When everything broken is broken, and everything dead is dead, and the hero has looked into the mirror with complete contempt, and the heroine has studied her face and its defects remorselessly, and the pain they thought might, as a token of their earnestness, release them from themselves has lost its novelty and not released them, and they have begun to think, kindly and distantly, watching the others go about their days— likes and dislikes, reasons, habits, fears— that self-love is the one weedy stalk of every human blossoming, and understood, therefore, why they had been, all their lives, in such a fury to defend it, and that no one— except some almost inconceivable saint in his pool of poverty and silence—can escape this violent, automatic life’s companion ever, maybe then, ordinary light, faint music under things, a hovering like grace appears.
O You who are mad about Your creature! true God and true Man, You have left Yourself wholly to us, as food, so that we will not fall through weariness during our pilgrimage in this life, but will be fortified by You, celestial nourishment.
What is natural cannot be changed while nature remains.* But contrary opinions cannot be in the same mind at the same time: therefore no opinion or belief is sent to man from God contrary to natural knowledge. And therefore the Apostle says: The word is near in thy heart and in thy mouth, that is, the word of faith which we preach (Rom. x, 8). But because it surpasses reason it is counted by some as contrary to reason, which cannot be. To the same effect is the authority of Augustine: What truth reveals can nowise be contrary to the holy books either of the Old or of the New Testament." Hence the conclusion is evident, that any arguments alleged against the teachings of faith do not proceed logically from first principles of nature, principles of themselves known, and so do not amount to a demonstration; but are either probable reasons or sophistical; hence room is left for refuting them.
In the admirable difference of the features of men; which is a great argument that the world was made by a wise Being. This could not be wrought by chance, or be the work of mere nature, since we find never, or very rarely, two persons exactly alike. This distinction is a part of infinite wisdom; otherwise what confusion would be introduced into the world! Without this, parents could not know their children, nor children their parents, nor a brother his sister, nor a subject his magistrate. Without it there had been no comfort of relations, no government, no commerce. Debtors would not have been known from strangers, nor good men from bad. Propriety could not have been preserved, nor justice executed; the innocent might have been apprehended for the innocent; wickedness could not have been stopped by any law.
They use baths, and moreover they have warm ones according to the Roman custom, and they make use also of olive oil. They have found out, too, a great many secret cures for the preservation of cleanliness and health. And in other ways they labor to cure the epilepsy, with which they are often troubled.
The progress of these terrors is plainly shown us in our Lord's agony in the garden, when the reality of this eternal death so broke in upon Him, so awakened and stirred itself in Him, as to force great drops of blood to sweat from His body... His agony was His entrance into the last, eternal terrors of the lost soul, into the real horrors of that dreadful, eternal death which man unredeemed must have died into when he left this world. We are therefore not to consider our Lord's death upon the Cross as only the death of that mortal body which was nailed to it, but we are to look upon Him with wounded hearts, as being fixed and fastened in the state of that twofold death, which was due to the fallen nature, out of which He could not come till He could say, It is finished; Father, into Thy hands I commend my spirit..
Friendship is only a reciprocal conciliation of interests.
Jealousy feeds upon suspicion, and it turns into fury or it ends as soon as we pass from suspicion to certainty.
The shame that arises from praise which we do not deserve often makes us do things we should otherwise never have attempted.
The business of conception is to present us with an exact transcript of what we have felt or perceived. But we have, moreover, a power of modifying our conceptions, by combining the parts of different ones together, so as to form new wholes of our own creation. I shall employ the word imagination to express this power, and I apprehend that this is the proper sense of the word, if imagination be the power which gives birth to the productions of the poet and the painter. The operations of imagination are by no means confined to the materials which conception furnishes, but may be equally employed about all the subjects of our knowledge.