Quotes About Judgment

I was so shocked that I could hardly eat. Here was a woman who had been nothing but friendly to me until now. I had been a model tenant—no noise, no visitors, no late nights, and I helped with the household chores. But in her mind I was now condemned to hell, and therefore she could have no contact with me in case my sin somehow came to roost on her. I was glad this wasn't my idea of God or religion!

Piensa mal y acertarás.

Empieza por legar sus bienes al Hospital Italiano, a condición de que no se los emplee en el sostenimiento de la sala de mujeres, que son, a su juicio, seres en extremo perjudiciales

Querido lector, querida lectora: todo matrimonio es un reality show, una prueba para los nervios y los pasados y las violencias, y un experimento cruel para que todos los demás, todos los testigos que miran de reojo, confirmen y sigan creyendo que el fracaso es el destino de los otros: "pobres…

The gods don't deserve any special deference solely because they're powerful. If they can judge us based on our actions, we should be treating them according to their own.

The same moon is still up there. The same stars that Abraham saw... And I know that the same God who put them there and made them shine, He's still there too... And I know that God does not lie. ...We don't need to judge God's way of doing stuff. It gets done.

The effect of an unlimited standing rule is to invite parties on the political fringe to displace the judgment of political actors who are likely to be more closely aligned with general public sentiment. How ironic that current law stops private litigation on standing when it is strictly necessary to preserve limited government but allows those suits that tend to undermine the stability of the median voter on matters that are better left to democratic choice.

Beauty is only skin deep, and the world is full of thin skinned people.

Scott calls Bois-Guilbert 'an unprincipled voluptuary,' which is hard to improve on.

In Christ, we know that the powers of the old age are doomed, and the new creation is already appearing. Yet at the same time, all attempts to assert the unqualified presence of the kingdom of God stand under judgment of the eschatological reservation: not before the time, not yet.

Homosexual acts are not, however, specially reprehensible sins; they are no worse than any of the other manifestations of human unrighteousness listed in the passage (w. 29–31)—no worse in principle than covetousness or gossip or disrespect for parents.

Homosexual activity will not incur God's punishment: it is its own punishment, an

Therefore you have no excuse, whoever you are, when you judge others; for in passing judgment on another you condemn yourself, because you, the judge, are doing the very same things." The reader who gleefully joins in the condemnation of the unrighteous is "without excuse" (anapologtos) before God (2:1), just as those who refuse to acknowledge God are anapologtos

Consequently, for Paul, self-righteous judgment of homosexuality is just as sinful as the homosexual behavior itself. That does not mean that Paul is disingenuous in his rejection of homosexual acts and all the other sinful activities mentioned in Romans 1:24–32; all the evils listed there remain evils (cf. also Rom. 6:1–23).25 But no one should presume to be above God's judgment; all of us stand in radical need of God's mercy.

the sword with which he strikes down the nations comes from his mouth. We are to understand that the execution of God's judgment occurs through the proclamation of the Word.

To use Matthew's own language, turning the other cheek makes sense if and only if it really is true that the meek will inherit the earth, if and only if it really is true that those who act on Jesus' words have built their house on a rock so that it will stand in the day of judgment. Turning the other cheek makes sense if and only if all authority in heaven and on earth has been given to Jesus.

The radical move that Paul makes is to proclaim that all people, Jews and Gentiles alike, stand equally condemned under the just judgment of a righteous God.

Jonathan sighed. The price of being misunderstood, he thought. They call you devil or they call you god.

All this – with much more in these chapters – makes up a wonderfully varied but coherent evocation of the biblical and theological meaning of the divine judgment John's prophecy pronounces on Rome; but if we try to read it as prediction of how that judgment will occur we turn it into a confused muddle and miss its real point.

The point is not to predict a sequence of events. The point is to evoke and to explore the meaning of the divine judgment which is impending on the sinful world.

if we try to read it as prediction of how that judgment will occur we turn it into a confused muddle and miss its real point.

Of two duties we must choose the greater, though of two sins we must choose neither (556).

What else is the law made for, but to be the rule of life, and the rule of judgment? Read Psal. i. and xv.; Matt. v. vii. and xxv.,

Do you think none shall be saved but puritans(89)?