allows us to examine ourselves in ways earlier societies could not—examine ourselves, imitate ourselves, extend ourselves, reshape our reality. It permeates our lives, this double vision, and also detaches us, turns some of us into actors doing walk-throughs. Every new novel stretches the term of the contract—let me live long enough to do one more book. You become a serious novelist by living long enough.

The more fear we have on the inside, the more our perception of the world is changed to a fearful, guarded expectancy. To the fearful person, this world is a terrifying place. To the angry person, this world is a chaos of frustration and vexation. To the guilty person, it is a world of temptation and sin, which they see everywhere. What we are holding inside colors our world. If we let go of guilt, we will see innocence; however, a guilt-ridden person will see only evil. The basic rule is that we focus on what we have repressed.

Even the temptation hidden in a stolen picnic basket didn’t excite him as much as the thought of touching or tasting her did. Campers everywhere would rejoice.

It’s all you, Mia … You’re different from the rest. I tried to resist the temptation, but all it took was one taste and you had me. Everywhere I look, everything I do, every spare moment of every single day, all I see is you. All I want is you.

It was a good two minutes before either of them was inclined, or indeed able, to speak. Simon’s head was whirling with images of Annabelle Peyton’s firm, flourishing curves clad in ancient under-garments that had shrunk from a thousand washings. It was a good thing that he and she had not found themselves alone in such a circumstance, for Simon was certain that he wouldn’t have been able to leave her without doing something completely barbaric. In Simon’s entire life, he had never experienced such potent craving as he had the moment he had seen Annabelle half-undressed in the meadow. His entire body had been flooded with the urge to dismount his horse, seize Annabelle in his arms, and carry her to the nearest soft patch of grass he could find. He could not imagine a more unholy temptation than the sight of her voluptuous body, the expanse of silken skin tinted in shades of cream and pink, the sun-streaked golden brown hair. She had looked so enchantingly mortified, blushing everywhere. He wanted to remove her ragged undergarments with his teeth and fingers; and then he wanted to kiss her from head to toe, taste her in sweet, soft places that— ...

Then there are my Somewheres. We all need somewhere to say the private things, the vulnerable things, the scary and true things, the victories and the defeats. "I need to say it somewhere," we say. So then the temptation is to say everything, everywhere, or we end up saying nothing, nowhere. There's something between oversharing or undersharing our real lives. I have learned--slowly, painfully--to say these private things to my Somewheres.

Why did the stories I knew best never end well? But why too did I feel at home among them? I could never give up the myths, the maps, the ship that had shaped me. Blake’s home might be paradise, but my home was the Temptation.

The moments of refinement conceal a death-principle: nothing is more fragile than subtlety. The abuse of it leads to the catechisms, an end to dialectical games, the collapse of an intellect which instinct no longer assists. The ancient philosophy, trapped in its scruples, had in spite of itself opened the way to the artlessness of the lower depths; religious sects pullulated; the schools gave way to the cults. An analogous defeat threatens us: already the ideologies are rampant, the degraded mythologies which will reduce and annihilate us. We shall not be able to sustain the ceremony of our contradictions much longer. Many are prepared to venerate any idol, to serve any truth, so long as one and the other be imposed upon them, so long as they need not make the effort to choose their shame or their disaster. Whatever the world to come, the Western peoples will play in it the part of the Graeculi in the Roman Empire. Sought out and despised by the new conqueror, they will have, in order to impress him, only the jugglery of their intelligence or the luster of their past. The art of surviving oneself—they are already distinguished in that. Symptoms of exhaustion are everywhere: Germany has given her measure in music: what leads us to believe that she will excel in it again? She has used up the resources of her profundity, as France those of her elegance. Both—and with them, this entire corner of the world—are on the verge of bankruptcy, the most glamorous since antiquity. Then will come the liquidation: a prospect which is not a negligible one, a respite whose duration cannot be estimated, a period of facility in which each man, before the deliverance finally at hand, will be happy to have behind him the throes of hope and expectation.

The ideological man is thus both absolutely suspicious and absolutely enthusiastic. There seems to be no idea under the sun that he would not put into question and make an object of derision, skepticism, or contempt, no idea that he would not reduce to an offshoot of hidden instincts, mundane interests, biological drives, and psychological complexes. Hence he is likely to despise reason as an autonomous faculty, to downgrade lofty ideals, and to debunk the past, seeing everywhere the same ideological mystification. But at the same time, he lives in a constant state of mobilization for a better world. His mouth is full of noble slogans about brotherhood, freedom, and justice, and with every word he makes it clear that he knows which side is right and that he is ready to sacrifice his entire existence for the sake of its victory. The peculiar combination of both attitudes--merciless distrust and unwavering affirmation--gives him an incomparable sense of moral self-confidence and intellectual self-righteousness.

And in that moment, I saw the horizon unbounded and I reeled with the vastness of it. What new shores would I discover if I could only travel those few inches? A storm—a tempest in the pit of my stomach—but I was the skiff tossed on the waves, and my father’s lesson like thunder in my ears: don’t get too close. Still, the temptation was there.

If our fate was now a personal matter, that meant turning the pursuit of perfection inwards. New thinkers, the Cynics and the Stoics, preached that human civilization was corrupt and that happiness lay in refusing its old lures. The perfect self was not one of fame and glory, after all, but one of pious virtue. The righteous man lived humbly and obediently. He trained himself to resist temptation. In order to protect our soul from the evil that was everywhere, we had to purge ourselves of the sinful excesses of our youth and become pure. And so we got down on our knees and we crossed ourselves and prayed.

Christians have often been lamentably slow to grasp the profound secularity of the kingdom as it is proclaimed in the Gospels. Because Matthew (though not Mark or Luke) uses the phrase "the kingdom of heaven" - and perhaps because the greatest number of parables of the kingdom do indeed occur in Matthew - we have frequently succumbed to the temptation to place unwarranted importance on the word "heaven." In any case, we have too often given in to the temptation to picture the kingdom of heaven as if it were something that belonged more properly elsewhere than here. Worse yet, we have conceived of that elsewhere almost entirely in "heavenly" rather than in earthly terms. And all of that, mind you, directly in the face of Scripture's insistences to the contrary. In the Old Testament, for example, the principal difference between the gods of the heathen and the God who, as Yahweh, manifested himself to Israel was that, while the pagan gods occupied themselves chiefly "up there" in the "council of the gods," Yahweh showed his power principally "down here" on the stage of history. The pagan deities may have had their several fiefdoms on earth - pint-size plots of tribal real estate, outside which they had no interest or dominion, and even inside which they behaved mostly like absentee landlords; but their real turf was in the sky, not on earth. Yahweh, however, claimed two distinctions. Even on their heavenly turf, he insisted, it was he and not they who were in charge. And when he came down to earth, he acted as if the whole place was his own backyard. In fact, it was precisely by his overcoming them on utterly earthly ground, in and through his chosen people, that he claimed to have beaten them even on their heavenly home court. What he did on earth was done in heaven, and vice versa, because he alone, as the One Yahweh, was the sole proprietor of both. In the New Testament, that inseparability of heavenly concerns from earthly ones is, if anything, even more strenuously maintained. The kingdom Jesus proclaims is at hand, planted here, at work in this world. The Word sown is none other than God himself incarnate. By his death and resurrection at Jerusalem in A.D. 29, he reconciles everything, everywhere, to himself - whether they be things on earth or things in heaven.

But here we must be aware of the great temptation that faces Christian ministers. Everywhere Christian leaders, men and women alike, have become increasingly aware of the need for more specific training and formation. This need is realistic, and the desire for more professionalism in the ministry is understandable. But the danger is that instead of becoming free to let the spirit grow, ministers may entangle themselves in the complications of their own assumed competence and use their specialism as an excuse to avoid the much more difficult task of being compassionate. The task of Christian leaders is to bring out the best in everyone and to lead them forward to a more human community; the danger is that their skillful diagnostic eye will become more an eye for distant and detailed analysis than the eye of a compassionate partner. And if priests and ministers think that more skill training is the solution for the problem of Christian leadership, they may end up being more frustrated and disappointed than the leaders of the past. More training and structure are just as necessary as more bread for the hungry. But just as bread given without love can bring war instead of peace, professionalism without compassion will turn forgiveness into a gimmick, and the kingdom to come, into a blindfold.

Thanks to the knowledge revolution, we have more information and more choices than ever before. But we also have more decisions to make and less time to make them as the pace of life picks up greater speed with each so-called labor-saving technological advance. The boundaries between home and the workplace are eroding as work reaches people by cell phone and e-mail, anywhere anytime. The rules are also eroding and the temptation to cut corners and bend ethical standards is powerful. Everywhere people are finding it hard to set and maintain boundaries. No is today’s biggest challenge.

In Simon's entire life, he had never experienced such potent craving as he had the moment he had seen Annabelle half-undressed in the meadow. His entire body had been flooded with the urge to dismount his horse, seize Annabelle in his arms, and carry her to the nearest soft patch of grass he could find. He could not imagine a more unholy temptation than the sight of her voluptuous body, the expanse of silken skin tinted in shades of cream and pink, the sun-streaked golden brown hair. She had looked so enchantingly mortified, blushing everywhere.

Everywhere I stumbled against future victims of the noose, against their imminent shadows: other men’s lives wore no mystery for The One who scrutinized them through my eyes.

Then I saw the Temptation gleaming like fool’s gold on the black water, and my anger returned. The ship was hers too; everything was hers. The room where I slept, the life she had saved . . . had she created it in the first place? And even now, my heart. All hers. I was not a jealous man—it wouldn’t bother me at all if only I had something of my own. So what was mine? The coat I wore? Bought with stolen gold. The money in my pocket? Taken from the harbormaster. I pulled out the handful of tarnished silver; it gleamed dully in the moonlight. I cast the coins into the harbor like dice, like bones. They tumbled into the water and I watched the ripples disappear as though they’d never been.

But you can’t forget how easy it is to seduce people,” Ben said. “You see that everywhere, be it politics or religion. Even here in Europe, populists have been wildly successful despite the fact that this continent has a lot of experience with fanatical right- and left-wing ideology.” “Most people yearn for guidance,” Fritz said. “They want others to determine their lives for them, at least when all is said and done. In politics, the only people who are respected are so-called ‘strong’ leaders or politicians who show the way. It’s hardly surprising these people don’t have a basic understanding of democracy.” “That’s the problem,” said Ben. “People love to be told what they should do. And the worse they have it, the more grateful they are for a strong hand to push them.” “That said, we don’t exactly have it that bad here in Europe,” Hannes added. “Sure, there’s always some economic crisis and unemployment is rising, but still most people have it good enough that they can’t be enthralled by some dictator.” “Economic crises aren’t the only reason people turn to extremism,” Fritz said. “It’s also about personal crises. Look at the faces on the bus. How many people look happy?” “They’re probably just tired,” Ben joked. “But it’s true. There are plenty of studies which suggest that people in poorer countries are happier than we are. But when did you last hear politicians discuss the question of how we actually want to live? Emotional needs are basically irrelevant. It’s all about growth, recovery, optimization, and efficiency. If you work day after day in some office like a robot, there’s an inner emptiness that reality shows and dramas on television can no longer fill. Take a look at the nonsense the masses tune into night after night. You can’t consume real feelings, you have to live them.” “But that’s exactly what our society has forgotten how to do,” Fritz said. “You need someone to advise you on how to be ‘happy.’ At some schools, students can now choose Happiness as an elective. How sad is that? Have we become so far removed from real life that we have to introduce happiness as a school subject? How can society not understand something so fundamental?” “Now some charismatic, eloquent politician appears who knows exactly how to appeal to people,” Ben said. “Do you really think we would be completely immune to a politician’s temptations and promises today?” “Okay, okay!” Hannes laughed and raised his hands. “I give up. At the next neo-Nazi march, I’ll be standing in the front line of the counterdemonstration, I promise. But speaking of robots—I spent way too long spinning on the hamster wheel today. And Fritz has already given me a list of things to do tomorrow. It’s been lovely chatting, but I have to hit the hay.” “Man! But we’ve only just started planning the revolution,” Ben joked. “No, my young colleague’s right.” Fritz rose from his chair. “I just have to use the bathroom and then I’ll be on my way.” “It’s straight ahead.” Ben showed him the way and handed Hannes another beer. “Come on, you Goody Two-Shoes. Let’s have a

Learning takes place everyday, everywhere, and everytime. What you say is what you have learnt unless you're conscious and pretending. Think and learn, there is strength and life in the spoken words.

irritatingly moralistic. Democratic globalism sees as the engine of history not the will to power but the will to freedom. And while it has been attacked as a dreamy, idealistic innovation, its inspiration comes from the Truman Doctrine of 1947, the Kennedy inaugural of 1961, and Reagan’s “evil empire” speech of 1983. They all sought to recast a struggle for power between two geopolitical titans into a struggle between freedom and unfreedom, and yes, good and evil. Which is why the Truman Doctrine was heavily criticized by realists like Hans Morgenthau and George Kennan—and Reagan was vilified by the entire foreign policy establishment for the sin of ideologizing the Cold War by injecting a moral overlay. That was then. Today, post-9/11, we find ourselves in a similar existential struggle but with a different enemy: not Soviet communism, but Arab-Islamic totalitarianism, both secular and religious. Bush and Blair are similarly attacked for naïvely and crudely casting this struggle as one of freedom versus unfreedom, good versus evil. Now, given the way not just freedom but human decency were suppressed in both Afghanistan and Iraq, the two major battles of this new war, you would have to give Bush and Blair’s moral claims the decided advantage of being obviously true. Nonetheless, something can be true and still be dangerous. Many people are deeply uneasy with the Bush-Blair doctrine—many conservatives in particular. When Blair declares in his address to Congress: “The spread of freedom is … our last line of defense and our first line of attack,” they see a dangerously expansive, aggressively utopian foreign policy. In short, they see Woodrow Wilson. Now, to a conservative, Woodrow Wilson is fightin’ words. Yes, this vision is expansive and perhaps utopian. But it ain’t Wilsonian. Wilson envisioned the spread of democratic values through as-yet-to-be invented international institutions. He could be forgiven for that. In 1918, there was no way to know how utterly corrupt and useless those international institutions would turn out to be. Eight decades of bitter experience later—with Libya chairing the UN Commission on Human Rights—there is no way not to know. Democratic globalism is not Wilsonian. Its attractiveness is precisely that it shares realism’s insights about the centrality of power. Its attractiveness is precisely that it has appropriate contempt for the fictional legalisms of liberal internationalism. Moreover, democratic globalism is an improvement over realism. What it can teach realism is that the spread of democracy is not just an end but a means, an indispensable means for securing American interests. The reason is simple. Democracies are inherently more friendly to the United States, less belligerent to their neighbors and generally more inclined to peace. Realists are right that to protect your interests you often have to go around the world bashing bad guys over the head. But that technique, no matter how satisfying, has its limits. At some point, you have to implant something, something organic and self-developing. And that something is democracy. But where? V. DEMOCRATIC REALISM The danger of democratic globalism is its universalism, its open-ended commitment to human freedom, its temptation to plant the flag of democracy everywhere. It must learn to say no. And indeed, it does say no. But when it says no to Liberia, or Congo, or Burma, or countenances alliances with authoritarian rulers in places like Pakistan

When We Seek Protection from Sexual Immorality Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. 1 CORINTHIANS 6:18 SEXUAL SIN IS WORSE than other sins because it has consequences in our own body. Being that our body is the temple of the Holy Spirit, that means sexual sin of any kind—even in the mind—causes great conflict within us, for how can dark live alongside light? One of the ways to avoid sexual temptation is to stay close to God and His Word. The other is not to neglect the sexual needs of your spouse. Sexual intimacy is an important way to bring unity into your marriage. Joining your hearts, minds, and bodies breaks down any stronghold of separation between you and reaffirms your oneness. Your husband most likely is out working in the world where a spirit of lust is everywhere. He needs your prayers for protection and the strength to resist it when it presents itself. The same is true for you too. It is dangerous to think that sexual failure cannot happen to you or your husband in a moment of weakness or vulnerability—even if it is only in the mind. Thoughts have consequences, and that’s why God tells us to take every thought captive. We have to take charge of our mind in order to stay undeceived. There is no safe place where infidelity, or the idea of it, cannot reveal itself as an option. If infidelity has already happened to one of you, ask God for His healing and restoring power to work a miracle of deliverance, forgiveness, and restoration in both of you. And get help. This is too big an issue to go through alone. Ask God to enable you and your husband to see to it that this important area of your life is not polluted by neglect, selfishness, busyness, or the inability to keep your eyes from evil. Seek God for the strength to flee sexual sin—even if you think this can never happen to you. That story is way too familiar. My Prayer to God LORD, I pray You will help my husband and me to resist sexual temptation of any kind, even in the mind. Strengthen us so we will not surrender to the lust of the world that strives to keep us dissatisfied with what we have. Protect us from being lured to look and wonder, or to succumb and wander. Help us to flee at the first sign of any possibility of sexual sin and run immediately to You. Give us eyes to see what is truly happening even before it happens so that we can avoid the deception of immorality. Teach us how to maintain control over our own body, mind, and soul so that we are ever mindful of the purity You want us to live in (1 Thessalonians 4:3-5). Where either of us has fallen into sexual immorality in the past—even if only in the mind—I pray You would set us completely free from the severe bondage of that. Work a miracle of restoring trust and forgiveness between us. Only You have the power to free us from the debilitating sense of betrayal and can restore us to a new beginning. Keep us both strong in faith, in self-control, in Your Word, and in Your presence so that sexual sin is never a part of our future. In Jesus’ name I pray.

Fascist regimes were particularly successful with young people. Fascist arrival in power sent a shock wave down through society to each neighborhood and village. Young Italians and Germans had to face the destruction of their social organizations (if they came from socialist or the anatomy of fascism communist families) as well as the attraction of new forms of sociability. The temptation to conform, to belong, and to achieve rank in the new fascist youth and leisure organizations (which I will discuss more fully below) was very powerful. Especially when fascism was still new, joining in its marching and uniformed squads was a way to declare one’s independence from smothering bourgeois homes and boring parents.94 Some young Germans and Italians of otherwise modest attainments found satisfaction in pushing other people around.95 Fascism was more fully than any other political movement a declaration of youthful rebellion, though it was far more than that. Women and men could hardly be expected to react in the same way to regimes that put a high priority on restoring women to the traditional spheres of homemaking and motherhood. Some conservative women approved. The female vote for Hitler was substantial (though impossible to measure precisely), and scholars have argued sharply about whether women should be considered accomplices or victims of his regime. In the end, women escaped from the roles Fascism and Nazism projected for them, less by direct resistance than simply by being themselves, aided by modern consumer society. Jazz Age lifestyles proved more powerful than party propaganda. In Fascist Italy, Edda Mussolini and other modern young women smoked and asserted an independent lifestyle like young women everywhere after World War I, while also participating in the regime’s institutions. The Italian birth rate did not rise on the Duce’s command. Hitler could not keep his promise to remove women from the workforce when the time came to mobilize fully for war.

We might use the following guidelines: When waking, what am I seeing that I overlooked before? When talking, I am going to remain open to whatever transpires without categorizing, judging, or reacting, I will let novelty unfold, resisting the temptation to control the flow. When walking outside the house, I will gently guide my attention so I can be intrigued by my every bodily movement and whatever sights, sounds, and smells are within my range. I will assume or presume nothing except that novelty exists everywhere. With this mindset, every single gesture is guided by openness and curiosity.

She arched up, opened her legs to accommodate him, as he guided himself into her. So thick and hard and shockingly masculine. She gasped when he was deeply seated. But then he lowered himself over her and with languid, graceful ease rolled the two of them so that they faced each other. And side by side, legs entangled, he moved inside her. His hips rocked almost languorously; they rippled together like a flame. Their eyes locked. Their mouths met and parted, caressed and left each other in distraction, as pleasure banked in each. "I want to watch you come," he whispered against her mouth. "I want you to watch me come." It was so coarse and shockingly intimate, and it ought to have appalled her, she supposed, but it was frantically erotic. She understood his temptation to turn away when he revealed something important, for she felt- she knew- he could see right through her, had penetrated her body and her mind if not her heart. She felt exposed, raw. But she bravely kept her eyes open; she was both lost and found in the soft, burning depths of his eyes. But their mingled breath became a low roar as release came upon them. His eyes became brilliant and intent and inwardly focused; he was lost to her. She closed hers as her head thrashed back, because she only wanted to feel what was coming upon her, not see, not think. An impulse entirely new. And she was keening from the urgent press of her release, which came from everywhere in her body, roared toward escape like a molten river. He knew his was upon him, too. She was arching against him, shattering into bliss and he drew himself from her body with a gasp.

Sit, fiore. Let me taste you.” “But you won’t be able to breathe.” “Yes, this is the point. And after you make yourself come on my tongue, then you will ride my dick.” “How—?” He didn’t let me finish that thought. He pulled on my hips and I dropped onto his face, smothering him. I was worried for half a beat, until I heard him groan like he’d just tasted tiramisu for the first time. His mouth began to move, his tongue swiping my flesh, encouraging me. His big hands circled my waist and I had to admit, it felt good. Better than good. Holy shit, he was everywhere, hitting all the best spots. I started rocking, grinding, the pleasure coiling inside me. “Oh, god,” I breathed. “Luca.” He growled and continued to use his tongue, sucking in air occasionally, as I chased the high. He reached up to hold both of my breasts and pulled on my nipples, and my thighs began to shake. I could feel the climax building, the release getting closer and closer. I held onto the wall, anchoring myself, and built up a rhythm with my hips. Then I exploded, just tiny particles of light and sensation that flew apart as I convulsed atop him.