A Quote by William Tyndale
God's goodness is the root of all goodness; and our goodness, if we have any, springs out of His goodness.
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If goodness has causes, it is not goodness; if it has effects, a reward, it is not goodness either. So goodness is outside the chain of cause and effect.
Goodness has no opposite. Most of us consider goodness as the opposite of the bad or evil and so throughout history in any culture goodness has been considered the other face of that which is brutal. So man has always struggled against evil in order to be good; but goodness can never come into being if there is any form of violence or struggle.
That goodness is what survives death, a fundamental goodness that is in each and every one of us. The whole of our life is a teaching of how to uncover that strong goodness, and a training toward realizing it.
Because the divine goodness could not be adequately represented by one creature alone, God produced many and diverse creatures, that what was wanting in one in the representation of the divine goodness might be supplied by another. For goodness, which in God is simple and uniform, in creatures is manifold and divided. Thus the whole universe together participates in the divine goodness more perfectly and represents it better than any single creature.
Oh. To be filled with goodness then shattered by goodness, so beautifully mosaically fragmented by such shocking goodness.
God is goodness itself, in whom all goodness is involved. If therefore we love other things for the goodness which we see in them, why do we not love God, in whom is all goodness? All other things are but sparks of that fire, and drops of that sea. If you see any good in the creature, remember there is much more in the Creator. Leave therefore the streams, and go to the fountainhead of comfort.
But goodness alone is never enough. A hard, cold wisdom is required for goodness to accomplish good. Goodness without wisdom always accomplishes evil.
God lives, but not as we. His creatures live but to die. But God is life. Therefore, goodness is not an attribute. Goodness is God.
Badness cannot succeed even in being bad in the same way in which goodness is good. Goodness is, so to speak, itself: badness is only spoiled goodness. Evil is a parasite, not an original thing.
The only thing that really matters is that there be an action of goodness, love and intelligence in living. Is goodness individual or collective, is love personal or impersonal, is intelligence yours, mine or somebody else? If it is yours or mine then it is not intelligence, or love, or goodness. If goodness is an affair of the individual or of the collective, according to one's particular preference or decision, then it is no longer goodness.
Women to whom one has just been introduced think that it breaks the ice if they scream, 'Goodness, you're tall!' How would they like it if I broke the ice first, by screaming 'Goodness, what thick ankles!' or 'Goodness, what a bust!
As mercy is God's goodness confronting human misery and guilt, so grace is his goodness directed toward human debt and demerit.
In matters of goodness, never expect any compliment or appreciation; just do your goodness and disappear!
Now the goodness that we have to consider is clearly human goodness, since the good or happiness which we set out to seek was human good and human happiness. But human goodness means in our view excellence of soul, not excellence of body.
Goodness in words creates trust, goodness in thinking creates depth, goodness in giving creates love.
In the most general terms, the Enlightenment goes back to Plato's belief that truth and beauty and goodness are connected; that truth and beauty, disseminated widely, will sooner or later lead to goodness. (While we're making at effort at truth and goodness, beauty reminds us what we're hold out for.)
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