Quotes Tagged "martyrdom"

There are perhaps many causes worth dying for, but to me, certainly, there are none worth killing for.

I have been astonished that men could die martyrs for their religion-- I have shuddered at it, I shudder no more. I could be martyred for my religion. Love is my religion and I could die for that. I could die for you. My Creed is Love and you are its only tenet.

For the church, the many abuses of human life, liberty, and dignity are a heartfelt suffering. The church, entrusted with the earth’s glory, believes that in each person is the Creator’s image and that everyone who tramples it offends God. As holy defender of God’s rights and of his images, the church must cry out. It takes as spittle in its face, as lashes on its back, as the cross in its passion, all that human beings suffer, even though they be unbelievers. They suffer as God’s images. There is no dichotomy between man and God’s image. Whoever tortures a human being, whoever abuses a human being, whoever outrages a human being abuses God’s image, and the church takes as its own that cross, that martyrdom.

I only wanted to suggest to you that self-confidence is a passion so overwhelming that beside it even lust and hunger are trifling. It whirls its victim to destruction in the highest affirmation of his personality. The object doesn't matter; it may be worth while or it may be worthless. No wine is so intoxicating, no love so shattering, no vice so compelling. When he sacrifices himself man for a moment is greater than God, for how can God, infinite and omnipotent, sacrifice himself? At best he can only sacrifice his only begotten son.

The tyrant dies and his rule is over, the martyr dies and his rule begins.

Every November of my boyhood, we put on red poppies and attended highly patriotic services in remembrance of those who had 'given' their lives. But on what assurance did we know that these gifts had really been made? Only the survivors—the living—could attest to it. In order to know that a person had truly laid down his life for his friends, or comrades, one would have to hear it from his own lips, or at least have heard it promised in advance. And that presented another difficulty. Many brave and now dead soldiers had nonetheless been conscripts. The known martyrs—those who actually, voluntarily sought death and rejoiced in the fact—had been the kamikaze pilots, immolating themselves to propitiate a 'divine' emperor who looked (as Orwell once phrased it) like a monkey on a stick. Their Christian predecessors had endured torture and death (as well as inflicted it) in order to set up a theocracy. Their modern equivalents would be the suicide murderers, who mostly have the same aim in mind. About people who set out to lose their lives, then, there seems to hang an air of fanaticism: a gigantic sense of self-importance unattractively fused with a masochistic tendency to self-abnegation. Not wholesome. The better and more realistic test would therefore seem to be: In what cause, or on what principle, would you risk your life?

In Sarajevo in 1992, while being shown around the starved, bombarded city by the incomparable John Burns, I experienced four near misses in all, three of them in the course of one day. I certainly thought that the Bosnian cause was worth fighting for and worth defending, but I could not take myself seriously enough to imagine that my own demise would have forwarded the cause. (I also discovered that a famous jaunty Churchillism had its limits: the old war-lover wrote in one of his more youthful reminiscences that there is nothing so exhilarating as being shot at without result. In my case, the experience of a whirring, whizzing horror just missing my ear was indeed briefly exciting, but on reflection made me want above all to get to the airport. Catching the plane out with a whole skin is the best part by far.) Or suppose I had been hit by that mortar that burst with an awful shriek so near to me, and turned into a Catherine wheel of body-parts and (even worse) body-ingredients? Once again, I was moved above all not by the thought that my death would 'count,' but that it would not count in the least.

No one has to be a martyr. On the contrary, everyone should be entirely selfish; not selfish in the normal sense of the word but selfish in the way of knowing that the spiritual path means we value everything which adds to our own well-being. When we love, we live with connectedness. When we forgive, we feel stress-free. When we create, we live with inspiration. When we follow our inner direction, we feel alive. Is that even a choice?

Neither can I call myself anything else than what I am, a Christian. (Saint Perpetua, as preserved by Tertullian in The Passion of Saints Perpetua and Felicity.)

Stand fast in the faith, and love one another, all of you, and be not offended at my sufferings. (Last words of Saint Perpetua, as testified to by the eyewitness to her martyrdom, as preserved by Tertullian in The Passion of Saints Perpetua and Felicity.)

I can wish no better thing for you, sirs, than this, that, recognizing in this way that intelligence is given to every man, you may be of the same opinion as ourselves, and believe that Jesus is the Christ of God.

For it is the property of those who expect to obtain mercy by prayer and sacrifices, to cease from and repent of their sins.

One of the questions asked by al-Balkhi, and often repeated to this day, is this: Why do the children of Israel continue to suffer? My grandmother Dodo thought it was because the goyim were jealous. The seder for Passover (which is a shame-faced simulacrum of a Hellenic question-and-answer session, even including the wine) tells the children that it's one of those things that happens to every Jewish generation. After the Shoah or Endlösung or Holocaust, many rabbis tried to tell the survivors that the immolation had been a punishment for 'exile,' or for insufficient attention to the Covenant. This explanation was something of a flop with those whose parents or children had been the raw material for the 'proof,' so for a time the professional interpreters of god's will went decently quiet. This interval of ambivalence lasted until the war of 1967, when it was announced that the divine purpose could be discerned after all. How wrong, how foolish, to have announced its discovery prematurely! The exile and the Shoah could now both be understood, as part of a heavenly if somewhat roundabout scheme to recover the Western Wall in Jerusalem and other pieces of biblically mandated real estate. I regard it as a matter of self-respect to spit in public on rationalizations of this kind. (They are almost as repellent, in their combination of arrogance, masochism, and affected false modesty, as Edith Stein's 'offer' of her life to expiate the regrettable unbelief in Jesus of her former fellow Jews.) The sage Jews are those who have put religion behind them and become in so many societies the leaven of the secular and the atheist.

Uncle Fawzi said I was not to become a martyr. He said I was too smart and the homeland needed me alive.

Although prepared for martyrdom, I preferred that it be postponed.

The only difference between suicide and martyrdom is press coverage.

Martyrdom covers a multitude of sins.

Folly loves the martyrdom of fame.

Matrimony is the union of meanness and martyrdom.