Quotes about Person

Credit is a system whereby] a person who can't pay, gets another person who can't pay, to guarantee that he can pay.

I hope your mamma is quite well?" This unexpected inquiry put me into such a difficulty that I began saying in the absurdest way that if there had been any such person I had no doubt that she would have been quite well and would have been very much obliged and would have sent her compliments, when the nurse came to my rescue.

A nation as a society forms a moral person, and every member of it is personally responsible for his society

As politicians we ought not so much to ground our hopes on the reasonableness of the thing we ask, as on the reasonableness of the person whom we ask it: who would expect discretion from a fool, candor from a tyrant, or justice from a villain?

Since the most creative element in our person, the superior factor in our entire entity, is the mind

Mercy is in the province of the person alone. There is mass hatred and mass grief. Mass vengeance and even mass suicide. But there is no mass forgiveness. There is only you.

Other people cherish another thought. They conclude that life is power. To have the Lord as our life means to be given power by Him to do good. Nevertheless, God shows us that our power is not a thing; it is simply Christ. Our power is not the strength to do things; rather, it is a Person. Life to us is not only power but also a Person. It is Christ who manifests himself in us, instead of our using Christ to display our good works.

In Mary this petition has been granted: she is, as it were, the open vessel of longing, in which life becomes prayer and prayer becomes life. Saint John wonderfully conveys this process by never mentioning Mary's name in his Gospel. She no longer has any name except "the Mother of Jesus".1 It is as if she had handed over her personal dimension, in order now to be solely at his disposal, and precisely thereby had become a person.

In the union of person and existence are forced to draw together, and from the same depths of being—which is more than all intelligible essence—arises the invitation of a personal God to his created child, an event that belongs to another realm altogether than all the in-built natural orientations—however mystical—of intellectual beings.

An affirmation of a paradoxical unity of ontological opposites, rooted in the Chalcedonian Understanding of the Person of Christ—"one individual or person subsisting in two natures, without confusion or change, without division or separation".

But then, in the midst of exile, there came promises of return, of a continuation of the interrupted history. There arose a vision of a mysterious person who would expiate the people's guilt on their behalf. And now Jesus' knowledge reaches beyond the "house left desolate", for he goes on: "You will not see me until you say, 'Blessed is he who comes in the name of the Lord!

Above all we must not wish to cling to our suffering. Suffering surely deepens us and enhances our person, but we must not desire to become a deeper self than God wills. To suffer no longer can be a beautiful, perhaps the ultimate sacrifice.