A Quote by Samuel Taylor Coleridge
Of no agenor of any religion, or party or profession. The body and substance of his works came out of the unfathomable depths of his own oceanic mind.
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God has sovereignly pulled back the curtain on His glory. He has disclosed Himself on the platform of both creation and redemption that we might stand awestruck in His presence, beholding the sweet symmetry of His attributes, pondering the unfathomable depths of His greatness, baffled by the wisdom of His deeds and the limitless extent of His goodness. This is His beauty.
The master in the art of living makes little distinction between his work and his play, his labor and his leisure, his mind and his body, his information and his recreation, his love and his religion. He hardly knows which is which. He simply pursues his vision of excellence at whatever he does, leaving others to decide whether he is working or playing. To him he's always doing both.
Being by his faith replaced afresh in paradise and created anew, he (the believer)does not need works for his justification, but that he may not be idle, but that he may exercise his own body and preserve it. His works are to be done freely, with the sole object of pleasing God.
It is God's earth out of which man is taken. From it he has his body. His body belongs to his essential being. Man's body is not his prison, his shell his exterior, but man himself. Man does not "have" a body; he does not "have" a soul; rather he "is" body and soul. Man in the beginning is really his body. He is one. He is his body, as Christ is completely his body, as the Church is the body of Christ
God is His own motive. His love is not drawn out by our loveableness, but wells up, like an artesian spring, from the depths of His nature.
Idleness is often covered by turbulence and hurry. He that neglects his known duty and real employment naturally endeavours to crowd his mind with something that may bar out the remembrance of his own folly, and does any thing but what he ought to do with eager diligence, that he may keep himself in his own favour.
Do you sincerely declare that you love mankind in general, of what profession or religion soever? Do you think any person ought to be harmed in his body, name, or goods, for mere speculative opinions, or his external way of worship? Do you love truth for truth's sake; and will you endeavor impartially to find and receive it yourself, and communicate it to others.
The individual man, in introspecting the fact of his own consciousness, also discovers the primordial natural fact of his freedom: his freedom to choose, his freedom to use or not use his reason about any given subject. In short, the natural fact of his "free will." He also discovers the natural fact of his mind's command over his body and its actions: that is, of his natural ownership over his self.
He saw a picture in his mind of a terrible piling up of the dead. It came from his contemplation of the church, but it had its own clarity: the row on row, the deep rotting earth hollowed out to hold them, while the efforts of the living, with all their works and wars and great buildings, were no more than the beat of a wing against the weight of time.
The great liability of the engineer compared to men of other professions is that his works are out in the open where all can see them. His acts, step by step, are in hard substance. He cannot bury his mistakes in the grave like the doctors. He cannot argue them into thin air or blame the judge like the lawyers. He cannot, like the architects, cover his failures with trees and vines. He cannot, like the politicians, screen his shortcomings by blaming his opponents and hope the people will forget. The engineer simply cannot deny he did it. If his works do not work, he is damned.
When Heaven is about to confer a great office on a man, it first exercises his mind with suffering, and his sinews and bones with toil ; it exposes his body to hunger, and subjects him to extreme poverty ; it confounds his undertakings. By all these methods it stimulates his mind, hardens his nature, and supplies his incompetencies.
..every Man has a Property in his own Person. This no Body has any Right to but himself. The Labour of his Body, and the Work of his Hands, we may say, are properly his. .... The great and chief end therefore, of Mens uniting into Commonwealths, and putting themselves under Government, is the Preservation of their Property.
Christ used the flesh and blood of Mary for his life on earth, the Word of love was uttered in her heartbeat. Christ used his own body to utter his love on earth; his perfectly real body, with bone and sinew and blood and tears; Christ uses our bodies to express his love on earth, our humanity. A Christian life is a sacramental life, it is not a life lived only in the mind, only by the soul... Our humanity is the substance of the sacramental life of Christ in us, like the wheat for the host, like the grape for the chalice.
By his very profession, a serious fiction writer is a vendor of the sensuous particulars of life, a perceiver and handler of things. His most valuable tools are his sense and his memory; what happens in his mind is primarily pictures.
A master in the art of living draws no sharp distinction between his work and his play; his labor and his leisure; his mind and his body; his education and his recreation. He hardly knows which is which.
What, but the rapacity of the only men who exercised their reason, the priests, secured such vast property to the church, when a man gave his perishable substance to save himself from the dark torments of purgatory; and found it more convenient to indulge his depraved appetites, and pay an exorbitant price for absolution, than listen to the suggestions of reason, and work out his own salvation: in a word, was not the separation of religion from morality the work of the priests...?
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