Best 2296 quotes in «sin quotes» category

Baada ya Adam na Hawa kutenda dhambi katika bustani ya Edeni, kila mtu anayezaliwa anazaliwa katika dhambi. Kwa hiyo dhambi hutokana na maisha, na maisha hutokana na dhambi.

Beautiful, enticing, forbidden fruit will be offered to you when your "hunger" is greatest. If you are foolish enough to reach for it, your fingers will sink into the rotten mush on the back side. That's the way sin operates in our lives. It promises everything. It delivers nothing but disgust and heartache.

Because salvation is by grace through faith, I believe that among the countless number of people standing in front of the throne and in front of the Lamb, dressed in white robes and holding palms in their hands (see Revelation 7:9), I shall see the prostitute from the Kit-Kat Ranch in Carson City, Nevada, who tearfully told me that she could find no other employment to support her two-year-old son. I shall see the woman who had an abortion and is haunted by guilt and remorse but did the best she could faced with grueling alternatives; the businessman besieged with debt who sold his integrity in a series of desperate transactions; the insecure clergyman addicted to being liked, who never challenged his people from the pulpit and longed for unconditional love; the sexually abused teen molested by his father and now selling his body on the street, who, as he falls asleep each night after his last 'trick', whispers the name of the unknown God he learned about in Sunday school. 'But how?' we ask. Then the voice says, 'They have washed their robes and have made them white in the blood of the Lamb.' There they are. There *we* are - the multitude who so wanted to be faithful, who at times got defeated, soiled by life, and bested by trials, wearing the bloodied garments of life's tribulations, but through it all clung to faith. My friends, if this is not good news to you, you have never understood the gospel of grace.

...Because the sacred fire that lights all nature liveliest of all in its own image glows. All these prerogatives the human creature possesses, and if one of them should fail, he must diminish from his noble stature. Sin only can disenfranchise him, and veil his likeness to the Highest Good; whereby the light in him is lessened and grows pale. Ne'er can he win back dignities so high till the void made by guilt be all filled in with just amends paid for by illicit joy. Now, when your nature as a whole did sin in its first root, it lost these great awards, and lost the Eden of its origin; nor might they be recovered afterwards by any means, as if thou search thou'lt see, except by crossing one of these two fords; either must God, of his sole courtesy, remit, or man must pay with all that's his, the debt of sin in its entirety. Within the Eternal Counsel's deep abyss rivet thine eye, and with a heed as good as thou canst give me, do thou follow this. Man from his finite assets never could make satisfaction; ne'er could he abase him so low, obey thereafter all he would, as he'd by disobedience sought to raise him; and for this cause man might not pay his due himself, nor from the debtor's roll erase him. Needs then must God, by his own ways, renew man's proper life, and reinstate him so; his ways I say - by one, or both of two. And since the doer's actions ever show more gracious as the style of them makes plain the goodness of the heart from which they flow, that most high Goodness which is God was fain - even God, whose impress Heaven and earth display - by all His ways to lift you up again; nor, between final night and primal day, was e'er proceeding so majestical and high, nor shall not be, by either way; for God's self-giving, which made possible that man should raise himself, showed more largesse than if by naked power He'd cancelled all; and every other means would have been less than justice, if it had not pleased God's Son to be humiliate in fleshliness.

Believers if opt to practice Favoritism will fail miserably to build a relationship of Mutual Trust & True Respect for themselves.

Believing in the possibility of resurrection and eternal life, Christians seek ‘redemption’ through moral behaviour. But moral behaviour does not, in itself, assuage fear of death, on the contrary, when people come to view themselves as marred by Sin, for instance because they are taught to believe that their most intimate feelings are sinful, this may increase significantly their anxiety about dying.

Beware of trying to patch up a present refusal to walk in the light by recalling past experiences when you did walk in the light.

Bagaimana harus menjalani kehidupan untuk menebus dosa di kubangan dosa?

Before whom am I guilty? Myself and my gods. But before God? I would be guilty before God IF God had not disclosed himself as forgiving, taking my place, rendering a verdict of pardon upon me. But upon that IF hinges the force of justification by grace through faith alone. For precisely amid our failure to actualize values we mistakenly imagine as ultimate, God himself continues to perceive us AS IF we were clothed in Christ's own righteousness. The Reformation formula, simul peccator et justus, meant: I am a sinner, deserving condemnation for my idolatry; but from God's point of view I am AT THE SAME TIME pardoned, regarded as if the charge against me were canceled out! the final verdict is thus not the one I give myself or the one that may be given in the courts of law or gossip or peer pressure. Rather, it is what God himself has decided about my situation, how he has regarded and perceived me. Through God's own incomparable initiative, our sin is not remembered against us, even though we may oddly persist in remembering it against ourselves.

Being different is not a sin, but intolerance is.

Being with him makes me feel different.

Bertha divined what an enormous wrong had been wrought against the world in that the longing for pleasure is placed in woman just as in man; and that with women that longing is a sin, demanding expiation, if the yearning for pleasure is not at the same time a yearning for motherhood.

Big or small, sin is sin!

Biker George says that even though the government makes laws that sin is legal, it doesn't make it harmless or right.

Between a man and a woman, betrayal is not the ultimate sin. It is the withdrawal and departure from one another devoid of a decent just!

Blaming is a childish act.

Bila dhambi hakuna msamaha.

Blessed are the merciful, for they shall obtain mercy.' These men without possessions or power, these strangers on Earth, these sinners, these followers of Jesus, have in their life with him renounced their own dignity, for they are merciful. As if their own needs and their own distress were not enough, they take upon themselves the distress and humiliation of others. They have an irresistible love for the down-trodden, the sick, the wretched, the wronged, the outcast and all who are tortured with anxiety. They go out and seek all who are enmeshed in the toils of sin and guilt. No distress is too great, no sin too appalling for their pity. If any man falls into disgrace, the merciful will sacrifice their own honour to shield him, and take his shame upon themselves.

Buck Barrow, brother of Clyde Barrow (Bonnie & Clyde) was once asked "Where are you wanted by the law?" Barrow replied, "Wherever I've been." What a picture of our own guilt. We cannot escape our sinfulness because it follows us everywhere. Neither can we escape the mercy of God that is always there.

Blessed is he who turned many souls from sin.

But Demeseus, I have only begun. Do you see what this pure feeling ‘love’ can do to people? Just now, I know you wanted to take my head off. But if love is so pure, why do so many die in the name of love? It’s a poison. It enters your body and slowly makes you do impulsive things you wouldn’t normally do. People kill themselves because they want to be with their love. People kill others because they want to be with their love. And people kill their love because they want to be with their love. All in the name of love, but in the end, someone dies.

But even when a man has offended against his own rational code, I doubt whether a sense of sin is the best method of arriving at a better way of life. There is in the sense of sin something abject, something lacking in self-respect. No good was ever done to any one by the loss of self-respect. The rational man will regard his own undesirable acts, as he regards those of others, as acts produced by certain circumstances, and to be avoided either by a fuller realization that they are undesirable, or, where this is possible, by avoidance of the circumstances that caused them.

But for her there was no possibility of a clear conscience, merely the weak absolution of honesty, of confession. She could not buy into the cycle of sin and penance. She would always remember what she had done, and it would always sting. She would not be washed clean.

- but are you really so in love? - Oh, it is not that at all. It is not that, it is some kind of power that has seized me and holds me. I do not know what to do.

But peace, too, is a living thing and like all life it must wax and wane, accommodate, withstand trials, and undergo changes. Such was the case with the peace Josephus Famulus enjoyed. It was unstable, visible one moment, gone the next, sometimes near as a candle carried in the hand, sometimes as remote as a star in the wintry sky. And in time a new and special kind of sin and temptation more and more often made life difficult for him. It was not a strong, passionate emotion such as indignation or a sudden rush of instinctual urges. Rather, it seemed to be the opposite. It was a feeling very easy to bear in its initial stages, for it was scarcely perceptible; a condition without any real pain or deprivation, a slack, luke-warm, tedious state of the soul which could only be described in negative terms as a vanishing, a waning, and finally a complete absence of joy. There are days when the sun does not shine and the rain does not pour, but the sky sinks quietly into itself, wraps itself up, is gray but not black, sultry, but not with the tension of an imminent thunderstorm. Gradually, Joseph's days became like this as he approached old age. Less and less could he distinguish the mornings from the evenings, feast days from ordinary days, hours of rapture from hours of dejection. Everything ran sluggishly long in limp tedium and joylessness. This is old age, he thought sadly. He was sad because he had expected aging and the gradual extinction of his passions to bring a brightening and easing of his life, to take him a step nearer to harmony and mature peace of soul, and now age seemed to be disappointing and cheating him by offering nothing but this weary, gray, joyless emptiness, this feeling of chronic satiation. Above all he felt sated: by sheer existence, by breathing, by sleep at night, by life in his cave on the edge of the little oasis, by the eternal round of evenings and mornings, by the passing of travelers and pilgrims, camel riders and donkey riders, and most of all by the people who came to visit him, by those foolish, anxious, and childishly credulous people who had this craving to tell him about their lives, their sins and their fears, their temptations and self-accusations. Sometimes it all seemed to him like the small spring of water that collected in its stone basin in the oasis, flowed through grass for a while, forming a small brook, and then flowed on out into the desert sands, where after a brief course it dried up and vanished. Similarly, all these confessions, these inventories of sins, these lives, these torments of conscience, big and small, serious and vain, all of them came pouring into his ear, by the dozens, by the hundreds, more and more of them. But his ear was not dead like the desert sands. His ear was alive and could not drink, swallow, and absorb forever. It felt fatigued, abused, glutted. It longed for the flow and splashing of words, confessions, anxieties, charges, self-condemnations to cease; it longed for peace, death, and stillness to take the place of this endless flow.

But since the adversary does not cease to resist many, and uses many and diverse arts to ensnare them, that he may seduce the faithful from their faith, and that he may prevent the faithless from believing, it seems to me necessary that we also, being armed with the invulnerable doctrines of the faith, do battle against him in behalf of the weak.

But that's not how God views the cross, Jake. His wrath wasn't an expression of the punishment sin deserves; it was the antidote for sin and shame. The purpose of the cross, as Paul wrote of it, was for God to make his Son to become sin itself so that he could condemn sin in the likeness of human flesh and purge it from the race. His plan was not just to provide a way to forgive sin, but to destroy it so that we might live free.

But the world doesn't run on logic, it runs on the seven deadly sins and the weather. - Alan Furst; Red Gold

but what if God have seen, And death ensue? then I shall be no more, And Adam wedded to another Eve, Shall live with her enjoying, I extinct; A death to think. Confirmed then I resolve, Adam shall share with me in bliss or woe: So dear I love him, that with him all deaths I could endure, without him live no life.

By daily contrition, and habitual mortification of the flesh, man is day by day RENEWED, bearing heavenly fruits and celestial graces, of an inexplicable sweetness. Contrariwise, the pleasure of the world bringeth heaviness of heart, vexation of spirit, and a wounded conscience: yea, so great hence is the calamity of the soul, and so heavy the loss of the heavenly gift (a loss which necessarily flows from the pleasures of the flesh, and from worldly delights) that he who duly calls the same to mind, cannot be exceedingly fear and dread any of the fleshly and worldly joys, which serve but to divert him from those that are spiritual and heavenly, and to quench in him the most sweet grace of devotion that brings the soul into the kingdom of God.

But in all His dealings with His creatures God has maintained the principles of righteousness by revealing sin in its true character-by demonstrating that its sure result is misery and death.

But in his lapsed and sinful state, man is not capable, of any by himself, either to think, to will, or to do that which is really good, but it is necessary for him to be regenerated and renewed in his intellect, affections or will, and in all his powers, by God in Christ through the Holy Spirit, that he may be qualified rightly to understand, esteem, consider, will, and perform whatever is truly good. When he is made a partaker of this regeneration or renovation, I consider that, since he is delivered from sin, he is capable of thinking, willing, and doing that which is good, but yet not without the continued aids of Divine Grace.

But in these modern times it may be decidedly asserted as a fact, that vice, in accomplishing the vast majority of its seductions, uses no disguise at all; appears impudently in its naked deformity; and, instead of horrifying all beholders, in accordance with the prediction of the classical satirist, absolutely attracts a much more numerous congregation of worshippers than has ever yet been brought together by the divinest beauties that virtue can display for the allurement of mankind.

But Jesus could see inside people. And inside, in their hearts, Jesus saw that they did not love God or other people. They were running away from God, and they thought they didn't need a rescuer. They thought they were good enough because they kept the rules. But sin had stopped their hearts from working properly. And their hearts were hard and cold. "This woman knows she's a sinner," Jesus told them. "She knows she'll never be good enough. She knows she needs me to rescue her. That's why she loves me so much. You look down on this woman because you don't look up to God. She is sinful on the outside-but you are sinful on the inside.

By definition, a human being is endowed with free will. He can use this to choose between good and evil. If he can only perform good or only perform evil, then he is a clockwork orange - meaning that he has the appearance of an organism lovely with colour and juice but is in fact only a clockwork toy to be wound up by God or the Devil or (since this is increasingly replacing both) the Almighty State. It is as inhuman to be totally good as it is to be totally evil. The important thing is moral choice. Evil has to exist along with good in order that moral choice may operate. Life is sustained by the grinding opposition of moral entities. This is what the television news is all about. Unfortunately there is so much original sin in us all that we find evil rather attractive. To devastate is easier and more spectacular than to create.

Can the sin of one or a few cause suffering for many? The answer, of course, is yes, for no sin is isolated in the life of the sinner. It spreads like poison gas into every available crevice.

By those who get a kick out of this sort of thing (and they are very numerous) inhumanity is enjoyed for its own sake, but often, nonetheless, with a bad conscience. To allay their sense of guilt, the bullies and the sadists provide themselves with a creditable excuses for their favorite sport. Thus, brutality toward children is rationalized as discipline, as obedience to the Word of God - "he that spareth the rod, hateth his son". Brutality toward criminals is a corollary of the Categorical Imperative. Brutality toward religious or political heretics is a blow for the True Faith. Brutality toward members of an alien race is justified by arguments drawn from what may once have passed for Science. Once universal, brutality toward the insane is not yet extinct - the mad are horribly exasperating. But this brutality is no longer rationalized, as it was in the past, in theological terms. The people who tormented Surin and the other victims of hysteria or psychosis did so, first, because they enjoyed being brutal and, second, because they were convinced that they did well to be brutal. And they believed that they did well, because, ex hypthesi, the mad had always brought their own troubles upon themselves. For some manifest or obscure sin, they were being punished by God, who permitted devils to besiege or obsess them. Both as God's enemies and as temporary incarnations of radical evil, they deserved the be maltreated. And maltreated they were - with a a good conscience and a heart-warming sense that the divine will was being done on earth, as in heaven.

cannot come to Christ unless the Holy Spirit convicts us of our sin.

Christ embraced me with all my sin and guilt that I may embrace him in all his righteousness.

Christ did not die to redeem us in part. Neither did He rise so that we might have life in portions. But with us having a body made for Him, as well as the mind, will, personality, and emotions that it contains, we must understand that God is after us becoming victorious over any and all sin that would hinder the whole person from serving God fully and freely.

Christ didn't join in. He saw which direction the rocks were being thrown, and became a shield.

Christian consciousness experiences itself in a curious sense as LIBERATED TO FAIL, without intolerable damage to self-esteem and without any reduction of moral seriousness. We are free to be inadequate, free to foul things up, and yet affirm ourselves in a more basic sense than the secular moralist or humanistic idealist (who can affirm themselves only on the basis of merits and accomplishments. We are free to choose and deny finite values, free to take constructive guilt upon us and to see it as an inevitable and providentially given aspect of our fallen human condition. All that we have said leads us to the pinnacle of this good news: In Jesus Christ we need no longer be guilty before God. It is only before our clay-footed gods that we stand guilty!

Christ died not so that you could freely go on sinning, and therefore, continue dying; He died rather so that you could freely grow in obedience, and therefore, start living.

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.

Christ is to the souls of men what the sun is to the world. He is the center and source of all spiritual light, warmth, life, health, growth, beauty, and fertility. Like the sun, He shines for the common benefit of all mankind--for high and for low, for rich and for poor, for Jew and for Greek. Like the sun, He is free to all. All may look at Him, and drink health out of His light. If millions of mankind were mad enough to dwell in caves underground, or to bandage their eyes, their darkness would be their own fault, and not the fault of the sun. So, likewise, if millions of men and women love spiritual "darkness rather than light," the blame must be laid on their blind hearts, and not on Christ. "Their foolish hearts are darkened." (John 3:19; Romans 1:21.) But whether men will see or not, Christ is the true sun, and the light of the world. There is no light for sinners except in the Lord Jesus.

[Christ’s] goodness is still a rebuke to our badness; His purity still shows up our impurities; His sinlessness still reveals our sinfulness; and unless we allow [Jesus] to destroy the evil within us, the evil within us still wants to destroy Him. This is the conflict of the ages.

Comfort came in and stood with an appearance of guilt and shame. Her head bent, her eyes soaked with tears, her hands and legs, vibrating like a guiter string as perspiration covered her entire body, she felt like disappearing into the thin air, maybe to another mind creating world.

—¿Cómo una persona puede sentirse sola cuando está rodeada de gente? —le pregunté. —Supongo que en eso consiste la soledad —me respondió—. En aislarte cuando se supone que tienes que sentirte rodeada.

Certainly the most destructive vice if you like, that a person can have. More than pride, which is supposedly the number one of the cardinal sins - is self pity. Self pity is the worst possible emotion anyone can have. And the most destructive. It is, to slightly paraphrase what Wilde said about hatred, and I think actually hatred's a subset of self pity and not the other way around - ' It destroys everything around it, except itself '. Self pity will destroy relationships, it'll destroy anything that's good, it will fulfill all the prophecies it makes and leave only itself. And it's so simple to imagine that one is hard done by, and that things are unfair, and that one is underappreciated, and that if only one had had a chance at this, only one had had a chance at that, things would have gone better, you would be happier if only this, that one is unlucky. All those things. And some of them may well even be true. But, to pity oneself as a result of them is to do oneself an enormous disservice. I think it's one of things we find unattractive about the american culture, a culture which I find mostly, extremely attractive, and I like americans and I love being in america. But, just occasionally there will be some example of the absolutely ravening self pity that they are capable of, and you see it in their talk shows. It's an appalling spectacle, and it's so self destructive. I almost once wanted to publish a self help book saying 'How To Be Happy by Stephen Fry : Guaranteed success'. And people buy this huge book and it's all blank pages, and the first page would just say - ' Stop Feeling Sorry For Yourself - And you will be happy '. Use the rest of the book to write down your interesting thoughts and drawings, and that's what the book would be, and it would be true. And it sounds like 'Oh that's so simple', because it's not simple to stop feeling sorry for yourself, it's bloody hard. Because we do feel sorry for ourselves, it's what Genesis is all about.

Confession breaks the power of canceled sin. It also heals the broken heart.