Variant translations:
Virtue and vice are not the same, even if they undergo the same torment.
The violence which assails good men to test them, to cleanse and purify them, effects in the wicked their condemnation, ruin, and annihilation.
The City of God (early 400s)
Context: Wherefore, though good and bad men suffer alike, we must not suppose that there is no difference between the men themselves, because there is no difference in what they both suffer. For even in the likeness of the sufferings, there remains an unlikeness in the sufferers; and though exposed to the same anguish, virtue and vice are not the same thing. For as the same fire causes gold to glow brightly, and chaff to smoke; and under the same flail the straw is beaten small, while the grain is cleansed; and as the lees are not mixed with the oil, though squeezed out of the vat by the same pressure, so the same violence of affliction proves, purges, clarifies the good, but damns, ruins, exterminates the wicked. And thus it is that in the same affliction the wicked detest God and blaspheme, while the good pray and praise. So material a difference does it make, not what ills are suffered, but what kind of man suffers them. For, stirred up with the same movement, mud exhales a horrible stench, and ointment emits a fragrant odor.
“Of patience there is this to be said. To be patient is to suffer. By their fruits men know one another, but by their sufferings they are what they are. And suffering is not merely the endurance of physical or mental anguish, but of joy also. A rabbit caught in a trap may be supposed to suffer physical anguish : but it suffers nothing else. The man crucified may be supposed to suffer physical & mental anguish, but he suffers also intense happiness and joy. The industrialist workman is often simply as a rabbit in a trap; the artist is often as a man nailed to a cross. In patience souls are possessed. No lower view of the matter will suffice.”
An Essay on Typography (1931) (Godine, 1993, ISBN 0-87923-950-6, p. 84
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Eric Gill 3
British artist 1882–1940Related quotes
“No suffering can be foreign to a Christian, not even the anguish that comes with the loss of God.”
The Gospel of Christian Atheism (1966), p. 23
From "Persönliche Notiz", in the recital program for the opening event of festival year "100 days, 1700 years – Jewish life in Darmstadt". https://www.darmstadt-tourismus.de/en/visit/events/events/artikel/detail/juedisches-leben-in-darmstadt-festjahr-100-tage-1700-jahre.html Liedgut – Famous Musicians of Jewish Origin (2021), p. 2 http://web.archive.org/web/20210902070031/https://staatstheater-darmstadt.s3.eu-central-1.amazonaws.com/produktion/programmbuch/994?response-content-disposition=inline%3B%20filename%3D%22210831_PH_Liedgut_web.pdf%22&response-cache-control=public&X-Amz-Content-Sha256=UNSIGNED-PAYLOAD&X-Amz-Algorithm=AWS4-HMAC-SHA256&X-Amz-Credential=AKIAUCI3T77LT4YWGJ7O%2F20210902%2Feu-central-1%2Fs3%2Faws4_request&X-Amz-Date=20210902T070031Z&X-Amz-SignedHeaders=host&X-Amz-Expires=600&X-Amz-Signature=d36591acd16fc78b29808a50bfaf03d75dc5d97aaab1945548d8ad24040d4a9d.
Original: (de) Jüdische Geschichte ist voll von Leiden und schrecklichem Kummer. Aber sie ist auch voll von unermesslicher Freude. Wir ehren das Leiden durch Erinnern. Wir ehren die Freude durch Feiern.
Love and Death (1975)
"The Protestant Mystics", p. 72
Forewords and Afterwords (1973)
Context: The mystics themselves do not seem to have believed their physical and mental sufferings to be a sign of grace, but it is unfortunate that it is precisely physical manifestations which appeal most to the religiosity of the mob. A woman might spend twenty years nursing lepers without having any notice taken of her, but let her once exhibit the stigmata or live for long periods on nothing but the Host and water, and in no time the crowd will be clamoring for her beatification.
"Attacks 'no excuse for racist violence'" in BBC News (22 September 2001) http://news.bbc.co.uk/2/hi/uk_news/1558319.stm
Context: We understand the anger, the anguish and suffering which this act of international terrorism has created amongst people.
What we are worried about is the impact of the wrong kind of response to it. … We believe that the civilised world is a multicultural, multi-religious world. That is the type of message we want to get across. … I think there are many who are Muslims and non-Muslims, who are not warmongers but peace makers and want this world to be a better place.
We believed the unison of the voices of so many people standing together against international terrorism is something to be valued and something to be built upon.