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 The Swimming-Pool Library (1988)

  Only Sandy actually said, as I climbed into the car where he had been resting all this while, ‘Poodlefaking with Chancey Brough, eh? You wicked little slut.’ Later, on the journey, though with Tim this time on the other side of me, Chancey, feeling all rejected, having chosen to ride in the front, Sandy said, his eyes closed & I had thought asleep, ‘So tell me about our bourgeois Priapus, Charlie,’ quite loudly, so that I had to tickle him & fight all the way back to College … It was the middle of the evening, and not too late, I thought, to ring Charles up. I was amused to see that there were two C. Nantwiches in the directory, and that mine did not choose to distinguish himself from his namesake in Excelsior Gardens, SE 13. The phone was answered at once by a brusque-sounding man, evidently Lewis’s replacement; I was relieved that Charles had found someone and felt ashamed of my self-centred neglect of the old boy. ‘I’ll see if his Lordship’s in,’ said the man, which struck me as an especially absurd formula in this case. Charles came on almost immediately. ‘Hello! Hello!’ he was going. He had evidently started talking before picking up the receiver. ‘Charles! It’s William … William Beckwith.’ ‘My dear. How frightfully pleasant to hear you. Are you reading my stuff?’ ‘I certainly am. I was just ringing to say how terrific I think it is.’ ‘Are you enjoying it, then?’ ‘I think it’s wonderful. I’ve just read about you and Chancey Brough in the woods near Witney.’ ‘Oh …?’ I chose not to elaborate on something he appeared, at least, to have forgotten. But I was very struck that, as well as the Winchester stuff, which, despite its period, spoke for me too, down to the very details of places and customs, there was a much less expected fore-echo of my own life in the episode of the Old Castle.

• From The Swimming-Pool Library (1988)

  ‘How did you do the arrows?’ I interrupted, remembering Mishima’s arduous posing in a self-portrait as Sebastian. ‘Oh, no arrows, dear; it’s before the martyrdom. He’s quite unpierced. But he looks ready for it, somehow, the way I’ve done it.’ ‘How can you tell it’s Sebastian, then,’ said Nantwich emphatically, ‘since the only thing that identifies Se-bloody-bastian is that he’s got all those ruddy arrows sticking up his arse?’ This seemed a fair criticism, but Staines ignored it. ‘You’ll admire the Baptist, though,’ he added. ‘An Italian lad, a porter at Smithfield, in fact—a more virile Saint than one normally sees, perhaps, quite sort of hairy and rough. Are you interested in photography?’ ‘I am, rather,’ I answered, ‘but I don’t know a lot about it. I used to take photographs when I was at Oxford, but they’re nothing special, I don’t suppose.’ ‘Hold on to them, William, hold on to them!’ he warned. ‘Never destroy a photograph, William; it’s a bit of life sealed in for ever. If you become famous, which I’ve no doubt you will, people will want to see them. I’m being rediscovered myself, and I promise you they’ll buy anything. To be honest, I’ve sold a lot of tat lately, but at Christie’s they like it. I’m a sort of period figure, you see, and put something in those bit photography sales and you find the aura of the famous names rubs off on you. Their catalogue person calls me “the unacknowledged master of postwar male photography in Britain”. I fetch a price, now, you know. But then, and this is what I’m saying, I feel absolutely awful about it, I just want to have them all back.’ ‘I’ve told William he must come and see your studio,’ Nantwich declared. ‘My dear, of course. Let me just get a bit straight and I’ll be thrilled to see you. I’ve got a big job of work on à ce moment, but when that’s finished. And who knows, I might do a few little pickies of you—fully clothed, needless to say. I think you’d make an interesting subject for me. It’s such a very English look, that, the pink and gold number and the long, straight nose. None of your Master Whitehaven anonymous stuff, though. It’s a character study I want.’ For the second time I had the sensation of being somehow professionally appraised. “Well, we’ll see,’ I said, pleased to think of sitting again, but not keen to be rushed into some shady deal. ‘How’s the big job of work coming on?’ Nantwich asked with suspicious casualness. ‘Wonderful to have met you,’ piped Staines, with a switch of conversational direction worthy of Nantwich himself. We shook hands again and he was already leaving us. ‘Take care, Charles,’ he advised. My host was silent for a moment or two. ‘Bit of a cunt,’ he said. ‘But still really frightfully good.’ He looked very weary now, and I too prepared to leave.

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

  The, passages quoted from the Decretals and the writings of the Fathers against the right of religious to teach owe their origin to the following fact. There existed, formerly, among certain presumptuous monks a mistaken idea, that, because they were monks, they, had a right to usurp the office of teachers. This assumption of authority, on their part, gave rise to considerable disturbance to the Church. We find this fact stated in XVI quaest. I, “Certain monks, bearing no commission from their own bishop, come to Constantinople, and cause confusion to arise in the church of that city.” This statement is fully corroborated in ecclesiastical history. The Fathers used every effort, both by arguments and decrees, to suppress these presumptuous monks. But certain men of our own day, being “unlearned and unstable, wrest” these decrees, “as they do also the other Scriptures, to their own destruction” (2 Peter iii. 16). They, thus, fall into an opposite error to that which the Fathers strove to rectify. For, it is now asserted by the enemies of religion, that no religions has any right to exercise, or to undertake, the function of teaching; and that such an office. ought not to be open to religious orders. We will produce proofs that such a conclusion is utterly unfounded. We will then proceed to confute the arguments adduced in its support. First, we quote the authority of St. Jerome, who writes thus to Rusticus (the words are cited in XVI, quaest. I), “Lead such a life in your monastery, that you may deserve to become a cleric. Learn, for a long time, that which, hereafter, you may teach,” Again he continues in the following, chapter, “If the desire for the priesthood attract you, learn what you can teach.” From these words it is plain that monks may accept the office of teaching. The same fact is proved by the example of the Saints, who taught while living in religious orders. We read in the History of the Church, that St. Gregory of Nazianzen, a monk, was sent to Constantinople, in order to teach Holy Scripture. St. Damasus, likewise a monk; instructed his scholars, not only in Scripture, but in liberal arts, We have proof of this in the book De miraculis beatae Virginis. St. Jerome, also, although a monk, promises, in his prologue to the Bible, to instruct Paulinus, (also a monk), in Holy Scripture, and he exhorts him to its study. St. Augustine, knew, we are told, after he had founded the monastery in which he lived by the rule drawn up by the Apostles, wrote books and instructed the unlearned. In fact, some of the greatest Doctors of the Church—such as Sts. Gregory, Basil, Chrysostom, and many others—were religious.

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

  AMBROSE. On whomsoever the Holy Spirit is poured, in him there is fulness of great virtue; as in St. John, who before he was born, when yet in his mother’s womb, bore witness to the grace of the Spirit which he had received, when leaping in the womb of his parent he hailed the glad tidings of the coming of the Lord. There is one spirit of this life, another of grace. The former has its beginning at birth, its end at death; the latter is not tied down to times and seasons, is not quenched by death, is not shut out of the womb. GREEK EXPOSITOR. (Metaphrastes sup.) But what John’s work is to be, and what he will do through the Holy Spirit, is shewn as follows; And many of the children of Israel shall he turn, &c. ORIGEN. John indeed turned many, but it is the Lord’s work to turn all to God their Father. BEDE. Now since John (who, bearing witness to Christ, baptized the people in His faith) is said to have turned the children of Israel to the Lord their God, it is plain that Christ is the God of Israel. Let the Arians then cease to deny that Christ our Lord is God. Let the Photiniansc blush to ascribe Christ’s beginning to the Virgin. Let the Manichæns no longer believe that there is one God of the people of Israel, another of the Christians. AMBROSE. But we need no testimony that St. John turned the hearts of many, for to this point we have the express witness of both prophetic and and evangelical Scriptures. For the voice of one crying in the wilderness, Prepare ye the way of the Lord, and make His paths straight; and his baptisms thronged by the people, declare the rapid progress of conversion. For the forerunner of Christ preached, not himself, but the Lord; and therefore it follows, And he shall go before Him. It was well said, that he shall go before Him, who both in birth and in death was His forerunner. ORIGEN. In the spirit and power of Elijah.—He says not, in the mind of Elijah, but in the spirit and power. For the spirit which was in Elijah came upon John, and in like manner his power. AMBROSE. For never is the spirit without power, nor power without the spirit. And therefore it is said, in the spirit and power; because holy Elijah had great power and grace. Power, so that he turned back the false hearts of the people to faith; power of abstinence, and patience, and the spirit of prophecy. Elijah was in the wilderness, in the wilderness also was John. The one sought not the favour of king Ahab; the other despised that of Herod. The one divided Jordan; the other brought men to the Saving waters; John, the forerunner of our Lord’s first coming; Elijah of His latter.

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

  4:27–3027. And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? 28. The woman then left her waterpot, and went her way into the city, and saith to the men, 29. Come, see a man, which told me all things that ever I did: is not this the Christ? 30. Then they went out of the city, and came unto him. CHRYSOSTOM. (Hom. xxxiii. 2, 3) The disciples arrive opportunely, and when the teaching is finished: And upon this came His disciples, and marvelled that He talked with the woman. They marvelled at the exceeding kindness and humility of Christ, in condescending to converse with a poor woman, and a Samaritan. AUGUSTINE. (Tr. xv. c. 29) He who came to seek that which was lost, sought the lost one. This was what they marvelled at: they marvelled at His goodness; they did not suspect evil. CHRYSOSTOM. (Hom. xxxiii. 3) But notwithstanding their wonder, they asked Him no questions, No man said, What seekest Thou? or, Why talkest Thou with her? So careful were they to observe the rank of disciples, so great was their awe and veneration for Him. On subjects indeed which concerned themselves, they did not hesitate to ask Him questions. But this was not one. ORIGEN. (tom. xiii. in Joan. c. 28) The woman is almost turned into an Apostle. So forcible are His words, that she leaves her waterpot to go to the city, and tell her townsmen of them. The woman then left her waterpot, i. e. gave up low bodily cares, for the sake of benefitting others. Let us do the same. Let us leave off caring for things of the body, and impart to others of our own. AUGUSTINE. (Tr. xv. c. 30) Hydria answers to our word aquarium; hydor being Greek for water. CHRYSOSTOM. (Hom. xxxiv. 1) As the Apostles, on being called, left their nets, so does she leave her waterpot, to do the work of an Evangelist, by calling not one person, but a whole city: She went her way into the city, and saith to the men, Come, see a man which told me all things that ever I did: is not this the Christ? ORIGEN. (tom. xiii. in Joan. c. 29) She calls them together to see a man, whose words were deeper than man’s. She had had five husbands, and then was living with the sixth, not a lawful husband. But now she gives him up for a seventh, and she leaving her waterpot, is converted to chastity.

• From What Belongs to You (2016)

  I was looking at him more than at my book, and at my mother, too, who was watching him and smiling, smiling more broadly whenever he looked her way; but he was shy with her, not quite smiling back. He grew more alert as he ate, taking from his grandmother a bottle of airan , yogurt mixed with water, a favorite drink here. He ate more seriously as he woke, taking larger bites and throwing his head back to drink, holding the empty bottle inverted in the air, catching the last drops on his tongue. His grandmother took the trash from him, after which he held his hand in front of her, palm up, and she gave him a small piece of chocolate wrapped in foil. He ate this quickly and without any show of pleasure, and then, when the woman held out her hand for the foil he had crumpled, he made a quick leap and tossed it out the window. She scolded him for this, saying something I couldn’t catch, perhaps it was just his name, but he spun around with a broad smile, looking at each of us, as if at once surprised and delighted by his own daring. I tried to look at him sternly, to show an adult solidarity with his grandmother, but my intention gave way before his smile, which was impossibly bright, sure of itself and sure, too, that nothing could resist it for long. He was a beautiful child, slim and long-limbed, his skin bronzed from his vacation at the sea. He was used to being adored, I thought a little bitterly, despite responding myself to his loveliness. We all felt it; my mother was immediately won over, and even the man across from us smiled over the top of his book. His grandmother pulled him back into his seat, still scolding him, telling him to sleep, they had a long way to go, and then, when he refused, she told him to sit still at least, she was tired, she wanted to rest some more. But he only sat still for a short time; soon enough he was casting about for diversion.

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

  4:39–4239. And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. 40. So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. 41. And many more believed because of his own word; 42. And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. ORIGEN. (tom. xiii. in Joan. c. 50) After this conversation with the disciples, Scripture returns to those who had believed on the testimony of the woman, and were come to see Jesus. CHRYSOSTOM. (Hom. xxxiv. 2) It is now, as it were, harvest time, when the corn is gathered, and a whole floor soon covered with sheaves; And many of the Samaritans of that city believed on Him, for the saying of the woman which testified, He told me all that ever I did. They considered that, the woman would never of her own accord have conceived such admiration for one Who had reproved her offences, unless He were really some great and wonderful person. (Hom. xxxv. 1). And thus relying solely on the testimony of the woman, without any other evidence, they went out to beseech Christ to stay with them: So when the Samaritans were come to Him, they besought Him that He would tarry with them. The Jews when they saw His miracles, so far from begging Him to stay, tried in every way to get rid of His presence. Such is the power of malice, and envy, and vainglory, that obstinate vice which poisons even goodness itself. Though the Samaritans however wished to keep Him with them, He would not consent, but only tarried there two days. ORIGEN. (tom. xiii. c. 51) It is natural to ask, why our Saviour stays with the Samaritans, when He had given a command to His disciples not to enter into any city of the Samaritans. But we must explain this mystically. To go the way of the Gentiles, is to be imbued with Gentile doctrine; to go into a city of the Samaritans, is to admit the doctrines of those who believe the Scriptures, but interpret them heretically. But when men have given up their own doctrines, and come to Jesus, it is lawful to stay with them.

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

  BEDE. The multitude concluding, from so great a miracle, that He was merciful and powerful, wished to make Him a king. For men like having a merciful king to rule over them, and a powerful one to protect them. Our Lord knowing this, retired to the mountain: When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain Himself alone. From this we gather, that our Lord went down from the mountain before, where He was sitting with His disciples, when He saw the multitude coming, and had fed them on the plain below. For how could He go up to the mountain again, unless He had come down from it. AUGUSTINE. (de Con. Ev. ii. c. xlvii) This is not at all inconsistent with what we read, that He went up into a mountain apart to pray: (Mat. 14:23) the object of escape being quite compatible with that of prayer. Indeed our Lord teaches us here, that whenever escape is necessary, there is great necessity for prayer. AUGUSTINE. (Tr. xxv. 2) Yet He who feared to be made a king, was a king; not made king by men, (for He ever reigneth with the Father, in that He is the Son of God,) but making men kings: which kingdom of His the Prophets had foretold. Christ by being made man, made the believers in Him Christians, i. e. members of His kingdom, incorporated and purchased by His Word. And this kingdom will be made manifest, after the judgment; when the brightness of His saints shall be revealed. The disciples however, and the multitude who believed on Him, thought that He had come to reign now; and so would have taken Him by force, to make Him a king, wishing to anticipate His time, which He kept secret. CHRYSOSTOM. (Hom. xlii. 3) See what the belly can do. They care no more for the violation of the Sabbath; all their zeal for God is fled, now that their bellies are filled: Christ has become a Prophet, and they wish to enthrone Him as king. But Christ makes His escape; to teach us to despise the dignities of the world. He dismisses His disciples, and goes up into the mountain.— (Hom. xliii. 1). These, when their Master had left them, went down in the evening to the sea; as we read; And when even was now come, His disciples went down unto the sea. They waited till evening, thinking He would come to them; and then, as He did not come, delayed no longer searching for Him, but in the ardour of love, entered into a ship, and went over the sea toward Capernaum. They went to Capernaum thinking they should find Him there.

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

  28. It is evident, then, that the master artists know the causes of the things which are done. In fact we judge and speak about the others, i.e., the manual laborers, as we do about certain inanimate things. This is not because they do not perform artful operations, but because the things which they do they do without knowing the cause; for they know that something is to be done but not why it is, just as fire burns without knowing why. Hence there is a likeness between inanimate things and manual laborers from this point of view, that, just as inanimate things act without knowing the causes, inasmuch as they are directed to their proper end by a superior intellect, so also do manual laborers. But they differ in this respect, that inanimate things perform each of their operations as a result of their nature, whereas manual laborers perform theirs through habit. And while habit is practically the same as nature inasmuch as it is inclined to one definite effect, still habit differs from nature inasmuch as it is open to opposites by reason of human knowledge. For we do not habituate natural bodies, as is stated in Book II of the Ethics; nor, indeed, is it possible to cause habits in things that lack knowledge. Now the statements that have been made, as is evident from the statements themselves, must be interpreted as meaning that some men are wiser, not insofar as they are “ practical, ” i.e., men of action, as befits men of experience, but insofar as they have a plan for things to be done and know their causes, which are the basis of such a plan; and this befits master artists. 29. In general a sign of scientific knowledge (10). Here he gives the second argument, which is as follows: a sign of knowledge is the ability to teach, and this is so because each thing is perfect in its activity when it can produce another thing similar to itself, as is said in Book IV of Meteors. Therefore, just as the possession of heat is indicated by the fact that a thing can heat something else, in a similar way the possession of knowledge is indicated by the fact that one can teach, that is, cause knowledge in another. But men who have an art can teach, for since they know causes they can demonstrate from these; and demonstration is a syllogism which produces knowledge, as is said in Book I of the Posterior Analytics. But men who have experience [only] cannot teach; for since they do not know the causes, they cannot cause knowledge in someone else. And if they do teach others the things which they know by experience, these things are not learned after the manner of scientific knowledge but after that of opinion or belief. Hence, it is clear that men who have an art are wiser and more knowing than those who have experience.

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

  AMBROSE. Behold now the humility, the devotion of the virgin. For it follows, But Mary said, Behold the handmaid of the Lord. She calls herself His handmaid, who is chosen to be His mother, so far was she from being exalted by the sudden promise. At the same time also by calling herself handmaid, she claimed to herself in no other way the prerogative of such great grace than that she might do what was commanded her. For about to bring forth One meek and lowly, she was bound herself to shew forth lowliness. As it follows, Be it unto me according to thy word. You have her submission, you see her wish. Behold the handmaid of the Lord, signifies the readiness of duty. Be it unto me according to thy word, the conception of the wish. GREEK EXPOSITOR. (Geometer.) Some men will highly extol one thing, some another, in these words of the virgin. One man, for example, her constancy, another her willingness of obedience; one man her not being tempted by the great and glorious promises of the great archangel; another, her self-command in not giving an instant assent, equally avoiding both the heedlessness of Eve and the disobedience of Zacharias. But to me the depth of her humility is an object no less worthy of admiration GREGORY. (sup.) Through an ineffable sacrament of a holy conception and a birth inviolable, agreeable to the truth of each nature, the same virgin was both the handmaid and mother of the Lord. BEDE. Having received the consent of the virgin, the angel soon returns heavenward, as it follows, And the angel departed from her. EUSEBIUS. (vel Geometer.) Not only having obtained what he wished, but wondering at her virgin beauty, and the ripeness of her virtue. 1:39–4539. And Mary arose in those days, and went into the hill country with haste, into a city of Juda; 40. And entered into the house of Zacharias, and saluted Elisabeth. 41. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: 42. And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43. And whence is this to me, that the mother of my Lord should come to me? 44. For, lo, as soon as the voice of thy salutation sounded in my ears, the babe leaped in my womb for joy. 45. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

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

  Indeed, even as man, Christ has a twofold knowledge. The one is godlike, whereby He sees God in His essence, and other things in God, just as God Himself, by knowing Himself, knows all other things. Through this vision God Himself is happy, as is every rational creature admitted to the perfect fruition of God. Therefore, since we hold that Christ is the author of man’s salvation, we must also hold that such knowledge as befits the author of salvation pertains to the soul of Christ. But a principle must be immovable and must also be pre-eminent in power. Hence that vision of God in which men’s beatitude and eternal salvation consist, ought to be found to be more excellent in Christ than in others, and, indeed, ought to be found in Him as in an immovable principle. The difference between what is movable and what is immovable comes to this: movable things, so far as they are movable, do not possess their proper perfection from the beginning, but acquire it in the course of time; but immovable things, as such, always possess their perfections from the first moment of their existence. Accordingly Christ, the author of man’s salvation, should rightly have possessed the full vision of God from the very beginning of His incarnation; propriety would not allow Him to have attained to it in the course of time, as other saints do. It was also appropriate that that soul which was united to God more closely than all others, should be beatified by the vision of God beyond the rest of creatures. Gradation is possible in this vision, according as some see God, the cause of all things, more clearly than others. The more comprehensively a cause is known, the more numerous are the effects that can be discerned in it. For a more perfect knowledge of a cause entails a fuller knowledge of its power, and there can be no knowledge of this power without a knowledge of its effects, since the magnitude of a power is ordinarily gauged from its effects. This is why, among those who behold the essence of God, some perceive more effects in God Himself or more exemplars of the divine works than do others who see less clearly. It is because of this fact that lower angels are instructed by higher angels, as we have previously observed. Accordingly the soul of Christ, possessing the highest perfection of the divine vision among all creatures, clearly beholds in God Himself all the divine works and the exemplars of all things that are, will be, or have been; and so He enlightens not only men, but also the highest of the angels. Hence the Apostle says, in Colossians 2:3, that in Christ “are hidden all the treasures of wisdom and knowledge” of God; and in Hebrews 4:13 he points out that “all things are naked and open to His eyes.”

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

  OUR Lord Jesus Christ in these words is commended in three ways. Firstly, from the dignity of His mastership: “Master.” Secondly, from the utility of His doctrine: “The way of God.” Thirdly, from the equality of His teaching: “Thou regardest not the persons of men.” I. On the first head it is to be noted, that the dignity of “Master” belongs to Him for four reasons. (1) Because only with Him does truth ever exist: “Ye call me Master and Lord: and ye say well, for so I am,” S. John 13:13. (2) On account of the power of teaching: “When Jesus had ended these sayings the people were astonished at His doctrine: for He taught them as one having authority, and not as the Scribes,” S. Matt. 7:28, 29. (3) Because He alone was able to teach concerning all things: “Ye have an unction from the Holy One, and ye know all things,” 1 S. John 2:20. There is no master able to teach all things save Our Lord Jesus Christ: “All wisdom is from the Lord God, and hath been always with Him, and is before all time,” Ecclus. 1:1. (4) Because He alone is able to teach the hidden man: “Neither be ye called masters; for one is your Master, even Christ,” S. Matt. 23:10, Gloss. Because He alone gives understanding.

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

  II. On the second head it is to be noted, that the Prophet treats of five things which relate to the dignity of Christ. (1) He commends Him from His fairness. (2) From the power of His strength. These two qualities are included in the name of David, which signifies that which is desirable to the sight, and which is strong of arm. Now, Christ was desirable to the sight, on account of His exceeding beauty: “Thou art fairer than the children of men,” Ps. 45:2. “Which things the angels desire to look into,” 1 Peter 1:12. Christ was also strong of arm, on account of His admirable fortitude. S. Augustine speaks of Him as being bound in hand, and fixed to the Cross, and yet having made war against the power of the air. “If I speak of strength, lo, He is strong,” Job. 9:19. (3) He commends Him on account of His innate holiness: “A righteous Branch,” i.e., in conception, because He is alone without sin. “Therefore, also, that Holy Thing which shall be born of thee shall be called the Son of God,” S. Luke 1:35. (4) From His regal dignity: “A King shall reign.” “For He is Lord of Lords, and King of Kings,” Rev. 17:14. (5) From the brightness of His wisdom: “And shall be wise,” Vulg. “In Whom are hid all the treasures of wisdom and knowledge,” Colos. 2:3. III. On the third head it is to be noted, that Christ came into the world that He might judge and reward us, or, as it is here expressed, to “execute justice and judgment in the earth.” (1) Judgment in condemning the unbelieving: “He that believeth not is condemned already, because he hath not believed in the Name of the Only Begotten Son of God,” S. John 3:18. (2) In justifying and loving those who believe: “God so loved the world, that He gave His Only Begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world; but that the world through Him might be saved,” S. John 3:16, 17. We ought to believe in Him by faith, which guides us, and operates in us for our salvation. We ought to fly from sin, lest we be condemned: “He that believeth and is baptized, shall be saved; but he that believeth not shall be damned,” S. Mark 16:16. From which condemnation may He deliver us, &c. HOMILY L THE COMING ONE TWENTY-FIFTH SUNDAY AFTER TRINITY.—(FROM THE GOSPEL)“Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world.”—S. John 6:14.

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

  THAT IT BELONGS TO GOD TO BE TO OTHER BEINGS THE PRINCIPLE OF EXISTENCEIN inferior agents it is a sign of attained perfection, when they can produce their own likeness. But God is sovereignly perfect (B.I. Chap.XXVIII). Therefore it belongs to Him to make some being like Himself in actual existence. 6. The more perfect any principle of activity is, the wider its sphere of action. But that pure actuality, which is God, is more perfect than actuality mingled with potentiality, such as is in us. Now actuality is the principle of action. Since then by the actuality which is in us, we are not only capable of immanent acts, such as understanding and willing, but also of acts tending to exterior things and productive of effects, much more can God, by virtue of His actuality, not only understand and will, but also produce an effect. Hence it is said: Who maketh great and wonderful and inscrutable works without number (Job v. 9). CHAPTER VII THAT THERE IS IN GOD ACTIVE POWERAS passive power, or passivity, follows upon being in potentiality, so active power follows upon being in actuality; for everything acts by being in actuality, and is acted upon by being in potentiality. But it belongs to God to be in actuality; and therefore there is suitably ascribed to Him active power, but not passive power. Hence it is said: Thou art powerful, O Lord (Ps. lxxxviii, 9); and Thy power and thy justice, O God, are even to the highest heaven, in the wonders that thou hast made (Ps. lxx, 18, 19). CHAPTER VIII THAT GOD’S POWER IS HIS SUBSTANCEACTIVE power belongs to the perfection of a thing. But every divine perfection is contained in God’s own being (B. I, Chap.XXVIII). God’s power therefore is not different from his being. But God is His own being (B. I, Chap.XXII); He is therefore His own power. 4. In things the powers of which are not their substance, the said powers are accidents. But there can be no accident in God (B. I, Chap.XXIII), who is therefore his own power. CHAPTER IX THAT GOD’S POWER IS HIS ACTIONGOD’S power is His substance, as has been shown in the previous chapter: also His action is His substance, as has been shown of His intellectual activity (B. I, Chap.XLV), and the same argument holds of His other activities. Therefore in God power and action are not two different things. 2. The action of any being is a complement of its power; for it stands to power as the second actuality to the first. But the divine power, being God’s very essence, has no other complement than itself. And therefore in God action and power are not distinct. 4. Any action that is not the agent’s very substance is in the agent as an accident in its subject. But in God there can be nothing accidental. Therefore in God His action is none other than His substance and His power. CHAPTER X

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

  AUGUSTINE. (Aug. Tract. in Joann. vii. 17.) Had one learned been chosen, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him. PSEUDO-CHRYSOSTOM. The operations of their secular craft were a prophecy of their future dignity. As he who casts his net into the water knows not what fishes he shall take, so the teacher casts the net of the divine word upon the people, not knowing who among them will come to God. Those whom God shall stir abide in his doctrine. REMIGIUS. Of these fishermen the Lord speaks by Jeremiah. I will send my fishers among you, and they shall catch you. (Jer. 16:16.) GLOSS. (interlin.) Follow me, not so much with your feet as in your hearts and your life. PSEUDO-CHRYSOSTOM. Fishers of men, that is, teachers, that with the net of God’s word you may catch men out of this world of storm and danger, in which men do not walk but are rather borne along, the Devil by pleasure drawing them into sin where men devour one another as the stronger fishes do the weaker, withdrawn from hence they may live upon the land, being made members of Christ’s body. GREGORY. (Hom. in Evan. v. 1.) Peter and Andrew had seen Christ work no miracle, had heard from him no word of the promise of the eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and straightway left their nets, and followed Him. In which deed we ought rather to consider their wills than the amount of their property. He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts. Those who followed Christ gave up enough to be coveted by those who did not follow. Our outward goods, however small, are enough for the Lord; He does not weigh the sacrifice by how much is offered, but out of how much it is offered. The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available. PSEUDO-CHRYSOSTOM. These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward. CHRYSOSTOM. To so great a promise they trusted, and believed that they should catch others by those same words by which themselves had been caught. PSEUDO-CHRYSOSTOM. These were their desires, for which they left all and followed; teaching us thereby that none can possess earthly things and perfectly attain to heavenly things.

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

  He states the first where he says “ But since we are in search ” ; and this opinion is this: in general we all consider those especially to be wise who know all things, as the case demands, without having a knowledge of every singular thing. For this is impossible, since singular things are infinite in number, and an infinite number of things cannot be comprehended by the intellect. 37. Next, we say that (15). Here he gives the second opinion, which is this: we hold that man to be wise who is capable, by reason of his intellect, of knowing difficult things, and those which are not easy for ordinary men to understand. For sensory perception, i.e., the knowing of sensible things, is common to all men, and is therefore easy and so not a matter of wisdom. That is to say, it is neither a mark nor the office of a wise man. Thus it is clear that whatever pertains properly to wisdom is not easily known by all. 38. Again, [we consider] (16). Here he gives the third opinion, namely, that we say that he is wise who, regarding what he knows, is more certain than other men generally are. 39. And in every branch (17). Here he gives the fourth opinion, namely, that that man is said to be wiser in every science who can give the causes of anything that is brought into question, and can teach by means of this. 40. Again, among the sciences (18). Here he gives the fifth opinion, which is this: among the many sciences that science which is more desirable and willed for its own sake, i.e., chosen for the sake of knowledge and for knowledge itself alone, is more of the nature of wisdom than one which is for the sake of any of the other contingent effects which can be caused by knowledge, such as the necessities of life, pleasure, and so forth. 41. And we think (19). Here he gives the sixth opinion, namely, that this wisdom, of which mention has been made, must be or is said to be “ rather the more basic, ” i.e., nobler, than “ a subordinate science. ” This can be understood from the foregoing. For in the field of the mechanical arts, subordinate artists are those who execute by manual operations the commands of superior artists, whom he referred to above as master artists and wise men.

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

  THREE things are recorded in these words. Firstly, the power of Christ: “When they had seen the miracle that Jesus did.” For that miracle that He had wrought was an act of infinite power. S. Dionysius says, that a miracle is a manifest act of the power of God directed to the highest aim. Secondly, the great wisdom of Christ: “This is of a truth that Prophet,” &c., Prophesying is an act of infinite wisdom: “The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto Me; unto Him ye shall hearken,” Deut. 18:15. Thirdly, the great justice of Christ: “That should come into the world;” for Christ is to come into the world to judge it in justice. “And He shall judge the world in righteousness. He shall minister judgment to the people in righteousness,” Psalm 9:8. I. On the first head it is to be noted, that there were four signs of Christ. (1) The first was His Incarnation, which was a sign of infinite goodness: “Therefore the Lord Himself shall give you a sign: Behold, a virgin shall conceive, and bear a son,” &c, Isa. 7:12. (2) The operation of miracles, which was a sign of infinite power: “And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through His Name,” S. John 20:30, 31. (3) His Passion: “Then certain of the Scribes and of the Pharisees answered, saying, Master, we would see a sign from Thee. But He answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas: for as Jonas was three days and three nights in the whale’s belly, so shall the Son of Man be three days and three nights in the heart of the earth,” St. Matt. 12:38–42. (4) His coming to judgment: “All ye inhabitants of the world and dwellers on the earth, see ye, when He lifteth up an ensign on the mountains, and when He bloweth a trumpet, hear ye,” Isa. 18:3.

• From Under the Banner of Heaven (2003)

  No nation on earth can prevent it, nor all the nations of the earth combined, . . . I defy the United States; I will obey God. JOHN TAYLOR (ON JANUARY 4, 1880), PRESIDENT, PROPHET, SEER, AND REVELATOR, CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS No Western nation is as religion-soaked as ours, where nine out of ten of us love God and are loved by him in return. That mutual passion centers our society and demands some understanding, if our doom-eager society is to be understood at all. HAROLD BLOOM, THE AMERICAN RELIGION Prologue Almost everyone in Utah County has heard of the Lafferty boys. That’s mostly a function of the lurid murders, of course, but the Lafferty surname had a certain prominence in the county even before Brenda and Erica Lafferty were killed. Watson Lafferty, the patriarch of the clan, was a chiropractor who ran a thriving practice out of his home in downtown Provo’s historic quarter. He and his wife, Claudine, had six boys and two girls, in whom they instilled an unusually strong work ethic and intense devotion to the Mormon Church. The entire family was admired for its industriousness and probity. Allen—the youngest of the Lafferty children, now in his mid-forties—works as a tile setter, a trade he has plied since he was a teenager. In the summer of 1984 he was living with his twenty-four-year-old wife and baby daughter in American Fork, a sleepy, white-bread suburb alongside the freeway that runs from Provo to Salt Lake City. Brenda, his spouse, was a onetime beauty queen recognized around town from her tenure as the anchor of a newsmagazine program on channel 11, the local PBS affiliate. Although she had abandoned her nascent broadcasting career to marry Allen and start a family, Brenda had lost none of the exuberance that had endeared her to television viewers. Warm and outgoing, she’d made a lasting impression. On the morning of July 24, 1984, Allen left their small duplex apartment before the sun was up and drove eighty miles up the interstate to work at a construction site east of Ogden. During his lunch break he phoned Brenda, who chatted with him for a minute before putting their fifteen-month-old daughter, Erica, on the line. Erica gurgled a few words of baby talk; then Brenda told her husband everything was fine and said good-bye. Allen arrived home around eight that evening, tired from the long workday. He walked up to the front door and was surprised to find it locked; they almost never locked their doors. He used his key to enter, and then was surprised again by the baseball game blaring from the television in the living room. Neither he nor Brenda liked baseball—they never watched it. After he’d turned off the TV, the apartment seemed preternaturally quiet to him, as though nobody was home. Allen figured Brenda had taken the baby and gone out.

• From The Decameron (1353)

  "Many stories, delightsome ladies, apt to give beginning to so glad a day as this will be, offer themselves unto me to be related; whereof one is the most pleasing to my mind, for that thereby, beside the happy issue which is to mark this day's discourses, you may understand how holy, how puissant and how full of all good is the power of Love, which many, unknowing what they say, condemn and vilify with great unright; and this, an I err not, must needs be exceeding pleasing to you, for that I believe you all to be in love. There was, then, in the island of Cyprus, (as we have read aforetime in the ancient histories of the Cypriots,) a very noble gentleman, by name Aristippus, who was rich beyond any other of the country in all temporal things and might have held himself the happiest man alive, had not fortune made him woeful in one only thing, to wit, that amongst his other children he had a son who overpassed all the other youths of his age in stature and goodliness of body, but was a hopeless dullard and well nigh an idiot. His true name was Galesus, but for that neither by toil of teacher nor blandishment nor beating of his father nor study nor endeavour of whatsoever other had it been found possible to put into his head any inkling of letters or good breeding and that he had a rough voice and an uncouth and manners more befitting a beast than a man, he was of well nigh all by way of mockery called Cimon, which in their tongue signified as much as brute beast in ours. His father brooked his wastrel life with the most grievous concern and having presently given over all hope of him, he bade him begone to his country house[263] and there abide with his husbandmen, so he might not still have before him the cause of his chagrin; the which was very agreeable to Cimon, for that the manners and usages of clowns and churls were much more to his liking than those of the townsfolk. [Footnote 263: Or farm (_villa_).]

• From Fragments (7)

  They rathermore could not reach it, e'en though of it easily knowing. (30) Thy form, thy eyes are full of grace. Thy honey-sweet, thy lovely face, Of Aphrodite's love a token. Hath to me of her favor spoken. (31) In all the world thou wouldst ne'er discover Another maid like this, O lover. 29 Lyric Songs of the Greeks (32) " Does it appear to thee That I still a maid would be? " MAIDENHOOD (33) " O maidenhood ! O maidenhood ! where hast thou gone from me?" " I nevermore, I nevermore, shall e'er come back to thee." THE BRIDAL DAY (34) The marriage thou hast desired Is performed, O happy bridegroom; The bride which thou hast admired. Thine own has she now become. FELICITATIONS (35) Good wishes give we to the bride, And to the bridegroom at her side. THE FATHER (36) The father said: " Wc give this maid." 30 Sappho THE PORTER (37) Seven fathoms long, the porter's feet Five ox-hides for his shoes did need. Ten cobblers worked them to complete. THE UNWOOED MAIDEN (38) Just as the hyacinth purple, wrhose flowers on the mountain are blooming, Down on the ground is trod by the feet of the shepherds home-coming. VESPER (39) Evening, which bringest all thmgs which the gleam- ing Aurora has scatterea, The sheep and the goats thou bring'st home; Thou the son to his mother let'st come. ANDROMACHE'S WEDDING (40-41) " No\Y Hettor and his comrades bring home An- dromache, The bright-eyed beauteous lady, across the briny sea 31 Lyric Songs of the Greeks Upon their ships from Thebc, from Placia's gush- ing streams. Now gold in many a bracelet, now purple in rai- ments gleams; Now many treasures bring they of fine embroidery, And countless silver vessels, and cups and ivory." He spoke, and his dear father arose in breathless haste. And through the spacious city the tidings traveled fast. Straightway their mules the Trojans to wagons swift and strong Yoked, as on them ascended the festive women's throng. The slender-footed maidens all followed, while aside Were seated Priam's daughters, on pompous cars to ride. The men yoked to the chariots the steeds, aye, all young men ; And then, while shouting loudly, the charioteers gave rein. ^ The elder women, shouting, did loudly all rejoice, And in the sweet clear paean the men poured out their voice. They called on the far-darter, whose lyre sounds gloriously, To sing of god-like Hector and of Andromache. 32 Sappho A DIVINE WEDDING FESTIVAL (43) With ambrosia the mixer was filled to the brim. With a flask to the immortals did Hermes pour in, And they all from their goblets were pouring libations. To the bridegroom they proffered their felicita- tions. LOVE'S TEMPEST (43) Like the tempest which falls on the mountain oaks, ^ So Love stirs our hearts with violent strokes. LOVE'S ATTACK (44) The bitter-sweet creature, invincible Love, My limbs set a-trembling, my heart doth move. RESTLESS THROUGH LOVE (45) %/