Quotes About Empire

I am the successor, not of Louis XVI, but of Charlemagne.

Every empire has to get sucked down the drain. As a British person, I know how it feels.

For the 'Rai-kirah' books, I began with the image of Aleksander riding the great wastelands, and that quickly morphed into the desert. Because I wanted my slave market cold and miserable, I chose to set the opening scene in the empire's summer capital in the mountains.

I'm from the colonies, so I remember when the sun never set on the British Empire.

Leonardo DiCaprio I find very inspiring... He's my idol. I absolutely love Leonardo DiCaprio. Christian Bale, obviously, being a British actor and going from 'Empire of the Sun.' Now he's Batman.

If you like dark movies or light movies, 'The Empire Strikes Back' is one of the great movies of all time. It's probably the greatest movie of all time. 'A New Hope' is a superb movie. It's probably the second-greatest movie of all time, but 'The Empire Strikes Back' is better.

Though the Mongols stopped (or were stopped) before reaching Delhi, they destroyed much of Punjab.

A non-existent revolutionary plot was crushed by the Raj. Punjab, including Amritsar and Lahore, returned to 'normal'. And Gandhi halted his satyagraha. But the Empire's reputation was in tatters.

If it came to a fight with the Empire—Gandhi had smelt that possibility—he wanted Indians to hold the moral high ground, yielding which had been part of the folly of 1857.

Congress charged that the Empire was practising divide-and-rule, its Indian and British opponents countered that the INC did not represent all of India.

the Empire was naturally attracted towards the foes of its chief Indian foe, the Congress

We are reminded of the court-parasites of the Roman Empire, of whom Juvenal wrote: the bad jokes of Fortune—village pierrots yesterday, arbiters of life and death today

This argument made logical and legal sense to almost everyone except the Virginians, who were accustomed to thinking of the Old Dominion as an empire of its own, with the Ohio Valley and the Kentucky as extensions of greater Virginia. Even James Madison, the most nonprovincial member of the Virginia delegation, felt obliged to defend his state's claim to Kentucky's border, though he opposed the threat of the Virginia legislature to revoke its previous cession.

Pharaoh is clearly a metaphor. He embodies and represents raw, absolute, worldly power. He is, like Pilate after him, a stand-in for the whole of the empire. As the agent of the "empire of force," he reappears in many different personae.9

To be "defiled" by empire is to be robbed of a distinct identity that permits freedom against dominant culture. "Fasting" as alert abstention may be the order of the day that will make the asking of prayers more serious and compelling.

One Way to think of the market ideology and the empire is that it produces alienation and loss of human vitality. The culture flows from the assumption that the accumulation of commodities will make us safe and happy.

history consists primarily of speaking and being answered, crying and being heard. If that is true, it means there can be no history in the empire because the cries are never heard and the speaking is never answered. And if the task of prophecy is to empower people to engage in history, then it means evoking cries that expect answers, learning to address them where they will be taken seriously, and ceasing to look to the numbed and dull empire that never intended to answer in the first place.

The truth that is variously enacted by such agents is not an idea or a proposition. It is rather a habit of life that simply (!) refuses the totalizing claims of power. The governor, on behalf of the empire, will continue to ask, "What is truth?" And the apostles will continue to give answer, uncommonly unintimidated: "'We must obey God rather than any human authority'" (Acts 5:29).14

With this phrase he is insisting that his power is not grounded in the usual authority of empire; it is not an authority that comes out of the end of a gun or a cannon in coercive or violent ways. His kingdom, his claim to authority, is indeed "divine" in that it is rooted in and derived from "the will of the father," whose intention for the world is quite unlike the intent of Rome.

He became an obedient human person, and because of his passion for God's will for him, he collided with the will and purpose of the Roman Empire and with the Jews who colluded with the empire. He is not crucified because of some theory of the atonement. He is crucified because the empire cannot tolerate such a transformative, subversive force set loose in the world.

It is only a poem, and we might say rightly that singing a song does not change reality. However, we must not say that with too much conviction. The evocation of an alternative reality consists at least in part in the battle for language and the legitimization of a new rhetoric. The language of the empire is surely the language of managed reality, of production and schedule and market. But that language will never permit or cause freedom because there is no newness in it. Doxology

Jesus does not encourage Jews to walk a second mile in order to build up merit in heaven, or to be pious, or to kill the soldier with kindness. He is helping an oppressed people find a way to protest and neutralize an onerous practice despised throughout the empire. He is not giving a nonpolitical message of spiritual world transcendence. He is formulating a worldly spirituality in which the people at the bottom of society or under the thumb of imperial power learn to recover their humanity.

They have plundered the world, stripping naked the land in their hunger . . . they are driven by greed, if their enemy be rich; by ambition, if poor. . . . They ravage, they slaughter, they seize by false pretenses, and all of this they hail as the construction of empire. And when in their wake nothing remains but a desert, they call that peace. —Tacitus, Roman senator and historian1

within a few short years of the Crucifixion, the Jesus movement was in grave danger of being reabsorbed by Judaism. If there was a future, it lay with the gentiles living under Roman rule. The evangelists and the Church Fathers had to make the new faith acceptable to the Empire. There was nothing they could do to change the fact that Jesus died a Roman death at the hands of Roman troops. But if they could suggest that the Jews had forced Pilate's hand . . .