Quotes About Exile

Though perhaps it is a kind of faith, a return to the beginnings to see if what was lost may again be found. In solitude, in exile, we come to know what cannot otherwise be known; we remember what we saw and see it for the first time.

He was empty, and he was full. He was alone. Yes, he was alone among men. He was an alien, a stranger and sojourner like all his fathers before him. He knew now the anguish of exiles, the depth of their loneliness. And he saw that this was a gift, for it was the state of pilgrims journeying toward their own true home.

Perhaps there are places within us, places of true home, that do not yet exist and are carved from the stone of our hearts only by suffering. Perhaps. Who will tell me if this is true? For if it is not, then I am subject to the cruelest delusion of all. Yet, if I were to know, I would cease to be vulnerable, and I might make my home in exile.

Knight, of course, felt that anyone's willing assistance tainted the whole thing. Either you are hidden or you're not, no middle ground. He wished to be unconditionally alone, exiled to an island of his own creation, an uncontacted tribe of one.

Le drame, vois-tu, c'est que beaucoup d'entre nous ne peuvent vivre ni dans leur patrie, ni à l'étranger. - Alors que leurs reste-t-il? - Le malheur.

En de uitgestotene? Spannen ze met hem samen?' 'Nee,' mompelde het meisje. 'Maar ze zijn wel met hem verbonden. Hij door het bot, zij door het hart.

My dad had been born in Mexico and his family had to leave during the Mexican revolution.

Su otro propósito en esa aventura boliviana era alejarse de Fidel, un secreto a voces nunca mencionado en los festejos al Che.

Man's exile is ignorance; his home is knowledge," said the twelfth-century Bishop Honorius of Autun. And Saint Anselm of Canterbury: "I do not seek to understand that I may believe, but I believe that I may understand.

Your calling may be to find new ways to tell the story of redemption, to create fresh symbols tat will speak of a home for the homeless, the end of exile, the replanting of the garden, the rebuilding of the house.

To open the Bible is to open a window toward Jerusalem, as Daniel did (6:10), no matter where our exile may have taken us.

Exile" wasn't just geographical. It was a state of mind and heart, of politics and practicalities, of spirit and flesh. As long as pagans were ruling over the Jews, they were again in exile.

Israel was called to be different, summoned to worship the One God, but Israel had failed drastically and had been exiled to Babylon as a result. A covenantal separation had therefore taken place. Prophet after

In Genesis, and indeed for much of the Old Testament, the controlling image for death is exile. Adam and Eve were told that they would die on the day they ate the fruit; what actually happened was that they were

expelled from the garden.

The resurrection isn't just a surprise happy ending for one person; it is instead the turning point for everything else. It is the point at which all the old promises come true at last: the promises of David's unshakable kingdom; the promises of Israel's return from the greatest exile of them all; and behind that again, quite explicit in Matthew, Luke, and John, the promise that all the nations will now be blessed through the seed of Abraham. If

And if, with that death, exile was over, "forgiveness of sins" was a new reality etched into the cosmos itself, and the ancient enslaving "powers" had been defeated once and for all in the "new Passover"—why, then, the important thing was to live within and celebrate that new world, not go rushing back to the old one where sin and death still held sway and where Jews and Gentiles ate at separate tables.

And, since the exile was the result of Israel's idolatry (no devout Jew would have contested the point, since the great prophets had made it so clear), what they needed was not just a new Passover, a new rescue from slavery to pagan tyrants. They needed forgiveness.

Israel's sins had resulted in exile, exile had been prolonged, a new "slavery" had been the result—so that the new Passover would need to be effected through sins being forgiven. And sins are forgiven, as we have seen in the gospels and in Paul's other letters, through the representative and substitutionary death of Jesus. But in Romans Paul goes one dramatic and decisive, unique and vital step farther.

That is why, in accordance with the Bible, the message of freedom from all "powers" (the Passover message) is directly connected to the message of "forgiveness of sins" (the message of the end of exile).

We are still in exile. "Exile" wasn't just geographical. It was a state of mind and heart, of politics and practicalities, of spirit and flesh. As long as pagans were ruling over the Jews, they were again in exile. As long as they were paying taxes to Caesar, they were in exile. As long as Roman soldiers could make obscene gestures at them while they were saying their prayers in the Holy Place, they were still in exile.

Jesus had been raised from the dead; therefore, he really was Israel's Messiah; therefore his death really was the new Passover; his death really had dealt with the sins that had caused "exile" in the first place; and this had been accomplished by Jesus's sharing and bearing the full weight of evil, and doing so alone. In his suffering and death, "Sin" was condemned. The darkest of dark powers was defeated, and its captives were set free.

Monotheism and election, taken together, demand eschatology. Creational/covenantal monotheism, taken together with the tension between election and exile, demands resurrection and a new world.

The resurrection isn't just a surprise happy ending for one person; it is instead the turning point for everything else. It is the point at which all the old promises come true at last: the promises of David's unshakable kingdom; the promises of Israel's return from the greatest exile of them all; and behind that again, quite explicit in Matthew, Luke, and John, the promise that all the nations will now be blessed through the seed of Abraham.