Quotes about Salvation

It's a relief, frankly, that in Buddhism, there is no self to save.

+Lord Jesus Christ, Son of God have mercy on me the sinner+

Souls do not need to be saved. Egos need clarification.

Man has to learn to seek first the kingdom of heaven, the place of stillness and quiet at the highest level of which he is capable, and then the heavenly influences can pour into him, recreate him and use him for the salvation of mankind.

If humans are essentially self-enclosed or self-interested or idiotist psychological systems (a la Freud), then "love" is just the name for a kind of psychic imperialism among psyches (the visceral irrationalism of the Id/libido being rationalized and executed by the otherwise-vacant Ego and presided over by the irrational authoritarianism of the Superego). One bag of appetites and emotions (he) tries to arrogate control over another bag of appetites and emotions (she -- or vice versa), all for the first bag's own benefit, like a war between oversized amoebas. If human beings are conceived strictly in terms of what finite-banausic or finite-doulic mentalities can comprehend, then "love" will necessarily look like a "magical" or illusionistic pseudo-cure for our necessitated animalistic (and deterministic bourgeois-"rationalist") natures. Our natural power of self-centered delusion projects for itself a cure for its self-enclosure, and calls this fantasy "love." Uncountable are the times that this grandiose fantasy has failed, and actual finite human beings could not live up to the narcotic infatuation or "salvation from self" that they needed out of one another.

Nothing in the matter-of-fact or finite order of experience is directly or obviously grounded in actual authoritative principles; phenomena do not permit us to see through them to their infinite preconditions, and certainly not even to comprehend or conceptualize what kinds of things those preconditions may be. It is only through holistic and variably stressed principles that we can see the formation or architectonics of finite realities, in accordance with those lawful and ordering forces. There is no empirical path to principles, no psychological route to values or ultimate duties or essential character: hundreds of millions of human beings may despair of not having "salvation" who do not and cannot ever comprehend what the issue even is, i.e. the onslaught of the finite order that threatens to make our ambiguously finite/infinite spirit into just another finite particle within the finite world. We have to be always carrying out our self-education dialectically, with one eye on each domain, the finite and the infinite, each of which demands its own peculiar modus of intelligence and insight from us.

You need both love and hope. Love gives meaning, while hope brings salvation.

“If you bring forth what is within you, what you bring forth will save you.
If you do not bring forth what is within you, what you do not bring forth will destroy you.”

- Jesus (The Gospel of Thomas )

"Turn to Nature for salvation of sanity."

The trip was about being vulnerable, but not afraid; about opening himself up like a tin can and exposing his guts to the wind and the sky, and somehow finding a way to go beyond his limits. If he could do that, salvation was his. This, he didn't have to remember. Working on salvation - each creature must do that on his own. No preacher could tell you how. No friend could ease the way. No one but you, yourself, could make peace that would last for eternity.

The Folarians (such was their name) were a pacifistic people who believed in free will, free thought, free love, free land, free living, free rides, freeloading and freebies of all kinds. Bitter enemies of the Vegetarians, the Fruitarians (who lived exclusively on raw fruit), the Pietarians (or “New Fruitarians,” as they were sometimes called, who ate only raw fruit pies) and the Breatharians (who subsisted on air alone), the Folarians promoted a doctrine wherein eternal life was achieved by abstaining from all food sources save foliage—thus their name. Moreover, this foliage—whether leaves, stems or flowers—must already have fallen to the ground of its own accord. This way, eating only nature’s leftovers, the Folarians lived in perfect harmony with Mother Earth.

You know quite well deep within you, that there is only a single magic, a single power, a single salvation... And that is called loving.

The Redeemed never allow the redeemer, to redeem all.

This is how I see most "churches", the church kids who grew up in the church, look upon the outsiders who come to their church. seeing the newcomers as sins that are more than theirs.

You know quite well, deep within you, that there is only a single magic, a single power, a single salvation...and that is called loving. Well then, love your suffering. Do not resist it, do not flee from it. It is only your aversion to it that hurts, nothing else.

A consciousness of wrongdoing is the first step to salvation...you have to catch yourself doing it before you can correct it.

The knowledge of sin is the beginning of salvation.

The quality of mercy is not strain'd, It droppeth as the gentle rain from heaven Upon the place beneath: it is twice bless'd; It blesseth him that gives and him that takes: 'Tis mightiest in the mightiest: it becomes The throned monarch better than his crown; His sceptre shows the force of temporal power, The attribute to awe and majesty, Wherein doth sit the dread and fear of kings; But mercy is above the sceptred sway, It is enthroned in the heart of kings, It is an attribute to God himself, And earthly power doth then show likest God's When mercy seasons justice. Therefore Jew, Though justice be thy plea, consider this, That in the course of justice none of us Should see salvation: we do pray for mercy, And that same prayer doth teach us all to render The deeds of mercy.

The solution lies in a complete realization of what we mean by asserting that God is Almighty. The two ideas of Freewill and Divine Sovereignty can not be reconciled in our own minds, but that does not prevent them from being reconciled in God's mind. We measure Him by our own intellectual standard if we think otherwise. And so our solution of the problem of Freewill and of the problems of history and of individual salvation must finally lie in the full acceptance and realization of what is implied by the infinity and the omniscience of God.

We give our lives to that which we give our time. I have learned that it is very difficult, if not impossible, to unclutter one's life by starting at the top of the pile with the idea that the solution is to just get things sorted and better organized. It is nice to get better organized, but that is not enough. Much has to be discarded. We must actually get rid of it. To do this we need to develop a list of basics, a list of those things that are indispensable to our mortal welfare and happiness and our eternal salvation. This list must follow the gospel pattern and contain the elements needed for our sanctification and perfection. It must be the product of inspiration and prayerful judgment between the things we really need and things we just want. It should separate need from greed. It must be our best understanding of those things that are important as opposed to those things that are just interesting.

Bright portals of the sky, Emboss'd with sparkling stars, Doors of eternity, With diamantine bars, Your arras rich uphold, Loose all your bolts and springs, Ope wide your leaves of gold, That in your roofs may come the King of Kings. O well-spring of this All! Thy Father's image vive; Word, that from nought did call What is, doth reason, live; The soul's eternal food, Earth's joy, delight of heaven; All truth, love, beauty, good: To thee, to thee be praises ever given! O glory of the heaven! O sole delight of earth! To thee all power be given, God's uncreated birth! Of mankind lover true, Indearer of his wrong, Who doth the world renew, Still be thou our salvation and our song!

The salvation of the world is in man's suffering.

Some labor this side of the veil, others on the other side of the veil. If we tarry here we expect to labor in the cause of salvation and if we go hence we expect to continue our work until the coming of the Son of Man. The only difference is, while we are here we are subject to pain and sorrow, while they on the other side are free from affliction of every kind.

When mourning the loss of our departed friends, I cannot help but think that in every death there is a birth; the spirit leaves the body dead to us, and passes to the other side of the veil alive to that great and noble company that are also working for the accomplishment of the purpose of God, in the redemption and salvation of a fallen world.

Then I grasped the meaning of the greatest secret that human poetry and human thought and belief have to impart: The salvation of man is through love and in love.

I have faith that if we caught hold of God's living candle on that truth and went out into the world-I don't care [what vocation] -just out in the world being true to the vision, we would not need to defend the cause of Jesus Christ. People would come and ask; "Where have you found the radiance that I sense in your eyes and in your face? How come you don't get carried away with the world?" And we would answer that the work of salvation is the glorious work of Jesus Christ. But it is also the glorious work of the uncovering and recovering of your own latent divinity.

What Child Is This? What Child is this, who, laid to rest On Mary's lap, is sleeping? Whom angels greet with anthems sweet, While shepherds watch are keeping? Refrain: This, this is Christ the King, Whom shepherds guard and angels sing; Haste, haste to bring Him laud, The Babe, the Son of Mary. Why lies He in such mean estate, Where ox and ass are feeding? Good Christians fear: for sinners here The silent Word is pleading. Refrain So bring Him incense, gold, and myrrh, Come peasant, King to own Him; The King of Kings salvation brings; Let loving hearts enthrone Him! Refrain

Give my scallop-shell of quiet, My staff of faith to walk upon, My scrip of joy, immortal diet, My bottle of salvation, My gown of glory, hope's true gage; And thus I'll take my pilgrimage.

With crosses, relics, crucifixes, Beads, pictures, rosaries, and pixes, The tools of working out salvation By mere mechanic operation.

In questions of this sort there are two things to be observed. First, that the truth of the Scriptures be inviolably maintained. Secondly, since Scripture doth admit of diverse interpretations, that no one cling to any particular exposition with such pertinacity that, if what he supposed to be the teaching of Scripture should afterward turn out to be clearly false, he should nevertheless still presume to put it forward, lest thereby the sacred Scriptures should be exposed to the derision of unbelievers and the way of salvation should be closed to them.

An apocryphal story from the writings of Clement of Alexandria regarding John the Apostle quoted by John H. Vandenberg, Conference Report, October 1963, p.45 - p.46: ". . . about John the Apostle, handed down and preserved in memory. When, on the death of the tyrant, he (John) passed over to Ephesus from the Island of Patmos, he used to make missionary journeys also to neighboring gentile cities, in some places to appoint bishops, and in some to set in order whole churches and . . . to appoint one of those indicated by the Spirit. On his arrival then at one of the cities at no great distance, of which some even mention the name, . . . he saw a youth of stalwart frame and winning countenance, and impetuous spirit, and said to the bishop, 'I entrust to thee this youth with all earnestness, calling Christ and the Church to witness.' The bishop accepted the trust, and made all the requisite promises, and the apostle renewed his injunction and adjuration. He then returned to Ephesus, and the elder taking home with him the youth who had been entrusted to his care, maintained, cherished, and finally baptized him. After this he abandoned further care and protection of him, considering that he had affixed to him the seal of the Lord as a perfect amulet against evil. Thus prematurely neglected, the youth was corrupted by certain idle companions of his own age, who were familiar with evil, and who first led him astray by many costly banquets, and then took him out by night with them to share in their felonious proceedings, finally demanding his cooperation in some worse crime. First familiarized with guilt, and then, from the force of his character, starting aside from the straight path like some mighty steed that seizes the bit between its teeth; he rushed towards headlong ruin, and utterly abandoning the divine salvation, gathered his worst comrades around him, and became a most violent, bloodstained, and reckless bandit-chief. Not long afterwards John was recalled to the city, and after putting other things in order said, 'Come now, O bishop, restore to me the deposit which I and the Saviour entrusted to thee, with the witness of the Church over which thou dost preside.' At first the bishop in his alarm mistook the meaning of the metaphor, but the apostle said, 'I demand back the young man and the soul of the brother.' Then groaning from the depth of his heart and shedding tears, 'He is dead,' said the bishop. 'How and by what death?' 'He is dead to God! For he has turned out wicked and desperate, and, to sum up all, a brigand; and now, instead of the Church he has seized the mountain, with followers like himself.' Then the apostle, rending his robe and beating his head, with loud wailing said, 'A fine guardian of our brother's soul did I leave! Give me a horse and a guide.' Instantly, . . . he rode away . . . from the Church and arriving at the brigands' outposts, was captured without flight or resistance, but crying, 'For this I have come. Lead me to your chief.' The chief awaited him in his armour, but when he recognized John as he approached, he was struck with shame and turned to fly [flight]. But John pursued him as fast as he could, forgetful of his age, crying out, 'Why my son, dost thou fly [flee] from thine own father, unarmed, aged as he is? Pity me, . . . fear not . . . stay! believe! Christ sent me.' But he on hearing these words first stood with downcast gaze, then flung away his arms, then trembling, began to weep bitterly, and embraced the old man when he came up to him, pleading with his groans, . . . but the apostle pledging himself . . . led him back to the Church and praying for him . . . and wrestling with him in earnest fastings . . . did not depart, as they say, till he restored him to the bosom of the Church."