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Puritanism Quotes

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Puritanism Quotes

“Everything must be structured around the center - from the core of the being of the person and not just one aspect of him, from his heart, as the vernacular names the source of the individual - and not from his head. The excessive stretching of the consciousness of responsibility - for which the excessive expansion of the belief in reason, in the social and political effectiveness of conviction, is to blame - already has been broken asunder in the world ... For the most serious human evil is lack of moderation.”

“Her family members and their friends and associates were, for the most part, rigorous Unitarians and well-known Transcendentalists. But for all their liberalism in religion, in terms of their public and private behavior they were still old-fashioned, upright Puritans. 'In other words, they are good people,' she said. 'Morally upright.' Their generation had abandoned the Calvinist theology in their youth, but had kept the morality. She, on the other hand, having been encouraged by her elders since her nursery days to forsake the old Puritan forms of religion, had retained none of the Puritans' moral uprightness and rigor. She was a sinner, she said. A sinner without the comfort of prayer and with no possibility of redemption.”

“Es cierto que la situación no es tan grave como en la época victoriana, cuando las mujeres no eran más que «un vestido» con una cabeza en lo alto; pero es fácil darse cuenta del camino que nos queda por recorrer: basta con constatar que las mujeres todavía tenemos que esforzarnos para encontrar una palabra aceptable con que denominar la parte de nuestro cuerpo más fundamental y definitoria: los genitales. En 2012, a la congresista de Michigan Lisa Brown se le prohibió seguir interviniendo en el Congreso por haber pronunciado la palabra «vagina» en un debate sobre la anticoncepción. El congresista republicano Mike Callton argumentó que la palabra era tan «repugnante y asquerosa que él jamás se atrevería a pronunciarla ni delante de una mujer ni de un grupo de hombres y mujeres».”

“To both the racist and the puritan, childhood is not a time of life that we grow out of, as the life of the child grows out of the life of the parent or as a plant grows out of the soil, but a time and state of consciousness to be left behind, to cut oneself off from ... The child may be joyous, the man must be sober and self-denying; the child may be free, the man is to be "responsible"; the child may be candid in his feelings, the man must be polite, restrained, mindful of the demands of convention; the child may be playful, the man must be industrious. I am not necessarily objecting to the manly virtues, but I am objecting that they should be so exclusively assigned to grownups, and that grownups should be so exclusively restricted to them. A man may have all the prescribed adult virtues and, if he lacks the childhood virtues, still be a dunce and a bore and a liar.”

“There are varying degrees of evil in the world. The distinction between levels of evil is perhaps the primary moral responsibility incumbent upon each of us. Every child knows that cruelty is bad and contemptible, while its opposite, compassion, is commendable. That is an easy and simple moral distinction. The more essential and far more difficult distinction is the one between different shades of gray, between degrees of evil. Aggressive environmental activists, for example, or the furious opponents of globalization, may sometimes emerge as violent fanatics. But the evil they cause is immeasurably smaller than that caused by a fanatic who commits a large-scale terrorist attack. Nor are the crimes of the terrorist fanatic comparable to those of fanatics who commit ethnic cleansing or genocide. Those who are unwilling or unable to rank evil may thereby become the servants of evil. Those who make no distinction between such disparate phenomena as apartheid, colonialism, ISIS, Zionism, political incorrectness, the gas chambers, sexism, the 1 percent's wealth, and air pollution serve evil with their very refusal to grade it.”

“The chief care of the legislators [in the colonies of New England] was the maintenance of orderly conduct and good morals in the community: thus they constantly invaded the domain of conscience, and there was scarcely a sin which was no subject to magisterial censure. The reader is aware of the rigor with which these laws punished rape and adultery; intercourse between unmarried persons was likewise severely repressed. The judge was empowered to inflict either a pecuniary penalty, a whipping, or marriage, on the misdemeanants; and if the records of the old courts of New Haven may be believed, prosecutions of this kind were not unfrequent. We find a sentence, bearing date the 1st of May, 1660, inflicting a fine and reprimand on a young woman who was accused of using improper language, and of allowing herself to be kissed. The Code of 1650 abounds in preventive measures. It punishes idleness and drunkenness with severity. Innkeepers were forbidden to furnish more than certain quantities of liquor to each customer; and simple lying, whenever it may be injurious, is checked by a fine or a flogging. In other places, the legislator, entirely forgetting the great principles of religious toleration which he had himself demanded in Europe, makes attendance on divine service compulsory, and goes so far as to visit with severe punishment, and even with death, Christians who choose to worship God according to a ritual differing from his own. Sometimes, indeed, the zeal for regulation induces him to descend to the most frivolous particulars: thus a law is to be found in the same code which prohibits the use of tobacco. It must not be forgotten that these fantastical and vexatious laws were not imposed by authority, but that they were freely voted by all the persons interested in them, and that the manners of the community were even more austere and puritanical than the laws.... These errors are no doubt discreditable to human reason; they attest the inferiority of our nature, which is incapable of laying firm hold upon what is true and just, and is often reduced to the alternative of two excesses. In strict connection with this penal legislation, which bears such striking marks of a narrow, sectarian spirit, and of those religious passions which had been warmed by persecution and were still fermenting among the people, a body of political laws is to be found, which, though written two hundred years ago, is still in advance of the liberties of our own age.”

“Calvin's theory of predestination has one implication which should be explicitly mentioned here, since it has found its most vigorous revival in Nazi ideology: the principle of the basic inequality of men. For Calvin there are two kinds of people—those who are saved and those who are destined to eternal damnation. Since this fate is determined before they are born and without their being able to change it by anything they do or do not do in their lives, the equality of mankind is denied in principle. Men are created unequal. This principle implies also that there is no solidarity between men, since the one factor which is the strongest basis for human solidarity is denied: the equality of man's fate. The Calvinists quite naïvely thought that they were the chosen ones and that all others were those whom God had condemned to damnation. It is obvious that this belief represented psychologically a deep contempt and hatred for other human beings—as a matter of fact, the same hatred with which they had endowed God. While modern thought has led to an increasing assertion of the equality of men, the Calvinists' principle has never been completely mute. The doctrine that men are basically unequal according to their racial background is confirmation of the same principle with a different rationalization. The psychological implications are the same.”

“Heaven's eucharistic irruption into earthly space and time prompted classical Lutheranism not to join the Reformed and Anabaptists in their campaign of iconoclasm which rendered Christian churches little different in external appearance from Islamic mosques. While conceding the adiaphorous quality of images representing various aspects of the Incarnate Life, as early as his conflict with Karlstadt the Reformer defended the appropriateness of the crucifix and sculptures of Mary with the Christ Child. Orthodox Lutheran architecture and church decor attested the confession of our Lord's presence among His own in the means of grace, forging a style which goes hand in hand with precious doctrinal substance. Increasing accommodation to the North American Puritan milieu over the past century has led to a loss of the genuinely Lutheran understanding of the altar as a monument to the atonement, which is Christ's throne in our midst. ... If our chancels' decoration (or stark lack thereof) bespeaks the absence of our Lord and His celestial companions, can we be surprised at waning faith in the real presence and at waxing conviction of the rightfulness of an open communion practice? A deliberate opting for Puritanism's aesthetic barrenness can only make the reclaiming of Lutheran substance an even harder struggle.”

“For rough practical purposes, pleasures may be divided into those that have their primary basis in the senses, and those that are mainly of the mind. The traditional moralist praises the latter at the expense of the former; or rather, he tolerates the latter because he does not recognise them as pleasures. His classification is, of course, not scientifically defensible, and in many cases he is himself in doubt. Do the pleasures of art belong to the senses or to the mind? If he is really stern, he will condemn art in toto, like Plato and the Fathers: if he is more or less latitudinarian, he will tolerate art if it has a ‘spiritual purpose’, which generally means that it is bad art.”

“Vosotros los jóvenes no sabéis apreciar las cosas, proseguía. No sabéis lo que hemos tenido que pasar para lograr que estéis donde estáis. Míralo, es él quien pela las zanahorias. ¿Sabéis cuántas vidas de mujeres, cuántos cuerpos de mujeres han tenido que arrollar los tanques para llegar a esta situación? La cocina es mi pasatiempo predilecto, decía Luke. Disfruto cocinando. Un pasatiempo muy original, replicaba mi madre. No tienes por qué darme explicaciones. En otros tiempos no te habrían permitido tener semejante pasatiempo, te habrían llamado marica. Vamos, madre, le decía yo. No discutamos por tonterías. Tonterías, repetía amargamente. Las llamas tonterías. Veo que no entiendes. No entiendes nada de lo que estoy diciendo.”

“Surely little remained of the Puritan legacy of prudish rectitude, he thought: surely this was now a country of excess, gluttony, lust, and sloth; surely this had grown into a land where obesity reigned and even the poor moved ponderously down the street on big thighs that rubbed fatly together. What had become of the pilgrims' gaunt and stingy oversight? He knew in part it was the visionary genius of enterprising men, but such entrepreneurs were only the tools of a hungry culture. For the descendants of those gray, upright pioneers had cherished cravings for beef patties with ketchup, deep-fried chicken and vats of ice cream, chemically scented and dyed all the colors of the rainbow, and billions upon billions of gallons of soda. Their thirst had never been quite slaked and so they never finished drinking; and this was the market in all its streamlined functionality—which, precisely where the supply and the demand curves crossed, had swiftly produced a nation of paralyzed giants, fallen across their couches much as soldiers on the field of battle, their arteries hard, their softened hearts failing. The market made a fool of you by giving you what you wanted. But this did not make him resent it; it merely earned his respect. From the day you were born you were called upon to discern what to choose.”

“A certain emotional frostiness is the heritage of a culture that puts great stock in WASP values: One does not talk about money sex, religion, and above all, one does not expose one's feelings. If a case can be made for the cultural contouring of personality, the Puritan ethic is the culprit in such rubrics as 'Children should be seen and not heard' and 'Never complain, never explain.”

“While aesthetic richness has prevailed in Indian spiritual life form ancient times, there has also been a parallel puritanical aspect among Indian people. This puritanism was prevalent in various traditions of monks, and evolved into the systems of Buddhism and Jainism. Monks of these two religious paths prohibited the use of objects that were pleasing to the senses, and prescribed forcible control of the mind and senses, suppression of the emotions and instincts, and renunciation of worldly enjoyments. Those monks who became experts in this austere type of penance often developed supernatural psychic powers like telepathy and hypnotism. Even though Patanjali denounced the attainment of such powers (siddhis) as being impediments to liberation (Yogasutra, IV.36-37) still they tended to have considerable influence on people from all walks of life. Brahmanic thinkers were inflienced as well, but wisely accommodated the ideals and practices of these monks by placing them into the renunciatory and seclusionary periods of a practitioner’s later lifetime (the third and fourth stages which follow the student and householder stages). Tantric theologians did not accept puritanism. Instead they propagated a spiritual path that focused on the simultaneous attainment of enjoyment (bhukti), and liberation (mukti). They accepted both of them as the goal of human life, and developed philosophies and methods that could be followed equally by both monks and householders. They did not approve of any form of forcible control or repression of the mind, emotions, and senses, but rather emphasized that such practices could create adverse reactions that might simply deepen a practitioner’s bondage. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 118.”

“But GOD was above them, who laughed his Enemies and the Enemies of his People to Scorn, making them as a fiery Oven: Thus were the Stout Hearted spoiled, having slept their last Sleep, and none of their Men could find their Hands: Thus did the LORD judge among the Heathen, filling the Place with dead Bodies!”

“Let the whole Earth be filled with his Glory! Thus the LORD was pleased to smite our Enemies in the hinder Parts, and to give us their Land for an Inheritance: Who remembred us in our low Estate, and redeemed us out of our Enemies Hands: Let us therefore praise the LORD for his Goodness and his wonderful Works to the Children of Men!”

“The career of Puritanism has been curious. It held brief power in England in the seventeenth century, but so disgusted the mass of ordinary citizens that they have never again allowed it to control the Government. The Puritans, persecuted in England, colonised New England, and subsequently the Middle West. The American Civil War was a continuation of the English Civil War, the Southern States having been mainly colonised by opponents of the Puritans. But unlike the English Civil War, it led to a permanent victory of the Puritan Party. The result is that the greatest Power in the world is controlled by men who inherit the outlook of Cromwell’s Ironsides.”

“Has a festival of atrocity films ever been held? Every year at the Oscars ceremony, some might say. It seemed likely in the late 60s, but the new puritans of our day would greet such a suggestion with a shudder. A pity - given the unlimited opportunities which the media landscape now offers to the wayward imagination, I feel we should immerse ourselves in the most destructive element, ourselves, and swim. I take it that the final destination of the 20th century, and the best we can hope for in the circumstances, is the attainment of a moral and just psychopathology.”

“For all of my patients sensuality is a giving in to 'the low side of their nature.' Puritanism is powerful and distorts their life with a total anesthesia of the senses. If you atrophy one sense, you also atrophy all the others, a sensuous and physical connection with nature, with art, with food, with other human beings.”

“The puritanism of Christianity has played havoc with the moderation that an enlightened and tolerant critical spirit would have produced. I've noticed that in whatever country, county, town, or other region there is a regulation enjoining temperance, the population seems to be entirely composed of teetotallers and drunkards. There's a Bible on that shelf there. But I keep it next to Voltaire - poison and antidote.”

“Once one has realized, following the great English literary visionaries William Shakespeare and Thomas Nashe, that sexual puritanism, political disciplinarianism, and abuse of the poor are the result of the refusal of true Christianity ... one is led to articulate a more incarnate, more participatory, more aesthetic, more erotic, more socialized, even a more 'Platonic' Christianity.”

“Americans have an interesting conundrum, a black and white line: You're on one side or the other of Puritanism or licentiousness. But that gray area where people abide, between their ears or on the Internet, needs to be fleshed out more in terms of permission granted. I think a lot of women are contained within the parentheses of shoulds and role-play. It's all about entitlement and history. It's all about upper-body strength - and exacting your will.”

“I object to being told that I am saving daylight when my reason tells me that I am doing nothing of the kind... At the back of the Daylight Saving scheme I detect the bony, blue-fingered hand of Puritanism, eager to push people into bed earlier, and get them up earlier, to make them healthy, wealthy and wise in spite of themselves.”