“Learn humility, while there's yet time--': those were the last of the abbot's words he had waited to hear. All very well, he thought, to be humble in accepting one's own pain and deprivation, perhaps, but what right have I, what right has he, to make a virtue of meekness when it will be Adam who suffers? I call that cheap humility.”
“Should I come to you, Father, with anything that made me ashamed? What do I matter? What's honour to me? My honour is to keep her from harm and from grief. I have no other; I want none.”
“Love with her would be a field of action, not a need. She was complete whether she won or lost the world. She was her own fortress and her own sanctuary.”
“The dispensations of God are always just,' he said. 'We get the sons we deserve.”
“Have you no errand I can do for you in hell?' he said. 'There's cleaner company there.”
“He could not be a breaker, it was against his bent.”
“Gen 22:11–16a The story of the near-sacrifice of Isaac is traced to E. It refers to the deity as Elohim in vv. 1,3,8, and 9. But, just as Abraham’s hand is raised with the knife to sacrifice Isaac, the text says that the angel of Yahweh stops him (v. 11). The verses in which Isaac is spared refer to the deity as Yahweh (vv. 11–14). These verses are followed by a report that the angel speaks a second time and says, “… because you did not withhold your son from me….” Thus the four verses which report that Isaac was not sacrificed involve both a contradiction and a change of the name of the deity. As extraordinary as it may seem, it has been suggested that in the original version of this story Isaac was actually sacrificed, and that the intervening four verses were added subsequently, when the notion of human sacrifice was rejected (perhaps by the person who combined J and E). Of course, the words “you did not withhold your son” might mean only that Abraham had been willing to sacrifice his son. But still it must be noted that the text concludes (v. 19), “And Abraham returned to his servants.” Isaac is not mentioned. Moreover, Isaac never again appears as a character in E. Interestingly, a later midrashic tradition developed this notion, that Isaac actually had been sacrificed. This tradition is discussed in S. Spiegel’s The Last Trial (New York: Schocken, 1969; Hebrew edition 1950).”
“Why?’ asked Jack. ‘Because I chopped the man’s head off.”
“But the thing is, really,” Peter continues, “that it doesn’t matter. For your parents or anyone else. It doesn’t actually matter where we came from, or where we’re going, or when. The only thing that matters is what we have to do while we’re here and how well we do it.”
“- No puedes sentarte ahí -dijo-. Los asientos traseros son para los negros. Tienes que cambiarte a la parte delantera.
Sus palabras me golpearon como una bofetada. De repente retrocedí en el tiempo hasta Cracovia, cuando los nazis ordenaron que los judíos nos sentáramos en los asientos traseros de los tranvías (antes de prohibirnos directamente viajar en transporte público). El contexto era muy diferente, pero de todos modos casi hizo explotar mi cabeza. ¿Por qué existía algo así en los Estados Unidos? Yo habría creído, erróneamente, que esa clase de discriminación estaba destinada únicamente a los judíos durante el régimen nazi. Ahora descubriría que la inequidad y el prejuicio existía también en ese país que yo habría aprendido a amar”
“What happened to you? Just get back from Never Never Land, Tinker Bell?” I hate him. “Don't”
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