Who would imagine that the Deity conducts his providence similar to the detestable despots of this world? Oh horrible? most horrible impeachment of Divine Goodness! Rather let us exaltedly suppose that God eternally had the ultimate best good of beings generally and individually in his view, with the reward of the virtuous and the punishment of the vicious, and that no other punishment will ever be inflicted, merely by the divine administration, but that will finally terminate in the best good of the punished, and thereby subserve the great and important ends of the divine government, and be productive of the restoration and felicity of all finite rational nature.
Certain it is, that any supposed obstructions, concerning the quality or temperature of any or every one of those worlds, could not have been any bar in the way of God Almighty, with regard to his replenishing his universal creation with moral agents. The unlimited perfection of God could perfectly well adapt every part of his creation to the design of whatever rank or species of constituted beings, his Godlike wisdom and goodness saw fit to impart existence to; so that as there is no deficiency of absolute perfection in God, it is rationally demonstrative that the immense creation is replenished with rational agents, and that it has been eternally so, and that the display of divine goodness must have been as perfect and complete, in the antecedent, as it is possible to be in the subsequent eternity.
To suppose that God Almighty has confined his goodness to this world, to the exclusion of all others, is much similar to the idle fancies of some individuals in this world, that they, and those of their communion or faith, are the favorites of heaven exclusively; but these are narrow and bigoted conceptions, which are degrading to a rational nature, and utterly unworthy of God, of whom we should form the most exalted ideas.
It is altogether reasonable to conclude that the heavenly bodies, alias worlds, which move or are situate within the circle of our knowledge, as well all others throughout immensity, are each and every one of them possessed or inhabited by some intelligent agents or other, however different their sensations or manners of receiving or communicating their ideas may be from ours, or however different from each other. For why would it not have been as wise or as consistent with the perfections which we adore in God, to have neglected giving being to intelligence in this world as in those other worlds, interspersed with another of various qualities in his immense creation? And inasmuch as this world is thus replenished, we may, with the highest rational certainty infer, that as God has given us to rejoice, and adore him for our being, he has acted consistent with his goodness, in the display of his providence throughout the university of worlds.
As creation was the result of eternal and infinite wisdom, justice, goodness, and truth, and effected by infinite power, it is like its great author, mysterious to us. How it could be accomplished, or in what manner performed, can never be comprehended by any capacity.
Eternal, whether applied to duration, existence, action, or creation, is incomprehensible to us, but implies no contradiction in either of them; for that which is above comprehension we cannot perceive to be contradictory, nor on the other hand can we perceive its rationality or consistency.
May not we then confidently pronounce that man happy who realizes complete goodness in action, and is adequately furnished with external goods? Or should we add, that he must also be destined to go on living not for any casual period but throughout a complete lifetime in the same manner, and to die accordingly, because the future is hidden from us, and we conceive happiness as an end, something utterly and absolutely final and complete? If this is so, we shall pronounce those of the living who possess and are destined to go on possessing the good things we have specified to be supremely blessed, though on the human scale of bliss.
Beauty adds to goodness a relation to the cognitive faculty: so that "good" means that which simply pleases the appetite; while the "beautiful" is something pleasant to apprehend.
Who sings of all of Love's eternity
Who shines so bright
In all the songs of Love's unending spells?
Holy lightning strikes all that's evil
Teaching us to love for goodness sake.
Hear the music of Love Eternal
Teaching us to reach for goodness sake.
I have seen the mystics play there
Once or twice but I knew they had a reason
Enchantment plays it's cards all right
Hand in hand with the working of the seasons
Legends can be now and forever
Teaching us to love for goodness sake
Legends can be now and forever
Loved by the sun, loved by the sun
The greatest gift that God in His bounty made in creation, and the most conformable to His goodness, and that which He prizes the most, was the freedom of will, with which the creatures with intelligence, they all and they alone, were and are endowed.
If you find that somebody is not grateful for all that you have done for him, then do not get disappointed because often you will find that someone else feels under your obligation though you have done nothing for him and thus your good deeds will be compensated, and God will reward you for your goodness.
Presumption has many forms; and it is worth considering, whether a great and good Being would most disapprove the presumption which expected too much from His goodness, or the presumption which dared positively to disbelieve His promise.
Goodness does not consist in greatness, but greatness in goodness.
Know yourself. Be yourself. Love yourself. Seek goodness and be goodness. Seek beauty and be beauty. Seek love and be love.
Seek goodness and be goodness. Seek beauty and be beauty. Seek love and be love.
The use of this feigned history hath been to give some shadow of satisfaction to the mind of man in those points wherein the nature of things doth deny it, the world being in proportion inferior to the soul; by reason whereof there is, agreeable to the spirit of man, a more ample greatness, a more exact goodness, and a more absolute variety, than can be found in the nature of things. Therefore, because the acts or events of true history have not that magnitude which satisfieth the mind of man, poesy feigneth acts and events greater and more heroical: because true history propoundeth the successes and issues of actions not so agreeable to the merits of virtue and vice, therefore poesy feigns them more just in retribution, and more according to revealed providence: because true history representeth actions and events more ordinary, and less interchanged, therefore poesy endueth them with more rareness, and more unexpected and alternative variations: so as it appeareth that poesy serveth and conferreth to magnanimity, morality, and to delectation. And therefore it was ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind; whereas reason doth buckle and bow the mind into the nature of things.
For only the good doubt their own goodness, which is what makes them good in the first place. The bad know they are good, but the good know nothing. They spend their lives forgiving others, but they can't forgive themselves.
We may have an excellent Ear in Musick, without being able to perform in any kind. We may judg well of Poetry, without being Poets, or possessing the least of a Poetick Vein: But we can have no tolerable Notion of Goodness, without being tolerably good.
Angels made no complaint about any of the creatures that were created during the six days of Creation, except about Man. This is because he was created in God's image and consists of Upper and Lower together. When the angels saw it, they were startled and bewildered. How would the pure, spiritual soul descend from its sublime degree, and come and dwell in the same abode with this filthy, beastly body? (...) The answer that came to them is is that there is already a tower filled abundantly, and empty of guests. To fill it with guests, we need the existence of this human, made of Upper and lower together (...) Know that this tower, filled abundantly, implies all the pleasure and the goodness for which He has created the creatures.
By Allah no one is our Shīah except that he has piety for Allah (guards himself against sin) and obeys him. They (the Shīah) are not known and recognized except for their humility, modesty, fear of Allah, trustworthiness, plenty of remembrance of Allah, fasting, service, kindness to the parents, looking after the poor neighbours and afflicted people, mentioning them with nothing except goodness and beneficence; and they are the trustees for their tribes in all the affairs.
There is no servant except that there exists a white spot upon his heart. So when he commits a sin, a black spot arises into that white spot. Then when he repents, this black spot moves away. But if he continues on committing sins, the blackness of this spot increases till such time that it overwhelms and overrides the whiteness. When the whiteness is all covered over (by the blackness), the owner of it (the heart) does never at all return towards beneficence and goodness. And This is what Allah means when he says: "Nay! rather, what they used to do has become like a rust upon their hearts."
Goodness to parents, and paying visits to ones own relatives, will ease the accounting on the Day of Judgement.
The true source of freedom is found in the person of Jesus of Nazareth. Christians believe it is he who fully discloses the human potential for virtue and goodness, and it is he who liberates us from sin and darkness.
Show interest in her goodness for no one can be good for long if goodness is not in demand.