Quotes That I Have Gathered – T, U, V


In my view, when theistic faith is equated with uncritical supernaturalism, there is an inevitable conflict between science and religion, because a theistic understanding of man and nature is an interpretation of the meaning of God’s relationship to the world and is not “fact” (in the empirically verifiable sense that science uses the term).

J. Wesley Robb, The Reverent Skeptic


Nicolas Corte, Pierre Teilhard de Chardin: His Life and Spirit, says there are two types of theodicy:

1. “Scale of nature” tracing line from Nature to Man to God

2. Intellectual and moral factors in man pointing to God, e.g. existentialists

Corte says Teilhard was of the first category as a scientist in direct contact with the evidence. The same evidence pointing to evolution points to the continuity of principle all the way up the scale.

Theologies, in conflict

Those grasped by a fresh and convincing insight are likely to believe that all those who do not join them are against them.

John B. Cobb, Jr., An Emerging Theology in World Perspective

Cobb cites two passages: Jesus is reported to have said: “Anyone who is not for me is against me” (Mt. 12:30), and “Anyone who is not against us is for us” (Lk. 9:50). He notes that the former reflects an attitude that arises with an early stage of theological development, and the latter reflects that of a latter stage of development. As an example, “process theologians have learned to find points of agreement and mutual support in the counterculture, in the ecological movement, in the “new physics”, among the feminists, among Roman Catholics inspired by Teilhard de Chardin and the Second Vatican Counsel, among those seeking inter‑religious dialogues, and in the various movements for indigenization of Christianity and for liberation of oppressed people around the world.”


Theology is a living thing, having to do with our very existence as Christians and as churches . . . A living theology must speak to the actual questions men in Asia are asking in the midst of their dilemmas; their hopes, aspirations and achievements; their doubts, despair and suffering. . . . A living theology is born out of the meeting of a living church and its world. East Asia Christian Conference statement, quoted in Minjung Theology

Theology is a form of reflection that is secondary to the primary activity of the community of faith: prayer, witness, service, prophecy, martyrdom, and celebration. Theology does not create itself. It is a critical, constructive commentary on something else.

Harvey Cox, An Emerging Theology in World Perspective

The object of theology “must be the Ground of our being. . . . Although reason cannot grasp being‑itself, it is essentially related to being‑itself. This formulation enables Tillich to maintain that revelation does not destroy reason, but fulfills it.

Guyton B. Hammond on Tillich’s theology, Man in Estrangement

For Bultman, the task of theology is that of developing an understanding of human existence in faith.

Norman Perrin, The Promise of Bultmann

If mythology offers a way of narrating experience, giving it the power of story, theology provides a way of testing that experience. Furthermore, Christian theology ‑ because of the incarnation ‑ will always want to root an experience of the sacred in the particular and down‑to‑earth, being wary of vague, undifferentiated encounters with the profound.

Belden C. Lane, “The Power of Myth: Lessons from Joseph Campbell,” The Christian Century, July 5‑12, 1989

The present with its contemporary empirical models has to be the place where we, as Christians, must make our Christological response. Proclamation and theology must always have a time index. Unless we recognize this, we are putting our faith in a purely ideological, abstract or magical kerygma: “Jesus is the Lord.”

Edward Schillebeeckx, Jesus

One finds that he can authentically abandon neither his faith in the modern experiment nor his faith in the God of Jesus Christ. Anyone who experiences at all such a seemingly unenviable condition finds the attempt to theologize pure necessity.

David Tracy, Blessed Rage for Order

Linguists (e.g. Ian Ramsey, Frederick Ferre, and Max Black) [distinguish] between ‘picture (or scale) models’ and ‘disclosure (or analogue) models.’ Such a distinction allows one to affirm that theological models do not purport to provide exact pictures of the realities they disclose (picture models). Rather, theological models serve to disclose or re‑present the realities which they interpret (disclosure models). . . Theologies do not ‑ or would not ‑ claim to provide pictures of the realities they describe ‑ God, humanity, and world; they can be shown to disclose such realities with varying degrees of adequacy.

David Tracy, Blessed Rage for Order

[8‑24‑90: Again, this seems to be true for the reason that we perceive nothing directly. All that we perceive is “received” even as raw data through the filter of the physical properties of light, sound, or chemical or physical structure, it is transmitted to the brain through the bodily sense network, and even when the data is recorded, it is never pure, but is attached to attendant existing and preexisting data and interpretations in the light of experience and present emotion. Any perception, therefore, is not a direct imprint of the original event perceived, but more an apprehension of that event, and always to some degree remote from that event. It is always an approximation, and it is always personal. To forget that perception is part of the life process, a becoming, approaches idolatry and dogmatism. Knowledge is never an equation with the world. That is why I believe knowledge is most accurate when it approaches the dynamic of life through a dialectic which recognizes its limitations as well as its life.]

David Tracy, Blessed Rage for Order, quotes Wilhelm Pauck: “Orthodox theologies give rise to more orthodoxies; liberal theologies give rise to neo‑orthodoxies.”

I have the feeling that the Christian theologians are reluctant to come in through the door I have tried to open. I have tried to relate Chrstianity to the sacredness of all life. It seems to me this is a vital part Christianity as I understand it. But the Christian theologians, many of them, confine Christianity to the human form of life. It does not seem to me to be correct. It lacks the essential universalization that I associate with Jesus. Why limit reverence for life to the human form?

Albert Schweitzer

Theology, academic

Academic theology is hardly able to address even the most massive and pressing issues of our day, such as those of justice and peace lifted up for focused attention by the World Council of Churches.

John B. Cobb, Jr., An Emerging Theology in World Perspective

No doubt it was once liberating for theology to get out from under rigid ecclesial control. But being housed in the mental world of the modern university presents its own, often less visible, restrictions and obstacles.

Harvey Cox, An Emerging Theology in World Perspective

Theology, consequences of the enlightenment

The polish writer Czeslaw Milosz believes that Russian writers, especially Dostoyevski, saw the long‑term consequences of the Enlightenment, of a rationalism, faith in science, and progress. He claims that Dostoyevski, writing from a kind of Russian minjung perspective, foresaw an inevitable collision between these “enlightened” ideas and Christian truth. One hundred years after Dostoyevski, we live in a period in which it seems quite evident that ideas he warned us about are leading toward something unspeakably destructive. The palace of science has not been our salvation. Technology has been put to demonic purposes. Hope for progress is something that hardly anybody seriously affirms anymore. And we’re left with a kind of emptiness, a spiritual hunger that Dostoyevski himself felt and anticipated, and a sense that his message of Christianity, which is the coming of God into the life of humankind, in a man who suffered and died to infuse humanity with the spirit of God, is what has to be reclaimed. Would it not be ironic if in the next century a revival of Christianity occurred stemming from the Union of Soviet Socialist Republics?

Harvey Cox, An Emerging Theology in World Perspective

Theology, contextual

Theology has to be contextual.

Jung Young Lee, An Emerging Theology in World Perspective

If scholarship and theology were as ‘objective’ as they sometimes appear, one might argue for a division of labor. But it has been black theology, Latin American theology, and feminist theology in particular that have taught us that this solution is inadequate. By Western theology’s very excellence it inhibits Christians in other situations from affirming the different understanding and wisdom gained through diverse situations.

John B. Cobb, Jr., An Emerging Theology in World Perspective

Theology, and faith

Those who study theology, some say, must face hard battles because of the doubts that arise when they engage in close study and research into Christian doctrine and its history. I cannot speak of this from experience, for I myself have never for a moment known such a state of mind. I always told myself: Should everything else fail, one thing will remain. We poor weak men may continue his work, and our life, our thought, our aims, and all our actions will thus be hallowed. Isn’t that enough ‑ more than enough ‑ for true joy true blessedness and peace? Because I have been so certain of his spiritual presence, doubts and temptations have never assailed me. Now you will say: Such religion is lacking in humility. You are treating the Savior as an equal; you are not a broken and contrite man. I believe that contrition and humility come imperceptibly. Who could step into the shadow of a great mountain without feeling insignificant?

Schweitzer, Sermon, “Christ in Our Life,” 1904

Theology, method of correlation

Tillich’s “method of correlation” is an attempt to correlate Christian concepts of man with modern culture’s interpretation of the human situation.

Guyton B. Hammond, Man in Estrangement

Tillich’s theological method seeks to correlate the “answers” of the Christian message with the “questions” posed by man’s contemporary self‑analysis.

Guyton B. Hammond, Man in Estrangement

“Yet, . . . Christian theology should not surrender to modern thought. . . . She should reconcile them by elevating them at the same time beyond themselves as agape does, and as great apologetic theology has always done. There are questions left in each of the ideas of estrangement and reconciliation, questions for which the Christian message is the ultimate answer.”

Tillich quoted by Guyton B. Hammond, Man in Estrangement

Theology, Liberation

Liberation theology is principally a way of looking at the gospel and the Christian tradition from the perspective of the poor, so everything in that tradition ‑modes of discipline, forms of prayer, sacraments, devotional exercises and so on ‑ can all be seen and reclaimed and purified.

Harvey Cox, An Emerging Theology in World Perspective

Dr. Vincent Harding, Illif School of Theology, asks in his seminar presentation January 1989, “From Central America with Love,” “How can one remain a follower of Christ and a member of the number one nation?” And “There is great power in being vulnerable, poor, and oppressed: it leaves one freer to express love.” [And in my experience as judge, freer for others to give expression of love.]

Theology, liberative

Over the past twenty‑five years, I have come to believe that the religion of ordinary people, the “simple folk,” though often misused for domination, holds enormous potential for liberation. This means a principle theological task becomes sorting out the liberative from the manipulative elements in a religious heritage.

Harvey Cox, An Emerging Theology in World Perspective

Theology, Revisionist

The revisionist model holds that a contemporary fundamental Christian theology can best be described as philosophical reflection upon the meanings present in common human experience and language, and upon the meanings present in the Christian fact.

David Tracy, Blessed Rage for Order

David Tracy, Blessed Rage for Order, proposes a critical correlation of the result of the investigation of the two principal sources of theology: Christian texts and common human experience and language. He criticizes Tillich as coming up short in correlating only Christian answers to contemporary situations: “If the “situation” is to be taken with full seriousness, then its answers to its own questions must also be investigated critically. . . . Tillich’s method does not actually correlate; it juxtaposes questions from the “situation” with answers from the “message”.

David Tracy, Blessed Rage for Order, sets out five theses of a revisionist model of theology:

1. The two principal sources for theology are Christian texts and common human experience and language.

2. The theological task will involve a critical correlation of the results of the investigation of the two sources of theology.

3. The principal method of investigation of the source “common human experience and language” can be described as a phenomenology of the “religious dimension” present in everyday and scientific experience and language.

4. The principal method of investigation of the source “The Christian tradition” can be described as an historical and hermeneutical investigation of classical Christian texts. [This recognizes that textual sources had as their own sources other textual sources, human experience and language.]

5. To determine the truth‑status of the results of one’s investigations into the meaning of both common human experience and Christian texts the theologian should emply an explicitly transcendental or metaphysical mode of reflection.

Theology, Western

The “De‑Europeanizing” of Christianity is one of the things at stake in the emergence of minjung theology. Emerging from this shell reminds us how once a basically Hebrew perspective on reality, having to do with love and faith and community, became translated into the Hellenistic perspective. Christianity was thus understood primarily in terms of doctrinal formulations; this has become so commonplace it seems completely natural to us. “What is it to be a Christian? It’s to believe ABCD.”

Harvey Cox, An Emerging Theology in World Perspective


The Indians addressed all of life as a “thou” ‑ the trees, the stones, everything. You can address anything as a “thou,” and if you do it, you can feel the change in your own psychology.

Joseph Campbell


As soon as man does not take his existence for granted, but beholds it as something unfathomably mysterious, thought begins.

Albert Schweitzer


Intolerance is the besetting sin of moral fervor. The first important pronouncement in which tolerance is associated with moral fervor, is in the Parable of the Tares and Wheat.

Alfred North Whitehead, Adventures of Ideas

Plato above all men introduced into the world this further essential element of civilization. . . . The moral of his writings is that all points of view, reasonably coherent and in some sense with an application, have something to contribute to our understanding of the universe, and also involve omissions whereby they fail to include the totality of evident fact. The duty of tolerance is our finite homage to the abundance of inexhaustible novelty which is awaiting the future, and to the complexity of accomplished fact which exceeds our stretch of insight.

Alfred North Whitehead, Adventures of Ideas

Consider some of Plato’s phrases about his own ideas:

If, then, Socrates, we find ourselves in many points unable to make our discourse of the generation of gods and the universe in every way wholly consistent and exact, you must not be surprised. Nay, we must be well content if we can provide an account not less likely than another’s; we must remember that I who speak, and you who are my audience, are but men and should be satisfied to ask for no more than the likely story.

Whitehead, Adventures of Ideas

“For all the peoples walk each in the name of its god” (Micah 4:5) Eric Fromm, You Shall Be As Gods, speaks of the messianic time as a next step in history, not its abolition, in which there will be peace: peace between men and peace of man with nature (Isaiah 11:6‑9, 35:5‑10; Hosea 2:18) and an end even to religious fanaticism, the source of so much strife and destruction. Even peace among nations:  The idea that all nations are to be equally loved by God and that there is no favorite son is beautifully expressed also by Isaiah 19:23‑25.”

J. Bronowski, The Ascent of Man, speaks of Heisenberg’s Principle of Uncertainty as to the speed and direction of the electron, and says it is a poor choice of name:

We should call it the principle of tolerance. And I propose that name in two senses. First in the engineering sense. Science has progressed step by step, the most successful enterprise in the ascent of man, because it has understood that the exchange of information between man and nature, and man and man, can only take place with a certain tolerance. But second, I also use the word passionately about the real world. All knowledge, all information between human beings can only be exchanged within a play of tolerance. . . . It is a major tragedy of my lifetime and yours that here in Gottingen, scientists were refining to the most exquisite precision the Principle of Tolerance, and turning their backs on the fact that all around them tolerance was crashing to the ground beyond repair. . . .

It is an irony of history that at the very time this [realization that all knowledge is limited] was being worked out there should rise, under Hitler in Germany and other tyrants elsewhere, a counter‑conception: a principle of monstrous certainty.


Transcendent properly means that which is beyond all concepts, all thought, beyond the categories of being and non‑being.

Joseph Campbell, The Hero’s Adventure

In the Sanskrit there are three terms that represent the brink, the jumping‑off place to the ocean of transcendence: “Sat”: being; “Chit”: consciousness; “Ananda”: bliss or rapture. Campbell says he was unsure of being and consciousness but knew his bliss, so he hung onto bliss that it would bring him both consciousness and being. “I think it worked.”

Joseph Campbell, The Hero’s Adventure

Follow your bliss and don’t be afraid, and doors will open where you didn’t know they were going to be.

Joseph Campbell, The Hero’s Adventure

The effect of the experience of transcendence can be either negative or positive. When transcendence becomes a mere escape from this world into “another world”, it is negative because that transcendence, while cathartic, produces no changes in the concrete everyday life. The minjung thus become fatalistic.

The experience of transcendence can also produce positive effects. First it produces among the minjung the wisdom and the power to survive. To see the world as it is, may give power to endure its hardships. Second, the experience gives the minjung the courage to fight for change and freedom. The minjung possess the capacity both to be involved in political revolutionary activities and to transcend them at the same time.

Suh Kwang‑Sun David, Minjung Theology

Transcendence is not movement into some metaphysical world out there or into “Spirit,” but is deeply rooted in the historical experience of the human. The previously presumed dichotomy between body and spirit had to be reexamined. His understanding of God’s incarnation was deepened in more concrete and existential terms. God was not carried piggy‑back to Korea by the first missionaries. Rather God is working and revealing his will in and through the minjung of Korea, especially the minjung’s history and culture. Beginning to do theology in this way is exciting “for you feel theology with your body and dance with it before you think it.”

Suh Kwang‑Sun David, Minjung Theology

Ego boundaries must be hardened before they can be softened. An identity must be established before it can be transcended. One must find one’s self before one can lose it.

M. Scott Peck, The Road Less Traveled

Tillich: “The ability to transcend any given situation implies the possibility of losing one’s self in the infinity of transcending one’s self.”

James Luther Adams, Paul Tillich’s Philosophy of Culture, Science and Religion

The immanence of God might be identified with such human qualities as the presence of love, the quality of life and the affirmation of being.  One touches God first in that very human experience.  But once we cross the barrier from the limitations of our humanity into the infinity of the source of being itself, then transcendence becomes the word that symbolizes the endless depths of life that are then available.  Immanence stands for the point of contact between the human and the divine. . . . Spong, Why Christianity Must Change or Die, pp. 130, 131.

Transcendent authority

If meanings and values were just something emerging from the subject himself ‑ that is to say, if they were not something that stems from a sphere beyond man and above man ‑ they would instantly lose their demand quality. They could not longer be real challenges to man, they would never be able to summon him up, to call him forth.

Philomena Agudo, Affirming the Human and the Holy quoting Viktor Frankl

The life of the individual is not determined solely by the ego and its opinions or social factors, but quite as much, if not more, by a transcendent authority. . . . I do not hold myself responsible for the fact that man has, everywhere and always, spontaneously developed religious forms of expression, and that the human psyche from time immemorial has been shot through with religious feelings and ideas. Whoever cannot see this aspect of the human psyche is blind and whoever chooses to explain it away, or to “enlighten” it away, has no sense or reality.

Philomena Agudo, Affirming the Human and the Holy quoting Carl Jung


[Joachim of Floris, twelfth century] viewed the Trinity in a historical perspective as revealed in three successive historical periods: the period of the Holy Father, the period of the Holy Son and the period of the Holy Spirit. He developed a clear historical theology. He said that man was a slave in the period of the Holy Father, and was a son in the period of the Holy son, and then became a friend who had spiritual freedom in the period of the Holy Spirit. Thus, in the third spiritual period, all the people surpass the institutional church and the literal word of the Bible, and their souls and bodies become filled with wisdom and happiness in the historical reality of this world. . . . His statement that “the poor must suffer from hunger again whenever the altar is adorned” reveals his deep insight into the irrational entanglement between the ruler and the oppressed minjung.

Suh Nam‑Dong, Minjung Theology

More recently, historical theology has been presented in terms of the activity rather than just the presence of the three persons of the Trinity by the English theologian R.P.C. Hanson. For him, God develops his own presence and activity in this way: the Holy Son surpasses the Holy Father, and in turn the Holy Spirit surpasses the Holy Son, and moves in an eschatological direction. Finally, he says that the Holy Spirit will be poured out over all the people at the end. This is the paradigm of minjung theology.


But for truth we must turn our backs on the “false secondary power by which we multiply distinctions” and feel intimately the pulsing movement of life itself.”

Bergson, Introduction to Creative Evolution

Truth is one; the sages call it by many names.

Hindu scripture, quoted by Joseph Campbell, The Hero’s Adventure

The person who thinks he has found the ultimate truth is wrong. Joseph Campbell, The Hero’s Adventure By their openness, people dedicated to the truth live in the open, and through the exercise of their courage to live in the open, they become free from fear.

M. Scott Peck, The Road Less Traveled

Maurice Merleau‑Ponty, The Primacy of Perception and Other Essays, spoke of the “immense task” which faced him in showing that “ideal truth” was founded in “perceived truth” ‑ and that the idea of truth itself is an “ideal” implied in the least perception and is not the free creation or independent intuition of a “pure,” fully reflexive consciousness detached from the real world of perceptual experience. Merleau‑Ponty’s world is not a dualism of idea and real, but a “dialectic of ambiguity.”

8‑27‑90 Precisely because of the limits of man, and the fact that he receives all contact with the world through a filter and interprets it through symbols, always inexact, never equations, we have in our experience “paradox” and “mystery”. How can knowledge, with language as its base, ever adequately apprehend reality, including the reality of the experience of power greater than ourselves ‑ God. Therefore paradox and mystery may most dynamically represent the power and becoming that embodies life.

9‑27‑90 For many of the reasons Bergson points out, truth can never be an equation between an idea and reality. We need our ideas about reality to apprehend in some aspect that reality for purposes of thinking about reality and talking about it. But truth is more than talking about reality. It is living in consonance with reality and not in opposition to it ‑ it is more than thought, although it includes thought. To approximate truth, it must not contain reality by definition, but it must become one with reality. To relegate truth to an all‑encompassing definition is to wring from reality its vitality and make of our truth an idol. Here science, philosophy and religion should not conflict if each understands its limits. To the extent that each recognizes its compartmentalization of reality for its own changing and incomplete purposes, it can leave open our receptivity to reality.

Satyagrah is an Indian word used by Gandhi for his nonviolent resistence of oppression. It means “firm insistence upon truth and love.”

My countrymen impute the evils of modern civilization to the English people and, therefore, believe that the English people are bad, and not the civilization they represent. My countrymen, therefore, believe that they should adopt modern civilization and modern methods of violence to drive out the British.


My personal faith is absolutely clear. I cannot intentionally hurt anything that lives, much less fellow human beings, even though theymay do the greatest wrong to me and mine. Whilst,therefore, Ihold the British rule to be a curse, I do not intend harm to a single Englishman or to any legitimate interest he may have in India. . . . I know that in embarking on nonviolence I shall be running what might be termed a mad risk. But the victories of truth have never been wonwithout risks, often of the gravest character. Conversion of a nation that has consciously or unconsciously preyed upon another, far more numerous, far more ancient and no less cultured than itself, is worth any amount of risk.


I believe it is possible to introduce uncompromising truth and honesty in the political life of the country. . . . I would strain every nerve to make Truth and Nonviolence accepted in all national activities.


Truth has no special time of its own. Its hour isnow, always, and indeed then most truly when it seems most unsuitable to actual circumstances.

Albert Schweitzer

No less strong than the will to truth must be the will to sincerity. Only an age which can show the courage of sincerity can possess truth which works as a spiritual force within it.

Albert Schweitzer

No one who opens the sluices to let a flood of skepticism pour itself over the land must expect to be able to bring it back within its proper bounds. Of those who let themselves get too disheartened to try any longer to discover truth by their own thinking, only a few find a substitute for it in truth taken from others. The mass of people remain skeptical They lose all feeling for truth, and all sense of need for it as well, finding themselves quite comfortable in a life without thought, driven now here, now there, from one opinion to another.

Albert Schweitzer

Examine different philosophical measures of truth: correspondence, utility, logical proof, etc. How can we know truth? What role faith?

See Perception

Truth, and the church

According to Augustine the absolute and permanent truth is the monopoly of the church, and only the church spreads the absolute truth. But, according to Joachim of Floris, the truth grows and spreads itself from a bud to a stem and then to flowers and fruits as history develops. . . . In accepting the viewpoint of Augustine the church turned away from the Holy Spirit and the minjung.

Suh Nam‑Dong, Minjung Theology

Truth, withholding

The expression of opinions, feelings, ideas and even knowledge must be suppressed from time to time in the course of human affairs. What rules, then, can one follow if one is dedicated to the truth?

1. Never speak falsehood.

2. Bear in mind that the act of withholding the truth is always potentially a lie, and that in each instance in which the truth is withheld a significant moral decision is required.

3. The decision to withhold the truth should never be based on personal needs, such as a need for power, a need to be liked or a need to protect one’s map from challenge.

4. Conversely, the decision to withhold the truth must always be based entirely upon the needs of the person or people from whom the truth is being withheld.

5. The assessment of another’s needs is an act of responsibility which is so complex that it can only be executed wisely when one operates with genuine love for the other.

6. The primary factor in the assessment of another’s needs is the assessment of that person’s capacity to utilize the truth for his or her own spiritual growth.

7. In assessing the capacity of another to utilize the truth for personal spiritual growth, it should be borne in mind that our tendency is generally to underestimate rather than overestimate this capacity.

M. Scott Peck, The Road Less Traveled


Being human means being in the face of meaning to fulfill and values to realize. It means living in the polar field of tension established between reality and ideals to materialize. Man lives by ideals and values. Human existence is into authentic unless it is lived in terms of self‑transcendence.

Philomena Agudo, Affirming the Human and the Holy quoting Viktor Frankl

Values become integrative forces in life only when an individual exercises his or her freedom and responsibility. . . . Refusing to exercises one’s freedom to make choices about values is synonymous with refusing to be responsible. Indeed, habitually irresponsible behavior is one of the signs of disintegrating mental health.

Philomena Agudo, Affirming the Human and the Holy

What man actually needs is not homeostasis, but what I call Noodynamics, i.e., that kind of appropriate tension that holds him steadily oriented toward concrete values to be actualized, toward the meaning of his personal existence. This is also what guarantees and sustains his mental health; escaping from stress situations would even precipitate his falling prey to the existential vacuum.

Philomena Agudo, Affirming the Human and the Holy quoting Viktor Frankl


. . . [T]hough a man may know very well what is virtue or wickedness, yet if he does not love virtue, he is not virtuous, for he obeys vice. But if he loves virtue he follows after it . . . And to him virtue is its own reward, and he is content therewith, and would take no treasure or riches in exchange for it.

Theologia Germanica

Let your conduct be single, moderate, and without affectation of either good or evil, but be really firm in the cause of virtue, and so decided that no one can hope to lead you astray.

Francois Fenelon

For virtue is nought else but an ordained and a measured affection, plainly directed unto God for Himself.

The Cloud of Unknowing

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