“[From Ernest von Hermanstadt]; Action—action in the sunshine—passion—but little feeling, and less thought: such was meant to be our existence. But we refine—we sadden and we subdue—we call up the hidden and evil spirits of the inner world—we wake from their dark repose those who will madden us. The heart is like the wood on yonder flickering hearth: green and fresh, haunted by a thousand sweet odours, bathed in the warm air, and gladdened by the summer sunshine—so grew it at first upon its native soil. But nature submitteth to art, and man has appointed for it another destiny: it is gathered, and cast into the fire. It seems, then, as if its life had but just begun. A new spirit has crept into the kindled veins—a brilliant light dances around it—it is bright—it is beautiful—and it is consumed! What remains?—A warmth on the atmosphere soon passing away, and a heap of blackened ashes! What more will remain of the heart?”
The Monthly Magazine
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Letitia Elizabeth Landon 785
English poet and novelist 1802–1838Related quotes
Source: The Way of All Flesh (1903), Ch. 5
Source: A Family Collection: Life on the Farm and in the Country, Making a Home; the Ways of the World, a Woman's Role
Remarks after the Solvay Conference (1927)
Context: In mathematics we can take our inner distance from the content of our statements. In the final analysis mathematics is a mental game that we can play or not play as we choose. Religion, on the other hand, deals with ourselves, with our life and death; its promises are meant to govern our actions and thus, at least indirectly, our very existence. We cannot just look at them impassively from the outside. Moreover, our attitude to religious questions cannot be separated from our attitude to society. Even if religion arose as the spiritual structure of a particular human society, it is arguable whether it has remained the strongest social molding force through history, or whether society, once formed, develops new spiritual structures and adapts them to its particular level of knowledge. Nowadays, the individual seems to be able to choose the spiritual framework of his thoughts and actions quite freely, and this freedom reflects the fact that the boundaries between the various cultures and societies are beginning to become more fluid. But even when an individual tries to attain the greatest possible degree of independence, he will still be swayed by the existing spiritual structures — consciously or unconsciously. For he, too, must be able to speak of life and death and the human condition to other members of the society in which he's chosen to live; he must educate his children according to the norms of that society, fit into its life. Epistemological sophistries cannot possibly help him attain these ends. Here, too, the relationship between critical thought about the spiritual content of a given religion and action based on the deliberate acceptance of that content is complementary. And such acceptance, if consciously arrived at, fills the individual with strength of purpose, helps him to overcome doubts and, if he has to suffer, provides him with the kind of solace that only a sense of being sheltered under an all-embracing roof can grant. In that sense, religion helps to make social life more harmonious; its most important task is to remind us, in the language of pictures and parables, of the wider framework within which our life is set.
Source: Discipleship (1937), Revenge, p. 142.
Context: The passion of Christ is the victory of divine love over the powers of evil, and therefore it is the only supportable basis for Christian obedience. Once again, Jesus calls those who follow him to share his passion. How can we convince the world by our preaching of the passion when we shrink from that passion in our own lives? On the cross Jesus fulfilled the law he himself established and thus graciously keeps his disciples in the fellowship of his suffering.
