James Anthony Froude quotes

Charity is from person to person; and it loses half, far more than half, its moral value when the giver is not brought into personal relation with those to whom he gives.

For me this world was neither so high nor so low as the Church would have it; chequered over with its wild light shadows, I could love it and all the children of it, more dearly, perhaps, because it was not all light.

The conviction of the martyr that the stake is the gate of Paradise, diminishes the dignity of the suffering in proportion to its strength. If it be absolute certainty, the trial is absolutely nothing. And that all-wise Being who knew all, who himself willed, erected, determined all, what could the worst earthly suffering he to him to whom all the gates which close our knowledge were shining crystal? What trial, what difficulty was it all to him? His temptation is a mockery. His patience, meekness, humility, it is but trifling with words, unless he was a man, and but a man.
And yet what does it not say on the other side for mankind, that the life of one good man, which had nothing, nothing but its goodness to recommend it, should have struck so deep into the heart of the race that for eighteen hundred years they have seen in that life something so far above them that they will not claim a kindred origin with him who lived it. And while they have scarcely bettered in their own practice, yet stand, and ever since have stood, self-condemned, in acknowledging in spite of themselves that such goodness alone is divine.

I would not so dishonour God as to lend my voice to perpetuate all the mad and foolish things which men have dared to say of Him. I believe that we may find in the Bible the highest and purest religion ..... most of all in the history of Him in whose name we all are called. His religion — not the Christian religion, but the religion of Christ — the poor man's gospel; the message of forgiveness, of reconciliation, of love; and, oh, how gladly would I spend my life, in season and out of season, in preaching this! But I must have no hell terrors, none of these fear doctrines; they were not in the early creeds, God knows whether they were ever in the early gospels, or ever passed His lips. He went down to hell, but it was to break the chains, not to bind them.

The men that write books, Carlyle says, are now the world's priests, the spiritual directors of mankind.

The trials of life will not wait for us. They come at their own time, not caring much to inquire how ready we may be to meet them.

The first duty of an historian is to be on his guard against his own sympathies; but he cannot wholly escape their influence.

I know that in early ages men did form degraded notions of the Almighty, painting Him like themselves, extreme only in all their passions : they thought He could he as lightly irritated as themselves, and that they could appease His anger by wretched offerings of innocent animals. From such a feeling as this to the sense of the value of a holy and spotless life and death — from the sacrifice of an animal to that of a saint — is a step forward out of superstition quite immeasurable. That between the earnest conviction of partial sight, and the strong metaphors of vehement minds, the sacrificial language should have been transferred onwards from one to the other, seems natural to me; perhaps inevitable. On the other hand, through all history we find the bitter fact that mankind can only be persuaded to accept the best gifts which Heaven sends them, in persecuting and destroying those who are charged to be their bearers.

I do not disbelieve that in some mysterious transcendental sense, as involved in the system of the entire universe, with so vast an arc that no faculty of man can apprehend its curve, that in some such sense the Catholic doctrine of the atonement may be true. But a doctrine out of which, with our reason, our feeling, our logic, I at least can gather any practical instruction for mankind — any deeper appreciation of the attributes of God, any deeper love for Him, any stimulant towards our own obedience — such a doctrine I cannot find it. I bury what I am to think of it in the deepest corner of my own heart, where myself I fear to look.

It is ill changing the creed to meet each rising temptation. The soul is truer than it seems, and refuses to be trifled with.

I have nothing but myself to write about, no facts, no theories, no opinions, no adventures, no sentiments, nothing but my own poor barren individualism, of considerable interest to me, but I do not know why I should presume it will be so to you. Egotism is not tiresome, or it ought not to be, if one is sincere about oneself; but it is so hard to be sincere. Well, never mind, I mean to be, and you know me well enough to see through me when I am humbugging.

I cut a hole in my heart and wrote with the blood.

You cannot dream yourself into a character; you must hammer and forge yourself one.

I will be candid. I believe God is a just God, rewarding and punishing us exactly as we act well or ill. I believe that such reward and punishment follow necessarily from His will as revealed in natural law, as well as in the Bible. I believe that as the highest justice is the highest mercy, so He is a merciful God. That the guilty should suffer the measure of penalty which their guilt has incurred, is justice. What we call mercy is not the remission of this, but rather the remission of the extremity of the sentence attached to the act, when we find something in the nature of the causes which led to the act which lightens the moral guilt of the agent. That each should have his exact due is Just — is the best for himself. That the consequence of his guilt should he transferred from him to one who is innocent (although that innocent one he himself willing to accept it), whatever else it be, is not justice. We are mocking the word when we call it such. If I am to use the word justice in any sense at all which human feeling attaches to it, then to permit such transfer is but infinitely deepening the wrong, and seconding the first fault by greater injustice. I am speaking only of the doctrine of the atonement in its human aspect, and as we are to learn anything from it of the divine nature or of human duty.

I believe that fallen creatures perish, perish for ever, for only good can live, and good has not been theirs; but how durst men forge our Saviour's words "eternal death" into so horrible a meaning? And even if he did use other words, and seem to countenance such a meaning for them (and what witness have we that He did, except that of men whose ignorance or prejudice might well have interpreted these words wrongly as they did so many others?)

Our characters change as world eras change, as our features change, slowly from day to day. Nothing is sudden in this world. Inch hy inch; drop by drop; line by line. Even when great convulsions shatter down whole nations, cities, monarchies, systems, human fortunes, still they are but the finish, the last act of the same long preparing, slowly devouring change, in which the tide of human affairs for ever ebbs and flows, without haste, and without rest.

Life complete, is lived in two worlds; the one inside, and the one outside. The first half of our days is spent wholly in the former; the second, if it is what it ought to be, wholly in the latter — till our education is almost finished; theories are only words to us, and church controversy is not of things but of shadows of things. Through all that time life and thought beyond our own experience is but a great game played out by book actors; we do not think, we only think we think, and we have been too busy in our own line to have a notion really of what is beyond it. But while so much of our talk is so unreal, our own selves, our own risings, fallings, aspirings, resolutions, misgivings, these are real enough to us; these are our hidden life, our sanctuary of our own mysteries.

Life is more than a theory, and love of truth butters no bread: old men who have had to struggle along their way, who know the endless bitterness, the grave moral deterioration which follow an empty exchequer, may well be pardoned for an over-wish to see their sons secured from it; hunger, at least, is a reality...

We call heaven our home, as the best name we know to give it.

I cannot think the disputes and jealousies of Heaven are tried and settled by the swords of earth.