“If humanism were right in declaring that man is born to be happy, he would not be born to die. Since his body is doomed to die, his task on earth evidently must be of a more spiritual nature. It cannot be unrestrained enjoyment of everyday life. It cannot be the search for the best ways to obtain material goods and then cheerfully get the most out of them. It has to be the fulfillment of a permanent, earnest duty so that one's life journey may become an experience of moral growth, so that one may leave life a better human being than one started it. It is imperative to review the table of widespread human values. Its present incorrectness is astounding. It is not possible that assessment of the President's performance be reduced to the question of how much money one makes or of unlimited availability of gasoline. Only voluntary, inspired self-restraint can raise man above the world stream of materialism.”

Fragments of Markham's notes
The Nemesis of Faith (1849)
Context: A man is born into the world — a real man — such a one as it has never seen; he lives a life consistently the very highest; his wisdom is the calm earnest voice of humanity; to the worldly and the commonplace so exasperating, as forcing upon them their own worthlessness — to the good so admirable that every other faculty is absorbed in wonder. The one killed him. The other said, this is too good to be a man — this is God. His calm and simple life was not startling enough for their eager imagination; acts of mercy and kindness were not enough, unless they were beyond the power of man. To cure by ordinary means the bruised body, to lift again with deep sympathy of heart the sinking sinner was not enough. He must speak with power to matter as well as mind; eject diseases and eject devils with command. The means of ordinary birth, to the oriental conception of uncleanness, were too impure for such as he, and one so holy could never dissolve in the vulgar corruption of the grave.
Yet to save his example, to give reality to his sufferings, he was a man nevertheless. In him, as philosophy came in to incorporate the first imagination, was the fulness of humanity as well as the fulness of the Godhead. And out of this strange mixture they composed a being whose life is without instruction, whose example is still nothing, whose trial is but a helpless perplexity. The noble image of the man is effaced, is destroyed. Instead of a man to love and to follow, we have a man-god to worship. From being the example of devotion, he is its object; the religion of Christ ended with his life, and left us instead but the Christian religion.

Chapter 117 http://en.wikisource.org/wiki/The_Count_of_Monte_Cristo/Chapter_117 <br class="br">Source: The Count of Monte Cristo (1845–1846) <br class="br">Context: Tell the angel who will watch over your future destiny, Morrel, to pray sometimes for a man who, like Satan, thought himself, for an instant, equal to God; but who now acknowledges, with Christian humility, that God alone possesses supreme power and infinite wisdom... There is neither happiness nor misery in the world; there is only the comparison of one state with another, nothing more. He who has felt the deepest grief is best able to experience supreme happiness. We must have felt what it is to die, Morrel, that we may appreciate the enjoyments of life.

In Search of the Miraculous (1949)

On Politics: A History of Political Thought: From Herodotus to the Present (2012), Ch. 5 : Augustine’s Two Cities

Original: (pt) Ninguém na vida teve tantos pecados que mereça morrer duas vezes.
Source: The Gospel According to Jesus Christ (1991), p. 362

The Irony of American History (1952)

William J. Federer (2003), George Washington Carver: His Life &amp; Faith in His Own Words http://books.google.es/books?id=Uyktcxy4MHkC&amp;printsec=frontcover&amp;hl=es#v=onepage&amp;q&amp;f=false, p. 68.

Donna Giovanna, Act IV, scene iii.