Admiration

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From Heptaméron (1559)

  the centre, for a device, a Love concealed by Force His sword, poniard, and the devices upon them, corre- sponded to the rest ; in short, he was admirably ac- coutred ; and he was such a good horseman that all who saw him neglected the pleasures of the chase to see the paces and the leaps which Elisor made his horse per- form. After escorting the queen to the place where, the toils were spread, he alighted and went to aid her majesty to dismount. At the moment she held out her arms he opened his cloak, which covered his new cuirass, and said, " Be pleased, madam, to look here ; " and with- out awaiting her reply, he set her gently on the ground. When the chase was ended, the queen returned to the palace without speaking to Elisor. After supper she called him to her, and told him he was the greatest liar she had ever seen, for he had promised to show her at the chase the lady of his love, and yet he had done no such thing ; but for her part, she was resolved for the future to make no account of him. Elisor, fearing that the queen had not understood what he had said to her, replied that he had kept his word, and that he had shown her not only the woman, but also that thing in all the world which he loved best. Affecting ignorance of his meaning, she declared she was not aware that he had shown her any of the ladies. " That is true," replied Elisor ; "but what did I show you when you dismounted from your horse .■* ' " Nothing," said the queen, " but a mirror you had on your chest." '• And what did you see in the mirror } " " Nothing but myself." " Consequently, madam, T have kept my word and obeyed you. Never did anything enter my heart but that which you saw when you looked at my chest. She 240 'J'lli^ ItEPTAMEKON OF THE {Novd 24

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  In process of time, however, many were to enter the Church who would not live up to this standard of perfection. This was not to the case before the dispersion of the Jews, but afterwards, when the Church was disseminated among the Gentiles. When this state of things came to pass, the prelates of the Churches judged that landed property might advantageously be bestowed upon the churches, and this not as before, for the sake of the perfect, but on account of the weaker brethren who could not attain to the perfection of the earlier Christians. But there were, nevertheless, both at that time and later, certain men who were zealous for primitive perfection and who, like the monks of Egypt, gathered themselves into congregations and renounced all possessions. St. Gregory (III Dial.) mentions a certain holy Isaac who, coming from Syria into Italy, practised in the West the perfection which he had learned in the East. His disciples would frequently humbly beseech him to accept, for the use of the monastery, the property offered to him; but, anxious to preserve his property inviolate, he made the decisive reply that “a monk seeking earthly possessions is no monk.” This saying cannot be understood to refer to private property, since we are told that what was offered to Isaac, was pressed on him for the use of his monastery. Neither is it to be inferred that all monks who hold possessions in common are deficient in religious perfection. The words of Isaac were instigated by his fear of his failing in the virtue of poverty, a danger which threatens many religious who own property in common. For, as St. Jerome says in his epitaph on Nepotian to the Bishop Hehodorus, “Some men are richer as religious than they were as laymen. Now that they belong to Christ the Poor, they own wealth which they never possessed when they belonged to Satan the opulent; and the Church mourns over the riches of those whom the world formerly regarded as beggars.” Hence St. Gregory, speaking of St. Isaac, says, “He feared to lose the treasure of his poverty, just as a miser fears to lose his hoard of perishable wealth, and the Lord, to manifest his holiness, has glorified him.” For, as St. Gregory tells us farther on, “he became known far and wide for his spirit of prophecy and his great gift of miracles.” Hence it is evident that the absence of any possessions, either common or private, is for some men the path to sublime perfection.

• From Blue Like Jazz (2003)

  One of the things I cherished about Reed was that any time I stepped on campus I would find a conversation going about issues that mattered to me. Reed students love to dialogue. There are always groups of students discussing global concerns, exchanging ideas and views that might solve some of the world’s problems. I was challenged by the students at Reed because they were on the front lines of so many battles for human rights. Some of them were fighting just to fight, but most of them weren’t; most of them cared deeply about peace. Interacting with these guys showed me how shallow and self-centered my Christian faith had become. Many of the students hated the very idea of God, and yet they cared about people more than I did. There were only a few students on campus who claimed to be Christians. Though I was only auditing classes, I was accepted into this small group. We would meet in the chapel to pray each week or hold Bible studies in one of the dorm rooms. It was very underground. Secret. There has always been a resistance to Christianity on the campus at Reed. The previous year, a few Christians made a small meditation room on campus on Easter Sunday. They simply turned down the lights in a room in the library, lit some candles, and let students know the room was there if anybody wanted to pray. When Easter morning rolled around, students decided to protest. They purchased a keg of beer, got drunk, and slaughtered a stuffed lamb inside the meditation room. The perspective the students in our group had about the event was Christlike. They were hurt, somewhat offended, but mostly brokenhearted. The event was tough on our group. We did not feel welcome on campus. But I learned so much from the Christians at Reed. I learned that true love turns the other cheek, does not take a wrong into account, loves all people regardless of their indifference or hostility. The Christians at Reed seemed to me, well, revolutionary. I realize Christian beliefs are ancient, but I had never seen them applied so directly. The few Christians I met at Reed showed me that Christian spirituality was a reliable faith, both to the intellect and the spirit. I knew that Laura would fit in with this group. I knew that Laura, no matter how far she was from God, could come to know him.

• From Heptaméron (1559)

  Spains. She often went to Toledo, where the King of Spain then resided ; and when she came to Saragossa, which was not far from her own house, she used to re- main a long time at the queen's court, where she was as much esteemed as any lady could be. Going one day, according to her custom, to pay her court to the king, who was then in Saragossa, she passed through a village belonging to the Viceroy of Catalonia, who did not quit the frontiers of Perpignan, on account of the wars be- tween the Kings of France and Spain. But as peace was then made, the viceroy, accompanied by several officers, had come to pay his devoirs to the king. The viceroy, having been apprised that the countess was to pass through his domains, went to meet her, as well by reason of the old friendship he bore her, as to do her honour as the king's kinswoman. He was accompanied by several gentlemen of merit, who had acquired so much glory and reputation during the wars that every- one thought it a good fortune to enjoy their society. There was one among them named Amadour, who, not- withstanding his youth (he was not more than eighteen or nineteen), had such an air of self-possession, and a judgment so ripe, that one would have chosen him among a thousand as a fit man to govern a state. It is true that besides good sense he had so engaging a mien, and graces so vivid and natural, that one never tired of gazing upon him. His conversation so well corres- ponded with all this, that it was hard to say whether nature had been more bountiful in regard to corporeal or to mental endowments. But what gained him most esteem was his great daring, far exceeding what was common with persons of his age. He had on so many occasions shown what he was capable of, that not only Spain, but France and Italy also, highly esteemed his -JO THE HEPTAMERON OF THE INroel lo. virtues, for he had never spared himself in any of the wars in which he had been engaged. When his country was at peace he went in search of war among foreigners, and won the respect and love of friends and enemies.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  28. For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he. CYRIL OF ALEXANDRIA. (ubi sup.) The Lord, knowing the secrets of men, foresaw that some would say, If until now John is ignorant of Jesus, how did lie shew Him to us, saying, Behold the Lamb of God, which taketh away the sins of the world? To quench therefore this feeling which had taken possession of them, He prevented the injury which might arise from the offence, as it follows, And when the messengers of John were departed, he began to speak unto the people concerning John, what went ye out for to see? A reed shaken in the wind? As if He said, Ye marvelled at John the Baptist, and oftentimes came to see him, passing over long journeys in the desert; surely in vain, if you think him so fickle as to be like a reed bending down whichever way the wind moves it. For such he appeal’s to be, who lightly avows his ignorance of the things which he knows. TITUS BOSTRENSIS. (non occ.) But you went not out into the desert, (where there is no pleasantness,) leaving your cities, except as caring for this man. GREEK EXPOSITOR. (Simeon) Now these things were spoken by our Lord after the departure of John’s disciples, for He would not utter the praises of the Baptist while they were present, lest His words should be counted as those of a flatterer. AMBROSE. Not unmeaningly then is the character of John praised there, who preferred the way of righteousness to the love of life, and swerved not through fear of death. For this world seems to be compared to a desert, into which, as yet barren and uncultivated, the Lord says we must not so enter as to regard men puffed up with a fleshly mind, and devoid of inward virtue, and vaunting themselves in the heights of frail worldly glory, as a kind of example and model for our imitation. And such being exposed to the storms of this world, and tossed to and fro by a restless life, are rightly compared to a reed. GREEK EXPOSITOR. (ubi sup.) We have also an infallible testimony to John’s way of life in his manner of clothing, and his imprisonment, into which he never would have been cast had he known how to court princes; as it follows, But what went ye out for to see? A man clothed with soft raiment? Behold they who are gorgeously apparelled, and live delicately, are in kings’ houses. By being clothed with soft raiment, he signifies men who live luxuriously.

• From Speak, Memory (1966)

  Vladislav Hodasevich used to complain, in the twenties and thirties, that young émigré poets had borrowed their art form from him while following the leading cliques in modish angoisse and soul-reshaping. I developed a great liking for this bitter man, wrought of irony and metallic-like genius, whose poetry was as complex a marvel as that of Tyutchev or Blok. He was, physically, of a sickly aspect, with contemptuous nostrils and beetling brows, and when I conjure him up in my mind he never rises from the hard chair on which he sits, his thin legs crossed, his eyes glittering with malevolence and wit, his long fingers screwing into a holder the half of a Caporal Vert cigarette. There are few things in modern world poetry comparable to the poems of his Heavy Lyre, but unfortunately for his fame the perfect frankness he indulged in when voicing his dislikes made him some terrible enemies among the most powerful critical coteries. Not all the mystagogues were Dostoevskian Alyoshas; there were also a few Smerdyakovs in the group, and Hodasevich’s poetry was played down with the thoroughness of a revengeful racket.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  THEOPHYLACT. He was bold with a praiseworthy boldness; for he did not consider within himself, I shall fall from my rich estate, and I shall be expelled by the Jews, if I beg for the body of Him, who was condemned as a blasphemer. It goes on: And Pilate marvelled if he were already dead. For he thought that He should continue long alive upon the cross, as also the thieves used to live long, upon the instrument of their execution. It goes on: And calling unto him the centurion, he asked him if he had been any while dead; that is, before the time when other executed persons usually died. There follows: And when he knew it of the centurion, (that is, that He was dead,) he gave the body to Joseph. BEDE. (ubi sup.) But it was not an obscure person, nor a man of mean rank, who could come to the governor and obtain the body. There follows: And he bought fine linen, and took him down, and wrapped him in the linen. THEOPHYLACT. Burying the precious body preciously; for being a disciple of our Lord, he knew how greatly the Lord’s body ought to be honoured. BEDE. (ubi sup.) By this however, according to a spiritual meaning, we may understand that the body of the Lord should not be wrapped in gold or gems, or silk, but in a clean linen cloth. Hence it became a custom in the Church that the sacrifice of the altar should not be celebrated in silk, or in a dyed cloth, but in linen produced from the earth, just as the body of the Lord was wrapped in clean linen; as, we read in the Pontifical acts, it was ordered by the blessed Sylvesterf. Though it has also another meaning, that he who receives Jesus in a pure mind wraps Him in clean linen. There follows: And laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. It is said that the sepulchre of the Lord is a round cell, hewn out of the rock which was around it, so high, that a man standing upright could scarcely touch the roof with his outstretched hand; and it has an entrance to the east, to which the great stone was rolled, and placed upon it. In the northern part of it is the tomb itself, that is, the place where our Lord’s body lay, made of the same rock, seven feet in length, raised three palms higher than the floor. It is not open from above, but on the south side, the whole of which is open, and through which the body was brought in. The colour of the sepulchre and of the recess is said to be a mixed white and red.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  CHRYSOSTOM. (Hom. i. in Col.) The Lord had said that we must love our enemies, but that you might not think this an exaggerated expression, regarding it solely as spoken to alarm them, he adds the reason, saying, For if you love them which love you, what thank have ye? There are indeed several causes which produce love; but spiritual love exceeds them all. For nothing earthly engenders it, neither gain, nor kindness, nor nature, nor time, but it descends from heaven. But why wonder that it needs not kindness to excite it, when it is not even overcome of malice? A father indeed suffering wrong bursts the bands of love. A wife after a quarrel leaves her husband. A son, if he sees his father come to a great age, is troubled. But Paul went to those who stoned him to do them good. (Acts 14:17) Moses is stoned by the Jews, and prays for them. (Exod. 17:4) Let us then reverence spiritual love, for it is indissoluble. Reproving therefore those who were inclined to wax cold, he adds, For sinners even love those which love them. As if he said, Because I wish you to possess more than these, I do not advise you only to love your friends, but also your enemies. It is common to all to do good to those who do good to them. But he shews that he seeks something more than is the custom of sinners, who do good to their friends. Hence it follows, And if you do good to those who do good to you, what thank have ye? BEDE. But he not only condemns as unprofitable the love and kindness of sinners, but also the lending. As it follows, And if ye lend to those from whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. AMBROSE. Now philosophy seems to divide justice into three parts; one towards God, which is called piety; another towards our parents, or the rest of mankind; a third to the dead, that the proper rites may be performed. But the Lord Jesus passing beyond the oracle of the law, and the heights of prophecy, extended the duties of piety to those also who have injured us, adding, But love your enemies. CHRYSOSTOM. (Hom. 58. in Gen.) Whereby thou wilt confer more upon thyself than him. For he is beloved by a fellow servant, but thou art made like unto God. But it is a mark of the greatest virtue when we embrace with kindness those who wish to do us harm. Hence it follows, And do good. For as water, when cast upon a lighted furnace, extinguishes it, so also reason joined with gentleness. But what water is to fire, such is lowliness and meekness to wrath; and as fire is not extinguished by fire, so neither is anger soothed by anger.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  BEDE. John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it follows, And they were both just before God. AMBROSE. Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting a popular good-will might seem just to me, but not be just before God, if that justice instead of springing from simpleness of heart, was a mere pretence carried on by flattery. Perfect then is the praise, “that a man is just before God;” for he only is perfect who is approved by Him who cannot be deceived. St. Luke comprehends the action in the commandment, the doing justice in the justification. Hence it follows, walking in all the commandments and justifications of the Lord. For when we obey the command of heaven we walk in the commandments of the Lord, when we observe justice we seem to possess the justification of the Lord. But to be “blameless” we must “provide things honest, not only before God, but also before men”; (Prov. 3:4.) there is no blame when both motive and action are alike good, but a too austere righteousness often provokes censure. A righteous act may also be done unrighteously, as when a man out of ostentation gives largely to the poor, which is not without just cause of blame. It follows, And they had no son, because Elisabeth was barren. CHRYSOSTOM. (ex Hom. in Gen. 49.) Not only Elisabeth, but the wives of the Patriarchs also, Sarah, Rebecca, Rachel, were barren, which was counted a disgrace among the ancients. Not that their barrenness was the effect of sin, since all were just and virtuous, but ordained rather for your benefit, that when you saw a virgin giving birth to the Lord, you might not be faithless, or perplexing your mind with respect to the womb of the barren. THEOPHYLACT. And that you might learn that the law of God seeketh not a bodily increase of sons but a spiritual, both were far advanced, not only in the body but in the Spirit, “making ascents in their heartb,” having their life as the day not as the night, and walking honestly as in the day. (Ps. 84:6, 1 Thess. 5:5.) 1:8–108. And it came to pass, that while he executed the Priest’s office before God in the order of his course, 9. According to the custom of the Priest’s office, his lot was to burn incense when he went into the temple of the Lord. 10. And the whole multitude of the people were praying without at the time of incense.

• From New Testament Words (1964)

  My father was a wonderful teacher and communicator with people at all stages of their learning, and this book is a perfect example of his skill. Again, the first introduction stated truly: “Perhaps those who talk about the problems of communication can learn something from William Barclay, that to communicate anything, it is necessary to know it and to know equally the people to whom we wish to communicate it.” Ronnie Barclay Glasgow, Scotland CONTENTS Preface Agapē, Agapan: The Greatest of the Virtues Aggareuein: The Word of an Occupied Country Aiōnfos: The Word of Eternity Akolouthein: The Disciple’s Word Alazōn, Alazoneia: The Words of the Empty Boast Apechein: Payment in Full Apoblepein, Aphoran, Atenizein: The Steadfast Gaze Arrabōn: The Foretaste of What is to Come Aselgeia: The Utter Shamelessness Charisma: The Gift of God Diathēkē: Man and God Eilikrinēs, Eilikrineia: The Perfect Purity Ekklēsia: The Church of God Elpis, Elpizein: The Christian Hope Energeia, Energein, Energēma, Energēs: Divine Power in Action Entugchanein, Enteuxis: Petition to the King Epaggelia, Epaggellesthai: The Words of Promise Epieikes, Epieikeia: More than Justice Epitagē: The Royal Command Eritheia: The Wrong Kind of Ambition Euaggelion: The Good News Eusebeia: The Word of True Religion Exaleiphein: The Mercy which Wipes Out Sin Hamartia, Hamartanein: The Failure which is Sin Hubris, Hubrizein, Hubristēs: The Words of Impious Pride Huperēphania, Huperēphanos: The Words of Contempt Hupogrammos: The Perfect Pattern Hupokrisis, Hupokritēs: Acting a Part Hupomonē: The Manly Virtue Kalein, Klētos, Klēsis: The Calling of God Kalos: The Word of Winsomeness Kataggellein: The Word of Authority Katallassein: The Word of Reconciliation Katartizein: The Word of Christian Discipline Katharos: The Life that is Clean Koinōnia, Koinōnein, Koinōnos: The Christian Fellowship Leitourgia: The Christian Service Logos: The Word of the Christian Message Lutron, Lutroun, Apolutrōsis: The Debt and its Payment Makrothumia: The Divine Patience Merimna, Merimnan: The Right and the Wrong Care Mesitēs: The One Between Paidagōgos: The Guardian of Childhood’s Days Paraggelia, Paraggellein: The Words of Command Paraklētos: The Word of the Holy Spirit Parousia: The Arrival of the King Penthein: The Word of Godly Sorrow Phobos: The Right and the Wrong Fear Pleonexia: The Sin of Greed Poikilos: The Many-coloured Word Pōroun, Pōrōsis: The Hardening of the Heart Praus, Praotēs: Christian Gentleness Prosagein, Prosagōgē: The Word of Introduction Proslambanesthai: The Word of Welcome Ptōchos: The True Poverty Semnos, Semnotēs: The Majesty of the Christian Life Skandalon, Skandalizein: The Stumbling-Block in the Way Sophia, Phronēsis, Sunesis: The Mind Equipped Sōtēria, Sōzein: The Word of Salvation Splagchnizesthai: The Divine Compassion Xenos, Parepidēmos, Paroikos: The Christian and the World Index of English New Testament Words with References to The Daily Study Bible ABBREVIATIONS NT NEW TESTAMENT OT OLD TESTAMENT AV AUTHORIZED VERSION RSV REVISED STANDARD VERSION PREFACE IT would be true to say that this book began almost accidentally. Words are always fascinating things.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  CHRYSOSTOM. (non occ.) But since it seems shocking or unworthy to some men that God should inhabit a body, is the Sun, I would ask, the heat whereof is felt by each body that receives its rays, at all sullied as to its natural purity? Much more then does the Sun of Righteousness, in taking upon Himself a most pure body from the Virgin’s womb, escape not only defilement, but even shew forth His own mother in greater holiness. GREEK EXPOSITOR. (Severus Antiochenus.) And to make the Virgin mindful of the prophets, he adds, And the Lord God shall give unto him the seat of David, that she might know clearly, that He Who is to be born of her is that very Christ, Whom the prophets promised should be born of the seed of David. CYRIL OF ALEXANDRIA. (contra Julian lib. viii.) Not however from Joseph proceeded the most pure descent of Christ. For from one and the same line of connexion had sprung both Joseph and the Virgin, and from this the only-begotten had taken the form of man. BASIL. (Epist. 236. ad Amphil.) Our Lord sat not on the earthly throne of David, the Jewish kingdom having been transferred to Herod. The seat of David is that on which our Lord reestablished His spiritual kingdom which should never be destroyed. Hence it follows, And he shall reign over the house of Jacob. CHRYSOSTOM. (Hom. vii. in Matt.) Now He assigns to the present house of Jacob all those who were of the number of the Jews that believed on Him. For as Paul says, They are not all Israel which are of Israel, but the children of the promise are counted for the seed. BEDE. Or by the house of Jacob he means the whole Church which either sprang from a good root, or though formerly a wild olive branch, has yet been for a reward of its faith grafted into the good olive tree. (Rom. 11:17.) GREEK EXPOSITOR. (Geometer.) But to reign for ever is of none save God alone; and hence though because of the incarnation Christ is said to receive the seat of David, yet as being Himself God He is acknowledged to be the eternal King. It follows, And, his kingdom shall have no end, not in that He is God, but in that He is man also. Now indeed He has the kingdom of many nations, but finally he shall reign over all, when all things shall be put under Him. (1 Cor. 15:25.)

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  CHRYSOSTOM. (ubi sup.) For as soon as he was freed from the annoyance of the Jews, he then sends, saying, Think not that it was from negligence I came not unto Thee, but I counted myself unworthy to receive Thee in my house. AMBROSE. But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows, Wherefore neither thought I myself worthy to come unto thee, but say in a word, and my servant shall be healed. CHRYSOSTOM. (ubi sup.) Here observe that the centurion held a right opinion concerning the Lord; he said not, pray, but, command; and in doubt lest He should from humility refuse him, he adds, For I also am a man set under authority, &c. BEDE. He says that he though a man subject to the power of the tribune or governor, yet has command over his inferiors, that it might be implied that much more is He who is God, able not only by the presence of His body, but by the services of His angels, to fulfil whatever He wishes. For the weakness of the flesh or the hostile powers were to be subdued both by the word of the Lord and the ministry of the angels. And to my servant, Do this, &c. CHRYSOSTOM. (contra Anom. Hom. 17.) We must here remark, that this word, Fac, signifies a command given to a servant. So God when He wished to create man, said not to the Only-begotten, “Make man,” but, Let us make man, that by the form of unity in the words he might make manifest the equality of the agents. Because then the centurion considered in Christ the greatness of His dominion, therefore saith He, say in a word. For I also say to my servant. But Christ blames him not, but confirmed his wishes, as it follows, When Jesus heard these things, he marvelled. BEDE. But who had wrought this very faith in him, save He who marvelled? But supposing another had done it, why should He marvel who foreknew it? Because then the Lord marvels, it signifies that we must marvel. For all such feelings when they are spoken of God, are the tokens not of a wonder-struck mind, but of a teaching master. CHRYSOSTOM. (Hom. 27. in Matt.) But that you might see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Verily I say unto you, I have not found so great faith, no, not in Israel.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  The task which Aquinas set himself to achieve was similar to that of Augustine. Augustine had sought to reconcile the principles of Christianity with the philosophy of Plato, without the pantheistic implications which had developed in the emanation theory of Plotinus. Aquinas sought to reconcile the philosophy of Aristotle with the principles of Christianity, avoiding the pantheism which it seemed to imply (cf. Pt. I, Q. 3, Art. 8). Many of Aristotle ’ s works had been introduced to the West during the eleventh and twelfth centuries from Arabian sources, particularly through Avicenna and Averroes, whose extensive commentaries interpreted the thought of Aristotle in a strongly pantheistic vein. Averroes had also maintained that the common basis of a universal natural religion, underlying the differences of any particular religion, was the highest of all, the “ scientific ” religion, of which Aristotle was the founder. The several “ positive ” religions he regarded as necessary for the masses, poorer versions of the same truth, whose trappings were better removed. Revelation, like anything else peculiar to any one religion, was merely a poorer way of stating what Aristotle had stated in a much better way as the content of the moral law. The whole presentation apparently led to such extravagances that for a time the writings of Aristotle were proscribed. But such a thinker was too valuable to be cast aside, and it was mainly due to the efforts of the Dominicans, Albertus Magnus and his pupil Aquinas, that Aristotle ’ s philosophy came to be accepted by the Church as representing the highest to which unaided human reason could attain. Plato seems to be more in keeping with the Christian belief, since he regards the material universe as created, and the spiritual as above the natural. But the mystical elements of his thought encroached on the province of revelation, and had indeed been the source of heresies. The very limitations of Aristotle, on the other hand, served to emphasize that the truths of revelation were unknown to the Greeks because they were not discoverable by natural reason, but above reason.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  CHRYSOSTOM. Or, we may say that this, to such a man, shews that He sent them to some person unknown to them, teaching them thereby that He was able to avoid His Passion. For He who prevailed with this man to entertain Him, how could He not have prevailed with those who crucified Him, had He chosen not to suffer? Indeed, I marvel not only that he entertained Him, being a stranger, but that he did it in contempt of the hatred of the multitude. HILARY. Or, Matthew does not name the man in whose house Christ would celebrate the Passover, because the Christian name was not yet held in honour by the believers. RABANUS. Or, he omits the name, that all who would fain celebrate the true Passover, and receive Christ within the dwelling place of their own minds, should understand that the opportunity is afforded them. JEROME. In this also the New Scripture observes the practice of the Old, in which we frequently read, ‘He said unto him,’ and ‘In this or that place,’ without any name of person or place. CHRYSOSTOM. My time is at hand, this He said, both by so manifold announcements of His Passion, fortifying His disciples against the event, and at the same time shewing that He undertook it voluntarily. I will keep the Passover at thy house, wherein we see, that to the very last day He was not disobedient to the Law. With my disciples, He adds, that there might be sufficient preparation made, and that he to whom He sent might not think that He desired to be concealed. ORIGEN. Some one may argue, (e. g. The Ebionites) that because Jesus kept the Passover with Jewish observances, we ought to do the same as followers of Christ, not remembering that Jesus was made under the Law, though not that He should leave under the Law (Gal. 4:4.) those who were under it, but should lead them out of it; how much less fitting then is it, that those who before were without the Law, should afterwards enter in? We celebrate spiritually the things which were carnally celebrated in the Law, keeping the Passover in the unleavened bread of sincerity and truth, (1 Cor. 5:8. John 6:53.) according to the will of the Lamb, who said, Except ye eat my flesh and drink my blood, ye shall not have life in you. 26:20–2520. Now when the even was come, he sat down with the twelve. 21. And as they did eat, he said, Verily I say unto you, that one of yon shall betray me. 22. And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 23. And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  12:28–3428. And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? 29. And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: 30. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. 31. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. 32. And the scribe said unto him, Well, Master, thou hast said the truth; for there is one God; and there is none other but he: 33. And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. 34. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. GLOSS. (non occ.) After that the Lord confuted the Pharisees, and the Sadducees, who tempted Him, it is here shewn how He satisfied the Scribe who questioned Him; wherefore it is said, And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? PSEUDO-JEROME. This question is only that which is a problem common to all skilled in the law, namely, that the commandments are differently set forth in Exodus, Leviticus, and Deuteronomy. Wherefore He brought forward not one but two commandments, by which, as by two paps rising on the breast of the bride, our infancy is nourished. And therefore there is added, And Jesus answered him, The first of all the commandments is, Hear, O Israel; the Lord thy God is one God. He mentions the first and greatest commandment of all; this is that to which each of us must give the first place in his heart, as the only foundation of piety, that is, the knowledge and confession of the Divine Unity, with the practice of good works, which is perfected in the love of God and our neighbour; wherefore there is added, Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength: this is the first commandment.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  AMBROSE. (sup.) For although the divine Scriptures set aside the exercise of secular wisdom as of that which is rather decked out with a show of words than based upon true reason, yet will those who seek therein find the very examples which they consider most worthy of admiration. For St. Luke, while he has preserved a kind of historic order in his narrative, and made known to us more of our Lord’s wonderful works than the other Evangelists, has at the same time contrived to unite the excellences of each kind of wisdom in the course of his Gospel. What more extraordinary in natural wisdom than his revelation that the Holy Spirit was also the Creator of our Lord’s Incarnation! In the same book, he teaches morals, as, for example, in what manner I ought to love my enemy. (Luke 6:27, 32–35.) Again, he appeals to my reason, when I read, for he that is faithful in a little will be faithful also in much. (Luke 16:10.) EUSEBIUS. (Hist. iii. 4.) St. Luke, a native of Antioch, by profession a Physician, has left us concerning that medicine which he had received from the Apostles either through his intercourse with them or by tradition, two medical books, whereby not our bodies but our souls may be healed. And hence it follows, That I should know how by my word to uphold the weary. JEROME. (sup. Esai. 50, 4.) For he says that he has received the word from the Lord, by which he supports the weary and wanderer, and restores them to health. GREEK EXPOSITOR. (Metaphrastes in vit. Luc.) St. Luke, being by nature of a noble and ardent mind, acquired in his youth the learning of the Greeks. He made himself perfectly acquainted with Grammar and Poetry, as well as complete master of the art of Rhetoric and the power of persuasion. Nor was he surpassed by any one in the gifts of Philosophy; last of all, he learns Medicine. And now by his natural quickness having drunk deep enough of human wisdom, he takes flight to something higher. He hastens accordingly to Judæa, and gains access to the presence and hearing of Christ. Being soon convinced of the truth, he becomes a true disciple of Christ, and has frequent intercourse with his Master. Hence it follows, He wakeneth me at morn, (in my youth, as it were, to secular wisdom). At morn He wakeneth my ear (to divine wisdom) to hearken unto Him as my Master, i. e. Christ Himself. EUSEBIUS. (sup.) It is said that St. Luke wrote his Gospel as it was declared to him by the mouth of St. Paul, as St. Mark also wrote those things which were told him by St. Peter. CHRYSOSTOM. (sup. Matt. Hom. iv.) Each of them imitated his master; the one Paul, flowing more rapidly than the torrent; the other Peter, studying conciseness.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  GREGORY OF NYSSA. (ubi sup.) Or because at that time there were several others who were called by the same name, that there might be a plain way of distinguishing her, he mentions her father, and describes the quality of her parents. AMBROSE. Now Anna, both from the duties of her widowhood and her manner of life, is found to be such that she is thought worthy to announce the Redeemer of the world. As it follows, She was of a great age, and had lived with her husband, &c. ORIGEN. For the Holy Spirit dwelt not by chance in her. For the highest blessing, if any can possess it, is the grace of virginity, but if this cannot be, and it chance to a woman to lose her husband, let her remain a widow, which indeed not only after the death of her husband, but even while he is living, she ought to have in her mind, that supposing it should not happen, her will and determination might be crowned by the Lord, and her words should be, “This I vow, and promise, that if a certain condition of this life be mine, (which yet I wish not,) I will do nothing else but remain inviolate and a widow.” Most justly then was this holy woman thought worthy to receive the gift of prophecy, because by long chastity and long fastings she had ascended to this height of virtue, as it follows, Who departed not from the temple with fastings and prayers, &c. ORIGEN. From which it is plain that she possessed a multitude of other virtues; and mark how she resembles Simeon in his goodness, for they were both in the temple together, and both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord. THEOPHYLACT. That is, returned thanks for seeing in Israel the Saviour of the world, and she confessed of Jesus that He was the Redeemer and the Saviour. Hence it follows, And she spoke of him to all, &c. ORIGEN. But because Anna’s words were nothing remarkable, and of no great note respecting Christ, the Gospel does not give the particulars of what she said, and perhaps for this reason one may suppose that Simeon anticipated her, since he indeed bore the character of the law, (for his name signifies obedience,) but she the character of grace, (which her name is by interpretation,) and Christ came between them. Therefore He let Simeon depart dying with the law, but Anna he sustains living beyond through grace.

• From Blue Like Jazz (2003)

  In the winter it was easier for me to believe in God, and I suppose it had to do with new weather, with the color of leaves clinging to trees, with the smoke in the fireplaces of big houses in opulent neighborhoods where I would ride my bike. I half believed that if God lived in one of those neighborhoods, He would invite me in, make me a hot chocolate, and talk to me while His kids played Nintendo and stabbed dirty looks over their shoulders. I would ride around those neighborhoods until my nose froze, then back home where I closed myself off in my room, put on an Al Green record, and threw open the windows to feel the cold. I would stretch across my bed for hours and imagine life in a big house, visited by important friends who rode new bikes, whose fathers had expensive haircuts and were interviewed on the news. I have been with my own father only three times, each visit happening in my childhood, each visit happening in cold weather. He was a basketball coach, and I do not know why he left my mother. I only know he was tall and handsome and smelled like beer; his collar smelled like beer, his hands like beer, and his coarse, unshaven face smelled like beer. I do not drink much beer myself, but the depth of the scent has never left me. My friend Tony the Beat Poet will be drinking a beer at Horse Brass Pub and the smell will send me to a pleasant place that exists only in recollections of childhood. My father was a big man, I think, bigger than most, stalky and strong like a river at flood. On my second visit to my father I saw him throw a football across a gym, drilling the spiral into the opposite hoop where it shook the backboard. There was no action my father committed that I did not study as a work of wonder. I watched as he shaved and brushed his teeth and put on his socks and shoes in motions that were more muscle than grace, and I would stand at his bedroom door hoping he wouldn’t notice my awkward stare. I looked purposely as he opened a beer, the tiny can hiding itself in his big hand, the foam of it spilling over the can, his red lips slurping the excess, his tongue taking the taste from his mustache. He was a brilliant machine of a thing.

• From Heptaméron (1559)

  " When Count Guillaume came to France," said Hir- can, " I should have been more afraid of his sword than of those of the best four among the ItaHans who were then at court." " We all know," said Ennasuite, " that all the praises we could bestow on the king would fall far short of his merits, and that the day would be gone before everyone should have said all he thinks of him. Therefore, madam, give your voice to some one who may again tell us something to the advantage of men, if any such thing there be." " I imagine," said Oisille to Hircan, " that as you are so much in the habit of speaking ill of women, you will not find it difficult to tell us something good of your own sex. " That I can the more easily do," replied Hircan, " as it is not long since I was told a tale of a gentleman whose love, fortitude, and patience were so praiseworthy that I must not suffer their memory to be lost." NOVEL XVIII. A lady tests the fidelity of a young student, her lover, before granting him her favours. In a certain town in France there lived a young seigneur of good family, who was attending the schools, desiring to acquire the knowledge which endows those of quality with honour and virtue. Though he had already made such progress in his studies that at the age of sev- enteen or eighteen he was a pattern for other students, Love failed not, nevertheless, to teach him other les- 170 THE HEPTAMERON OF THE {Navel 18.

• From Saint Thomas Aquinas Collection (22 Books) (2016)

  Finally, the profane conclusion whereby these objeetions end, and which accuses children of folly, is an affront to pious ears. Who would presume to blame the holy child St. Benedict because, in his desire to please God alone, he left his father’s house, and sought for holy conversation and a solitary dwelling? Who but a heretic would blaspheme against St. John the Baptist, of whom we are told (Luke 1:80) that “the child grew and was strengthened in spirit, and he was in the desert until the day of his manifestation to Israel”? Such presumptuous words show that they who speak them are carnal men, who reckon as folly what is of the spirit of God. St. Ambrose says, in his commentary on the Gospel of Luke, “The Holy Spirit is not limited to age, nor extinguished by death, nor shut out by the womb.” St. Gregory, in his Homilia Pentecostes, likewise says, “He fills the harp-playing youth, and makes of him a Psalmist; He fills the herdsman who was uprooting a fig tree, and makes of him a Prophet: He fills the abstemious youth, and makes of him a venerable judge: He fills the fisherman, and makes of him a preacher: He fills the persecutor, and makes of him a teacher of the nations; He fills the publican, and makes of him an Evangelist.” I will further quote the words of St. Paul (1 Cor 3:18), “If any man among you seems to be wise in this world, let him become a fool that he may become wise.” For he who is a fool in the wisdom of this world (which is folly in the sight of God) is no fool in the wisdom of God. The book of Proverbs (1:22), speaking to children, says, “O children, how long will you love childishness? Give heed to my reproof. I will utter my words [Vul: spirit] to you.” CHAPTER 14