Best 747 quotes in «punishment quotes» category

God will not let any violence go unpunished, but He Himself will take vengeance on our enemies and will send home to them what they have deserved by the way they have treated us. As He Himself says (Deut. 23:55): “Vengeance is Mine, I will repay.” On the basis of this, St. Paul admonishes the Christians (Rom. 12:19): “Never avenge yourselves, but leave it to the wrath of God.” These words are not only instruction but also consolation, as if He were to say: “Do not take it upon yourselves to avenge yourselves on one another or to speak curses and maledictions. The person that does you harm or injury is interfering with the office of God and sinning against God as gravely as this man has sinned against you. Therefore, keep your fist to yourself. Leave it to the charge of His wrath and punishing, for He will not let it remain unavenged, and His punishment is more severe than you would like. This man has not assailed you but God Himself, and has already fallen into His wrath. He will not escape this. No one ever has. So why get angry with him when the anger of God, immensely greater and more severe than the anger and punishment of the whole world, has already come upon him and has already avenged itself more thoroughly than you ever could? Besides, he has not injured you one tenth as much as he has injured God. When you see him lying under the severe condemnation, why so many curses and threats of vengeance? Rather you should take pity on his plight, and pray for him to be rescued from it and to reform.

God will not punish you when you speak your mind, because he speaks through you if he truly lives in you.

Guards punished anyone caught taking bones from the garbage by fastening the bone between his teeth, across his mouth, and then tying like a gag. "And then the poor fellow was made to fall down and crawl around on his hands and knees like a dog, a laughing stock for Federal soldiers, spies, and camp followers," Bean recalled bitterly.

Halafa hailipi.

Hard it is to suffer through stupid people. They make you feel sorry for them, and if your sorrow is as great as your hurt, you will allow them to go free of punishment, for their eyes are the eyes of dogs that have done wrong and know it, and are afraid.

He'd make her work so hard that a job as a cardboard-box presser at the margerine factory would seem like paradise.

Heaven and hell may be a figment of imagination and a myth for a non-believer but they are quite effective in keeping people on the right track. Most people know how to avoid punishment in this world by circumventing the law and manipulating the system. However, they still fear God because they can’t manipulate Him. They wish to ensure their place in Heaven and avoid hell.

He believed that every individual was responsible for his conduct on earth, that there was a judge within. Could even a blazingly Christ inflict greater retribution? Could Dante's Charon in his rowboat on the river Acheron whip the miscreants into a deeper, more everlasting hell than man's unvarnished verdict of himself?

He gets away with it because he's strong.' 'This is the story of mankind.' 'I thought you were going to be a priest at one point.' 'Yes. But then I read the newspaper.

He gets hard seeing his marks on me. I get wet knowing this. I don't try to analyze it. It's just us.

He had been always escaping, always rebelling, always fighting against authority, and always being flogged. There had been a whole lifetime of torment such as this; forty-two years of it; and there he stood, speaking softly, arguing his case well, and pleading while the tears ran down his face for some kindness, for some mercy in his old age. 'I have tried to escape; always to escape,' he said, 'as a bird does out of a cage. Is that unnatural; is that a great crime?

Her personal philosophy was to try not to hurt people, unless they deserved it, which brought her back to that definition problem and a whole lot of gray area.

He that deserves to be slapped, should not be let go with a scolding.

He's bound to have done something,” Nobby repeated. In this he was echoing the Patrician's view of crime and punishment. If there was crime, there should be punishment. If the specific criminal should be involved in the punishment process then this was a happy accident, but if not then any criminal would do, and since everyone was undoubtedly guilty of something, the net result was that, in general terms, justice was done.

He would have been half-hanged, taken down alive, castrated, his genitals stuffed in his mouth, his stomach slit open, and his intestines taken out and burnt, and his carcase chopped into four quarters.

He was an embittered atheist (the sort of atheist who does not so much disbelieve in God as personally dislike Him), and took a sort of pleasure in thinking that human affairs would never improve. Sometimes, he said, when sleeping on the Embankment, it had consoled him to look up at Mars or Jupiter and think that there were probably Embankment sleepers there. He had a curious theory about this. Life on earth, he said, is harsh because the planet is poor in the necessities of existence. Mars, with its cold climate and scanty water, must be far poorer, and life correspondingly harsher. Whereas on earth you are merely imprisoned for stealing sixpence, on Mars you are probably boiled alive. This thought cheered Bozo, I do not know why. He was a very exceptional man.

He was, however, unable to give much prolonged or continuous thought to anything that evening , or to concentrate on any one idea; and anyway, even if he had been able to, he would not have found his way to a solution of these questions in a conscious manner; now he could only feel. In place of dialectics life had arrived, and in his consciousness something of a wholly different nature must now work towards fruition.

I don't want to die. I deserve, certainly, the most extreme punishment society has, and I think society deserves to be protected from me and from others like me. That's the irony. What I'm talking about is going beyond retribution because there is no way in the world that killing me is going to restore those beautiful children to their parents and correct and soothe the pain.

Hmmm,” you muse out loud. Your voice is deep and carnal, a sound which sends new surges of desire rushing to my sex. “These balls are awfully dusty - if only I knew a little slut who was good at polishing balls…

How often do we hear from the local diocesan people—the bishop, the communications director, the victim assistance coordinator, and others—that this abuse is not restricted to clergy, but, rather, it is a societal problem? It does occur outside in the public realm. When was the last time you heard of a sex offender not being held accountable for his actions once caught? The Church treated the abuse as a sin only and nothing more. Out in society, sex offenders are not moved to another community quietly. “But protest that priests are 'no worse' than other groups or than men in general is a dire indictment of the profession. It is surprising that this attitude is championed by the Church authorities. Although the extent of the problem will continue to be debated, sexual abuse by Catholic priests is a fact. The reason why priests, publicly dedicated to celibate service, abuse is a question that cries out for explanation. Sexual activity of any adult with a minor is a criminal offense. By virtue of the requirement of celibacy, sexual activity with anyone is proscribed for priests. These factors have been constant and well-known by all Church authorities” (Sipe 227−228).

Hush, Sonia! I am not laughing. I know myself that it was the devil leading me. Hush, Sonia, hush!” he repeated with gloomy insistence. “I know it all, I have thought it all over and over and whispered it all over to myself, lying there in the dark.… I've argued it all over with myself, every point of it, and I know it all, all! And how sick, how sick I was then of going over it all! I kept wanting to forget it and make a new beginning, Sonia, and leave off thinking. And you don’t suppose that I went into it headlong like a fool? I went into it like a wise man, and that was just my destruction. And you mustn't suppose that I didn't know, for instance, that if I began to question myself whether I had the right to gain power—I certainly hadn't the right—or that if I asked myself whether a human being is a louse it proved that it wasn't so for me, though it might be for a man who would go straight to his goal without asking questions.… If I worried myself all those days, wondering whether Napoleon would have done it or not, I felt clearly of course that I wasn't Napoleon. I had to endure all the agony of that battle of ideas, Sonia, and I longed to throw it off: I wanted to murder without casuistry, to murder for my own sake, for myself alone! I didn't want to lie about it even to myself. It wasn't to help my mother I did the murder—that’s nonsense—I didn't do the murder to gain wealth and power and to become a benefactor of mankind. Nonsense! I simply did it; I did the murder for myself, for myself alone, and whether I became a benefactor to others, or spent my life like a spider, catching men in my web and sucking the life out of men, I couldn't have cared at that moment.… And it was not the money I wanted, Sonia, when I did it. It was not so much the money I wanted, but something else.… I know it all now.… Understand me! Perhaps I should never have committed a murder again. I wanted to find out something else; it was something else led me on. I wanted to find out then and quickly whether I was a louse like everybody else or a man. Whether I can step over barriers or not, whether I dare stoop to pick up or not, whether I am a trembling creature or whether I have the right …” “To kill? Have the right to kill?” Sonia clasped her hands. “Ach, Sonia!” he cried irritably and seemed about to make some retort, but was contemptuously silent. “Don’t interrupt me, Sonia. I want to prove one thing only, that the devil led me on then and he has shown me since that I had not the right to take that path, because I am just such a louse as all the rest. He was mocking me and here I've come to you now! Welcome your guest! If I were not a louse, should I have come to you? Listen: when I went then to the old woman’s I only went to try. … You may be sure of that!” “And you murdered her!” “But how did I murder her? Is that how men do murders? Do men go to commit a murder as I went then? I will tell you some day how I went! Did I murder the old woman? I murdered myself, not her! I crushed myself once for all, for ever.… But it was the devil that killed that old woman, not I. Enough, enough, Sonia, enough! Let me be!” he cried in a sudden spasm of agony, “let me be!

I did not see the hanging. They hanged him in front of the jail in Toronto, and You should have been there Grace, say the keepers, it would have been a lesson to you. I've pictured it many times, poor James standing with his hands tied and his neck bare, while they put the hood over his head like a kitten to be drowned. At least he had a priest with him, he was not all alone. If it had not been for Grace Marks, he told them, none of it would have happened. It was raining, and a huge crowd standing in the mud, some of them come from miles away. If my own death sentence had not been commuted at the last minute, they would have watched me hang with the same greedy pleasure. There were many women and ladies there; everyone wanted to stare, they wanted to breathe death in like fine perfume, and when I read of it I thought, If this is a lesson to me, what is it I am supposed to be learning?

If pain is too bad to be executed by everybody, and seen by everybody, is it not because it is too bad?

If you do good things only because you fear punishment or rejection if you don’t, does it really count? Think about it. Are they real choices or are you being held hostage?

I had no real idea how ugly the subject of punishment would become when I began this study, and it has been enough to bear me down at times. What people will do to other people is indeed a hell in our midst.

I hate that it sounds like a punishment.

I know the consequences of what I’ve done. Kill me if You must. There was a long silence, and I could sense Her softening, that strange affection She shared with me above the others. Do you think I rejoice in death? I raised my head. What? There is no joy for Me in punishing you or in taking lives. I do what I must to survive. And not only would I not delight in your death, I would mourn it. You must know by now how dear you are to Me. I swallowed. Why me? Why do I have Your favor more so than the others? She was so tender with me, lifting me up from the sand as if She were cradling a baby. Considering her timelessness and my temporariness, I practically was a newborn in Her eyes. Throughout My many, many years and all the sirens I’ve carried in My hands, none of them has considered Me as you do. There’s been a detachment, a deliberate isolation between them and Me. But you? You come to Me with a sweetness, an attempt to understand. You come to Me even when you are not called. I feel for you what a mother feels for her daughter. To end your life would be to end Mine. I cried again. I’m so sorry. I never wanted to hurt You.

I know that the Kaiser incarnates all there is of brute force and of murder. And yet I would not, if I had the power, kill the Kaiser. I would do to him what Thomas Paine wanted to do to the king of England. He said, "Destroy the king, but save the man.

I leave this as a declaration of intent, so no one will be confused. One: "Si vis pacem, para bellum." Latin. Boot Camp Sergeant made us recite it like a prayer. "Si vis pacem, para bellum - If you want peace, prepare for war." Two: Frank Castle is dead. He died with his family. Three: in certain extreme situations, the law is inadequate. In order to shame its inadequacy, it is necessary to act outside the law. To pursue... natural justice. This is not vengeance. Revenge is not a valid motive, it's an emotional response. No, not vengeance. Punishment.

I made spasmodic efforts to work, assuring myself that once I began working I would forget her. The difficulty was in beginning. There was a feeling of weakness, a sort of powerlessness now, as though I were about to be ill but was never quite ill enough, as though I were about to come down with something I did not quite come down with. It seemed to me that for the first time in my life I had been in love, and had lost, because of the grudgingness of my heart, the possibility of having what, too late, I now thought I wanted. What was it that all my life I had so carefully guarded myself against? What was it that I had felt so threatened me? My suffering, which seemed to me to be a strict consequence of having guarded myself so long, appeared to me as a kind of punishment, and this moment, which I was now enduring, as something which had been delayed for half a lifetime. I was experincing, apparently, an obscure crisis of some kind. My world acquired a tendency to crumble as easily as a soda cracker. I found myself horribly susceptible to small animals, ribbons in the hair of little girls, songs played late at night over lonely radios. It became particularly dangerous for me to go near movies in which crippled girls were healed by the unselfish love of impoverished bellhops. I had become excessively tender to all the more obvious evidences of the frailness of existence; I was capable of dissolving at the least kind word, and self-pity, in inexhaustible doses, lay close to my outraged surface. I moved painfully, an ambulatory case, mysteriously injured.

Immigration detainees are the ghosts of real prisoners, being punished in advance for crimes that will demand a life sentence.

I'm more haunted by how what I've said and the things I've done have caused harm to myself and others than I am worried that God will punish me for being bad. Because in the end, we aren't punished for our sins as much as we are punished by our sins.

I'm not interested in absolute moral judgments. Just think of what it means to be a good man or a bad one. What, after all, is the measure of difference? The good guy may be 65 per cent good and 35 per cent bad—that's a very good guy. The average decent fellow might be 54 per cent good, 46 per cent bad—and the average mean spirit is the reverse. So say I'm 60 per cent bad and 40 per cent good—for that, must I suffer eternal punishment? "Heaven and Hell make no sense if the majority of humans are a complex mixture of good and evil. There's no reason to receive a reward if you're 57/43—why sit around forever in an elevated version of Club Med? That's almost impossible to contemplate.

I’m rewarded, uh, I mean punished, with a slap to my backside.

Imprisonment is the form of punishment which may detrimentally affect not only the offender but also his family and his employment and because of its duration it can seldom be kept from becoming general public knowledge. It [...] can have a lasting demoralising effect on the character and personality of the offender. The loss of liberty, tedium, regimentation [...] which prison life entails, have a greater potentiality than a whipping for destroying the offender's self-esteem and the integrity of his character and for changing, for the worse, his way of life.

I nee to reason for a plague, ... As far as I know no comets or eclipses have been forecast, and our sins are not great enough for God to be concerned with us.

In short, the right given to one man to inflict corporal punishment on another is one of the ulcers of society, one of the most powerful destructive agents of every germ and every budding attempt at civilization, the fundamental cause of its certain and irretrievable destruction.

In the ensuing centuries, texts that contained such dangerous ideas paid a heavy price for their ‘heresy’. As has been lucidly argued by Dirk Rohmann, an academic who has produced a comprehensive and powerful account of the effect of Christianity on books, some of the greatest figures in the early Church rounded on the atomists. Augustine disliked atomism for precisely the same reason that atomists liked it: it weakened mankind’s terror of divine punishment and Hell. Texts by philosophical schools that championed atomic theory suffered. The Greek philosopher Democritus had perhaps done more than anyone to popularize this theory – though not only this one. Democritus was an astonishing polymath who had written works on a breathless array of other topics. A far from complete list of his titles includes: On History; On Nature; the Science of Medicine; On the Tangents of the Circle and the Sphere; On Irrational Lines and Solids; On the Causes of Celestial Phenomena; On the Causes of Atmospheric Phenomena; On Reflected Images . . . The list goes on. Today Democritus’s most famous theory is his atomism. What did the other theories state? We have no idea: every single one of his works was lost in the ensuing centuries. As the eminent physicist Carlo Rovelli recently wrote, after citing an even longer list of the philosopher’s titles: ‘the loss of the works of Democritus in their entirety is the greatest intellectual tragedy to ensue from the collapse of the old classical civilisation’.

Is it not true that in ancient times the worst punishment of all was not death, but banishment?

I stood behind the man’s chair, my blade at his throat. “Why do you do it?” I asked, knowing he wouldn’t answer. “Kill people, and blow up buildings, and sell drugs?” It was what they all did. Committed crimes. That was why I killed them. “You’re a criminal, a terrorist, a danger. And I have been asked to take you out.” I told him. I was legend now, yet he asked the same question all the others did. “What is your name?” My sensitive ears tuned out the slit as my sword cut his neck. I walked around the chair to see his face. I watched as his eyes–slowly at first–changed from blue to milky white. His skin went pale. And as I heard him take his last breath, I ducked in so my lips hovered at his ear, and whispered, “My name, is Sharden.

It appears now to be universally admitted that, before the exile, the Israelites had no belief in rewards and punishments after death, nor in anything similar to the Christian heaven and hell; but our story proves that it would be an error to suppose that they did not believe in the continuance of individual existence after death by a ghostly simulacrum of life. Nay, I think it would be very hard to produce conclusive evidence that they disbelieved in immortality; for I am not aware that there is anything to show that they thought the existence of the souls of the dead in Sheol ever came to an end. But they do not seem to have conceived that the condition of the souls in Sheol was in any way affected by their conduct in life. If there was immortality, there was no state of retribution in their theology. Samuel expects Saul and his sons to come to him in Sheol.

It became clear to him that all the dreadful evil he had been witnessing in prisons and jails and the quiet self-satisfaction of the perpetrators of this evil were the consequences of men trying to do what was impossible; trying to correct evil while being evil themselves...Now he saw clearly what all the terrors he had seen came from, and what ought to be done to put a stop to them. The answer he could not find was the same that Christ gave to Peter. It was that we should forgive always an infinite number of times because there are no men who have not sinned themselves, and therefore none can punish or correct others.

[I]t is a mistake to rush to impose the individual ethical responsibility that the corporate structure deflects. This is the temptation of the ethical which, as Zizek has argued, the capitalist system is using in order to protect itself in the wake of the credit crisis - the blame will be put on supposedly pathological individuals, those’ abusing the system’, rather than on the system itself. But the evasion is actually a two step procedure - since structure will often be invoked (either implicitly or openly) precisely at the point when there is the possibility of individuals who belong to the corporate structure being punished. At this point, suddenly, the causes of abuse or atrocity are so systemic, so diffuse, that no individual can be held responsible… But this impasse - it is only individuals that can be held ethically responsible for actions, and yet the cause of these abuses and errors is corporate, systemic - is not only a dissimulation: it precisely indicates what is lacking in capitalism. What agencies are capable of regulating and controlling impersonal structures? How is it possible to chastise a corporate structure? Yes, corporations can legally be treated as individuals - but the problem is that corporations, whilst certainly entities, are not like individual humans, and any analogy between punishing corporations and punishing individuals will therefore necessarily be poor. And it is not as if corporations are the deep-level agents behind everything; they are themselves constrained by/expressions of the ultimate cause-that-is-not-asubject: Capital.

It is better to tell the truth and face the punishment, than to lie and face the consequences.

It is the inextricable masculinity in our idea of government which so revolts at the idea of women as voters. 'To govern:' that means to boss, to control, to have authority; and that only, to most minds. They cannot bear to think of the woman as having control over even their own affairs; to control is masculine, they assume. Seeing only self-interest as a natural impulse, and the ruling powers of the state as a sort of umpire, an authority to preserve the rules of the game while men fight it out forever; they see in a democracy merely a wider range of self interest, a wider, freer field to fight in.

It is true that my shunning was a message from our community to my mother. Her rejection of me was a measure of the humiliation she felt. She believed until her death that I caused her to lose her friends and her stature in the town.

Look for alternatives to punishments, not only alternative punishments.

Love was always and only about good feeling. In early adolescence when we were whipped and told that these punishments were 'for our own good' or 'I'm doing this because I love you,' my siblings and I were confused. Why was harsh punishment a gesture of love? As children do, we pretended to accept this grown-up logic; but we knew in our hearts it was not right. We knew it was a lie. Just like the lie the grown-ups told when they explained after the harsh punishment, 'This hurts me more than it hurts you.' There is nothing that creates more confusion about love in the minds and hearts of children than unkind and/or cruel punishment meted out by the grown-ups they have been taught should love and respect. Such children learn early on to question the meaning of love, to yearn for love even as they doubt it exists.

(…)man holds the remedy in his own hands, and lets everything go its own way, simply through cowardice- that is an axiom.

Many Romans didn’t like the Christians. They found their reclusive behaviour offensive; their teachings foolish; their fervour irritating and their refusal to sacrifice to the emperor insulting. But for the first 250 years after the birth of Christ, the imperial policy towards them was first to ignore them and then to declare that they must not be hounded. In the encounter between the Christians and the Romans it is the former who are almost without fail remembered as the oppressed and the latter as the oppressors. Yet, apart from Nero, it was almost two and a half centuries before emperors became involved in prosecutions of Christians – and even then, as we have seen, these prosecutions were brief. This was a grace and liberty that the Christians would decline to show to other religions when they finally gained control. A little over ten years after the newly Christian Constantine took power, it is said that laws began to be passed restricting ‘the pollutions of idolatry’. During Constantine’s own reign it seems to have been decreed that ‘no one should presume to set up cult-objects, or practise divination or other occult arts, or even to sacrifice at all’. Less than fifty years after Constantine, the death penalty was announced for any who dared to sacrifice. A little over a century later, in AD 423, the Christian government announced that any pagans who still survived were to be suppressed. Though, it added confidently – and ominously: ‘We now believe that there are none.