Quotes about grace

page 12

A Call to the Unconverted to Turn and Live, Preface.

Summations, Chapter 52

The Vow of the Peacock (1835)

Jâ leider desn mac niht gesîn,
daz guot und weltlich êre
und gotes hulde mêre
zesamene in ein herze komen.
"Ich saz ûf eime steine", line 16; translation by Roon Lewald. http://episcopal.wordpress.com/2008/04/05/cross-overs-in-poetry/

Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 502.

Ibid, p.407

Presidential proclamation of a national day of fasting and prayer (6 March 1799)
1790s

Source: How to Argue and Win Every Time (1995), Ch. 12 The Unbeatable Power Argument : Delivering the Knockout p. 196

v, line 22 (tr. J. H. Mozley)
Silvae, Book III

The Wreck

On her role in Designing Women (1957)
Private Screenings interview (2005)

Treatise on Kingship

Guru Nanak quotes

The Ambassadors, book VII, ch. I.

10 Keys to a Strong Family (2002)
Context: Religious belief, trust, a sense of connection to the universe — no matter what you call it, there is a spiritual component to strong families. They see their lives as imbued with purpose, reflected in the things they do for one another and the community. Small problems provide a chance to grow; large ones are a lesson in courage. A mother whose son died of a brain tumor bravely returned to the hospital where he had died in order to set up a research fund. When she saw the parents of children who currently were suffering, she told her son’s doctor: "If any research you do produces any advance, my son’s passing won’t have been totally without purpose." It takes a certain type of spiritual grace to see beyond one’s own misery to the needs of others. Strong families try to live so they can look outward — and inward — every single day.

Trees and Other Poems (1914), Delicatessen
Context: For, once he thrilled with high romance
And tuned to love his eager voice.
Like any cavalier of France
He wooed the maiden of his choice.
And now deep in his weary heart
Are sacred flames that whitely burn.
He has of Heaven's grace a part
Who loves, who is beloved in turn.

Part II, Ch. XIII <!-- Sect. 4 -->
The Pilgrim's Progress (1678), Part II
Context: Then Mr. Honest called for his friends, and said unto them, I die, but shall make no will. As for my honesty, it shall go with me; let him that comes after be told of this. When the day that he was to be gone was come, he addressed himself to go over the river. Now the river at that time over-flowed its banks in some places; but Mr. Honest, in his lifetime, had spoken to one Good-conscience to meet him there, the which he also did, and lent him his hand, and so helped him over. The last words of Mr. Honest were, Grace reigns! So he left the world.After this it was noised abroad that Mr. Valiant-for-truth was taken with a summons by the same post as the other, and had this for a token that the summons was true, "That his pitcher was broken at the fountain." When he understood it, he called for his friends, and told them of it. Then said he, I am going to my Father’s; and though with great difficulty I have got hither, yet now I do not repent me of all the trouble I have been at to arrive where I am. My sword I give to him that shall succeed me in my pilgrimage, and my courage and skill to him that can get it. My marks and scars I carry with me, to be a witness for me that I have fought His battles who will now be my rewarder. When the day that he must go hence was come, many accompanied him to the river-side, into which as he went, he said, "Death, where is thy sting?" And as he went down deeper, he said, "Grave, where is thy victory?"
So he passed over, and all the trumpets sounded for him on the other side.

"Alarm Clocks"
Trees and Other Poems (1914)
Context: When Dawn strides out to wake a dewy farm
Across green fields and yellow hills of hay
The little twittering birds laugh in his way
And poise triumphant on his shining arm.
He bears a sword of flame but not to harm
The wakened life that feels his quickening sway
And barnyard voices shrilling "It is day!"
Take by his grace a new and alien charm. But in the city, like a wounded thing
That limps to cover from the angry chase,
He steals down streets where sickly arc-lights sing,
And wanly mock his young and shameful face;
And tiny gongs with cruel fervor ring
In many a high and dreary sleeping place.

X & XI
Miscellaneous Poems (1773), A Paraphrase on the Prayer used in The Church Liturgy for All Sorts and Conditions Of Men
Context: The Church is indeed, in its real Intent,
An Assembly where Nothing but
Friendship is meant;
And the utter Extinction of Foeship and Wrath
By the Working of Love in the Strength of its Faith.
This gives it its holy and catholic Name,
And truly confirms its apostolic Claim;
Showing what the One Saviour's One Mission had been:
"Go and teach all the World," — ev'ry Creature therein. In the Praise ever due to the Gospel of Grace
Its Universality holds the first Place.
When an Angel proclaim'd Its glad Tidings the Morn
That the Son of the Virgin, the Saviour, was born,
"Which shall be to all People," was said to complete
The angelical Message, so good and so great,
Full of " Glory to God," in the Regions Above,
And of "Goodness to Men," is so Boundless a Love.

Address to Grand Jury (1885)
Context: I know that through the grace of God I am the founder of Manitoba; I know that though I have no open road for my influence, I have big influence concentrated, as a big amount of vapour in an engine. I believe by what I suffered for 15 years, by what I have done for Manitoba and the people of the North-West that my words are worth something, if I give offence I do not speak to insult. Yes, you are the pioneers of civilization, the Whites are the pioneers of civilization, but they bring among the Indians demoralization. Do not be offended ladies, do not be offended. Here are the men that can cure that evil, and if at times I have been strong against my true friends and Fathers, the Reverend Priests of the Saskatchewan, it is because my convictions are strong. There have been witnesses to show that immediately after great patience, I could come back to the respect I have for them.

Costly Grace, p 43.
Costly Grace
Context: Cheap grace is the deadly enemy of our Church. We are fighting to-day for costly grace. Cheap grace means grace sold on the market like cheapjacks’ wares. The sacraments, the forgiveness of sin, and the consolations of religion are thrown away at cut prices. Grace is represented as the Church’s inexhaustible treasury, from which she showers blessings with generous hands, without asking questions or fixing limits. Grace without price; grace without cost! The essence of grace, we suppose, is that the account has been paid in advance; and, because it has been paid, everything can be had for nothing. Since the cost was infinite, the possibilities of using and spending it are infinite. What would grace be if it were not cheap?

Source: Costly Grace, p. 45.
Context: Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock.
Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner.

Interview in Telecran magazine (25 January 1970)
Context: I'm forced to mix with people of this industry and I can swear that is really difficult to meet people with her nature and her spirit. Generally, everybody is opportunistic here. Sharon had grace and charm; she knew how to make anybody's life easier. When somebody was busy, she was there in a discreet manner to serve you a drink or a coffee.

The Second Revelation, Chapter 10
Context: It is God’s will that we have three things in our seeking: — The first is that we seek earnestly and diligently, without sloth, and, as it may be through His grace, without unreasonable heaviness and vain sorrow. The second is, that we abide Him steadfastly for His love, without murmuring and striving against Him, to our life’s end: for it shall last but awhile. The third is that we trust in Him mightily of full assured faith. For it is His will that we know that He shall appear suddenly and blissfully to all that love Him.
For His working is privy, and He willeth to be perceived; and His appearing shall be swiftly sudden; and He willeth to be trusted. For He is full gracious and homely: Blessed may He be!

"God'll Ne'er Let You Down" (2001)
Lyrics, Others
Context: Planes will crash, He'll never let you down.
So maybe there's a crash coming for the ground,
Seek His face, He'll never let you down.
Worship grace, He'll never let you down.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Second Part.
Second Part of Narrative

Letter to Roger C. Weightman http://www.rjgeib.com/thoughts/jefferson/jefferson.html, declining to attend July 4th ceremonies in Washington D.C. celebrating the 50th anniversary of Independence, because of his health. This was Jefferson's last letter http://www.rjgeib.com/thoughts/jefferson/jefferson.html. (24 June 1826)
1820s
Context: All eyes are opened, or opening, to the rights of man. The general spread of the light of science has already laid open to every view the palpable truth, that the mass of mankind has not been born with saddles on their backs, nor a favored few booted and spurred, ready to ride them legitimately, by the grace of God. These are grounds of hope for others. For ourselves, let the annual return of this day forever refresh our recollections of these rights, and an undiminished devotion to them.

The Histories
Context: I observe that while several modern writers deal with particular wars and certain matters connected with them, no one, as far as I am aware, has even attempted to inquire critically when and whence the general and comprehensive scheme of events originated and how it led up to the end. I therefore thought it quite necessary not to leave unnoticed or allow to pass into oblivion this the finest and most beneficent of the performances of Fortune. For though she is ever producing something new and ever playing a part in the lives of men, she has not in a single instance ever accomplished such a work, ever achieved such a triumph, as in our own times. We can no more hope to perceive this from histories dealing with particular events than to get at once a notion of the form of the whole world, its disposition and order, by visiting, each in turn, the most famous cities, or indeed by looking at separate plans of each: a result by no means likely. He indeed who believes that by studying isolated histories he can acquire a fairly just view of history as a whole, is, as it seems to me, much in the case of one, who, after having looked at the dissevered limbs of an animal once alive and beautiful, fancies he has been as good as an eyewitness of the creature itself in all its action and grace.

"Unfold! Unfold!," ll. 59-64
Praise to the End! (1951)
Context: I'll seek my own meekness.
What grace I have is enough.
The lost have their own pace.
The stalks ask something else.
What the grave says,
The nest denies.

Summations, Chapter 48
Context: Mercy is a sweet gracious working in love, mingled with plenteous pity: for mercy worketh in keeping us, and mercy worketh turning to us all things to good. Mercy, by love, suffereth us to fail in measure and in as much as we fail, in so much we fall; and in as much as we fall, in so much we die: for it needs must be that we die in so much as we fail of the sight and feeling of God that is our life. Our failing is dreadful, our falling is shameful, and our dying is sorrowful: but in all this the sweet eye of pity and love is lifted never off us, nor the working of mercy ceaseth.
For I beheld the property of mercy, and I beheld the property of grace: which have two manners of working in one love. Mercy is a pitiful property which belongeth to the Motherhood in tender love; and grace is a worshipful property which belongeth to the royal Lordship in the same love. Mercy worketh: keeping, suffering, quickening, and healing; and all is tenderness of love. And grace worketh: raising, rewarding, endlessly overpassing that which our longing and our travail deserveth, spreading abroad and shewing the high plenteous largess of God’s royal Lordship in His marvellous courtesy; and this is of the abundance of love. For grace worketh our dreadful failing into plenteous, endless solace; and grace worketh our shameful falling into high, worshipful rising; and grace worketh our sorrowful dying into holy, blissful life.
For I saw full surely that ever as our contrariness worketh to us here in earth pain, shame, and sorrow, right so, on the contrary wise, grace worketh to us in heaven solace, worship, and bliss; and overpassing. And so far forth, that when we come up and receive the sweet reward which grace hath wrought for us, then we shall thank and bless our Lord, endlessly rejoicing that ever we suffered woe. And that shall be for a property of blessed love that we shall know in God which we could never have known without woe going before.
And when I saw all this, it behoved me needs to grant that the mercy of God and the forgiveness is to slacken and waste our wrath.

Epigram 5; translation by Jonathan Swift, cited from Anthologia Polyglotta (1849), edited by Henry Wellesley, p. 47
Epigrams

"Break, Break, Break" (1842), st. 4

A Stone for a Pillow (1986), as quoted in If Grace Is True : Why God Will Save Every Person (2003) by Philip Gulley and James Mulholland, p. 223
Context: All will be redeemed in God's fullness of time, all, not just the small portion of the population who have been given the grace to know and accept Christ. All the strayed and stolen sheep. All the little lost ones.

The Sixteenth Revelation, Chapter 70
Context: In all this blessed Shewing our good Lord gave understanding that the Sight should pass: which blessed Shewing the Faith keepeth, with His own good will and His grace. For He left with me neither sign nor token whereby I might know it, but He left with me His own blessed word in true understanding, bidding me full mightily that I should believe it. And so I do, — Blessed may He be! — I believe that He is our Saviour that shewed it, and that it is the Faith that He shewed: and therefore I believe it, rejoicing. And thereto I am bounden by all His own meaning, with the next words that follow: Keep thee therein, and comfort thee therewith, and trust thou thereto.

Address to the Society for Psychical Research (1897)
Context: The human creature represents the most perfect thinking and acting machine yet evolved on this earth, developing through countless ages in strict harmony with the surrounding conditions of temperature, atmosphere, light, and gravitation. The profound modifications in the human frame, which any important alteration in either of these factors would occasion, are strangely unconsidered. It is true there have been questionings as to the effects that might be occasioned by changes in temperature and atmospheric composition, but possible variations in gravitation seem almost to have escaped notice. The human body, which long experience and habit have taught us to consider in its highest development as the perfection of beauty and grace — "formed in the image of God " — is entirely conditioned by the strength of gravitation on this globe. So far as has been possible to ascertain, the intensity of gravity has not varied appreciably within those geologic ages covering the existence of animated thinking beings.

The Obedience of A Christian Man (1528)
Context: By grace I understand the favor of God, and also the gifts and working of his Spirit in us; as love, kindness, patience, obedience, mercifulness, despising of worldly things, peace, concord, and such like. If after thou hast heard so many masses, matins, and evensongs, and after thou hast received holy bread, holy water, and the bishop’s blessing, or a cardinal’s or the pope’s, if thou wilt be more kind to thy neighbor, and love him better than before; if thou be more obedient unto thy superiors; more merciful, more ready to forgive wrong; done unto thee, more despisest the world, and more athirst after spiritual things; if after that a priest hath taken orders he be less covetous than before; if a wife, after so many and oft pilgrimages, be more chaste, more obedient unto her husband, more kind to her maids and other servants; if gentlemen, knights, lords, and kings and emperors, after they have said so often daily service with their chaplains, know more of Christ than before, and can better skill to rule their tenants, subjects, and realms christianly than before, and be content with their duties; then do such things increase grace. If not, it is a lie. Whether it be so or no, I report me to experience. If they have any other interpretations of justifying or grace, I pray them to teach it me; for I would gladly learn it.

The Confession (c. 452?)
Context: I cannot keep silent, nor would it be proper, so many favours and graces has the Lord deigned to bestow on me in the land of my captivity. For after chastisement from God, and recognizing him, our way to repay him is to exalt him and confess his wonders before every nation under heaven.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, First Part.
First Part of Narrative

Unjust Judgments (1874)
Miscellany
Context: Humor is, however, nearer right than any emotion we have. Humor is the atmosphere in which grace most flourishes.

Source: Costly Grace, p. 49.
Context: God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.
Costly grace is the sanctuary of God; it has to be protected from the world, and not thrown to the dogs. It is therefore the living word, the Word of God, which he speaks as it pleases him. Grace is costly because it compels a man to submit to the yoke of Christ and follow him; it is grace because Jesus says: "My yoke is easy and my burden is light."

We Are Still Married : Stories & Letters (1989),, "The Meaning of Life", p. 217 <!-- Viking -->
Context: To know and to serve God, of course, is why we're here, a clear truth, that, like the nose on your face, is near at hand and easily discernible but can make you dizzy if you try to focus on it hard. But a little faith will see you through. What else will do except faith in such a cynical, corrupt time? When the country goes temporarily to the dogs, cats must learn to be circumspect, walk on fences, sleep in trees, and have faith that all this woofing is not the last word. What is the last word, then? Gentleness is everywhere in daily life, a sign that faith rules through ordinary things: through cooking and small talk, through storytelling, making love, fishing, tending animals and sweet corn and flowers, through sports, music and books, raising kids — all the places where the gravy soaks in and grace shines through. Even in a time of elephantine vanity and greed, one never has to look far to see the campfires of gentle people.

The Crosswicks Journal, The Irrational Season (1977)
Context: No long-term marriage is made easily, and there have been times when I've been so angry or so hurt that I thought my love would never recover. And then, in the midst of near despair, something has happened beneath the surface. A bright little flashing fish of hope has flicked silver fins and the water is bright and suddenly I am returned to a state of love again — till next time. I've learned that there will always be a next time, and that I will submerge in darkness and misery, but that I won't stay submerged. And each time something has been learned under the waters; something has been gained; and a new kind of love has grown. The best I can ask for is that this love, which has been built on countless failures, will continue to grow. I can say no more than that this is mystery, and gift, and that somehow or other, through grace, our failures can be redeemed and blessed.

2:1-10 https://www.biblegateway.com/passage/?search=Ephesians+2&version=KJV;SBLGNT (KJV)
Epistle to the Ephesians
Context: And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

Sermon VII : Outward and Inward Morality
Meister Eckhart’s Sermons (1909)
Context: Grace is from God, and works in the depth of the soul whose powers it employs. It is a light which issues forth to do service under the guidance of the Spirit. The Divine Light permeates the soul, and lifts it above the turmoil of temporal things to rest in God. The soul cannot progress except with the light which God has given it as a nuptial gift; love works the likeness of God into the soul. The peace, freedom and blessedness of all souls consist in their abiding in God's will. Towards this union with God for which it is created the soul strives perpetually.

Source: Dictionary of Burning Words of Brilliant Writers (1895), p. 318.
Context: The grandest operations, both in nature and in grace, are the most silent and imperceptible. The shallow brook babbles or. its passage, and is heard by every one; but the coming on of the seasons is silent and unseen. The storm rages and alarms; but its fury is soon exhausted, and its effects are partial and soon remedied; but the dew, though gentle and unheard, is immense in quantity, and the very life of large portions of the earth. And these are pictures of the operations of grace in the church and in the soul.

Costly Grace, p 43.
Costly Grace
Context: Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian "conception" of God. An intellectual assent to that idea is held to be of itself sufficient to secure remission of sins. The church which holds the correct doctrine of grace has, it is supposed, ipso facto a part of that grace. In such a Church the world finds a cheap covering for its sins; no contrition is required, still less any real desire to be delivered from sin. Cheap grace therefore amounts to a denial of the living Word of God, in fact, a denial of the Incarnation of the Word of God.
Cheap grace means the justification of sin without the justification of the sinner. Grace alone does everything, they say, and so everything can remain as it was before.

Even Cowgirls Get the Blues (1976)
Context: So you think that you're a failure, do you? Well, you probably are. What's wrong with that? In the first place, if you've any sense at all you must have learned by now that we pay just as dearly for our triumphs as we do for our defeats. Go ahead and fail. But fail with wit, fail with grace, fail with style. A mediocre failure is as insufferable as a mediocre success.

Summations, Chapter 48
Context: Our good Lord the Holy Ghost, which is endless life dwelling in our soul, full securely keepeth us; and worketh therein a peace and bringeth it to ease by grace, and accordeth it to God and maketh it pliant. And this is the mercy and the way that our Lord continually leadeth us in as long as we be here in this life which is changeable.
For I saw no wrath but on man’s part; and that forgiveth He in us. For wrath is not else but a forwardness and a contrariness to peace and love; and either it cometh of failing of might, or of failing of wisdom, or of failing of goodness: which failing is not in God, but is on our part. For we by sin and wretchedness have in us a wretched and continuant contrariness to peace and to love. And that shewed He full often in His lovely Regard of Ruth and Pity. For the ground of mercy is love, and the working of mercy is our keeping in love. And this was shewed in such manner that I could not have perceived of the part of mercy but as it were alone in love; that is to say, as to my sight.

for that, much is lacking. The ideal of morality belongs to culture; its use for some simulacrum of morality in the love of honor and outward decorum constitutes mere civilization. So long as states waste their forces in vain and violent self-expansion, and thereby constantly thwart the slow efforts to improve the minds of their citizens by even withdrawing all support from them, nothing in the way of a moral order is to be expected. For such an end, a long internal working of each political body toward the education of its citizens is required. Everything good that is not based on a morally good disposition, however, is nothing but pretense and glittering misery. In such a condition the human species will no doubt remain until, in the way I have described, it works its way out of the chaotic conditions of its international relations.
Seventh Thesis
Idea for a Universal History from a Cosmopolitan Point of View (1784)

Pt. IV, st. 6
The Lady of Shalott (1832)

Summations, Chapter 57
Variant: In Christ our two natures are united.
Context: I saw that our nature is in God whole: in which He maketh diversities flowing out of Him to work His will: whom Nature keepeth, and Mercy and Grace restoreth and fulfilleth. And of these none shall perish: for our nature that is the higher part is knit to God, in the making; and God is knit to our nature that is the lower part, in our flesh-taking: and thus in Christ our two natures are oned.

Maha Shivarathri message following Agni Puja (17 February 1996)
Context: Sacred Mother has given us these four as blessing.
The Universe needs Her Grace. These three energies are needed now. There could be Fear of FIRE, WATER, FEAR OF PREJUDICES AND HATRED AND OF MOTHER EARTH.

Sermon III : The Angel's Greeting
Meister Eckhart’s Sermons (1909)
Context: When man humbles himself, God cannot restrain His mercy; He must come down and pour His grace into the humble man, and He gives Himself most of all, and all at once, to the least of all. It is essential to God to give, for His essence is His goodness and His goodness is His love. Love is the root of all joy and sorrow. Slavish fear of God is to be put away. The right fear is the fear of losing God. If the earth flee downward from heaven, it finds heaven beneath it; if it flee upward, it comes again to heaven. The earth cannot flee from heaven: whether it flee up or down, the heaven rains its influence upon it, and stamps its impress upon it, and makes it fruitful, whether it be willing or not. Thus doth God with men: whoever thinketh to escape Him, flies into His bosom, for every corner is open to Him. God brings forth His Son in thee, whether thou likest it or not, whether thou sleepest or wakest; God worketh His own will. That man is unaware of it, is man's fault, for his taste is so spoilt by feeding on earthly things that he cannot relish God's love. If we had love to God, we should relish God, and all His works; we should receive all things from God, and work the same works as He worketh.

All This Useless Beauty
Song lyrics, All This Useless Beauty (1996)
Context: Nonsense prevails, modesty fails
Grace and virtue turn into stupidity
While the calendar fades almost all barricades to a pale compromise
And our leaders have feasts on the backsides of beasts
They still think they're the gods of antiquity
If something you missed didn't even exist
It was just an ideal — is it such a surprise?

Gift from the Sea (1955)
Context: I believe most people are aware of periods in their lives when they seem to be "in grace" and other periods when they feel "out of grace," even though they may use different words to describe these states. In the first happy condition, one seems to carry all one’s tasks before one lightly, as if borne along on a great tide; and in the opposite state one can hardly tie a shoe-string. It is true that a large part of life consists in learning a technique of tying the shoe-string, whether one is in grace or not. But there are techniques of living too; there are even techniques in the search for grace.

The Hermit (1973)
Context: I thought that it was strange to assume that it was abnormal for anyone to be forever asking questions about the nature of the universe, about what the human condition really was, my condition, what I was doing here, if there was really something to do. It seemed to me on the contrary that it was abnormal for people not to think about it, for them to allow themselves to live, as it were, unconsciously. Perhaps it's because everyone, all the others, are convinced in some unformulated, irrational way that one day everything will be made clear. Perhaps there will be a morning of grace for humanity. Perhaps there will be a morning of grace for me.

"The Peace of Wild Things" in Green River Review, No. 1 (1968).
Context: I come into the presence of still water.
And I feel above me the day-blind stars
waiting with their light. For a time
I rest in the grace of the world, and am free.

"The Rune of St. Patrick", derived from "The Lorica", both traditionally attributed to St. Patrick, translation by James Clarence Mangan, published in Lyrica Celtica (1896); also in Celtic Christianity : Ecology and Holiness (1987) by Christopher Bamford and William Parker Marsh, p. 54
Context: At Tara today in this fateful hour
I place all Heaven with its power,
And the sun with its brightness,
And the snow with its whiteness,
And fire with all the strength it hath,
And lightning with its rapid wrath,
And the winds with their swiftness along their path,
And the sea with its deepness,
And the rocks with their steepness,
And the earth with its starkness
All these I place,
By God's almighty help and grace,
Between myself and the powers of darkness.

The Fifteenth Revelation, Chapter 65
Context: Thus I understood that what man or woman with firm will chooseth God in this life, for love, he may be sure that he is loved without end: which endless love worketh in him that grace. For He willeth that we be as assured in hope of the bliss of heaven while we are here, as we shall be in sureness while we are there. And ever the more pleasance and joy that we take in this sureness, with reverence and meekness, the better pleaseth Him, as it was shewed. This reverence that I mean is a holy courteous dread of our Lord, to which meekness is united: and that is, that a creature seeth the Lord marvellous great, and itself marvellous little.

Post-Presidency, Nobel lecture (2002)
Context: The unchanging principles of life predate modern times. I worship Jesus Christ, whom we Christians consider to be the Prince of Peace. As a Jew, he taught us to cross religious boundaries, in service and in love. He repeatedly reached out and embraced Roman conquerors, other Gentiles, and even the more despised Samaritans.
Despite theological differences, all great religions share common commitments that define our ideal secular relationships. I am convinced that Christians, Muslims, Buddhists, Hindus, Jews, and others can embrace each other in a common effort to alleviate human suffering and to espouse peace.
But the present era is a challenging and disturbing time for those whose lives are shaped by religious faith based on kindness toward each other. We have been reminded that cruel and inhuman acts can be derived from distorted theological beliefs, as suicide bombers take the lives of innocent human beings, draped falsely in the cloak of God's will. With horrible brutality, neighbors have massacred neighbors in Europe, Asia, and Africa.
In order for us human beings to commit ourselves personally to the inhumanity of war, we find it necessary first to dehumanize our opponents, which is in itself a violation of the beliefs of all religions. Once we characterize our adversaries as beyond the scope of God's mercy and grace, their lives lose all value. We deny personal responsibility when we plant landmines and, days or years later, a stranger to us — often a child – is crippled or killed. From a great distance, we launch bombs or missiles with almost total impunity, and never want to know the number or identity of the victims.

God of Grace and God of Glory (1930)
Context: God of grace and God of glory,
On Thy people pour Thy power.
Crown Thine ancient church’s story,
Bring her bud to glorious flower.
Grant us wisdom, grant us courage,
For the facing of this hour,
For the facing of this hour.

Contraception and Chastity (1975)
Context: If a kind of love cannot be commanded, we can't build our moral theology of marriage on the presumption that it will be present. Its absence is sad, but this sadness exists, it is very common. We should avoid, I think, using the indicative mood for what is really a commandment like the Scout Law ("A Boy Scout is kind to animals" - it means a Boy Scout ought to be kind to animals). For if we hear: "a Christian couple grow in grace and love together" doesn't the question arise "supposing they don't?" It clears the air to substitute the bite of what is clearly a precept for the sweetness of a rosy picture. The command to a Christian couple is: "Grow in grace and love together." But a joint command can only be jointly obeyed. Suppose it isn't? Well, there remains the separate precept to each and in an irremediably unhappy marriage, one ought still to love the other, though not perhaps feeling the affection that cannot be commanded. Thus the notion of the "marriage debt" is a very necessary one, and it alone is realistic: because it makes no assumption as to the state of the affections.
Looking at the rightness of the marriage act like this will help in another way. It will prevent us from assuming that the pleasant affection which exists between a happy and congenial pair is the fulfilment of the precept of love. (It may after all only be a complacent hiving off together in a narrow love.) We ought absolutely not to give out a teaching which is flattering to the lucky, and irrelevant to the unhappy. Looked at carefully, too, such teaching is altogether too rigorist in a new direction. People who are not quite happily married, not lucky in their married life, but nevertheless have a loyalty to the bond, are not, therefore, bound to abstain from intercourse.

Stanza 4.
1710s, Psalm 98 "Joy to the World!" (1719)
Context: He rules the world with truth and grace,
And makes the nations prove
The glories of His righteousness,
And wonders of His love,
And wonders of His love,
And wonders, wonders, of His love.

Summations, Chapter 52
Context: In our intent we abide in God, and faithfully trust to have mercy and grace; and this is His own working in us. And of His goodness He openeth the eye of our understanding, by which we have sight, sometime more and sometime less, according as God giveth ability to receive. And now we are raised into the one, and now we are suffered to fall into the other.
And thus is this medley so marvellous in us that scarsely we know of our self or of our even-Christian in what way we stand, for the marvellousness of this sundry feeling.

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, First Part.
First Part of Narrative

A Narrative of Some of the Lord's Dealings with George Müller Written by Himself, Second Part.
Second Part of Narrative

Letter to Pope Pius XI (1933) as translated in Inside the Vatican (2003), p. 27
Context: As a child of the Jewish people who, by the grace of God, for the past eleven years has also been a child of the Catholic Church, I dare to speak to the Father of Christianity about that which oppresses millions of Germans. For weeks we have seen deeds perpetrated in Germany which mock any sense of justice and humanity, not to mention love of neighbor. For years the leaders of National Socialism have been preaching hatred of the Jews. But the responsibility must fall, after all, on those who brought them to this point and it also falls on those who keep silent in the face of such happenings.
Everything that happened and continues to happen on a daily basis originates with a government that calls itself "Christian." For weeks not only Jews but also thousands of faithful Catholics in Germany, and, I believe, all over the world, have been waiting and hoping for the Church of Christ to raise its voice to put a stop to this abuse of Christ’s name.

Source: Discipleship (1937), Discipleship and the Cross, p. 87.
Context: God honors some with great suffering and grants them the grace of martyrdom, while other are not tempted beyond their strength. But in every case it is one cross.
It is laid on every Christian. The first Christ-suffering that everyone has to experience is the call which summons us away from our attachments to this world. It is the death of the old self in the encounter with Jesus Christ. Those who enter into discipleship enter into Jesus' death.

Poems
Context: Do not think me gentle
because I speak in praise
of gentleness, or elegant
because I honor the grace
that keeps this world. I am
a man crude as any,
gross of speech, intolerant,
stubborn, angry, full
of fits and furies. That I
may have spoken well
at times, is not natural.
A wonder is what it is.

A Warning To My Readers.

2015, Speech: Declaration as Vice Presidential Candidate

Source: The Revolt of the Angels (1914), Ch. XXXV
Context: Satan found pleasure in praise and in the exercise of his grace; he loved to hear his wisdom and his power belauded. He listened with joy to the canticles of the cherubim who celebrated his good deeds, and he took no pleasure in listening to Nectaire's flute, because it celebrated nature's self, yielded to the insect and to the blade of grass their share of power and love, and counselled happiness and freedom. Satan, whose flesh had crept, in days gone by, at the idea that suffering prevailed in the world, now felt himself inaccessible to pity. He regarded suffering and death as the happy results of omnipotence and sovereign kindness. And the savour of the blood of victims rose upward towards him like sweet incense. He fell to condemning intelligence and to hating curiosity. He himself refused to learn anything more, for fear that in acquiring fresh knowledge he might let it be seen that he had not known everything at the very outset. He took pleasure in mystery, and believing that he would seem less great by being understood, he affected to be unintelligible. Dense fumes of Theology filled his brain. One day, following the example of his predecessor, he conceived the notion of proclaiming himself one god in three persons. Seeing Arcade smile as this proclamation was made, he drove him from his presence. Istar and Zita had long since returned to earth. Thus centuries passed like seconds. Now, one day, from the altitude of his throne, he plunged his gaze into the depths of the pit and saw Ialdabaoth in the Gehenna where he himself had long lain enchained. Amid the ever lasting gloom Ialdabaoth still retained his lofty mien. Blackened and shattered, terrible and sublime, he glanced upwards at the palace of the King of Heaven with a look of proud disdain, then turned away his head. And the new god, as he looked upon his foe, beheld the light of intelligence and love pass across his sorrow-stricken countenance. And lo! Ialdabaoth was now contemplating the Earth and, seeing it sunk in wickedness and suffering, he began to foster thoughts of kindliness in his heart. On a sudden he rose up, and beating the ether with his mighty arms, as though with oars, he hastened thither to instruct and to console mankind. Already his vast shadow shed upon the unhappy planet a shade soft as a night of love.
And Satan awoke bathed in an icy sweat.
Nectaire, Istar, Arcade, and Zita were standing round him. The finches were singing.
"Comrades," said the great archangel, "no — we will not conquer the heavens. Enough to have the power. War engenders war, and victory defeat.
"God, conquered, will become Satan; Satan, conquering, will become God. May the fates spare me this terrible lot; I love the Hell which formed my genius. I love the Earth where I have done some good, if it be possible to do any good in this fearful world where beings live but by rapine.
Now, thanks to us, the god of old is dispossessed of his terrestrial empire, and every thinking being on this globe disdains him or knows him not. But what matter that men should be no longer submissive to Ialdabaoth if the spirit of Ialdabaoth is still in them; if they, like him, are jealous, violent, quarrelsome, and greedy, and the foes of the arts and of beauty? What matter that they have rejected the ferocious Demiurge, if they do not hearken to the friendly demons who teach all truths; to Dionysus, Apollo, and the Muses? As to ourselves, celestial spirits, sublime demons, we have destroyed Ialdabaoth, our Tyrant, if in ourselves we have destroyed Ignorance and Fear."
And Satan, turning to the gardener, said:
"Nectaire, you fought with me before the birth of the world. We were conquered because we failed to understand that Victory is a Spirit, and that it is in ourselves and in ourselves alone that we must attack and destroy Ialdabaoth."

Summations, Chapter 52
Context: The other manner of Regard was shewed inward: and that was more highly and all one. For the life and the virtue that we have in the lower part is of the higher, and it cometh down to us of the Natural love of the Self, by grace. Atwix the one and the other there is right nought: for it is all one love. Which one blessed love hath now, in us, double working: for in the lower part are pains and passions, mercies and forgiveness, and such other that are profitable; but in the higher part are none of these, but all one high love and marvellous joy: in which joy all pains are highly restored. And in this our Lord showed not only our Excusing, but the worshipful nobility that He shall bring us to, turning all our blame into endless worship.

Farewell to Hollywood's Great White House Romance (2016)
Context: It took her husband's long illness and her grace in caring for him to show her critics what she was made of. Rarely did she spend more than an hour or two away from him, and during the decade of his decline, she guarded his image, his legacy, and his dignity. As his cognitive powers slipped away, eldest son Michael reminded him that he used to be president. "How did I do?" Reagan replied, his characteristic humor and humility intact. In the 1994 letter to the American people in which the former president revealed his illness, he wrote, "I only wish there was some way I could spare Nancy from this painful experience. When the time comes I am confident that with your help she will face it with faith and courage." In their life together, Ronald Reagan never worried about anything; Nancy worried about everything, carrying a burden few appreciated until the end. She didn't have his gift for storytelling, but she made sure all the parts were in place, and by honoring him, she was true to herself, a woman for all times.

"A NOTE TO THOSE GROWNUPS WHO MIGHT READ THIS BOOK TO CHILDREN", as translated by Antonio T. de Nicolas (1985), p. xv.
‪Platero and I‬ (1917)
Context: Island of grace, of freshness and of joy, Golden Age of children; always I could find you in my life, a sea of mourning; let your breeze lend me its lyre high and sometimes senseless like the trill of the lark in the white sun of morning.
I have never written nor will I ever write anything for children, because I believe the child can read the books that grownups read, with some few exceptions that come to everyone's mind. There are of course exceptions too for men and for women.

Source: Bernard Shaw in Twilight (1943), IV
Context: For Shaw as for Goethe, the obligation to strive is a primary feeling: reason initiates nothing and would stop everything. Its use is to come after the fact and devise helpful justification of action. Culture, humaneness, spiritual grace, are not forced upon us by logic: they either are self-evident or pointless. There is, Shaw reminds us, no argument in behalf of moral conduct which would not equally well support immoral. But it is clearly impossible (and immoral) to exact moral conduct, cultivation, and grace from those whom circumstances force to lead sub-human lives. Therefore society must be reformed.

Letter to Rev. C. B. Tayler ( 8 July 1853) in Ch. 6 : Undergraduate Life At Cambridge October 1850 to January 1854 — ÆT. 19-22, p. 189
The Life of James Clerk Maxwell (1882)
Context: I maintain that all the evil influences that I can trace have been internal and not external, you know what I mean—that I have the capacity of being more wicked than any example that man could set me, and that if I escape, it is only by God's grace helping me to get rid of myself, partially in science, more completely in society, — but not perfectly except by committing myself to God as the instrument of His will, not doubtfully, but in the certain hope that that Will will be plain enough at the proper time. Nevertheless, you see things from the outside directly, and I only by reflexion, so I hope that you will not tell me you have little fault to find with me, without finding that little and communicating it.

The Outsider (1953)

Old Town Folks (1869) Ch. 39 (p. 507) Sometimes paraphrased: "When you get into a tight place and everything goes against you, till it seems as though you could not hang on a minute longer, never give up then, for that is just the place and time that the tide will turn." and "Never give up, for that is just the place and time that the tide will turn".
Context: When you get into a tight place, and everything goes against you till it seems as if you could n't hold on a minute longer, never give up then, for that 's just the place and time that the tide 'll turn. Never trust to prayer without using every means in your power, and never use the means without trusting in prayer. Get your evidences of grace by pressing forward to the mark, and not by groping with a lantern after the boundary-lines, — and so, boys, go, and God bless you!

The Twelfth Revelation, Chapter 26
Context: After this our Lord shewed Himself more glorified, as to my sight, than I saw Him before wherein I was learned that our soul shall never have rest till it cometh to Him, knowing that He is fulness of joy, homely and courteous, blissful and very life.
Our Lord Jesus oftentimes said: I IT AM, I IT AM: I IT AM that is highest, I IT AM that thou lovest, I IT AM that thou enjoyest, I IT AM that thou servest, I IT AM that thou longest for, I IT AM that thou desirest, I IT AM that thou meanest, I IT AM that is all. I IT AM that Holy Church preacheth and teacheth thee, I IT AM that shewed me here to thee. The number of the words passeth my wit and all my understanding and all my powers. And they are the highest, as to my sight: for therein is comprehended — I cannot tell, — but the joy that I saw in the Shewing of them passeth all that heart may wish for and soul may desire. Therefore the words be not declared here; but every man after the grace that God giveth him in understanding and loving, receive them in our Lord’s meaning.

"The Daring Young Man on the Flying Trapeze"
The Daring Young Man on the Flying Trapeze (1934)
Context: Through the air on the flying trapeze, his mind hummed. Amusing it was, astoundingly funny. A trapeze to God, or to nothing, a flying trapeze to some sort of eternity; he prayed objectively for strength to make the flight with grace.

Book I, ch. 24 (p. 28)
The Ladder of Perfection (1494)
Context: The purpose of prayer is not to inform our Lord what you desire, for He knows all your needs. It is to render you able and ready to receive the grace which our Lord will freely give you. This grace cannot be experienced until you have been refined and purified by the fire of desire in devout prayer. For although prayer is not the cause for which our Lord gives grace, it is nevertheless the means by which grace, freely given, comes to the soul.

The Sixteenth Revelation, Chapter 74
Context: Love and Dread are brethren, and they are rooted in us by the Goodness of our Maker, and they shall never be taken from us without end. We have of nature to love and we have of grace to love: and we have of nature to dread and we have of grace to dread. It belongeth to the Lordship and to the Fatherhood to be dreaded, as it belongeth to the Goodness to be loved: and it belongeth to us that are His servants and His children to dread Him for Lordship and Fatherhood, as it belongeth to us to love Him for Goodness.

The Necessity of the New Birth, Selected sermons of Schleiermacher https://archive.org/details/selectedsermonso00schl, translated by Mary Wilson 1890, p. 89
Context: Between the beginning of our existence and our present life and aims there lies a time in which lust was the prevailing power; in which it conceived and brought forth sin. If we are honest, we can say that there is a period on which we look back only with the feeling that we appear to ourselves to have become since then different men. That which was then our innermost I and Self has now become something far off and strange to us; and the law of divine appointment, which has now through the grace of God become the law of our life, which we love and obey, was then far off and strange. We were only aware of it as an external force, impeding the free course of our life, just as now the separate stirrings of the flesh and of sin are a force which we do not ascribe to our real life. Thus, then, it is true that one life has ceased and another has begun. But the beginning of the new life is the new birth; and this holds good universally, If any man be in Christ, he is a new creature; the old is passed away, behold all is become new.

Article on Philosophy, Vol. 25, p. 667, as quoted in Main Currents of Western Thought : Readings in Western European Intellectual History from the Middle Ages to the Present (1978) by Franklin Le Van Baumer
Variant translation: Reason is to the philosopher what grace is to the Christian. Grace moves the Christian to act, reason moves the philosopher. Other men walk in darkness; the philosopher, who has the same passions, acts only after reflection; he walks through the night, but it is preceded by a torch. The philosopher forms his principles on an infinity of particular observations. … He does not confuse truth with plausibility; he takes for truth what is true, for forgery what is false, for doubtful what is doubtful, and probable what is probable. … The philosophical spirit is thus a spirit of observation and accuracy.
L'Encyclopédie (1751-1766)
Context: Reason is to the philosopher what grace is to the Christian.
Grace causes the Christian to act, reason the philosopher. Other men are carried away by their passions, their actions not being preceded by reflection: these are the men who walk in darkness. On the other hand, the philosopher, even in his passions, acts only after reflection; he walks in the dark, but by a torch.
The philosopher forms his principles from an infinity of particular observations. Most people adopt principles without thinking of the observations that have produced them, they believe the maxims exist, so to speak, by themselves. But the philosopher takes maxims from their source; he examines their origin; he knows their proper value, and he makes use of them only in so far as they suit him.
Truth is not for the philosopher a mistress who corrupts his imagination and whom he believes to be found everywhere; he contents himself with being able to unravel it where he can perceive it. He does not confound it with probability; he takes for true what is true, for false what is false, for doubtful what is doubtful, and probable what is only probable. He does more, and here you have a great perfection of the philosopher: when he has no reason by which to judge, he knows how to live in suspension of judgment...
The philosophical spirit is, then, a spirit of observation and exactness, which relates everything to true principles...

The Fourteenth Revelation, Chapter 41
Context: It is most impossible that we should beseech mercy and grace, and not have it. For everything that our good Lord maketh us to beseech, Himself hath ordained it to us from without beginning. Here may we see that our beseeching is not cause of God’s goodness; and that shewed He soothfastly in all these sweet words when He saith: I am Ground. — And our good Lord willeth that this be known of His lovers in earth; and the more that we know the more should we beseech, if it be wisely taken; and so is our Lord’s meaning.

"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.

Address at Georgia State University (15 February 2000)

Amaranth.

National Prayer Breakfast (2006)
Context: It is such an important idea, Jubilee, that Jesus begins his ministry with this. Jesus is a young man, he's met with the rabbis, impressed everyone, people are talking. The elders say, he's a clever guy, this Jesus, but he hasn't done much... yet. He hasn't spoken in public before...
When he does, his first words are from Isaiah: "The Spirit of the Lord is upon me," he says, "because He has anointed me to preach good news to the poor." And Jesus proclaims the year of the Lord's favour, the year of Jubilee. [Luke 4:18]
What he was really talking about was an era of grace — and we're still in it.

Source: Fares, Please! (1915), Everything Upside Down, p. 185
Context: Christmas turns everything upside down. This is the central truth of the incarnation — "Immanuel, God with us." The upside of heaven come down to earth. "The Word was made flesh, and dwelt among us, and we beheld his glory,... full of grace and truth." Men miss the entire meaning of Jesus when they see in him the highest upreach of man; he is God reaching down and making common cause with man's struggle. The meaning of Christmas puts down the mighty things in men's minds from their seats — place, riches, talents — and exalts the things of low degree — humility, simplicity, and trust.

Love is not a feeling ~ The Article (1995)
Context: Enlightenment is enlightenment. And that's that. It's an unalterable, unwavering state of knowledge and being beyond doubt, a completion every moment by grace of the Most High, the unspeakable one, God. That's the ultimate; the absolute being beyond any description. But the ultimate, the enlightenment of man, must translate into his living life. And to me and my teaching that means an enlightened man is liberated from unhappiness. Being and living free of unhappiness is the natural and simple state of all life on earth - except man. He has been misled away from it by spiritual lures and glamour and the result is the conflict and pain, the fluctuating unhappiness, of his short life.

The Point of View of My Work as an Author (1848, 1851, 1859)<!-- Lowrie 1939, 1962 --> p. 153-155
1840s
Context: I have never fought in such a way as to say: I am the true Christian, others are not Christians. No, my contention has been this: I know what Christianity is, my imperfection as a Christian I myself fully recognize — but I know what Christianity is. And to get this properly recognized must be, I should think, to every man’s interest, whether he be a Christian or not, whether his intention is to accept Christianity or to reject it. But I have attacked no one as not being a Christian, I have condemned no one. Indeed, the pseudonym Johannes Climacus, who sets the problem ‘about becoming a Christian’, does exactly the opposite: he denies that he is a Christian and concedes this claim to the others — the remotest possible remove, surely, from condemning others! And I myself have from the first clearly asserted, again and again repeated, that I am ‘without authority’. My tactics were, by God’s aid, to employ every means to make it clear what the requirement of Christianity truly is — even though not one single person should be induced to enter into it, and though I myself might have to give up being a Christian (in which case I should have felt obliged to make open admission of the fact). On the other hand, my tactics were these: instead of giving the impression, in however small a degree, that there are such difficulties about Christianity that an apology for it is needed if men are to be persuaded to enter into it, rather to represent it as a thing so infinitely lofty, as in truth it is, that the apology belongs in another place, is required, that is to say, of us for the fact that we venture to call ourselves Christians, or it transforms itself into a contrite confession that we have God to thank if we merely assume to regard ourselves as a Christian. But neither must this ever be forgotten: Christianity is just as lenient as it is austere, just as lenient, that is to say, infinitely lenient. When the infinite requirement is heard and upheld, heard and upheld in all its infinitude, then grace is offered, or rather grace offers itself, and to it the individual, each for himself, as I also do, can flee for refuge.

The Redeemer's Tears Wept Over Lost Souls (1684)
Context: No man can certainly know, or ought to conclude, concerning himself or others, as long as they live, that the season of grace is quite over with them. As we can conceive no rule God hath set to Himself to proceed by, in ordinary cases of this nature; so nor is there any He hath set unto us to judge by, in this case. It were to no purpose, and could be of no use to men to know so much; therefore it were unreasonable to expect God should have settled and declared any rule, by which they might come to the knowledge of it.

"Einstein's Reply to Criticisms" (1949), The World As I See It (1949)
Context: There are few enough people with sufficient independence to see the weaknesses and follies of their contemporaries and remain themselves untouched by them. And these isolated few usually soon lose their zeal for putting things to rights when they have come face to face with human obduracy. Only to a tiny minority is it given to fascinate their generation by subtle humour and grace and to hold the mirror up to it by the impersonal agency of art. To-day I salute with sincere emotion the supreme master of this method, who has delighted — and educated — us all.

Meditations on the Sacraments (1977), Introduction, p. xi.
Context: Grace is everywhere as an active orientation of all created reality toward God, though God does not owe it to any creature to give it this special orientation. Grace does not happen in isolated instances here and there in an otherwise profane and graceless world. It is legitimate, of course, to speak of grace-events which occur at discrete points in space and time. But then what we are really talking about is the existential and historical acceptance of this grace by human freedom. … Grace itself … is everywhere and always, even though a human being's freedom can sinfully say no to it, just as a human being's freedoms can protest against humankind itself. This immanence of grace in the conscious world always and everywhere does not take away the gratuity of grace, because God's immediacy out of self-giving love is not something anyone can claim as his or her due. The immanence of grace always and everywhere does not make salvation history cease to be history, because history is the acceptance of grace by the historical freedom of human beings and the history of spirit coming ever more to itself in grace.

"As Kingfishers Catch Fire, Dragonflies Draw Flame" (undated poem, c. March - April 1877)

I and Thou (1923)
Context: The Thou encounters me by grace — it cannot be found by seeking. But that I speak the basic word to it is a deed of my whole being, is my essential deed.

Source: Gargantua and Pantagruel (1532–1564), Gargantua (1534), Chapter 54 : The inscription set upon the great gate of Theleme.
Context: p>Grace, honour, praise, delight,
Here sojourn day and night.
Sound bodies lined
With a good mind,
Do here pursue with might
Grace, honour, praise, delight.Here enter you, and welcome from our hearts,
All noble sparks, endowed with gallant parts.
This is the glorious place, which bravely shall
Afford wherewith to entertain you all.
Were you a thousand, here you shall not want
For anything; for what you'll ask we'll grant.
Stay here, you lively, jovial, handsome, brisk,
Gay, witty, frolic, cheerful, merry, frisk,
Spruce, jocund, courteous, furtherers of trades,
And, in a word, all worthy gentle blades.</p