Active beneficence is a virtue of easier practice than forbearance after having conferred, or than thankfulness after having received a benefit. I know not, indeed, whether it be a greater and more difficult exercise of magnanimity for the one party to act as if he had forgotten, or for the other as if he constantly remembered the obligation.
There is nothing to do with men but to love them; to contemplate their virtues with admiration, their faults with pity and forbearance, and their injuries with forgiveness.
Our life is full of discord; but by forbearance and virtue this same discord can be turned to harmony.
All the Actions, that we have any Idea of, reducing themselves, as has been said, to these two, viz. Thinking and Motion, so far as a Man has a power to think, or not to think; to move or not to move, according to the preference or direction of his own mind, so far is a Man Free. Wherever any performance or forbearance are not equally in a Man’s power; wherever doing or not doing, will not equally follow upon the preference of his mind directing it, there he is not Free, though perhaps the Action may be voluntary.
Power is so characteristically calm that calmness in itself has the aspect of power, and forbearance implies strength. The orator who is known to have at his command all the weapons of invective is most formidable when most courteous.
Pity and forbearance should characterize all acts of justice.
Intelligence is derived from two words - inter and legere - inter meaning "between" and legere meaning "to choose." An intelligent person, therefore, is one who has learned "to choose between." He knows that good is better than evil, that confidence should supersede fear, that love is superior to hate, that gentleness is better than cruelty, forbearance than intolerance, compassion than arrogance and that truth has more virtue than ignorance.
Education does not commence with the alphabet; it begins with a mother's look, with a father's nod of approbation, or a sign of reproof; with a sister's gentle pressure of the hand, or a brother's noble act of forbearance; with handfuls of flowers in green dells, on hills, and daisy meadows; with birds' nests admired, but not touched; with creeping ants, and almost imperceptible emmets; with humming-bees and glass beehives; with pleasant walks in shady lanes, and with thoughts directed in sweet and kindly tones and words to nature, to beauty, to acts of benevolence, to deeds of virtue, and to the source of all good to God Himself!
There is, however, a limit at which forbearance ceases to be a virtue.
There is a limit at which forbearance ceases to be a virtue.
The laws of nature are just, but terrible. There is no weak mercy in them. Cause and consequence are inseparable and inevitable. The elements have no forbearance. The fire burns, the water drowns, the air consumes, the earth buries. And perhaps it would be well for our race if the punishment of crimes against the laws of man were as inevitable as the punishment of crimes against the laws of nature, were man as unerring in his judgments as nature.
There is not a person we employ who does not, like ourselves, desire recognition, praise, gentleness, forbearance, patience.
Endeavor to be always patient of the faults and imperfections of others; for thou has many faults and imperfections of thine own that require forbearance. If thou art not able to make thyself that which thou wishest, how canst thou expect to mold another in conformity to thy will?
The difficult part of good temper consists in forbearance, and accommodation to the ill-humors of others.
Insensibility, in return for acts of seeming, even of real, unkindness, is not required of us. But, whilst we feel for such acts, let our feelings be tempered with forbearance and kindness. Let not the sense of our own sufferings render us peevish and morose. Let not our sense of neglect on the part of others induce us to judge of them with harshness and severity. Let us be indulgent and compassionate towards them. Let us seek for apologies for their conduct. Let us be forward in endeavoring to excuse them. And if, in the end, we must condemn them, let us look for the cause of their delinquency, less in a defect of kind intention than in the weakness and errors of human nature. He who knoweth of what we are made, and hath learned, by what he himself suffered, the weakness and frailty of our nature, hath thus taught us to make compassionate allowances for our brethren, in consideration of its manifold infirmities.
If people need a book to tell them that in marriage kindness and forbearance are necessary, and that the sexual act is happier when it is undertaken to give pleasure as well as to receive it, these books are what they want. Possibly people so lacking in understanding of themselves and others do not mind being addressed in the coarse, grainy prose of the marriage counselor.
Our government needs the church, because only those humble enough to admit they're sinners can bring democracy the tolerance it requires to survive
I can understand that the man you told me about has offended you, and I am very annoyed that he forgot himself like that. However, you must not consider what he did as coming from him but rather as a trial which God wishes to make of your patience. This virtue will be even more a virtue in you who are more sensitive by nature and have given less cause for the offense that you have received.
Words have a magical power. They can bring either the greatest happiness or deepest despair; they can transfer knowledge from teacher to student; words enable the orator to sway his audience and dictate its decisions. Words are capable of arousing the strongest emotions and prompting all men's actions.
Justice consists not in being neutral between right and wrong, but in finding out the right and upholding it, wherever found, against the wrong.