A Quote by Martin Luther

There can be no be no better instruction... than that every man who is to deal with his neighbor to follow these commandments. 'Whatsoever ye would that others should do unto you, do ye also unto them,' and 'Love thy neighbor as thyself.' If these were always followed, then everything would instruct and arrange itself; then no law books nor courts nor judicial actions would be required. All things would quietly and simply be set to rights, for everyone's heart and conscience would guide them.
As we strive to better understand how Jesus sees us and contemplate our own attempts to live as the Redeemer would have us live, let us remember his instructing observations and their universal applications in literally all that we do: "If ye love me, keep my commandments." (John 14:15) and "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."
Satanism advocates practicing a modified form of the Golden Rule. Our interpretation of this rule is: "Do unto others as they do unto you"; because if you "Do unto others as you would have them do unto you," and they, in turn, treat you badly, it goes against human nature to continue to treat them with consideration. You should do unto others as you would have them do unto you, but if your courtesy is not returned, they should be treated with the wrath they deserve.
I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved.
But the Good Book said a lot of things. Like 'love thy neighbor' and ' do unto others as you would have them do unto you'. If nothing else, wasn't the message of the Good Book to live and let live? So how could the Crosses call themselves 'God's chosen' and still treat us the way they did?
Westboro would quote this passage from the book of Leviticus that, for them, shows that the definition of 'love thy neighbor' is to rebuke your neighbor when you see him sinning. And if you don't do that, then you hate your neighbor in your heart.
Sometimes I talk to religious people about my column or what I do, and I ask them to, you know, read 20 or 30 of them and then come tell me that the message at the heart of every column isn't, 'Do unto others as you would have them do unto you.' In every possible sense.
Verily, I say unto you, that the wisdom of man, in his fallen state, knoweth not the purposes and the privileges of my hold priesthood, but ye shall know when ye receive a fullness by reason of the anointing: For it is my will, that in time, ye should take unto you wives of the Lamanites and Nephites, that their posterity may become white, delightsome and just, for even now their females are more virtuous then the gentiles.
I would never call a neighbor an enemy. But I would request the neighbor to be a good neighbor, to see that the neighbor's interest is a stable prosperous neighbor, a neighbor that is doing well.
Christ said "Thou shalt love thy neighbor as thyself" and when asked "who is thy neighbour? went on to the parable of the Good Samaritan. If you wish to understand this parable as it was understood by his hearers, you should substitute "Germans and Japanese" for Samaritan. I fear my modern day Christians would resent such a substitution, because it would compel them to realize how far they have departed from the teachings of the founder of their religion.
The Sermon on the Mount does not provide humanity with a complete guide to personal, social and economic problems. It sets forth spiritual attitudes, moral principles of universal validity, such as " Love your enemies," "Whatsoever ye would that men should do to you, do ye even so to them," and it leaves to Christians the task-the admittedly difficult task-of applying them in any given situation.
Do unto others 20% better than you would expect them to do unto you, to correct for subjective error.
Had I no eyes but ears, my ears would love. That inward beauty and invisible; Or were I deaf, thy outward parts would move each part in me that were but sensible: Though neither eyes nor ears, to hear nor see, yet should I be in love by touching thee. 'Say, that the sense of feeling were bereft me, and that I could not see, nor hear, nor touch, and nothing but the very smell were left me, yet would my love to thee be still as much; for from the stillitory of thy face excelling comes breath perfum'd that breedeth love by smelling.
Do unto others as you would have them do unto you,'Aubrey. I will avenge this scar and every scar you have put into my heart. -Risika(In The Forest Of The Night)
Does it follow from: 'turn ye' that therefore you can turn? Does it follow from "'Love the Lord thy God with all thy heart' (Deut 6.5) that therefore you can love with all your heart? What do arguments of this kind prove, but the 'free-will' does not need the grace of God, but can do all things by its own power....But it does not follow from this that man is converted by his own power, nor do the words say so; they simply say: "if thou wilt turn,telling man what he should do. When he knows it, and sees that he cannot do it, he will ask whence he may find ability to do it..." 164
"What would you do with the lazy ones, who would not work?" "No one is lazy. They grow hopeless from the misery of their present existence, and give up. Under our order of things, every man would do the work he liked, and would have as much as his neighbor, so could not be unhappy and discouraged."
Many religious confessions share common values. They teach that we should do unto others as we would have them do unto us.
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