Quotessence
Home / Quotes / C Quotes

C Quotes

Browse famous quotes beginning with C. This page is a child index of the full Popular Quotes A-Z directory.

All C Quotes

“Christian looked at him earnestly. “Does it look OK?” The cut had been impulsive, which wasn’t something Christian was, really. But Eddie stopped fussing and looked like he was raging some internal battle. “Chrissy, you’re killing me here. I’ll say this only once, so listen clearly. You’re beautiful. Not in a ‘Christina Aguilera power song’ kind of way, but in a male model, hot boy fantasy kind of way. Now, don’t ask me again, or I’ll make a fool of myself.”

“Christian love draws no distinction between one enemy and another, except that the more bitter our enemy's hatred, the greater his need of love. Be his enmity political or religious, he has nothing to expect from a follower of Jesus but unqualified love. In such love there is not inner discord between the private person and official capacity. In both we are disciples of Christ, or we are not Christians at all.”

“Christian love is the only kind of love in which there is no rivalry, no jealousy. There is jealousy among the lovers of art; there is jealousy among the lovers of song; there is jealousy among the lovers of beauty. The glory of natural love is its monopoly, its power to say, 'It is mine. ' But the glory of Christian love is its refusal of monopoly.”

“Christian marriage is a sacrament of the Gospel symbolizing the ineffable union between Himself and His Church. It is the consecration of human love to a pure and high purpose, namely, the sanctification of man and the extension of the kingdom of God. It is a bond which, whilst linking two baptized creatures to each other visibly, also joins them invisibly to their Creator and Savior by means of the special grace accompanying that bond. It is a path along which , though chequered with light and shade, the fellow travelers mutually supporting each other are enabled to journey the more easily and securely toward the heavenly Jerusalem where "in the resurrection, they neither marry nor are given in marriage, but are as the angels of God." (Mt. 22:30)”

“Christian morality (so called) has all the characters of a reaction.... In its horror of sensuality, it made an idol of asceticism, which has been gradually compromised away into one of legality. It holds out the hope of heaven and the threat of hell, as the appointed and appropriate motives to a virtuous life - in this falling far below the best of the ancients, and doing what lies in it to give to human morality an essentially selfish character.... It is essentially a doctrine of passive obedience; it inculcates submission to all authorities found established.”

“Christian morality (so called) has all the characters of a reaction; it is, in great part, a protest against Paganism. Its ideal is negative rather than positive; passive rather than action; innocence rather than Nobleness; Abstinence from Evil, rather than energetic Pursuit of Good: in its precepts (as has been well said) "thou shalt not" predominates unduly over "thou shalt.”

“Christian mothers, if only you knew the future of distress and peril, of shame ill-restrained, that you prepare for your sons and daughters in imprudently accustoming them to live hardly clothed and in making them lose the sense of modesty, you should be ashamed of yourselves and of the harm done the little ones whom heaven entrusted to your care, to be reared in Christian dignity and culture.”

“Christian non-violence does not encourage or excuse hatred of a special class, nation or social group. It is not merely anti-this or that. In other words, the Evangelical hate for realism which is demanded of the Christian should make it impossible for him to generalize about "the wicked" against whom he takes up moral arms in a struggle for righteous-ness. He will not let himself be persuaded that the adversary is totally wicked and can therefore never be reasonable or well-intentioned, and hence need never be listened to. This attitude, which defeats the very purpose of non-violence—openness, communication, dialogue—often accounts for the fact that some acts of civil disobedience merely antagonize the adversary without making him willing to communicate in any way whatever, except with bullets or missiles. Thomas à Becket, in Eliot's play Murder in the Cathedral, debated with himself, fearing that he might be seeking Martyrdom merely in order to demonstrate his own righteousness and the King's injustice: "This is the treason, to do the right thing for the wrong reason.”

“Christian observers would look on the tolerance of their non-Christian neighbours with astonishment. Augustine later marvelled at the fact that the pagans were able to worship many different gods without discord while the Christians, who worshipped just the one, splintered into countless warring factions. Indeed, many pagans like Celsus seemed to actively praise plurality. To the Christians, this was anathema. Christ was the way, the truth and the light and everything else was not merely wrong but plunged the believer into a demonic darkness. To allow someone to continue in an alternative form of worship or a heretical form of Christianity was not to allow religious freedom; it was to allow Satan to thrive. Augustine, despite being impressed by the harmony of his neighbours, was not willing to extend such tolerance himself. It was, he concluded, the duty of a good Christian to convert heretics – by force, if necessary. This was a theme to which he returned again and again. Far better a little compulsion in this life, than eternal damnation in the next. People could not always be trusted to know what was good for them. The good and caring Christian would therefore remove the means of sinning from the uncertain reach of the sinner. ‘For in most cases we serve others best by not giving, and would injure them by giving, what they desire,’ he explained. Do not put a sword in a child’s hand. ‘For the more we love any one, the more are we bound to avoid entrusting to him things which are the occasion of very dangerous faults.”

“Christian people should surely have been in the vanguard of the movement for environmental responsibility, because of our doctrines of creation and stewardship. Did God make the world? Does he sustain it? Has he committed its resources to our care? His personal concern for his own creation should be sufficient to inspire us to be equally concerned.”

“Christian preachers [...] were intransigent. They, they said, were answerable to a higher power than the mere law of the land. Their eye was upon heaven. As they reminded their flocks, it was not the law of some imperial bureaucrat that mattered. It was the law of God. Anything that saved a soul – even if it did so at the expense of law, order or even the body that that soul inhabited – was an acceptable act. To attack the houses, bodies and temples of those afflicted by the ‘pagan error’ was not to harm these sinners but to help them. This was not brutality. This was kindness, education, reformation.”

“Christian remembering is not a set of duties or list of skills to master–it is an intention, one that begins with the simple grace of noticing. Once you begin to look, the past is everywhere; the roads that our ancestors built and the trees they planted, their songs and books and pictures and monuments. . . . Their inventions make us more comfortable on a hot day and happier when the weather gets cold. Their tastes and style, their sense of order and place, define our surroundings. Whether we realize it or not, we are living in a world they built and are bound to their decisions–as our children and their children’s children will be to ours. (pp. 128-129)”

“Christian Research Institute want to remain relevant with respect to the culture's issues and the reason we want to do that is so that people can use the deviations as spring boards or opportunities to share the truth, light, grace and peace that only Jesus Christ can bring to the human heart.”