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1 " But that’s the way life is; felicity and expiation play together in the narrow lanes of life like bosom friends, inseparable. You find one, and the other is always around the corner. "
― Anurag Shourie , Half A Shadow
2 " To adore, one must be an inferior. But the Three Persons of the Blessed Trinity are equal; none is superior, none is inferior. The Son equal in all things to the Father may love the Father; He cannot adore Him.Desiring to give to His Father a divinely conceived form of love, the Word decreed to become man. Equal to the Father, He will become inferior to Him, not as God, but as man; and thus, He will be able to adore Him. In heaven, He cannot adore; on earth He can.... Even had Adam not sinned, the Word would still have become man. ... the motive for which the Word came upon earth was the adoration that He wished to give to His Father. The expiation of sin was but secondary in the divine plan....By coming upon earth, the Word loses none of His sovereign majesty. He becomes less than the Father, but He remains the Infinite. Less than the Father, He can adore Him; infinite, He can adore Him infinitely. Since the Word became man, there is on this little earth of ours one who is capable of giving to the infinite God an infinite adoration: the Word of God made flesh. "
3 " It is inconceivable that any form of intelligence would waste so much time and effort to make such an inferior piece of life—with all the 'ills that flesh is heir to,' and with all the misery and suffering that is so essential a part of living.If man is a 'fallen angel,' by the commission of a 'sin,' then disease and sorrow are part of God's inscrutable plan as a penalty imposed upon him for his 'disobedience,' and man's entire life is devoted to the expiation of that sin so as to soften the indictment before the 'Throne of God.'Man's atonement consists in making himself as miserable as possible by praying, fasting, masochism, flagellations and other forms of torture. This sadistic delusion causes him to insist that others—under pain of punishment—be as miserable as himself, for fear that if others fail to do as he does, it will provoke the wrath of his tyrant God to a more severe chastisement.The inevitable result is that Man devotes his life, not to the essentials of living and the making of a happy home, but to the building of temples and churches where he can 'lift his voice to God' in a frenzy of fanaticism, and eventually he becomes a victim of hysteria.His time and energy are wasted to cleanse his 'soul,' which he does not possess, and to save himself from a future punishment in hell which exists only in his imagination. "
― , An Atheist Manifesto
4 " I loathe, detest, hate and abominate the block, the gibbet, the rack, the pillory and the faggots with equal passion," said the old man vehemently. " Not only are they devilishly cruel but they are not even common sense. They do not lesson the evil in the world, they increase it, by making those who handle these cruelties as wicked as those who suffer them. No, I'm wrong, more wicked, for there is always some expiation made in the endurance of suffering and none at all in the infliction of it. "
5 " The primitive idea of justice is partly legalized revenge and partly expiation by sacrifice. It works out from both sides in the notion that two blacks make a white, and that when a wrong has been done, it should be paid for by an equivalent suffering. It seems to the Philistine majority a matter of course that this compensating suffering should be inflicted on the wrongdoer for the sake of its deterrent effect on other would-be wrongdoers; but a moment's reflection will shew that this utilitarian application corrupts the whole transaction. For example, the shedding of blood cannot be balanced by the shedding of guilty blood. Sacrificing a criminal to propitiate God for the murder of one of his righteous servants is like sacrificing a mangy sheep or an ox with the rinderpest: it calls down divine wrath instead of appeasing it. In doing it we offer God as a sacrifice the gratification of our own revenge and the protection of our own lives without cost to ourselves; and cost to ourselves is the essence of sacrifice and expiation. "
― George Bernard Shaw , Androcles and the Lion
6 " My hypothesis is mimetic: because humans imitate one another more than animals, they have had to find a means of dealing with contagious similarity, which could lead to the pure and simple disappearance of their society. The mechanism that reintroduces difference into a situation in which everyone has come to resemble everyone else is sacrifice. Humanity results from sacrifice; we are thus the children of religion. What I call after Freud the founding murder, in other words, the immolation of a sacrificial victim that is both guilty of disorder and able to restore order, is constantly re-enacted in the rituals at the origin of our institutions. Since the dawn of humanity, millions of innocent victims have been killed in this way in order to enable their fellow humans to live together, or at least not to destroy one another. This is the implacable logic of the sacred, which myths dissimulate less and less as humans become increasingly self-aware. The decisive point in this evolution is Christian revelation, a kind of divine expiation in which God through his Son could be seen as asking for forgiveness from humans for having revealed the mechanisms of their violence so late. Rituals had slowly educated them; from then on, humans had to do without.Christianity demystifies religion. Demystification, which is good in the absolute, has proven bad in the relative, for we were not prepared to shoulder its consequences. We are not Christian enough. The paradox can be put a different way. Christianity is the only religion that has foreseen its own failure. This prescience is known as the apocalypse. Indeed, it is in the apocalyptic texts that the word of God is most forceful, repudiating mistakes that are entirely the fault of humans, who are less and less inclined to acknowledge the mechanisms of their violence. The longer we persist in our error, the stronger God’s voice will emerge from the devastation. […] The Passion unveiled the sacrificial origin of humanity once and for all. It dismantled the sacred and revealed its violence. […] By accepting crucifixion, Christ brought to light what had been ‘hidden since the foundation of the world,’ in other words, the foundation itself, the unanimous murder that appeared in broad daylight for the first time on the cross. In order to function, archaic religions need to hide their founding murder, which was being repeated continually in ritual sacrifices, thereby protecting human societies from their own violence. By revealing the founding murder, Christianity destroyed the ignorance and superstition that are indispensable to such religions. It thus made possible an advance in knowledge that was until then unimaginable.[…] A scapegoat remains effective as long as we believe in its guilt. Having a scapegoat means not knowing that we have one. Learning that we have a scapegoat is to lose it forever and to expose ourselves to mimetic conflicts with no possible resolution. This is the implacable law of the escalation to extremes. The protective system of scapegoats is finally destroyed by the Crucifixion narratives as they reveal Jesus’ innocence, and, little by little, that of all analogous victims. The process of education away from violent sacrifice is thus underway, but it is going very slowly, making advances that are almost always unconscious. […] Mimetic theory does not seek to demonstrate that myth is null, but to shed light on the fundamental discontinuity and continuity between the passion and archaic religion. Christ’s divinity which precedes the Crucifixion introduces a radical rupture with the archaic, but Christ’s resurrection is in complete continuity with all forms of religion that preceded it. The way out of archaic religion comes at this price. A good theory about humanity must be based on a good theory about God. […] We can all participate in the divinity of Christ so long as we renounce our own violence. "
― René Girard , Battling to the End: Conversations with Benoît Chantre