Priest Quotes (displaying: 1 - 30 of 389 quotes )
What are you?' he [Nanapush] said to Damien, who was deep in a meditation over his [chess] bishop's trajectory. 'A priest' said Father Damien 'A man priest or a woman priest?'... ...'I am a priest', she whispered, hoarsely, fierce. 'Why' said Nanapush kindly, as though Father Damien hadn't answered, to put the question to rest, 'are you pretending to be a man priest?
Angels are those beings who have been on an earth like this, and have passed through the same ordeals that we are now passing through. They have kept their first estate far enough to preserve themselves in the Priesthood. They did not so violate the law of the Priesthood and condemn themselves to the sin against the Holy Ghost as to be finally lost. They are not crowned with the celestial ones. They are persons who have lived upon an earth, but did not magnify the Priesthood in that high degree that many others have done who have become Gods, even the sons of God.
As is well known, the priests are the most evil enemies—but why? Because they are the most impotent. It is because of their impotence that in them hatred grows to monstrous and uncanny proportions, to the most spiritual and poisonous kind of hatred. The truly great haters in world history have always been priests; likewise the most ingenious haters: other kinds of spirit hardly come into consideration when compared with the spirit of priestly vengefulness.
One day—when the emperor had come to call on his uncle the cardinal—our worthy priest happened to be waiting as his Majesty went by. Noticing that the old man looked at him with a certain curiosity, Napoleon turned around and said brusquely, ‘Who is this good man looking at me?’ ‘Sire,’ replied M. Myriel, “you are looking at a good man, and I at a great one. May we both be the better for it.” That evening the emperor asked the cardinal the priest’s name, Still later, M. Myriel was totally surprised to learn he had been appointed Bishop of Digne.
I remind you that no man who makes disparaging remarks concerning those of another race can consider himself a true disciple of Christ," said President Hinckley. "How can any man holding the Melchizedek Priesthood arrogantly assume that he is eligible for the priesthood whereas another who lives a righteous life but whose skin is of a different color, is ineligible?
That's who Jesus Christ is. He became the final Priest and the final Sacrifice. Sinless, he did not offer sacrifices for himself. Immortal, he never has to be replaced. Human, he could bear human sins. Therefore he did not offer sacrifices for himself; he offered himself as the final sacrifice. There will never be the need for another. There is one mediator between us and God. One priest. We need no other. Oh, how happy are those who draw near to God through Christ alone.
Most of what's known about religious practices in pre-Hispanic Mexico has come to us through a Catholic parish priest named Hernando Ruiz de Alarcn, one of the few who ever became fluent in the Nahuatl language. He spent the 1620s writing his "Treatise on the Superstitions and Heathen Customs that Today Live Among the Indians Native to This New Spain". He'd originally meant it to be something of a "field guide to the heathens" to help priests recognize and exterminate indigenous religious rites and their practitioners. In the process of his documentation, though, it's clear from his writings that Father Ruiz de Alarcn grew sympathetic. He was particularly fascinated with how Nahuatl people celebrated the sacred in ordinary objects, and encouraged living and spirit realities to meet up in the here and now. He noted that the concept of "death" as an ending did not exactly exist for them. When Aztec people left their bodies, they were presumed to be on an exciting trip through the ether. It wasn't something to cry about, except that the living still wanted to visit with them. People's sadness was not for the departed, but for themselves, and could be addressed through ritual visiting called Xantolo, an ordinary communion between the dead and the living. Mexican tradition still holds that Xantolo is always present in certain places and activities, including marigold fields, the cultivation of corn, the preparation of tamales and pan de muerto. Interestingly, farmers' markets are said to be loaded with Xantolo.
In a room sit three great men, a king, a priest, and a rich man with his gold. Between them stands a sellsword, a little man of common birth and no great mind. Each of the great ones bids him slay the other two. ‘Do it,’ says the king, ‘for I am your lawful ruler.’ ‘Do it,’ says the priest, ‘for I command you in the names of the gods.’ ‘Do it,’ says the rich man, ‘and all this gold shall be yours.’ So tell me—who lives and who dies?
Could you bring back a man without a head?” Arya asked. “Just the once, not six times. Could you?” “I have no magic, child. Only prayers. That first time, his lordship had a hole right through him and blood in his mouth, I knew there was no hope. So when his poor torn chest stopped moving, I gave him the good god’s own kiss to send him on his way. I filled my mouth with fire and breathed the flames inside him, down his throat to lungs and heart and soul. The last kiss it is called, and many a time I saw the old priests bestow it on the Lord’s servants as they died. I had given it a time or two myself, as all priests must. But never before had I felt a dead man shudder as the fire filled him, nor seen his eyes come open. It was not me who raised him, my lady. It was the Lord. R’hllor is not done with him yet. Life is warmth, and warmth is fire, and fire is God’s and God’s alone.” Arya felt tears well in her eyes. Thoros used a lot of words, but all they meant was no, that much she understood.
The priest therefore saw what the anchorite could not. That God needs no witness. Neither to himself nor against. The truth is rather that if there were no God then there could be no witness for there could be no identity to the world but only each man's opinion of it. The priest saw that there is no man who is elect because there is no man who is not. To God every man is a heretic.
You're giving up the hunt for de Taillebourg?' Thomas asked. He had learned the priest's name from Robbie. 'No.' Robbie still had his head back as he stared at the magnificence of the transept's ceiling. 'I'll find him and then I'll gralloch the bastard.' Thomas did not know what gralloch meant, but decided the word was bad news for de Taillebourg.
...the priests of all these cults, the singers, shouters, prayers and exhorters of Bootstrap-lifting have as their distinguishing characteristic that they do very little lifting at their own bootstraps, and less at any other man's. Now and then you may see one bend and give a delicate tug, of a purely symbolical character: as when the Supreme Pontiff of the Roman Bootstrap-lifters comes once a year to wash the feet of the poor; or when the Sunday-school Superintendent of the Baptist Bootstrap-lifters shakes the hand of one of his Colorado mine-slaves. But for the most part the priests and preachers of Bootstrap-lifting walk haughtily erect, many of them being so swollen with prosperity that they could not reach their bootstraps if they wanted to. Their role in life is to exhort other men to more vigorous efforts at self-elevation, that the agents of the Wholesale Pickpockets' Association may ply their immemorial role with less chance of interference.
The Church is in the world, it is part of the suffering in the world, and though Christ condemned the disciple who struck off the ear of the high priest's servant, our hearts go out in sympathy to all who are moved to violence by the suffering of others. The Church condemns violence, but it condemns indifference more harshly. Violence can be the expression of love, indifference never. One is an imperfection of charity, the other the perfection of egoism.
Theban who acquires his wealth by inheritance builds his mansion with the weak poor's money. The clergyman erects his temple upon the graves and bones of the devoted worshippers. The prince grasps the fellah's arms while the priest empties his pocket; the ruler looks upon the sobs of the fields with frowning face, and the bishop consoles them with his smile, and between the frown of the tiger and the smile of the wolf the flock is perished; the ruler claims himself as king if the law, and the priest as the representative if god, and between these two, the bodies are destroyed and the souls wither into nothing.
I was baptized one foggy afternoon about four o'clock. I couldn't think of any names I particularly wanted, so I kept my old name. I was alone with the fat priest; it was all very quickly and formally done, while someone at a children's service muttered in another chapel. Then we shook hands and I went off to a salmon tea, and the dog which had been sick again on the mat. Before that I had made a general confession to another priest: it was like a life photographed as it came to mind, without any order, full of gaps, giving at best a general impression. I couldn't help feeling all the way to the newspaper office, past the Post Office, the Moroccan caf, the ancient whore, that I had got somewhere new by way of memories I hadn't known I possessed. I had taken up the thread of life from very far back, from as far back as innocence.
Under his buckskin riding-coat he wore a black vest and the cravat and collar of a churchman. A young priest, at his devotions; and a priest in a thousand, one knew at a glance. His bowed head was not that of an ordinary man,—it was built for the seat of a fine intelligence. His brow was open, generous, reflective, his features handsome and somewhat severe. There was a singular elegance about the hands below the fringed cuffs of the buckskin jacket. Everything showed him to be a man of gentle birth—brave, sensitive, courteous. His manners, even when he was alone in the desert, were distinguished. He had a kind of courtesy toward himself, toward his beasts, toward the juniper tree before which he knelt, and the God whom he was addressing.