Quotes about grace
page 8

Torquato Tasso photo

“His grace,
Sit nature, fortune, motion, time and place. ]] From whence with grace and goodness compassed round,
He ruleth, blesseth, keepeth all he wrought,
Above the air, the fire, the sea and ground,
Our sense, our wit, our reason and our thought,
Where persons three, with power and glory crowned,
Are all one God, who made all things of naught,
Under whose feet, subjected to his grace,
Sit nature, fortune, motion, time and place.This is the place, from whence like smoke and dust
Of this frail world the wealth, the pomp and power,
He tosseth, tumbleth, turneth as he lust,
And guides our life, our death, our end and hour:
No eye, however virtuous, pure and just,
Can view the brightness of that glorious bower,
On every side the blessed spirits be,
Equal in joys, though differing in degree.”

Torquato Tasso (1544–1595) Italian poet

Sedea colà, dond'egli e buono e giusto
Dà legge al tutto, e 'l tutto orna e produce
Sovra i bassi confin del mondo angusto,
Ove senso o ragion non si conduce.
E della eternità nel trono augusto
Risplendea con tre lumi in una luce.
Ha sotto i piedi il Fato e la Natura,
Ministri umíli, e 'l moto, e chi 'l misura; <p> E 'l loco, e quella che qual fumo o polve
La gloria di qua giuso e l'oro e i regni,
piace là su, disperde e volve:
Nè, Diva, cura i nostri umani sdegni.
Quivi ei così nel suo splendor s'involve,
Che v'abbaglian la vista anco i più degni;
D'intorno ha innumerabili immortali
Disegualmente in lor letizia eguali.
Canto IX, stanzas 56–57 (tr. Edward Fairfax)
Max Wickert's translation:
He sat where He gives laws both good and just
to all, and all creates, and all sets right,
above the low bounds of this world of dust,
beyond the reach of sense or reason's might;
enthroned upon Eternity, august,
He shines with three lights in a single light.
At His feet Fate and Nature humbly sit,
and Motion, and the Power that measures it,<p>and Space, and Fate who like a powder will
all fame and gold and kingdoms here below,
as pleases Him on high, disperse or spill,
nor, goddess, cares she for our wrath or woe.
There He, enwrapped in His own splendour, still
blinds even worthiest vision with His glow.
All round Him throng immortals numberless,
unequally equal in their happiness.
Gerusalemme Liberata (1581)

“The essence of grace is that God is for you.”

John Townsend (1952) Canadian clinical psychologist and author

Where Is God (2009, Thomas Nelson publishers)

“Ay, 'tis thus. Evil us hath in bond;
By Thy grace guilt efface and respond
"Forgiven!"”

Yom Tov of Joigny English rabbi

Omnam Kayn, trans. from the Hebrew by Israel Zangwill

Husayn ibn Ali photo

“Tolerance is man’s ornament, keeping promises is a sign of nobility, and bonding with others is a grace.”

Husayn ibn Ali (626–680) The grandson of Muhammad and the son of Ali ibn Abi Talib

Majlisi, Bihārul Anwār, vol.78, p. 122
General Quotes

Christopher Titus photo
Ray Harryhausen photo
Jim Henson photo

“Puppets have the same sort of graceful aging that cartoon characters have.”

Jim Henson (1936–1990) American puppeteer

Interview with Associated Press (1986)

Thomas Hardy photo
Honoré de Balzac photo

“Tyranny produces two results, exactly opposite in character, and which are symbolized in those two great types of the slave in classical times — Epictetus and Spartacus. The one is hatred with its evil train, the other meekness with its Christian graces.”

La tyrannie produit deux effets contraires dont les symboles existent dans deux grandes figures de l'esclavage antique: Epictète et Spartacus, la haine et ses sentiments mauvais, la résignation et ses tendresses chrétiennes.
Source: A Daughter of Eve (1839), Ch. 3: The Story of a Happy Woman.

Jonathan Swift photo
Julian of Norwich photo

“We give our intent to love and meekness, by the working of mercy and grace we are made all fair and clean.”

Julian of Norwich (1342–1416) English theologian and anchoress

The Thirteenth Revelation, Chapter 40

Ramakrishna photo

“If a man prays to Thee with a yearning heart, he can reach Thee, through Thy grace, by any path.”

Ramakrishna (1836–1886) Indian mystic and religious preacher

Source: The Gospel of Sri Ramakrishna (1942), p. 19

Frederick William Robertson photo
Anthony Burgess photo
Julian of Norwich photo
William Ralph Inge photo

“It is becoming impossible for those who mix at all with their fellow-men to believe that the grace of God is distributed denominationally.”

William Ralph Inge (1860–1954) Dean of St Pauls

" Our Present Discontents http://books.google.com/books?id=dFYPAQAAIAAJ&q=&quot;It+is+becoming+impossible+for+those+who+mix+at+all+with+their+fellow-men+to+believe+that+the+grace+of+God+is+distributed+denominationally&quot;&pg=PA32#v=onepage" (August 1919) in Outspoken Essays (1919), p. 32

Giovannino Guareschi photo
William Lane Craig photo
Charles Henry Fowler photo
H. G. Wells photo
Julian of Norwich photo
Sinclair Lewis photo
Robert Southwell photo
Edgar Degas photo
Mike Oldfield photo
Charles Hodge photo

“The doctrines of grace humble man without degrading him and exalt him without inflating him.”

Charles Hodge (1797–1878) American Presbyterian theologian

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 334.

Hugh Blair photo
Robert Southwell photo

“I feel no care of coin,
Well-doing is my wealth;
My mind to me an empire is,
While grace affordeth health.”

Robert Southwell (1561–1595) English Jesuit

Source: Content and Rich, Line 25; p. 58.

Julian of Norwich photo

“For in the sight of God all man is one man, and one man is all man. This man was hurt in his might and made full feeble; and he was stunned in his understanding so that he turned from the beholding of his Lord. But his will was kept whole in God’s sight; — for his will I saw our Lord commend and approve. But himself was letted and blinded from the knowing of this will; and this is to him great sorrow and grievous distress: for neither doth he see clearly his loving Lord, which is to him full meek and mild, nor doth he see truly what himself is in the sight of his loving Lord. And well I wot when these two are wisely and truly seen, we shall get rest and peace here in part, and the fulness of the bliss of Heaven, by His plenteous grace.
And this was a beginning of teaching which I saw in the same time, whereby I might come to know in what manner He beholdeth us in our sin.”

Julian of Norwich (1342–1416) English theologian and anchoress

Summations, Chapter 51
Context: The Lord that sat stately in rest and in peace, I understood that He is God. The Servant that stood afore the Lord, I understood that it was shewed for Adam: that is to say, one man was shewed, that time, and his falling, to make it thereby understood how God beholdeth All-Man and his falling. For in the sight of God all man is one man, and one man is all man. This man was hurt in his might and made full feeble; and he was stunned in his understanding so that he turned from the beholding of his Lord. But his will was kept whole in God’s sight; — for his will I saw our Lord commend and approve. But himself was letted and blinded from the knowing of this will; and this is to him great sorrow and grievous distress: for neither doth he see clearly his loving Lord, which is to him full meek and mild, nor doth he see truly what himself is in the sight of his loving Lord. And well I wot when these two are wisely and truly seen, we shall get rest and peace here in part, and the fulness of the bliss of Heaven, by His plenteous grace.
And this was a beginning of teaching which I saw in the same time, whereby I might come to know in what manner He beholdeth us in our sin. And then I saw that only Pain blameth and punisheth, and our courteous Lord comforteth and sorroweth; and ever He is to the soul in glad Cheer, loving, and longing to bring us to His bliss.

Martin Luther King, Jr. photo
François Fénelon photo
Nicholas of Cusa photo
Dietrich Bonhoeffer photo
Julian of Norwich photo

“This working, with all that be fair and good, our Lord doeth it in them by whom it is done: thus He is our Mother in Nature by the working of Grace in the lower part for love of the higher part. And He willeth that we know this: for He will have all our love fastened to Him. And in this I saw that all our duty that we owe, by God’s bidding, to Fatherhood and Motherhood, for God’s Fatherhood and Motherhood is fulfilled in true loving of God; which blessed love Christ worketh in us.”

Julian of Norwich (1342–1416) English theologian and anchoress

Summations, Chapter 60
Context: This fair lovely word Mother, it is so sweet and so close in Nature of itself that it may not verily be said of none but of Him; and to her that is very Mother of Him and of all. To the property of Motherhood belongeth natural love, wisdom, and knowing; and it is good: for though it be so that our bodily forthbringing be but little, low, and simple in regard of our spiritual forthbringing, yet it is He that doeth it in the creatures by whom that it is done. The Kindly, loving Mother that witteth and knoweth the need of her child, she keepeth it full tenderly, as the nature and condition of Motherhood will. And as it waxeth in age, she changeth her working, but not her love. And when it is waxen of more age, she suffereth that it be beaten in breaking down of vices, to make the child receive virtues and graces. This working, with all that be fair and good, our Lord doeth it in them by whom it is done: thus He is our Mother in Nature by the working of Grace in the lower part for love of the higher part. And He willeth that we know this: for He will have all our love fastened to Him. And in this I saw that all our duty that we owe, by God’s bidding, to Fatherhood and Motherhood, for God’s Fatherhood and Motherhood is fulfilled in true loving of God; which blessed love Christ worketh in us. And this was shewed in all and especially in the high plenteous words where He saith: It is I that thou lovest.

Kwame Nkrumah photo

“I was introduced to the great philosophical systems of the past to which the Western universities have given their blessing, arranging and classifying them with the delicate care lavished on museum pieces. When once these systems were so handled, it was natural that they should be regarded as monuments of human intellection. And monuments, because they mark achievements at their particular point in history, soon become conservative in the impression which they make on posterity. I was introduced to Plato, Aristotle, Descartes, Kant, Hegel, Schopenhauer, Nietzsche, Marx and other immortals, to whom I should like to refer as the university philosophers. But these titans were expounded in such a way that a student from a colony could easily find his breast agitated by Conflicting attitudes. These attitudes can have effects which spread out over a whole society, should such a student finally pursue a political life. A colonial student does not by origin belong to the intellectual history in which the university philosophers are such impressive landmarks. The colonial student can be so seduced by these attempts to give a philosophical account of the universe, that surrenders his whole personality to them. When he does this, he loses sight of the fundamental social fact that he is a colonial subject. In this way, he omits to draw from his education and from the concern displayed by the great philosophers for human problems, anything which he might relate to the very real problem of colonial domination, which, as it happens, conditions the immediate life of every colonized African. With single-minded devotion, the colonial student meanders through the intricacies of the philosophical systems. And yet these systems did aim at providing a philosophical account ofthe world in the circumstances and conditions of their time. For even philosophical systems are facts of history. By the time, however, that they come to be accepted in the universities for exposition, they have lost the vital power which they had at their first statement, they have shed their dynamism and polemic reference. This is a result of the academic treatment which they are given. The academic treatment is the result of an attitude to philosophical systems as though there was nothing to them hut statements standing in logical relation to one another. This defective approach to scholarship was suffered hy different categories of colonial student. Many of them had heen handpicked and, so to say, carried certificates ofworthiness with them. These were considered fit to become enlightened servants of the colonial administration. The process by which this category of student became fit usually started at an early age, for not infrequently they had lost contact early in life with their traditional background. By reason of their lack of contact with their own roots, they became prone to accept some theory of universalism, provided it was expressed in vague, mellifluous terms. Armed with their universalism, they carried away from their university courses an attitude entirely at variance with the concrete reality of their people and their struggle. When they came across doctrines of a combative nature, like those of Marxism, they reduced them to arid abstractions, to common-room subtleties. In this way, through the good graces oftheir colonialist patrons, these students, now competent in the art of forming not a concrete environmental view of social political problems, but an abstract, 'liberal' outlook, began to fulfil the hopes and expectations oftheir guides and guardians.”

Kwame Nkrumah (1909–1972) Pan Africanist and First Prime Minister and President of Ghana

Source: Consciencism (1964), Introduction, pp. 2-4.

Malcolm Muggeridge photo

“Few men of action have been able to make a graceful exit at the appropriate time.”

Malcolm Muggeridge (1903–1990) English journalist, author, media personality, and satirist

The Most of Malcolm Muggeridge http://books.google.com/books?id=vI0uAAAAMAAJ&q=%22Few+men+of+action+have+been+able+to+make+a+graceful+exit+at+the+appropriate+time%22&pg=PA239#v=onepage (1966)

“The presence of the kings of Islam is a great blessing from Allah… You should know that the country of Hindustan is a large land. In olden days, the kings of Islam had struggled hard and for long in order to conquer this foreign country. They could do it only in several turns…
Every (Muslim) king got mosques erected in his territory, and created madrasas. Muslims of Arabia and Ajam (non-Arab Muslim lands) migrated from their own lands and arrived in these territories. They became agents for the publicity and spread of Islam here. Uptil now their descendants are firm in the ways of Islam…Among the non-Muslim communities, one is that of the Marhatah (Maratha). They have a chief. For some time past, this community has been raising its head, and has become influential all over Hindustan…
…It is easy to defeat the Marhatah community, provided the ghãzîs of Islam gird up their loins and show courage…
In the countryside between Delhi and Agra, the Jat community used to till the land. In the reign of Shahjahan, this community had been ordered not to ride on horses, or keep muskets with them, or build fortresses for themselves. The kings that came later became careless, and this community has used the opportunity for building many forts, and collecting muskets…
In the reign of Muhammad Shah, the impudence of this community crossed all limits. And Surajmal, the cousin of Churaman, became its leader. He took to rebellion. Therefore, the city of Bayana which was an ancient seat of Islam, and where the Ulama and the Sufis had lived for seven hundred years, has been occupied by force and terror, and Muslims have been turned out of it with humiliation and hurt…
…Whatever influence and prestige is left with the kingship at present, is wielded by the Hindus. For no one except them is there in the ranks of managers and officials. Their houses are full of wealth of all varieties. Muslims live in a state of utter poverty and deprivation. The story is long and cannot be summarised. What I mean to say is that the country of Hindustan has passed under the power of non-Muslims. In this age, except your majesty, there is no other king who is powerful and great, who can defeat the enemies, and who is farsighted and experienced in war. It is your majesty’s bounden duty (farz-i-ain) to invade Hindustan, to destroy the power of the Marhatahs, and to free the down-and-out Muslims from the clutches of non-Muslims. Allah forbid, if the power of the infidels remains in its present position, Muslims will renounce Islam and not even a brief period will pass before Muslims become such a community as will no more know how to distinguish between Islam and non-Islam. This will be a great tragedy. Due to the grace of Allah, no one except your majesty has the capacity for preventing this tragedy from taking place.
We who are the servants of Allah and who recognise the Prophet as our saviour, appeal to you in the name of Allah that you should turn your holy attention to this direction and face the enemies, so that a great merit is added to the roll of your deeds in the house of Allah, and your name is included in the list of mujãhidîn fi Sabîlallah (warriors in the service of Allah). May you acquire plunder beyond measure, and may the Muslims be freed from the stranglehold of the infidels. I seek refuge in Allah when I say that you should not act like Nadir Shah who oppressed and suppressed the Muslims, and went away leaving the Marhatahs and the Jats whole and prosperous.
The enemies have become more powerful after Nadir Shah, the army of Islam has disintegrated, and the empire of Delhi has become childrens’ play. Allah forbid, if the infidels continue as at present, and Muslims get (further) weakened, the very name of Islam will get wiped out.
…When your fearsome army reaches a place where Muslims and non-Muslims live together, your administrators must take particular care. They must be instructed that those weak Muslims who live in the countryside should be taken to towns and cities. Next, some such administrators should be appointed in towns and cities as would see to it that the properties of Muslims are not plundered, and the honour of no Muslim is compromised.”

Shah Waliullah Dehlawi (1703–1762) Indian muslim scholar

Letter to Ahmad Shah Abdali, Ruler of Afghanistan. Translated from the Urdu version of K.A. Nizami, Shãh Walîullah Dehlvî ke Siyãsî Maktûbãt, Second Edition, Delhi, 1969, p.83 ff.
From his letters

Francis Escudero photo
Phillis Wheatley photo
Herbert Hoover photo
Juan Ramón Jimenéz photo

“Literature is a state of culture, poetry is a state of grace, before and after culture.”

Juan Ramón Jimenéz (1881–1958) Spanish poet

"Poetry and Literature" (1941), as translated in Selected Writings (1957).

John Campbell Shairp photo
Frederick William Robertson photo
Aldous Huxley photo
Julian of Norwich photo
Gardiner Spring photo
Francis Escudero photo

“Political thought as we understand it began in Athens because the Athenians were a trading people who looked at their contemporaries and saw how differently they organized themselves. If they had not lived where they did and organized their economic lives as they did, they could not have seen the contrast. Given the opportunity, they might not have paid attention to it. The Israelites of the Old Testament narrative were very conscious of their neighbors, Egyptian, Babylonian, and other, not least because they were often reduced to slavery or near-slavery by them. That narrative makes nothing of the fact that Egypt was a bureaucratic theocracy; it emphasizes that the Egyptians did not worship Yahweh. The history of Old Testament politics is the history of a people who did their best to have no politics. They saw themselves as under the direct government of God, with little room to decide their own fate except by obeying or disobeying God’s commandments. Only when God took them at their word and allowed them to choose a king did they become a political society, with familiar problems of competition for office and issues of succession. For the Jews, politics was a fall from grace. For the Greeks, it was an achievement. Many besides Plato thought it a flawed achievement; when historians and philosophers began to articulate its flaws, the history of political thought began among the argumentative Athenians.”

Alan Ryan (1940) British philosopher

On Politics: A History of Political Thought: From Herodotus to the Present (2012), Ch. 1 : Why Herodotus?

Julian of Norwich photo

“…the German's defense was stretched out like a spandex at Miami Beach…once again the pure genius of Raúl to anticipate the throw-in…the throw-in is perfection…sublime…and the finish is the personification of grace under pressure…”

Ray Hudson (1955) English footballer

[Mandis, Steven G., The Real Madrid Way: How Values Created the Most Successful Sports Team on the Planet, 2016, BenBella Books, https://books.google.fi/books/about/The_Real_Madrid_Way.html?id=IEbQDAAAQBAJ&redir_esc=y, 978-1-942952-54-1]
After Madrid's Raúl had timed his run and sent the ball left-footed past Bayer Leverkusen's Hans-Jörg Butt.
2002 UEFA Champions League Final

Basil Rathbone photo

“That is the most wonderful training an actor can have. If you can speak Shakespeare, you can speak anything. And it gives you complete poise and grace of movement.”

Basil Rathbone (1892–1967) British actor

An Amiable Icicle https://thegreatbaz.wordpress.com/2013/11/08/an-amiable-icicle-1929/ (August 1929)

Christopher Pitt photo

“Christ does not control his subjects by force, but is King of a willing people. They are, through His grace, freely devoted to His service.”

Joseph Alleine (1634–1668) Pastor, author

Source: An Alarm to the Unconverted aka A Sure Guide to Heaven (first published 1671), P. 48.

K. R. Narayanan photo
Joseph Conrad photo

“Then, on the slight turn of the Lower Hope Reach, clusters of factory chimneys come distinctly into view, tall and slender above the squat ranges of cement works in Grays and Greenhithe. Smoking quietly at the top against the great blaze of a magnificent sunset, they give an industrial character to the scene, speak of work, manufactures, and trade, as palm-groves on the coral strands of distant islands speak of the luxuriant grace, beauty and vigour of tropical nature. The houses of Gravesend crowd upon the shore with an effect of confusion as if they had tumbled down haphazard from the top of the hill at the back. The flatness of the Kentish shore ends there. A fleet of steam-tugs lies at anchor in front of the various piers. A conspicuous church spire, the first seen distinctly coming from the sea, has a thoughtful grace, the serenity of a fine form above the chaotic disorder of men’s houses. But on the other side, on the flat Essex side, a shapeless and desolate red edifice, a vast pile of bricks with many windows and a slate roof more inaccessible than an Alpine slope, towers over the bend in monstrous ugliness, the tallest, heaviest building for miles around, a thing like an hotel, like a mansion of flats (all to let), exiled into these fields out of a street in West Kensington. Just round the corner, as it were, on a pier defined with stone blocks and wooden piles, a white mast, slender like a stalk of straw and crossed by a yard like a knitting-needle, flying the signals of flag and balloon, watches over a set of heavy dock-gates. Mast-heads and funnel-tops of ships peep above the ranges of corrugated iron roofs. This is the entrance to Tilbury Dock, the most recent of all London docks, the nearest to the sea.”

Hope Point to Tilbury / Gravesend
The Mirror of the Sea (1906), On the River Thames, Ch. 16

Elie Wiesel photo

“For me, every hour is grace. And I feel gratitude in my heart each time I can meet someone and look at his or her smile.”

Elie Wiesel (1928–2016) writer, professor, political activist, Nobel Laureate, and Holocaust survivor

Interview in O : The Oprah Magazine (November 2000)

Francis Escudero photo
Helen Maria Williams photo
Jonathan Edwards photo
Sören Kierkegaard photo

“If a person is unwilling to make a decisive resolution, if he wants to cheat God of the heart’s daring venture in which a person ventures way out and loses sight of all shrewdness and probability, indeed, takes leave of his senses or at least all his worldly mode of thinking, if instead of beginning with one step he almost craftily seeks to find out something, to have the infinite certainty changed into a finite certainty, then this discourse will not be able to benefit him. There is an upside-downness that wants to reap before it sows; there is a cowardliness that wants to have certainty before it begins. There is a hypersensitivity so copious in words that it continually shrinks from acting; but what would it avail a person if, double-minded and fork-tongued he wanted to dupe God, trap him in probability, but refused to understand the improbable, that one must lose everything in order to gain everything, and understand it so honestly that, in the most crucial moment, when his soul is already shuddering at the risk, he does not again leap to his own aid with the explanation that he has not yet fully made a resolution but merely wanted to feel his way. Therefore, all discussion of struggling with God in prayer, of the actual loss (since if pain of annihilation is not actually suffered, then the sufferer is not yet out upon the deep, and his scream is not the scream of danger but in the face of danger) and the figurative victory cannot have the purpose of persuading anyone or of converting the situation into a task for secular appraisal and changing God’s gift of grace to the venture into temporal small change for the timorous. It really would not help a person if the speaker, by his oratorical artistry, led him to jump into a half hour’s resolution, by the ardor of conviction started a fire in him so that he would blaze in a momentary good intention without being able to sustain a resolution or to nourish an intention as soon as the speaker stopped talking.”

Eighteen Upbuilding Discourses, Hong, One Who Prays Aright Struggles In Prayer and is Victorious-In That God is Victorious p. 380-381
1840s, Eighteen Upbuilding Discourses

Thomas Brooks photo
Henry Liddon photo
Robert Barron (bishop) photo
Phillis Wheatley photo
Julian of Norwich photo

“But howsoever I might behold and desire, I could in no wise see this point in all the Shewing.
But how I understood and saw of the work of mercy, I shall tell somewhat, as God will give me grace. I understood this: Man is changeable in this life, and by frailty and overcoming falleth into sin: he is weak and unwise of himself, and also his will is overlaid. And in this time he is in tempest and in sorrow and woe; and the cause is blindness: for he seeth not God. For if he saw God continually, he should have no mischievous feeling, nor any manner of motion or yearning that serveth to sin.
Thus saw I, and felt in the same time; and methought that the sight and the feeling was high and plenteous and gracious in comparison with that which our common feeling is in this life; but yet I thought it was but small and low in comparison with the great desire that the soul hath to see God.”

Julian of Norwich (1342–1416) English theologian and anchoress

Summations, Chapter 47
Context: Two things belong to our soul as duty: the one is that we reverently marvel, the other that we meekly suffer, ever enjoying in God. For He would have us understand that we shall in short time see clearly in Himself all that we desire.
And notwithstanding all this, I beheld and marvelled greatly: What is the mercy and forgiveness of God? For by the teaching that I had afore, I understood that the mercy of God should be the forgiveness of His wrath after the time that we have sinned. For methought that to a soul whose meaning and desire is to love, the wrath of God was harder than any other pain, and therefore I took that the forgiveness of His wrath should be one of the principal points of His mercy. But howsoever I might behold and desire, I could in no wise see this point in all the Shewing.
But how I understood and saw of the work of mercy, I shall tell somewhat, as God will give me grace. I understood this: Man is changeable in this life, and by frailty and overcoming falleth into sin: he is weak and unwise of himself, and also his will is overlaid. And in this time he is in tempest and in sorrow and woe; and the cause is blindness: for he seeth not God. For if he saw God continually, he should have no mischievous feeling, nor any manner of motion or yearning that serveth to sin.
Thus saw I, and felt in the same time; and methought that the sight and the feeling was high and plenteous and gracious in comparison with that which our common feeling is in this life; but yet I thought it was but small and low in comparison with the great desire that the soul hath to see God.

Chris Carrabba photo
Ann Taylor (poet) photo

“I thank the goodness and the grace
Which on my birth have smiled,
And made me in these Christian days,
A happy English child.”

Ann Taylor (poet) (1782–1866) British female poet and literary critic

Jane Taylor, "A Child's Hymn of Praise," from Hymns for Infant Minds (1810)
Misattributed

Francis Escudero photo

“Senator Grace and I cannot do this alone. We need the help of every one of you, of every Filipino!”

Francis Escudero (1969) Filipino politician

2015, Speech: Declaration as Vice Presidential Candidate

“In proportion as we " grow in grace and in the knowledge of Christ," we shall grow in the desire that the Redeemer's sovereignty may be more widely and visibly extended.”

Henry Melvill (1798–1871) British academic

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 294.

Wilt Chamberlain photo
Thomas Watson photo
Julian (emperor) photo
Menno Simons photo
Julian of Norwich photo
Natália Correia photo

“A dark and troubled abstention:
Put a flower for me in the most secret garden
In a horizon of grace and clarity
Which was untouchable and next.A static promise in the light of the moon
Of the density which was corporal in me.
It is not the fault, it is the memory
Of the first morning of the sin
Without Eve and Adam.Only the proven fruit
And the rolled serpent
In my loneliness.”

Natália Correia (1923–1993) Portuguese writer

Uma obscura e inquieta castidade:
pôs uma flor para mim no jardim mais secreto
num horizonte de graça e claridade
intangível e perto.<p>Promessa estática no luar
da densidade em mim corpórea.
não é a culpa, é a memoria
da primeira manhã do pecado
sem Eva e sem Adão.<p>Só o fruto provado
e a serpente enroscada
na minha solidão.
Obscura Castidade (Dark Abstention).

Patti Smith photo

“People have the power
To redeem the work of fools
Upon the meek the graces shower
It's decreed the people rule.”

Patti Smith (1946) American singer-songwriter, poet and visual artist

People Have the Power, from Dream of Life (1988)
Lyrics

Petr Chelčický photo
Sarada Devi photo

“One suffers as a result of one's own actions. So, instead of blaming others for such sufferings, one should pray to the Lord and depending entirely on His grace, try to bear them patiently and with forbearance under all circumstances.”

Sarada Devi (1853–1920) Hindu religious figure, spiritual consort of Ramakrishna

[Swami Saradeshananda, The Holy Mother's Reminiscences, Vedanta Kesari, 1976-1981]

Robert J. Sawyer photo

“…but there, because there is no grace of God, go I.”

Source: Frameshift (1997), Chapter 25 (p. 179)

Henry Adams photo
Julian of Norwich photo
François Fénelon photo
R. H. Tawney photo
Albert Camus photo
Carl Sagan photo

“A tiny blue dot set in a sunbeam. Here it is. That's where we live. That's home. We humans are one species and this is our world. It is our responsibility to cherish it. Of all the worlds in our solar system, the only one so far as we know, graced by life.”

Carl Sagan (1934–1996) American astrophysicist, cosmologist, author and science educator

58 min 56 sec
Cosmos: A Personal Voyage (1990 Update), Traveller's Tales [Episode 6]

Titian photo

“I should be acting the part of an ungrateful servant, unworthy of the favours which unite my duty to your great kindness, if I were not to say that his Majesty [ Charles V ] forced me to go to him and pays the expenses of my journey, I start discontented because I have not fulfilled your wish and my obligation in presenting myself to my Lord [ Pope Paul III ] and yours, and working in obedience to his intentions [to paint the Pope's portrait].... But I promise as a true servant to pay interest on my return with a new picture in addition to the first.... So with your license, Padron mio unico, I shall go, whither I am called, and returning with the grace of God, I shall serve you with all the strength of the talents which I got from my cradle..”

Titian (1488–1576) Italian painter

In a letter to Cardinal Farnese in Rome, from Venice 24th December 1547; after the original in Rochini's 'Belazione' u.s. pp. 9-10; as quoted in Titian: his life and times - With some account of his family... Vol. 2., J. A. Crowe & G.B. Cavalcaselle, Publisher London, John Murray, 1877, pp. 164-165
Titian had to chose between Pope & Emperor when they were on the worst of terms; he decided to obey the Emperor Charles V who ordered Titian to come to his court at Augsburg, Germany
1541-1576

Karl Barth photo
Alexis De Tocqueville photo
Julian of Norwich photo
Michelle Obama photo
James Thomson (poet) photo
John Angell James photo

“People are always dying in the Times who don't seem to die in other papers, and they die at greater length and maybe even with a little more grace.”

James Reston (1909–1995) Journalist, newspaper editor

New Leader (The New York Times (7 January 1963)