“If we could believe that he [Jesus] really countenanced the follies, the falsehoods, and the charlatanism which his biographers [Gospels] father on him, and admit the misconstructions, interpolations, and theorizations of the fathers of the early, and the fanatics of the latter ages, the conclusion would be irresistible by every sound mind that he was an impostor... We find in the writings of his biographers matter of two distinct descriptions. First, a groundwork of vulgar ignorance, of things impossible, of superstitions, fanaticisms and fabrications... That sect [Jews] had presented for the object of their worship, a being of terrific character, cruel, vindictive, capricious and unjust... Jesus had to walk on the perilous confines of reason and religion: and a step to right or left might place him within the gripe of the priests of the superstition, a blood thirsty race, as cruel and remorseless as the being whom they represented as the family God of Abraham, of Isaac and of Jacob, and the local God of Israel. They were constantly laying snares, too, to entangle him in the web of the law... That Jesus did not mean to impose himself on mankind as the son of God, physically speaking, I have been convinced by the writings of men more learned than myself in that lore.
“Anyone who can’t learn from other people’s mistakes simply can’t learn, and that’s all there is to it. There is value in the wrong way of doing things. The knowledge gained from errors contributes to our knowledge base.”
“Then, too, the dissemination of the truth in a society based on coercion was always hindered in one and the same manner, namely, those in power, feeling that the recognition of this truth would undermine their position, consciously or sometimes unconsciously perverted it by explanations and additions quite foreign to it, and also opposed it by open violence. Thus the truth—that his life should be directed by the spiritual element which is its basis, which manifests itself as love, and which is so natural to man—this truth, in order to force a way to man's consciousness, had to struggle not merely against the obscurity with which it was expressed and the intentional and unintentional distortions surrounding it, but also against deliberate violence, which by means of persecutions and punishments sought to compel men to accept religious laws authorized by the rulers and conflicting with the truth.”
“It is tormenting to live life with a burden of guilt. Jesus bore our sins and the guilt associated with them, and in reality, once we have received forgiveness for any sin we have committed, there is no longer any guilt. When sin goes, guilt goes with it. Jesus not only forgives sin, He removes it completely. He remembers it no more, and to Him, it is as if it never happened. When we feel guilt after we have confessed and repented of a sin, we should tell the feeling that it is a lie. Don’t let your feelings be the ruling factor in your life. The Bible says that we are justified in Christ, and I heard one theologian say that means that we stand before God just as if we had never sinned. Even if our feelings can’t believe it, we can choose to live beyond our feelings and we can honor God’s Word above how we feel. If we make right choices according to the Word of God, our feelings will eventually come in line with our good choices.”
“There comes some special times that you got to keep "impossibility thinkers" behind you and walk with those are prepared to go forward with you because that is the only option to keep you going!”
“En Harvard y otras universidades, estudiaron la importancia de la actitud en el éxito de las personas. Se descubrió que la actitud era mucho más importante que la inteligencia, la educación, el talento especial o la suerte. De hecho, se llegó a la conclusión de que hasta un 85% del éxito en la vida se debe a tener una actitud positiva y educable, mientras que sólo un 15% se debe a la capacidad.”
“Levin was almost of the same age as Oblonsky; their intimacy did not rest merely on
champagne. Levin had been the friend and companion of his early youth. They were fond of
one another in spite of the difference of their characters and tastes, as friends are fond of one
another who have been together in early youth. But in spite of this, each of them—as is often
the way with men who have selected careers of different kinds—though in discussion he
would even justify the other's career, in his heart despised it. It seemed to each of them that
the life he led himself was the only real life, and the life led by his friend was a mere
phantasm. Oblonsky could not restrain a slight mocking smile at the sight of Levin. How often
he had seen him come up to Moscow from the country where he was doing something, but
what precisely Stepan Arkadyevitch could never quite make out, and indeed he took no
interest in the matter. Levin arrived in Moscow always excited and in a hurry, rather ill at ease
and irritated by his own want of ease, and for the most part with a perfectly new, unexpected
view of things. Stepan Arkadyevitch laughed at this, and liked it. In the same way Levin in his
heart despised the town mode of life of his friend, and his official duties, which he laughed at,
and regarded as trifling. But the difference was that Oblonsky, as he was doing the same as
every one did, laughed complacently and good-humoredly, while Levin laughed without
complacency and sometimes angrily.”
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