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)

  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 The Hours (1998)

  We’re having a little party for Richard, in honor of the Carrouthers Prize.” “Oh. Great.” “You do know about it, don’t you?” “Sure.” “It’s not some annual thing. They have no quota to fill, like the Nobel and all those others. They simply award it when they become aware of someone whose career seems undeniably significant.” “That’s great.” “Yes,” she says. She adds, after a moment, “The last recipient was Ashbery. The last before him were Merrill, Rich, and Merwin.” A shadow passes over Walter’s broad, innocent face. Clarissa wonders: Is he puzzling over the names? Or could he, could he possibly, be envious? Does he imagine that he himself might be a contender for an honor like that? “I’m sorry I didn’t tell you about the party sooner,” she says. “It just never occurred to me you’d be around. You and Evan are never in town on the weekends.” Walter says of course he’ll come, and he’ll bring Evan if Evan feels up to it, though Evan, of course, may choose to husband his energies for dancing. Richard will be furious to hear that Walter has been invited, and Sally will certainly side with him. Clarissa understands. Little in the world is less mysterious than the disdain people often feel for Walter Hardy, who’s elected to turn forty-six in baseball caps and Nikes; who makes an obscene amount of money writing romance novels about love and loss among perfectly muscled young men; who can stay out all night dancing to house music, blissful and inexhaustible as a German shepherd retrieving a stick. You see men like Walter all over Chelsea and the Village, men who insist, at thirty or forty or older, that they have always been chipper and confident, powerful of body; that they’ve never been strange children, never taunted or despised. Richard argues that eternally youthful gay men do more harm to the cause than do men who seduce little boys, and yes, it’s true that Walter brings no shadow of adult irony or cynicism, nothing remotely profound, to his interest in fame and fashions, the latest restaurant. Yet it is just this greedy innocence Clarissa appreciates. Don’t we love children, in part, because they live outside the realm of cynicism and irony? Is it so terrible for a man to want more youth, more pleasure? Besides, Walter is not corrupt; not exactly corrupt. He writes the best books he can—books full of romance and sacrifice, courage in the face of adversity—and surely they must offer real comfort to any number of people. His name appears constantly on invitations to fund-raisers and on letters of protest; he writes embarrassingly lavish blurbs for younger writers. He takes good, faithful care of Evan.

• 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 New Testament Words (1964)

  Pindar speaks of ‘the light of noble (kalos) deeds unquenchable for ever’ (Isthm. 4.42). Xenophon speaks of Socrates as a pattern of nobleness (kalos) (Xenophon, Symposium 8.17). Virtue, he says, brings honour (kalos) to you, and good to the state (Xenophon, Memorabilia 3.5.28). Plato uses it to describe the good conduct in a boy which is a credit to the city of Athens where he is brought up (Plato, Symposium 183d). Socrates, Xenophon says, discussed what is godly, what is ungodly; what is beautiful (kalos), and what is ugly (Xenophon, Memorabilia 1.1.16). Chrysippus the Stoic held that all that is good is beautiful (Diogenes Laertius, 7.101). Kalos describes the beauty which lies in the deed which is honourable and fine. We may best of all see the meaning of kalos, if we contrast it with agathos which is the common Greek word for good. Agathos is that which is practically and morally good; kalos is that which is not only practically and morally good, but that which is also aesthetically good, which is lovely and pleasing to the eye. Hort, commenting on James 2.7, says: ‘Kalos is what is good as seen, as making a direct impression on those who come in contact with it—not only good in result, which would be agathos.’ In the creation story when God looked at the world which he had made, he saw that it was good (Gen. 1.8), and kalos is the word which is used. When a thing or a person is agathos, it or he is good in the moral and practical sense of the term, and in the result of its or his activity; but kalos adds to the idea of goodness the idea of beauty, of loveliness, of graciousness, of winsomeness. Agathos appeals to the moral sense; but kalos appeals also to the eye. Aristotle defines nobility (to kalon) as that which is agreeable or desirable in itself (Rhetoric 1364b 27). He describes it as being at one and the same time agreeable in itself and worthy of praise, as being good and pleasant (ibid. 1366a 33). Latin translates this word kalos by the word honestus; and Cicero defines that which is honestus as being ‘such that, even if its utility is taken away, and even if any rewards and fruits which come from it are removed, it can still be praised for its own sake’ (De Fin. 2.45). Tacitus describes the quality in honestus as ‘that quality which makes a man worthy of praise, even if you strip him of everything else’ (Histories 4.5). In anything that is kalos or honestus there is an innate and indestructible loveliness and attraction. We may very briefly look at the use of this word in the papyri. It is used to describe animals which are in good condition and of gentle nature; it is used to describe drugs which are in good condition and efficient in contrast with drugs which have lost their efficacy.

• From New Testament Words (1964)

  Kalos is used not only of persons; it can describe any thing which is handsome and fair. Homer uses it of a great and goodly court in a splendid house (Odyssey 14.7). He uses it of a beautifully wrought shield (Iliad 11.33); of the fair cloak and tunic which Circe brought to Odysseus (Odyssey 10.365); or a robe made for the goddess Athene, fairest in its broiderings (Iliad 6.224); of a fair tract of orchard land (Iliad 12.314). Wherever this word is found there is the idea of loveliness, of attractiveness, of graciousness, of that which delights the heart and gives pleasure to the eyes. Further, kalos is the adjective which implies love and admiration. Her citizens who loved her called Athens the Beautiful (kalos). Aristophanes tells how Sitalces, as a lover would, writes on the walls of the city: ‘Athens is beautiful’ (Acharnians 144). Pindar speaks of ‘inglorious old age reft of all share of blessings’ (Olymp. 1.84). Xenophon tells how Croesus promised the Lydians, when he became king, that whatever fair possession man or woman had would come to them (Xenophon, Cyropcedia 7.2.13). Herodotus uses kalos in an interesting way. Speaking of the essential modesty which should characterize life, he says: ‘Men have long ago made wise (kalos) rules for our learning’ (Herodotus, 1.8). He says that, compared with the Persians, the barbarous Massagetae have no experience of the gracious (kalos) things of life (Herodotus, 1.207). Kalos describes the things which make life gracious and lovely and good to live. Still further, although kalos has this essential idea of beauty, it also has the idea of usefulness. The beauty which kalos describes is not merely decorative; it is also useful to men. So Homer, describing Phæacia, says: ‘A fair (kalos) harbour lies on each side of the city’ (Odyssey 6.263). He uses it of a favourable wind. ‘They embarked and set sail from broad Crete with the North wind blowing fresh and fair (kalos)’ (Odyssey 14.299). Thucydides uses kalos to describe a well situated camp (Thucydides, 5.60). Xenophon uses kalos to describe coins which are made of genuine silver and which are not counterfeit, debased, worn or clipped (Memorabilia 3.1.9.). The Greeks often spoke of a kalos chronos, a good time, a fitting time to do something. Kalos in Greek also means beautiful and honourable in the moral sense. Homer, speaking of rapacious men, says: ‘It is not honourable (kalos) or just to rob the guests of Telemachus’ (Odyssey 20.294). When Antigone desires to bury the body of her brother Polyneices, although the giving of the last rites of love has been forbidden, and when she is warned that she will suffer for what she desires to do, her answer is: ‘Tis sweet (kalos) to me to die in such employ’ (Sophocles, Antigone 72).

• From Speak, Memory (1966)

  Experts distinguish several schools of the chess-problem art: the Anglo-American one that combines accurate construction with dazzling thematic patterns, and refuses to be bound by any conventional rules; the rugged splendor of the Teutonic school; the highly finished but unpleasantly slick and insipid products of the Czech style with its strict adherence to certain artificial conditions; the old Russian end-game studies, which attain the sparkling summits of the art, and the mechanical Soviet problem of the so-called “task” type, which replaces artistic strategy by the ponderous working of themes to their utmost capacity. Themes in chess, it may be explained, are such devices as forelaying, withdrawing, pinning, unpinning and so forth; but it is only when they are combined in a certain way that a problem is satisfying. Deceit, to the point of diabolism, and originality, verging upon the grotesque, were my notions of strategy; and although in matters of construction I tried to conform, whenever possible, to classical rules, such as economy of force, unity, weeding out of loose ends, I was always ready to sacrifice purity of form to the exigencies of fantastic content, causing form to bulge and burst like a sponge-bag containing a small furious devil.

• 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 Blue Like Jazz (2003)

  “Nadine and I would sit for hours in her room,” she began. “Mostly we would talk about boys or school, but always, by the end of it, we talked about God. The thing I loved about Nadine was that I never felt like she was selling anything. She would talk about God as if she knew Him, as if she had talked to Him on the phone that day. She was never ashamed, which is the thing with some Christians I had encountered. They felt like they had to sell God, as if He were soap or a vacuum cleaner, and it’s like they really weren’t listening to me; they didn’t care, they just wanted me to buy their product. I came to realize that I had judged all Christians on the personalities of a few. That was frightening for me, too, because it had been so easy just to dismiss Christians as nuts, but here was Nadine. I didn’t have a category for her. To Nadine, God was a being with which she interacted, and even more, Don, Nadine believed that God liked her. I thought that was beautiful. And more than that, her faith was a spiritual thing that produced a humanitarianism that was convicting. I was really freaked out, because I wanted to be good, but I wasn’t good, I was selfish, and Nadine, well, she was pretty good. I mean she wasn’t selfish. So she asked me if I wanted to read through the book of Matthew with her, and in fact I did. I wanted to see if this whole Jesus thing was real. I still had serious issues with Jesus, though, only because I associated Him with Christianity, and there was no way I would ever call myself a Christian. But I figured I should see for myself. So I told her yes.” “So then you started reading the Bible?” I asked.

• From Blue Like Jazz (2003)

  I don’t mean to pick on my friend who likes Ethan Hawke. She is very smart and has deep beliefs, but I just like the fact that I caught her being shallow. By shallow I mean she associated herself with somebody, thought somebody was “cool,” and yet didn’t know what he believed. I like that I caught her because she doesn’t really live in that place, and I mostly do, and I hate that about myself and love that about her, so when she brought her head up to the surface, I wanted to point out the fact that she was in my neighborhood. I had a crush on a girl who went to a rally in Chicago opposing Bush’s plan to attack Iraq. We were sitting around in my friend’s living room and talking about it and she was in a huff and at one point raised her fist and said, “Down with Bush!” After that I didn’t have a crush on her anymore. It wasn’t because I like George W. Bush, it was because she had no idea why she didn’t like George W. Bush. She only went to a rally and heard a good band and saw a lot of cool people with cool clothes and hippie haircuts. She decided what to believe based on whether other people who believed it were of a particular fashion that appealed to her. I saw myself in her quite a bit and that scared me. Girls like that make me want to marry Penny because Penny actually believes things. She lives them. I told Penny that I wanted to marry her, but she wasn’t interested. I propose to Penny once a month now on the phone, but she just changes the subject. The thing I have to work on in myself is this issue of belief. Gandhi believed Jesus when He said to turn the other cheek. Gandhi brought down the British Empire, deeply injured the caste system, and changed the world. Mother Teresa believed Jesus when He said everybody was priceless, even the ugly ones, the smelly ones, and Mother Teresa changed the world by showing them that a human being can be selfless. Peter finally believed the gospel after he got yelled at by Paul. Peter and Paul changed the world by starting small churches in godless towns. Eminem believes he is a better rapper than other rappers. Profound. Let’s all follow Eminem.

• From Heptaméron (1559)

  " You are so well known by reputation all over the Spams," she said, " that it would be surprising, Senor Amadour, if you were unknown here ; and all who know you desire to have an opportunity to serve you. So if I can be of use to you in any way, I beg you will employ me." Amadour, who was gazing on Florida's charms, was so rapt and transported that he could hardly say grammercy. Though Florida was much surprised at his silence, she attributed it to some caprice rather than to its true cause, and retired without saying more. " Do not be surprised," said Amadour to her he wished to marry, "if I was tongue-tied in presence of the Lady Florida. She speaks so discreetly, and so many virtues are latent under her great youth, that admiration made me dumb. As you know her secrets, I beg you will tell me, Aventurada, how is it possible that she does not possess the hearts of all the gentlemen of this court, for those who shall know her and love her not must be stones or brutes." Aventurada, who already loved Amadour above all men, and could conceal nothing from him, told him that Florida was loved by everybody ; but that, in accordance with the custom of the country, she spoke to few ; and that as yet she was aware of only two persons who made much show of love for Florida, and those were two young Spanish princes, who desired to marry her. One was the son of the Fortunate In- fante, and the other was the young Duke of Cardona. " Tell me, pray," said Amadour, " which of the two do you think she loves best } " " She is so good and virtuous that all she can be pre- vailed on to say is, that she has no choice but as her First day\ QUEEN OF NA VARRE. ^3 mother pleases. As far, however, as we can judge, she Hkes the son of the Fortunate Infante better than the young Duke of Cardona. I beheve you to be a man of such good sense that you may, if you Hke, come to a right surmise upon the matter at once. The son of the Fortunate Infante was brought up at this court, and is the handsomest and most accomphshed young prince in Europe. If the question were to be decided by the votes of us maidens, this match would take place, in order that the most charming couple in all Spain might be united. You must know that, although they are both very young, she being but twelve and he fifteen, they have loved each other these three years. If you wish to have her good grace, I advise you to become his friend and servant."

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

  CYRIL OF ALEXANDRIA. The Scribes and Pharisees who had become spectators of Christ’s miracles, heard Him also teaching. Hence it is said, And it came to pass on a certain day, as he was teaching, that there were Pharisees sitting by, &c. And the power of the Lord was present to heal them. Not as though He borrowed the power of another, but as God and the Lord He healed by His own inherent power. Now men often become worthy of spiritual gifts, but generally depart from the rule which the giver of the gifts knew. It was not so with Christ, for the divine power went on abounding in giving remedies. But because it was necessary where so great a number of Scribes and Pharisees had come together, that something should be done to attest His power before those men who slighted Him, He performed the miracle on the man with the palsy, who since medical art seemed to fail, was carried by his kinsfolk to a higher and heavenly Physician. As it follows, And behold men brought him. CHRYSOSTOM. But they are to be admired who brought in the paralytic, since on finding that they could not enter in at the door, they attempted a new and untried way. As it follows, And when they could not find by what way they might bring him in, they went upon the housetop, &c. But unroofing the house they let down the couch, and place the paralytic in the midst, as it follows, And they let him down through the things. Some one may say, that the place was let down, from which they lowered the couch of the palsied man through the things. BEDE. The Lord about to cure the man of his palsy, first loosens the chains of his sins, that He may shew him, that on account of the bonds of his sins, he is punished with the loosening of his joints, and that unless the former are set free, he cannot be healed to the recovery of his limbs. Hence it follows, And when he saw their faith, &c. AMBROSE. Mighty is the Lord who pardons one man for the good deed of another, and while he approves of the one, forgives the other his sins. Why, O man, with thee does not thy fellowman prevail, when with God a servant has both the liberty to intercede in thy behalf, and the power of obtaining what he asks? If thou despairest of the pardon of heavy sins, bring the prayers of others, bring the Church to pray for thee, and at sight of this the Lord may pardon what otherwise He might deny to thee. CHRYSOSTOM. (Hom. 29. in Matt.) But there was combined in this the faith also of the sufferer himself. For he would not have submitted to be let down, had he not believed.