Justified Quotes (displaying: 1 - 30 of 146 quotes )
Justified or not, the Supreme Court has a kind of sacred status in American life. For whatever reason, Presidents can safely run against Congress, and vice versa, but I think there is an inherent popular aversion to assaults on the court itself. Perhaps it has to do with an instinctive belief that life needs umpires.
Again, Rayford slid to the ground, raising his arms. "My Lord and my God, I am so unworthy."And you, Rayford, who once were alienated and an enemy in your mind by wicked works, yet now I have reconciled the body of My flesh through death to present you holy, and blameless, and above reproach in God's sight." "Unworthy! Unworthy!" Rayford cried."Justified by faith," Jesus said, "Justified.
What I have a problem with is not so much religion or god, but faith. When you say you believe something in your heart and therefore you can act on it, you have completely justified the 9/11 bombers. You have justified Charlie Manson. If it's true for you, why isn't it true for them? Why are you different? If you say "I believe there's an all-powerful force of love in the universe that connects us all, and I have no evidence of that but I believe it in my heart," then it's perfectly okay to believe in your heart that Sharon Tate deserves to die. It's perfectly okay to believe in your heart that you need to fly planes into buildings for Allah.
We can no more justify using nonhumans as human resources than we can justify human slavery. Animal use and slavery have at least one important point in common: both institutions treat sentient beings exclusively as resources of others. That cannot be justified with respect to humans; it cannot be justified with respect to nonhumans—however “humanely” we treat them.
If a man were to sow a field, he could not excuse his neglect by saying that it would be useless to sow unless God caused the seed to grow. He would not be justified in neglecting tillage because the secret energy of God alone can create a harvest. No one is hindered in the ordinary pursuits of life by the fact that unless the Lord build the house they labor in vain that build it.
I remember an hypothesis argued upon by the young students, when I was at St. Omer's, and maintained with much learning and pleasantry on both sides, 'Whether supposing that the flavour of a big who obtained his death by whipping (per flagellationem extremem) superadded a pleasure upon the palate of a man more intense than any possible suffering we can conceive in the animal, is man justified in using that method of putting an animal to death?' I forget the decision.
At the end of a life spent in the pursuit of knowledge Faust has to confess: "I now see that we can nothing know."That is the answer to a sum, it is the outcome of a long experience. But as Kierkegaard observed, it is quite a different thing when a freshman comes up to the university and uses the same sentiment to justify his indolence. As the answer to a sum it is perfectly true, but as the initial data it is a piece of self-deception. For acquired knowledge cannot be divorced from the existence in which it is acquired. The only man who has the right to say that he is justified by grace alone is the man who has left all to follow Christ. Such a man knows that the call to discipleship is a gift of grace, and that the call is inseparable from the grace. But those who try to use this grace as a dispensation from following Christ are simply deceiving themselves.
There has been no single influence which has done more to prevent man from finding God and rebuilding his character, has done more to lower the moral tone of society than the denial of personal guilt. This repudiation of man’s personal responsibility for his action is falsely justified in two ways: by assuming that man is only an animal and by giving a sense of guilt the tag “morbid.
...smoking is just a habit. 'Tolstoy', she said, mentioning someone I hadn't met, 'says that just as much pleasure can be got from twirling the fingers'. My impulse was to tell her Tolstoy was off his onion, but I choked down the heated words. For all I know, the man might be a bosom pal of hers and she might resent criticism of him, however justified.
In the modern world all terrors could be gutted by simple use of the transitive axiom of quality. Some fears were justified, of course (you don't drive when you're too plowed to see, don't extend the hand of friendship to snarling dogs, don't go parking with boys you don't know - how did the old joke go? Screw or walk?), but until now she had not believed that some fears were larger than comprehension, apocalyptic and nearly paralyzing. This equation was insoluble. The act of moving forward at all became heroism.
You don't just have people who wake up in the morning and say, "What evil things can I do today, because I'm Mr. Evil?" People do things for what they think are justified reasons. Everybody is the hero of their own story, and you have to keep that in mind. If you read a lot of history, as I do, even the worst and most monstrous people thought they were the good guys. We're all very tangled knots.
A God who kept tinkering with the universe was absurd; a God who interfered with human freedom and creativity was tyrant. If God is seen as a self in a world of his own, an ego thatrelates to a thought, a cause separate from its effect. he becomes a being, not Being itself. An omnipotent, allknowing tyrant is not so different from earthly dictators who make everything andeverybody mere cogs in the machine which they controlled. An atheism that rejects such a God is amply justified.
As the exalting one man so greatly above the rest cannot be justified on the equal rights of nature, so neither can it be defended on the authority of scripture; for the will of the Almighty, as declared by Gideon and the prophet Samuel, expressly disapproves of government by kings. All anti-monarchical parts of scripture have been very smoothly glossed over in monarchical governments, but they undoubtedly merit the attention of countries which have their governments yet to form. "Render unto Csar the things which are Csar's" is the scripture doctrine of courts, yet it is no support of monarchical government, for the Jews at that time were without a king, and in a state of vassalage to the Romans.
Thus he spent his whole life searching for his own truth, but it remained hidden to him because he had learned at a very young age to hate himself for what his mother had done to him. (...) But not once did he allow himself to direct his endless, justified rage at the true culprit, the woman who had kept him locked up in her prison for as long as she could. All his life he attempted to free himself of that prison, with the help of drugs, travel, illusions, and above all poetry. But in all these desperate efforts to open the doors that would have led to liberation, one of them remained obstinently shut, the most important one: the door to the emotional reality of his childhood, to the feelings of the little child who was forced to grow up with a severely disturbed, malevolent woman, with no father to protect him from her.
If the whole world is evil, then the tragedy that befell you is justified," she went on. "That would make it easier for you to accept the deaths of your wife and daughters. But if good people do exist, then, however much you deny it, your life will be unbearable; because fate set a trap for you, and you know you didn't deserve it. It isn't the light you want to recover, it's the certainty that there is only darkness.
The right, indeed, is indestructible. Warsaw can no more be Tartar than Venice can be Teutonic. Kings waste their energies in that contention, and lose their honour. Sooner or later the submerged nation rises again to the surface; Greece is still Greece and Italy, Italy... The theft of a people can never be justified. These august swindles have no future. A nation cannot be shaped as though it were a pocket handkerchief.
Even that great poverty which had been and remains mine let up for a few days. I was not, as it happens, opposed to this poverty: I accepted to pay the price for not being a slave to life, to settle for the right I had assumed once and for all to not express any ideas but my own. We were not many in doing thi? Poverty passed by in the distance, made lovelier and almost justified, a little like what has been called, in the case of a painter who was one of your first friends, the blue period. It seemed the almost inevitable consequence of my refusal to behave the way almost all the others did, whether on one side or another. This poverty, whether you had the time to dread it or not, imagine it was only the other side of the miraculous coin of your existence: the Night of the Sunflower would have been less radiant without it.
He realized now that to be afraid of this death he was staring at with animal terror meant to be afraid of life. Fear of dying justified a limitless attachment to what is alive in man. And all those who had not made the gestures necessary to live their lives, all those who feared and exalted impotenc? they were afraid of death because of the sanction it gave to a life in which they had not been involved. They had not lived enough, never having lived at all. And death was a kind of gesture, forever withholding water from the traveler vainly seeking to slake his thirst. But for the others, it was the fatal and tender gesture that erases and denies, smiling at gratitude as at rebellion.
The world's Redeemer was treated as we deserve to be treated, in order that we might be treated as he deserved to be treated. He came to our world and took our sins upon his own divine soul that we might receive his imputed righteousness. He was condemned for our sins, in which he had no share, that we might be justified by his righteousness, in which we had no share. The world's Redeemer gave himself for us. Who was he? The Majesty of heaven, pouring out his blood upon the altar of justice for the sins of guilty man. We should know our relationship to Christ and his relationship to us. The Review and Harold 3-21-91 PR-06
Pity, Jane, from some people is a noxious and insulting sort of tribute, which one is justified in hurling back in the teeth of those who offer it; but that is the sort of pity native to callous, selfish hearts; it is a hybrid, egotistical pain at hearing of woes, crossed with ignorant contempt for those who have endured them. But that is not your pity, Jane; it is not the feeling of which your whole face is full at this moment—with which your eyes are now almost overflowing—with which your heart is heaving—with which your hand is trembling in mine. Your pity, my darling, is the suffering mother of love: its anguish is the very natal pang of the divine passion. I accept it, Jane; let the daughter have free advent—my arms wait to receive her.