The Confidence-Man - pg. 48

"Grieve not for that, madam," rising and folding up the bank-notes, "This is an inconsiderable sum, I admit, but," taking out his pencil and book, "though I here but register the amount, there is another register, where is set down the motive. Good-bye; you have confidence. Yea, you can say to me as the apostle said to the Corinthians, 'I rejoice that I have confidence in you in all things.'"

The Confidence-Man - pg. 39

Not that he looked as if he were a kind of Wilberforce at all; that superior merit, probably, was not his; nothing in his manner bespoke him righteous, but only good, and thought to be good is much below being righteous, and though there is a difference between the two, yet not, it is to be hoped, so incompatible as that a righteous man can not be a good man; though, conversely, in the pulpit it has been with much cogency urged, that a merely good man, that is, one good merely by his nature, is so far from thereby being righteous, that nothing short of a total change and conversion can make him so; which is something which no honest mind, well read in the history of righteousness, will care to deny; nevertheless, since St. Paul himself, agreeing in a sense with the pulpit distinction, though not altogether in the pulpit deduction, and also pretty plainly intimating which of the two qualities in question enjoys his apostolic preference; I say, since St. Paul has so meaningly said, that, "scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die;" therefore, when we repeat of this gentleman, that he was only a good man, whatever else by severe censors may be objected to him, it is still to be hoped that his goodness will not at least be considered criminal in him. At all events, no man, not even a righteous man, would think it quite right to commit this gentleman to prison for the crime, extraordinary as he might deem it; more especially, as, until everything could be known, there would be some chance that the gentleman might after all be quite as innocent of it as he himself.

Confessions - pg. 115

CHAPTER IV
HE SHOWS BY THE EXAMPLE OF VITORINUS THAT THERE IS MORE JOY IN THE CONVERSION OF NOBLES

Haste, Lord, and act; stir us up, and call us back; inflame us, and draw us to Thee; stir us up and grow sweet unto us; let us now love Thee, let us run after Thee. Do not many men, out of a deeper hell of blindness than that of Victorinus, return unto Thee, and approach, and are enlightened, receiving that light, which they that receive, receive power from Thee to become Thy sons? But if they be less known among the people, even they that know them joy less for them. For when many rejoice together, the joy of each one is the fuller,in that they are incited and inflamed by one another. Again, because those that are known to many influence by one another. Again, because those that are known to many influence many towards salvation, and take the lead with many to follow them. And, therefore, do they also who preceded them much rejoice in regard to them, because they rejoice not in them alone. May it be averted that in Thy tabernacle the persons of the rich should be accepted before the poor, or the noble before the ignoble; since rather Thous hast chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hast Thou soundest out these words, when Paulus the proconsul - his pride overcome by the apostle's warfare -- was made to pass under the easy yoke of Thy Christ, and became a provincial of the great King -- he also, instead of Saul, his former name desired to be called Paul, in testimony of so great victory.

Moby Dick - pg. 451

"Better and better, man. Would now St. Paul would come along that way, and to my breezelessness bring his breeze! O Nature, and O soul of man! how far beyond all utterance are you linked analogies! not the smallest atom  stirs or lives on matter, but has its cunning duplicate in mind."

Moby Dick - pg. 68

"This, shipmates, this is that other lesson; and woe to that pilot of the living God who slights it. Woe to him whom this world charms from Gospel duty! Woe to him who seeks to pour oil upon the waters when God has brewed them into a gale! Woe to him who seeks to please rather than to appal! Woe to him whose good name is more to him than goodness! Woe to him who, in this world, courts not dishonor! Woe to him who would not be true, even though to be false were salvation! Yes, woe to him who, as the great Pilot Paul has it, while preachign to others is himself a castaway!"

Terra Nostra - pg. 195

"Quiet, Guzman, let me delight in this my hour of power by edging toward heresy, both punishable and unpunishable; punishable because it destroys a certain order of the Faith, that which through the chance and accidents of politics according to St. Paul, a persistently subtle coalescence of compromise and intransigence, has triumphed; unpunishable, truly, because heresy collects and recalls all the rich and varied spiritual impulses of our Faith, the faith that it never denies, but on the contrary multiplies, its magnificent opportunities to be and to convince. Pelagius, the conquered, is as much a Christian as Augustine, the conqueror: Origen, the castrated debtor, as much a Christian as Thomas Aquinas, the seraphic creditor. And if the heretical theses had triumphed, today's saints would be heretics and the heretics the saints, and none, because of it, less Christian. ..."

Introduction To Christianity - pg. 204

Let us be plain, even at the risk of being misunderstood:
the true Christian is not the denominational party-member
but he who through being a Christian has become truly
human; not he who slavishly observes a system of norms,
thinking as he does so only of himself, but he who has
become freed to simple human goodness. Of course,
the principle of love, if it is to be genuine, includes faith.
Only thus does it remain what it is. For without faith,
which we have come to understand as a term expressing
man's ultimate need to receive and the inadequacy of
all personal achievement, love becomes an arbitrary deed.
It cancels itself out and becomes self-righteousness:
faith and love condition and demand each other reciprocally.
Similarly, in the principle of love there is also present the
principle of hope, which looks beyond the moment and its isolation,
and seeks the whole. Thus our reflections finally lead of
their own accord to the words in which Paul named the main
supporting pillars of Christianity: "So faith, hope, love abide,
these three; but the greatest of them is love"

Introduction To Christianity - pg. 57

"Faith comes from what is heard", says St. Paul (Rom. 10. 17). This might seem like a very transient factor, which can change; one might be tempted to see in it purely and simply the result of one particular sociological situation, so that one day it would be right to say instead, "Faith comes from reading" or "from reflection". In reality it must be stated that we have here much more than the reflection of a historical period now past. The assertion "faith comes from what is heard" contains an abiding structural truth about what happens here. It illuminates the fundamental differences between faith, and mere philosophy, a difference which does not prevent faith, in its core, from setting the philosophical search for truth in motion again. One could say epigrammatically that faith does in fact come from "hearing", not - like philosophy - from "reflection". Its nature lies in the fact that it is not the thinking-out of something which can be thought out and which at the end of the process is then at my disposal as the result of my thought. On the contrary, it is characteristic of faith that it comes form hearing, that it is the reception of something that I have not thought out, so that in the last analysis thinking in the context of faith is always a thinking-over of something previously heard and received.