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 Get Out of Your Head: Stopping the Cycle of Anxious Thoughts (2020)

  Yet, interestingly enough, we weren’t built to be the center of our own worlds. Self-importance can mess with those beautiful mirror neurons I told you about a few chapters ago. Do you remember what they do? They help us empathize with others and connect on a visceral level. When we are puffed up with thoughts of how important we are, our mirror neurons are impaired. That’s why, in my spiraling of self-importance, truly understanding my coworker’s point of view was nearly impossible.6 Something Less Than Great The apostle Paul embodied the idea of being at rest even when being blamed or despised. While imprisoned—most likely in a house-arrest situation—wondering whether he would be executed, he declared his central desire to rejoice, to praise God, to spread the good news wherever he was. “Whatever gain I had, I counted as loss for the sake of Christ,” he said. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith—that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead.7 Paul possessed an incredible disregard for his losses and accomplishments alike. He disregarded the things that the rest of the world esteems. I mean, he even disregarded himself. He couldn’t care less what happened to him, just as long as he could know Jesus better. In fact, those things the rest of us count as important? “Rubbish!” Paul said of them. I find these insights from Paul staggering, especially in our day and age. If I had to name the most destructive line of thinking in our twenty-first-century culture, it’s our incessant quest to be great. We spend a lot of effort trying to become distinct, successful, smarter, stronger, thinner…great. We love being great. It’s so great to be so great. We want to be great—as in, accomplished and successful. Sure, we may couch it in acceptable terms, like “doing great things for the kingdom” or “making God’s name famous.” But somehow our thoughts subtly become centered not on Him but on ourselves—how we can achieve our goals, realize our dreams, enlarge our influence, position ourselves for success. Let me tell you a quick story. For as long as I have known her, my friend Heather has been busting at the seams to use her gifts of writing and teaching.

• From Get Out of Your Head: Stopping the Cycle of Anxious Thoughts (2020)

  Sigh. Only 49,999 words left to go. I got home from that simulation and made a beeline for Caroline. “You are astonishing to me,” I said. She agonizes and wrestles and fights and cries, but she has never once given up. Yes, this is her quintessential struggle in life. But this struggle is not who she is. Here’s the truth Caroline reminds her full-on diagnosed-ADD mama to grab hold of: we can observe our suffering without being overtaken by our suffering. We can see it without becoming its slave. Refusing to be a slave to our circumstances doesn’t mean we don’t fight for what’s right. Scripture commands us to fight, in fact, by acting justly, crying out for justice, and defending the cause of the oppressed.10 But in Christ we can fight not from a place of insecurity and outrage but from a place of reconciliation. Of calm confidence. Of peace. Of love. Why? Because our victory is sure. We’ve already won. This is an important distinction, I think. You and I live in a day when true injustices are being named, brought into the light, and, on occasion, overcome and made right. I love this. God loves this. He exhorts us to bring sin into the light so that it can be rendered impotent in the world. Fighting racism, speaking out against sexual and physical abuse inside and outside the church, advocating for the welfare of children and women and minorities and immigrants and unborn children—these causes are of utmost importance to Jesus. They must be of utmost importance to us. There are very real oppressors out there. Sometimes there are very real oppressors in here too, right inside the church, people victimizing others for selfish gain. I hate this reality, but we can’t deny it. Yet, despite how these situations feel to us, there is a lot we can do. For starters, we can change the language that surrounds these events. We can help those who have been victimized once and for all break free. Even in Hollywood, advocates have taken to referring to those who have suffered at the hands of abusers as “survivors” instead of “victims,” and I think it’s an important shift. To define ourselves by others’ wrongdoing is to render ourselves helpless and weak. To turn over our power and joy to our perpetrators only continues to bind us up.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  Paul was the chief actor in the second stage of the apostolic church, the apostle of the Gentiles, the founder of Christianity in Asia Minor and Greece, the emancipator of the new religion from the yoke of Judaism, the herald of evangelical freedom, the standard-bearer of reform and progress. His controlling influence was felt also in Rome, and is clearly seen in the genuine Epistle of Clement, who makes more account of him than of Peter. But soon afterwards he is almost forgotten, except by name. He is indeed associated with Peter as the founder of the church of Rome, but in a secondary line; his Epistle to the Romans is little read and understood by the Romans even to this day; his church lies outside of the walls of the eternal city, while St. Peter’s is its chief ornament and glory. In Africa alone he was appreciated, first by the rugged and racy Tertullian, more fully by the profound Augustine, who passed through similar contrasts in his religious experience; but Augustine’s Pauline doctrines of sin and grace had no effect whatever on the Eastern church, and were practically overpowered in the Western church by Pelagian tendencies. For a long time Paul’s name was used and abused outside of the ruling orthodoxy and hierarchy by anti-catholic heretics and sectaries in their protest against the new yoke of traditionalism and ceremonialism. But in the sixteenth century he celebrated a real resurrection and inspired the evangelical reformation. Then his Epistles to the Galatians and Romans were republished, explained, and applied with trumpet tongues by Luther and Calvin. Then his protest against Judaizing bigotry and legal bondage was renewed, and the rights of Christian liberty asserted on the largest scale. Of all men in church history, St. Augustine not excepted, Martin Luther, once a contracted monk, then a prophet of freedom, has most affinity in word and work with the apostle of the Gentiles, and ever since Paul’s genius has ruled the theology and religion of Protestantism. As the gospel of Christ was cast out from Jerusalem to bless the Gentiles, so Paul’s Epistle to the Romans was expelled from Rome to enlighten and to emancipate Protestant nations in the distant North and far West.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The Hindoo monks or gymnosophists (naked philosophers), as the Greeks called them, live in woods, caves, on mountains, or rocks, in poverty, celibacy, abstinence, silence: sleeping on straw or the bare ground, crawling on the belly, standing all day on tiptoe, exposed to the pouring rain or scorching sun with four fires kindled around them, presenting a savage and frightful appearance, yet greatly revered by the multitude, especially the women, and performing miracles, not unfrequently completing their austerities by suicide on the stake or in the waves of the Ganges. Thus they are described by the ancients and by modern travellers. The Buddhist monks are less fanatical and extravagant than the Hindoo Yogis and Fakirs. They depend mainly on fasting, prayer, psalmody, intense contemplation, and the use of the whip, to keep their rebellious flesh in subjection. They have a fully developed system of monasticism in connection with their priesthood, and a large number of convents; also nunneries for female devotees. The Buddhist monasticism, especially in Thibet, with its vows of celibacy, poverty, and obedience, its common meals, readings, and various pious exercises, bears such a remarkable resemblance to that of the Roman Catholic church that Roman missionaries thought it could be only explained as a diabolical imitation.262 But the original always precedes the caricature, and the ascetic system was completed in India long before the introduction of Christianity, even if we should trace this back to St. Bartholomew and St. Thomas. The Hellenic heathenism was less serious and contemplative, indeed, than the Oriental; yet the Pythagoreans were a kind of monastic society, and the Platonic view of matter and of body not only lies at the bottom of the Gnostic and Manichaean asceticism, but had much to do also with the ethics of Origen and the Alexandrian School. Judaism, apart from the ancient Nazarites,263 had its Essenes in Palestine264 and its Therapeutae in Egypt;265 though these betray the intrusion of foreign elements into the Mosaic religion, and so find no mention in the New Testament. Lastly, Mohammedanism, though in mere imitation of Christian and pagan examples, has, as is well known, its dervises and its cloisters.266

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  She was born in 347, of the renowned stock of the Scipios and Gracchi and Paulus Aemilius,369 and was already a widow of six and thirty years, and the mother of five children, when, under the influence of Jerome, she renounced all the wealth and honors of the world, and betook herself to the most rigorous ascetic life. Rumor circulated suspicion, which her spiritual guide, however, in a letter to Asella, answered with indignant rhetoric: "Was there, then, no other matron in Rome, who could have conquered my heart, but that one, who was always mourning and fasting, who abounded in dirt,370 who had become almost blind with weeping, who spent whole nights in prayer, whose song was the Psalms, whose conversation was the gospel, whose joy was abstemiousness, whose life was fasting? Could no other have pleased me, but that one, whom I have never seen eat? Nay, verily, after I had begun to revere her as her chastity deserved, should all virtues have at once forsaken me?" He afterward boasts of her, that she knew the Scriptures almost entirely by memory; she even learned Hebrew, that she might sing the psalter with him in the original; and continually addressed exegetical questions to him, which he himself could answer only in part. Repressing the sacred feelings of a mother, she left her daughter Ruffina and her little son Toxotius, in spite of their prayers and tears, in the city, of Rome,371 met Jerome in Antioch, and made a pilgrimage to Palestine and Egypt. With glowing devotion, she knelt before the rediscovered cross, as if the Lord were still hanging upon it; she kissed the stone of the resurrection which the angel rolled away; licked with thirsty tongue the pretended tomb of Jesus, and shed tears of joy as she entered the stable and beheld the manger of Bethlehem. In Egypt she penetrated into the desert of Nitria, prostrated herself at the feet of the hermits, and then returned to the holy land and settled permanently in the birthplace of the Saviour. She founded there a monastery for Jerome, whom she supported, and three nunneries, in which she spent twenty years as abbess, until 404. She denied herself flesh and wine, performed, with her daughter Eustochium, the meanest services, and even in sickness slept on the bare ground in a hair shirt, or spent the whole night in prayer. "I must," said she, "disfigure my face, which I have often, against the command of God, adorned with paint; torment the body, which has participated in many idolatries; and atone for long laughing by constant weeping." Her liberality knew no bounds. She wished to die in beggary, and to be buried in a shroud which did not belong to her. She left to her daughter (she died in 419) a multitude of debts, which she had contracted at a high rate of interest for benevolent purposes.372

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  It is by the combination of a severe creed with severe self-discipline that Calvin became the father of the heroic races of French Huguenots, Dutch Burghers, English Puritans, Scotch Covenanters, and New England Pilgrims, who sacrificed the world for the liberty of conscience. "A little bit of the worlds history," says the German historian Häusser,364 "was enacted in Geneva, which forms the proudest portion of the sixteenth and seventeenth centuries. A number of the most distinguished men in France, the Netherlands, and Great Britain professed her creed; they were sturdy, gloomy souls, iron characters cast in one mould, in which there was an interfusion of Romanic, Germanic, mediaeval, and modern elements; and the national and political consequences of the new faith were carried out by them with the utmost rigor and consistency." A distinguished Scotch divine (Principal Tulloch) echoes this judgment when he says:365 "It was the spirit bred by Calvin’s discipline which, spreading into France and Holland and Scotland, maintained by its single strength the cause of a free Protestantism in all these lands. It was the same spirit which inspired the early and lived on in the later Puritans; which animated such men as Milton and Owen and Baxter; which armed the Parliament of England with strength against Charles I., and stirred the great soul of Cromwell in its proudest triumphs; and which, while it thus fed every source of political liberty in the Old World, burned undimned in the gallant crew of the ’Mayflower,’ the Pilgrim Fathers,—who first planted the seeds of civilization in the great continent of the West."366 Calvin was intolerant of any dissent, either papal or heretical, and his early followers in Europe and America abhorred religious toleration (in the sense of indifference) as a pestiferous error; nevertheless, in their conflict with reactionary Romanism and political despotism, they became the chief promoters of civil and religious liberty based upon respect for God’s law and authority. The solution of the apparent inconsistency lies in the fact that Calvinists fear God and nothing else. In their eyes, God alone is great, man is but a shadow. The fear of God makes them fearless of earthly despots. It humbles man before God, it exalts him before his fellow-men. The fear of God is the basis of moral self-government, and self-government is the basis of true freedom.367

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The elder Macarius322 introduced the hermit life in the frightful desert of Scetis; Amun or Ammon,323 on the Nitrian mountain. The latter was married, but persuaded his bride, immediately after the nuptials, to live with him in the strictest abstinence. Before the end of the fourth century there were in Nitria alone, according to Sozomen, five thousand monks, who lived mostly in separate cells or laurae, and never spoke with one another except on Saturday and Sunday, when they assembled for common worship. From Egypt the solitary life spread to the neighboring countries. Hilarion, whose life Jerome has written graphically and at large,324 established it in the wilderness of Gaza, in Palestine and Syria. This saint attained among the anchorets of the fourth century an eminence second only to Anthony. He was the son of pagan parents, and grew up "as a rose among thorns." He went to school in Alexandria, diligently attended church, and avoided the circus, the gladiatorial shows, and the theatre. He afterward lived two months with St. Anthony, and became his most celebrated disciple. After the death of his parents, he distributed his inheritance among his brothers and the poor, and reserved nothing, fearing the example of Ananias and Sapphira, and remembering the word of Christ: "Whosoever he be of you, that forsaketh not all that he hath, he cannot be my disciple."325 He then retired into the wilderness of Gaza, which was inhabited only by robbers and assassins; battled, like Anthony, with obscene dreams and other temptations of the devil; and so reduced his body—the "ass," which ought to have not barley, but chaff—with fastings and night watchings, that, while yet a youth of twenty years, he looked almost like a skeleton. He never ate before sunset. Prayers, psalm singing, Bible recitations, and basket weaving were his employment. His cell was only five feet high, lower than his own stature, and more like a sepulchre than a dwelling. He slept on the ground. He cut his hair only once a year, at Easter. The fame of his sanctity gradually attracted hosts of admirers (once, ten thousand), so that he had to change his residence several times, and retired to Sicily, then to Dalmatia, and at last to the island of Cyprus, where he died in 371, in his eightieth year. His legacy, a book of the Gospels and a rude mantle, he made to his friend Hesychius, who took his corpse home to Palestine, and deposited it in the cloister of Majumas. The Cyprians consoled themselves over their loss, with the thought that they possessed the spirit of the saint. Jerome ascribes to him all manner of visions and miraculous cures. § 37. St. Symeon and the Pillar Saints. Respecting St. Symeon, or Simeon Stylites, we have accounts from three contemporaries and eye witnesses, Anthony, Cosmas, and especially Theodoret (Hist. Relig. c. 26). The latter composed his narrative sixteen years before the death the saint.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  Cardinal Bembo933 secured him for Lent at Venice through Vittoria Colonna, and wrote to her (Feb. 23, 1539): "I have heard him all through Lent with such pleasure that I cannot praise him enough. I have never heard more useful and edifying sermons than his, and I no longer wonder that you esteem him so highly. He preaches in a far more Christian manner than other preachers, with more real sympathy and love, and utters more soothing and elevating thoughts. Every one is delighted with him." A few months later (April 4, 1539) he wrote to the same lady: "Our Fra Bernardino is literally adored here. There is no one who does not praise him to the skies. How deeply his words penetrate, how elevating and comforting his discourses!" He begged him to eat meat and to restrain from excessive abstinence lest he should break down. Even Pietro Aretino, the most frivolous and immoral poet of that time, was superficially converted for a brief season by Ochino’s preaching, and wrote to Paul III. (April 21, 1539): "Bembo has won a thousand souls for Paradise by bringing to Venice Fra Bernardino, whose modesty is equal to his virtue. I have myself begun to believe in the exhortations trumpeted forth from the mouth of this apostolic monk."

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  1. The Life of the Emperor Charlemagne.1186 This is one of the imperishable works in literature. It is a tribute of sincere admiration to one who was in many respects the greatest statesman that ever lived. It was Einhard’s ambition to do for Charlemagne what Suetonius had done for Augustus. Accordingly he attempted an imitation of Suetonius in style and as far as possible in contents,1187 and it is high praise to say that Einhard has not failed. The Life is the chief source of knowledge about Charlemagne personally, and it is so written as to carry the stamp of candor and truth, so that his private life stands revealed and his public life sufficiently outlined. Einhard began it soon after Charlemagne’s death (814) and finished it about 820. It quickly attained a wide-spread and enthusiastic reception.1188 It was looked upon as a model production. Later writers drew freely upon it and portions were rendered into verse.1189 It is not, however, entirely free from inaccuracies, as the critical editions show. 2. The Annals of Lorsch.1190 Einhard edited and partly rewrote them from 741 to 801,1191 and wrote entirely those from 802 to 829. These annals give a brief record of the events of each year from the beginning of Pepin’s reign till the withdrawal of Einhard from court. 3. Account of the removal of the relics of the blessed martyrs Marcellinus and Petrus.1192 This is a very extraordinary narrative of fraud and cunning and "miracles." In brief it very candidly states that the relics were stolen by Deusdona, a Roman deacon, Ratleik, Einhard’s representative and Hun, a servant of the abbey of Soissons. But after they had been safely conveyed from Rome they were openly exhibited, and very many "miracles" were wrought by them, and it was to relate these that the book was written. 4. The Passion of Marcellinus and Petrus1193 is a poem of three hundred and fifty-four trochaic tetrameters. It has been attributed to Einhard, but the absence of all allusion to the removal of the relics of these saints renders the authorship very doubtful. 1194 5. Letters.1195 There are seventy-one in all; many of them defective. They are mostly very brief and on matters of business. Several are addressed to Louis and Lothair, and one to Servatus Lupus on the death of his (Einhard’s) wife, which deserves particular attention. § 165. Smaragdus. I. Smaragdus, abbas monasterii Sancti Michaelis Virdunensis: Opera omnia in Migne, Tom. CII. cols. 9–980: with Pitra’s notes, cols. 1111–1132. His Carmina are in Dümmler, Poetae Latini aevi Carolini, I. 605–619. II. Hauréau: Singularités historiques et littéraires. Paris, 1861 (pp. 100 sqq.) H. Keil: De grammaticis quibusdam latinis infimae aetatis (Program) . Erlangen, 1868. Hist. Lit. de la France, IV. 439–447. Ceillier, XII. 254–257. Bähr, 362–364. Ebert, II. 108–12.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  And yet it is doubtful whether Boëthius was a Christian at all. He was indeed intimate with Cassiodorus and lived in a Christian atmosphere, which accounts for the moral elevation of his philosophy. But, if we except a few Christian phrases,810 his "Consolation" might almost have been written by a noble heathen of the school of Plato or Seneca. It is an echo of Greek philosophy; it takes an optimistic view of life; it breathes a beautiful spirit of resignation and hope, and derives comfort from a firm belief in God; in an all-ruling providence, and in prayer, but is totally silent about Christ and his gospel.811 It is a dialogue partly in prose and partly in verse between the author and philosophy in the garb of a dignified woman (who sets as his celestial guide, like Dante’s Beatrice). The work enjoyed an extraordinary popularity throughout the middle ages, and was translated into several languages, Greek, Old High German (by Notker of St. Gall), Anglo-Saxon (by King Alfred), Norman English (by Chaucer), French (by Meun), and Hebrew (by Ben Banshet). Gibbon admires it all the more for its ignoring Christianity, and calls it "a golden volume not unworthy of the leisure of Plato or Tully, but which claims incomparable merit from the barbarism of the times and the situation of the author. The celestial guide whom he had so long invoked at Rome and Athens, now condescended to illumine his dungeon, to revive his courage, and to pour into his wounds her salutary balm .... From the earth Boëthius ascended to heaven in search of the Supreme Good; explored the metaphysical labyrinth of chance and destiny, of prescience and freewill, of time and eternity; and generously attempted to reconcile the perfect attributes of Deity with the apparent disorders of his moral and physical government."812 Greek And Hebrew Learning. The original languages of the Scriptures were little understood in the West. The Latin took the place of the Greek as a literary and sacred language, and formed a bond of union among scholars of different nationalities. As a spoken language it rapidly degenerated under the influx of barbaric dialects, but gave birth in the course of time to the musical Romanic languages of Southern Europe. The Hebrew, which very few of the fathers (Origen and Jerome) had understood, continued to live in the Synagogue, and among eminent Jewish grammarians and commentators of the Old Testament; but it was not revived in the Christian Church till shortly before the Reformation. Very few of the divines of our period (Isidore, and, perhaps, Scotus Erigena), show any trace of Hebrew learning.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  Raban was one of the most eminent men in the ninth century for virtue, piety and scholarship. As pupil he was unremitting in his pursuit of learning; as teacher he was painstaking, inspiring and instructive; as abbot he strove to do his whole duty; as archbishop he zealously contended for the faith regardless of adversaries; according to his own motto, "When the cause is Christ’s, the opposition of the bad counts for naught." He bore his honors modestly, and was free from pride or envy. While willing to yield to proper demands and patient of criticism, he was inflexible and rigorous in maintaining a principle. He had the courage to oppose alone the decision of the council of 829 that a monk might leave his order. He denied the virtues of astrology and opposed trial by ordeal. He early declared himself a friend of Louis the Pious and plainly and earnestly rebuked the unfilial conduct of his sons. After the death of Louis he threw in his fortune with Lothair and the defeat of the latter at Fontenai, June 25, 841, was a personal affliction and may have hastened his resignation of the abbotship, which took place in the spring of the following year. The relations, however, between him and his new king, Louis the German, were friendly. Louis called him to his court and appointed him archbishop of Mainz. Raban’s permanent fame rests upon his labors as teacher and educational writer. From these he has won the proud epithet, Primus Germaniae Praeceptor. The school at Fulda became famous for piety and erudition throughout the length and breadth of the Frankish kingdom. Many noble youth, as well as those of the lower classes, were educated there and afterwards became the bishops and pastors of the Church of Germany. No one was refused on the score of poverty. Fulda started the example, quickly followed in other monasteries, of diligent Bible study. And what is much more remarkable, Raban was the first one in Germany to conduct a monastic school in which many boys were trained for the secular life.1229 It is this latter action which entitles him to be called the founder of the German school system. The pupils of Raban were in demand elsewhere as teachers; and princes could not find a better school than his for their sons. One of the strongest proofs of its excellence is the fact that Einhard, himself a former pupil at Fulda, and now a great scholar and teacher, sent his son Wussin there, and in a letter still extant exhorts his son to make diligent use of his rare advantages, and above all to attend to what is said by that "great orator," Raban Maur.1230 Raban’s encyclopaedia, The Universe, attests his possession of universal learning and of the power to impart it to others. So, while Alcuin was his model, he enlarged upon his master’s conception of education, and in himself and his works set an example whose influence has never been lost.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  It has been surmised that Frederick was not a Christian. Gregory charged him specifically with blasphemy. But Frederick as specifically disavowed the charge of making Christ an impostor, and swore fealty to the orthodox faith.270 If he actually threw off the statement of the three impostors as charged, it must be regarded as the intemperate expression of a mood.271 Neander expresses the judgment that Frederick denied revealed religion. Schlosser withholds from him all religious and moral faith. Ranke and Freeman leave the question of his religious faith an open one. Hergenröther makes the distinction that as a man he was an unbeliever, as a monarch a strict Catholic. Gregorovius holds that he cherished convictions as sincerely catholic as those professed by the Ghibelline Dante. Fisher emphasizes his singular detachment from the current superstitious of his day.272 Huillard-Bréholles advances the novel theory that his movement was an attempt to usurp the sovereign pontificate and found a lay papacy and to combine in himself royalty and papal functions. Frederick was highly educated, a friend of art and learning. He was familiar with Greek, Latin, German, French, and Arabic, as well as Italian. He founded the University of Naples. He was a precursor of the Renaissance and was himself given to rhyming. He wrote a book on falconry.273 It was characteristic of the man that while he was besieging Milan in 1239, he was sending orders back to Sicily concerning his forests and household concerns, thus reminding us of Napoleon and his care for his capital while on his Russian and other campaigns. Like other men of the age, he cultivated astrology. Michael Scott was his favorite astrologer. To these worthy traits, Frederick added the luxurious habits and apparently the cruelty of an Oriental despot. Inheriting the island of which the Saracens had once been masters, he showed them favor and did not hesitate to appropriate some of their customs. He surrounded himself with a Saracenic bodyguard274 and kept a harem.275 Freeman’s judgment must be regarded as extravagant when he says that "in mere genius, in mere accomplishments, Frederick was surely the greatest prince that ever wore a crown."276 Bryce pronounces him "one of the greatest personages in history."277 Gregorovius declares that, with all his faults he was the most complete and gifted character of his century." Dante, a half-century after his death, puts the great emperor among the heresiarchs in hell. When the news of his death reached Innocent IV., that pontiff wrote to the Sicilians that heaven and hell rejoiced at it. A juster feeling was expressed by the Freiburger Chronicle when it said, "If he had loved his soul, who would have been his equal?"278 § 45. The Last of the Hohenstaufen.

• From Tipping the Velvet (1998)

  There were also oysters, which sat upon the table in a barrel marked Whitstable; however, one lady, unused to the trick of the shells, tried to open one with a cigar-knife. The blade slipped, and cut her finger almost to the bone; and after she had bled into the ice, no one much cared for them. Diana had them taken away. Half of the Cavendish Club attended that party - and, besides them, more women, women from France and from Germany, and one, even, from Capri. It was as if Diana had sent a general invitation to all the wealthy circles of the world - but marked the card, of course, Sapphists Only. That was her prime requirement; her second demand, as I have said, was that they come in fancy dress. The result was rather mixed. Many ladies viewed the evening only as an opportunity at last to leave their riding-coats at home, and put on trousers. Dickie was one of these: she came clad in a morning suit, with a sprig of lilac at her lapel, and calling herself ‘Dorian Gray’. Other costumes, however, were more splendid. Maria Jex stained her face and put whiskers on it, and came robed as a Turkish pasha. Diana’s friend Evelyn arrived as Marie Antoinette - though, another Marie Antoinette came later and, after her, yet another. That, indeed, was one of the predicaments of the evening: I counted fully five separate Sapphos, all bearing lyres; and there were six Ladies from Llangollen - I had not even heard of the Ladies from Llangollen before I met Diana. On the other hand, the women who had been more daring in their choices risked going unrecognised by anyone at all. ‘I am Queen Anne!’ I heard one lady say, very cross, when Maria failed to identify her - yet, when Maria addressed another lady in a crown by the same title, she was even crosser. She turned out to be Queen Christina, of Sweden. Diana herself, that night, I never saw look more handsome. She came as her Greek namesake, in a robe, and with sandals showing her long second toe, and her hair piled high and with a crescent in it; and over her shoulder she wore a quiver full of arrows and a bow. She claimed the arrows were for shooting gentlemen, although later I heard her say they were for piercing young girls’ hearts. My own costume I kept secret, and would not show to anyone: it was my plan to reveal myself, when the guests were all arrived, and present a tribute to my mistress.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  TVIN mpram, (noble?). 1. son of Bela, grandson of Benjm. 1 Ch 8* (perh. error—cf. Be—for TS q.v. Nu 26° Gn 46"). 2. city in Judah Jos 15° (7738); =TIS חצר‎ (¢.v.) Nu 34°. TYAN adj. majestic—’S / 8°+; + nis Ez17°? (v. infr.) ete—1, gabe (wide, lofty) of waters of sea Ex 15” 93*; a ship Is 33”; a tree Ez 17*; a vine Ez 175 (N38 jB3,so Fi; or ‘Sn. abstr. v. sub NTIS = ); also fig. of kings 136"; nations Ez 32"; gods 18 48; of [ 93'76°; of name of 4 ¥ $20, 2. subst. ma- jestic one, of nobles, chieftains, etc., Ju 5°" Na 5 218 Je 143 25% אדירי הצאן)‎ fig. so) > 30° Ze ri? 20 ב‎ (Ne ;סי‎ of) * Isto" a3™:) of servants of י'‎ y 16% (=priests? cf. 1 Ch 24° & v. Che). n.f, glory, cloak—’s abs. Jos 7™;‏ אַדרת1 Ez17; estr. Gn 25* + 4t.; SAVIN 1K 5‏ אַּרֶת DAVIS Ze 11°—1. glory, Se ee‏ ;.3% + אדיר of vine Ez 17° (so Thes MV, but > adj.f. fr.‏ q.v.), of shepherds Ze 11° (or sub 2). 2. man-‏ tle, cloak (wide garment) of hair WY Gn 25%‏ Ze 13* (as proph, mantle, so perh. 11° of shep-‏ herds=false proph.) ef. of Ehjah 1K 19" 2K‏ IYI NTIS (fine mantle of Shi-‏ טובָה byt‏ ;253.14 nar= ‘Babylonian mantle—doubtless costly) Jos 774 (J) & (late) א'‎ alone Jon 3°. 12 אחב 12th (Babylonian)moath=‏ [. בנד).:צכך. בב אדרז Feb.—Mar. (late Heb. loan-word, = Bab. A(d)-‏ daruy.DI¥? 4" meaning dub. perh.addaru,‏ be darkened, eclipsed, but vy. DIY®™) Est gis‏ ge gp VER; ef. Palm. Nab. 118 Vog® ut Nab 2+‏ taba n.pr.m. (Adar is prince, As. Adar-malik )1( v. KAT?™, ef. ABK™: or A. is Counsellor, Decider, 01. 121% 5%: otherwise Sayce .זו ות‎ on Bab. god Adar wa mene D1¥"* but Sayce™- > tS Jen ae, name JVinib; on Carth. יתנאדר‎ +. Bae™"*) a. a god of Sepharvaim 2 K17*. 2, parricidal son of Sennacherib 2 K 19” Is 37* OTTN +. אדנירם‎ sub .אדון‎ PATTIE +. .דרכמון‎ TTR +. .דרע‎ WIN only Inf. abs. אָדוש‎ y, .דוש‎ AIIN,,,vb. love—Qal Pf. 8 Gn 27° + 76 378 Gn 27%; 308 Gn 37 5+ 3 6; F208 Dtr5*; 3 fs. MINS Ct17+, 66. ; Impf. 218) (27) Pr 3 +3; 18. “Any Pr 8% (cf וָאהב 0 מ ל‎ Mal 1° aA) Ho 11%; אהְבֶם‎ Ho 145; bank) 2 iol zmpl. תּאָהָבוּ‎ - = 1 - ג סבו‎ ime חב"‎ Ho 3

• From The History of Christian Theology (2008)

  “Pure intellectual stimulation that can be popped into the [audio or video player] anytime.” —Harvard Magazine “Passionate, erudite, living legend lecturers. Academia’s best lecturers are being captured on tape.” —The Los Angeles Times “A serious force in American education.” —The Wall Street Journal THE GREAT COURSES ® Corporate Headquarters 4840 Westfields Boulevard, Suite 500 Chantilly, VA 20151-2299 USA Phone: 1-800-832-2412 www.thegreatcourses.com Course Guidebook Guidebook PB6450A Cover Image: © Norberto Mario Lauria/Shutterstock. Course No. 6450 © 2008 The Teaching Company. Professor Phillip Cary is Professor of Philosophy at Eastern University and Scholar-in-Residence at the Templeton Honors College. He holds a Ph.D. in Philosophy and Religious Studies from Yale University. A former teacher at Yale, the University of Connecticut, and other prestigious universities, Professor Cary won Eastern University’s prestigious Lindback Award for his excellence in undergraduate teaching. The History of Christian Theology Christianity Religion & Theology Professor Phillip Cary Eastern University The History of Christian Theology Topic Subtopic PUBLISHED BY: THE GREAT COURSES Corporate Headquarters 4840 Westfi elds Boulevard, Suite 500 Chantilly, Virginia 20151-2299 Phone: 1-800-832-2412 Fax: 703-378-3819 www.thegreatcourses.com Copyright © The Teaching Company, 2008 Printed in the United States of America This book is in copyright. All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form, or by any means (electronic, mechanical, photocopying, recording, or otherwise), without the prior written permission of The Teaching Company. i Phillip Cary, Ph.D. Professor of Philosophy Eastern University P rofessor Phillip Cary is Director of the Philosophy Program at Eastern University in St. Davids, Pennsylvania, where he is also Scholar-in-Residence at the Templeton Honors College. He earned his B.A. in both English Literature and Philosophy at Washington University in St. Louis, then earned an M.A. in Philosophy and a Ph.D. in both Philosophy and Religious Studies at Yale University. Professor Cary has taught at Yale University, the University of Hartford, the University of Connecticut, and Villanova University. He was an Arthur J. Ennis Post- Doctoral Fellow at Villanova University, where he taught in Villanova’s nationally acclaimed Core Humanities program. At Eastern University, he is a recent winner of the Lindback Award for excellence in undergraduate teaching. His specialty is the thought of Augustine, on whom he has written three scholarly books for Oxford University Press: Augustine’s Invention of the Inner Self (2000), Inner Grace (2008) and Outward Signs (2008). He has also written Jonah for the Brazos Press series, Theological Commentary on the Bible, as well as numerous articles for philosophical and theological publications. Professor Cary has published scholarly articles on Augustine, Luther, the doctrine of the Trinity, and interpersonal knowledge. Professor Cary produced the following popular courses for The Teaching Company: Augustine: Philosopher and Saint and Philosophy and Religion in the West. He also contributed to The Teaching Company’s third edition of the course titled Great Minds of the Western Intellectual Tradition. Ŷ

• From Tipping the Velvet (1998)

  Dickie was one of these: she came clad in a morning suit, with a sprig of lilac at her lapel, and calling herself ‘Dorian Gray’. Other costumes, however, were more splendid. Maria Jex stained her face and put whiskers on it, and came robed as a Turkish pasha. Diana’s friend Evelyn arrived as Marie Antoinette - though, another Marie Antoinette came later and, after her, yet another. That, indeed, was one of the predicaments of the evening: I counted fully five separate Sapphos, all bearing lyres; and there were six Ladies from Llangollen - I had not even heard of the Ladies from Llangollen before I met Diana. On the other hand, the women who had been more daring in their choices risked going unrecognised by anyone at all. ‘I am Queen Anne!’ I heard one lady say, very cross, when Maria failed to identify her - yet, when Maria addressed another lady in a crown by the same title, she was even crosser. She turned out to be Queen Christina, of Sweden.Diana herself, that night, I never saw look more handsome. She came as her Greek namesake, in a robe, and with sandals showing her long second toe, and her hair piled high and with a crescent in it; and over her shoulder she wore a quiver full of arrows and a bow. She claimed the arrows were for shooting gentlemen, although later I heard her say they were for piercing young girls’ hearts.My own costume I kept secret, and would not show to anyone: it was my plan to reveal myself, when the guests were all arrived, and present a tribute to my mistress. It was not a very saucy costume; but I thought it a terribly clever one, because it had a connection with the gift I had bought Diana, for her birthday. For that event the year before I had begged the money from her to buy her a present, and had got her a brooch: I think she liked it well enough. This year, however, I felt I had surpassed myself. I had bought her, all by post and in secret, a marble bust of the Roman page Antinous. I had taken his story out of a paper at the Cavendish, and had smiled to read it, because - apart of course from the detail of Antinous being so miserable, and finally throwing himself in the River Nile - it seemed to resemble my own. I had given the bust to Diana at breakfast, and she had adored it at once, and had it set up on a pedestal in the drawing-room. ‘Who would have thought the boy had so much cleverness in him!’ she had said a little later. ‘Maria, you must have chosen it for him - didn’t you?’

• From Tipping the Velvet (1998)

  It seems that I must take you home and rid you of it. Now, who will ride with us to Felicity Place, to catch the sport ...’There was a ripple around the room. Maria rose at once, and reached for her walking-cane. ‘Tantivy, tantivy!’ she cried. Then: ‘Ho, Satin!’ I heard a yelp, and from beneath her chair there came - what I had not seen before, as it lay dozing behind the curtain of her skirts - a handsome little whippet, on a pig-skin leash.Dickie and Evelyn rose too, then. Diana inclined her head to Miss Bruce, and I made her a deeper bow. All eyes had been upon us as we made our entrance; all eyes were on us still, as we headed for the exit. I heard Miss Bruce return to her seat, and someone call, ‘Quite right, Vanessa!’ But another lady held my gaze as I passed her, and winked; and from a table near the door a woman rose to say to Diana that she hoped that Miss King’s trousers had not been too desperately singed...The trousers were rather spoiled; back at Felicity Place, Diana had me walk and bend before Maria and Evelyn and Dickie, in order to decide it. She said she would order me another pair, just the same.‘What a find, Diana!’ said Maria, as Evelyn patted the cloth. She said it as she might say it about a statue or a clock that Diana had picked up for a song in some grim market. She didn’t care whether I overheard or not. Why should it matter that I did? She meant it, she meant it! There was admiration in her eyes. And being admired, by tasteful ladies - well, I knew it wasn’t being loved. But it was something. And I was good at it.Who would ever have thought I should be so good at it!‘Take off your shirt, Nancy,’ said Diana then, ‘and let the ladies see your linen.’I did so, and Maria cried again, ‘What a find!’ Chapter 13 [image "018" file=wate_9781101078198_oeb_018_r1.jpg] Diana’s wider circle of friends, I believe, thought our union a fantastic one. I would sometimes see them look between us, then overhear their murmurs - ‘Diana’s caprice,’ they called me, as if I were an enthusiasm for a wonderful food, that a sensitive palate would tire of. Diana herself, however, once having found me, seemed only increasingly disinclined to let me go. With that one brief visit to the Cavendish Club she had launched me on my new career as her permanent companion. Now came more excursions, more visits, more trips; and more suits for me to make them in. I grew complacent.

• From A Hebrew and English Lexicon of the Old Testament (BDB) (1907)

  ! The eleventh German edition appeared in 1890, the year before the First Part of the present Lexicon was issued, under the editorship of Pro- fessors Mtihlau and 770168, of Dorpat, who had prepared the eighth, ninth, and tenth also. The twelfth edition, in 1895, marked an era in the history of this useful dictionary, for with it began the careful editorship of Professor Frants Buhl, of Copenhagen, then at Leipzig, who issued the thirteenth edition, also, in 1899, and, after a very thorough revision, the fourteenth in 1905. None of these editions had the exact scope of the present work, and none of them absolved the Editors in any degree from personal investigation of the entire material. The Editors have, however, derived much benefit from the German work, and especially from the contributions to it of Professor Buhl and his co-labourers, Professors Socin and Zimmern. Unfortunately the present Lexicon—with the exception of the Appendix— was almost entirely in type when the fourteenth edition appeared, and adequate use of its new material, especially its extensive references to current philological literature must be reserved for a later opportunity. PREFACE = Vii That the Editors have made use of the Thesaurus of Gesenius on every page, with increasing admiration for the tireless diligence, philological insight, and strong good sense of this great Lexicographer, and recognition of Robinson's wisdom in allowing him to speak directly to English students by the admirable translation and editorship of the Lexicon Manuale, need not be further emphasized. They have also made free reference to Gesenius’s Hebrew Grammar, in the successive editions prepared by Professor Kautzsch, follower of Gesenius at Halle, and, since 1898, to the excellent English translation of this book made by Messrs. Collins and Cowley, which appeared in that year. The grammars of Ewald, Olshausen, Bottcher, Stade, August Miiller, and Konig, the Syntaz of A. B. Davidson, and other grammatical works have been cited as occasion required. Ndéldeke’s contributions to Hebrew Lexicography and Grammar have been constantly used, with the works of Lagarde and Barth on the formation of nouns, of Gerber on denominative verbs, and many which cannot be catalogued here. All the critical commentaries, and a great number and variety of textual, topographical, and geographical works, with monographs and articles bearing .on every possible aspect of Old Testament language, have been examined.

• From Tipping the Velvet (1998)

  I believe he felt sorry for me - or maybe it was just the coincidence of our sisters’ names that warmed him to me - anyway, he began to look out a little for me, and to give me tips and cautions. We would sometimes meet up at the coffee-stalls of Leicester Square, and have a little boast, or grumble, about our fortunes. And while we talked his eyes would be darting, darting, darting all about, looking for new customers, or old ones, or for sweethearts and friends.‘Polly Shaw,’ he would say, inclining his head as some slight young man tripped by us, smiling. ‘A daisy, an absolute daisy, but never let her talk you into lending her a quid.’ Or, less kindly: ‘My eyes! but doesn’t that puss always land with her nose in the cream!’ as another boy drew up in a hansom, and disappeared into the Alhambra on the arm of a gentleman with a red silk lining to his cape.Finally, of course, his drifting gaze would settle and harden, and he would give a little nod, or wink, and hastily put down his cup. ‘Whoops!’ he would say, ‘I see a porter who wants to punch Sweet Alice’s ticket. Adieu, cherie. A thousand kisses on your marvellous eyes!’ He would touch his fingertip to his lips, then lightly press it to the sleeve of my jacket; then I would see him picking his careful way across the crowded square to the fellow who had gestured to him.When he asked me, early on, what my name was, I answered: Kitty. [image "014" file=wate_9781101078198_oeb_014_r1.jpg] It was Sweet Alice who introduced me to the various renter types, and explained to me their costumes, and their habits, and their skills. Foremost amongst them, of course, were the mary-annes, the other boys like himself, who could be seen strolling up and down the Haymarket at any time of the day or night, with their lips rouged and their throats powdered, and clad in trousers as tight and revealing, almost, as a ballerina’s fleshings. These boys took their customers to lodging-houses and hotels; their aim was to be spotted by some manly young gentleman or lord and set up as his mistress in apartments of their own. More succeeded in this ambition than you might think.Then again, there were the more ordinary-looking fellows, the clerks and shop-boys: they rather despised the mary-annes, and went with gentlemen - or so they claimed - for the money rather than for the thrill of it; some of them, I believe, even kept wives and sweethearts. The aristocracy or leading men of this particular branch of the profession were the guardsmen: it had been as one of these that I had costumed myself, when I had donned that scarlet uniform - all innocently, of course, for I had known nothing of their reputation in this direction, then. These men, I was assured, were cock-handlers and -suckers, almost exclusively.

• From H Is for Hawk (2014)

  But reading further back I find that in the seventeenth century goshawks weren’t vile at all. They were ‘sociable and familiar’, though by nature ‘altogether shye and fearfull’ wrote Simon Latham in 1615. They ‘take exception’ at ‘rough and harsh behaviour from the man’, but if treated with kindness and consideration, are ‘as loving and fond of her Keeper as any other Hawke whatsoever’. These hawks, too, were talked about as if they were women. They were things to win, to court, to love. But they were not hysterical monsters. They were real, contradictory, self-willed beings, ‘stately and brave’, but also ‘shye and fearfull’. If they behaved in ways that irritated the falconer it was because he had not treated them well, had not demonstrated ‘continuall loving and curteous behaviour towards them’. The falconer’s role, wrote Edmund Bert, was to provide for all his hawk’s needs so that she might have ‘joye in her selfe’. ‘I am her friend,’ he wrote of his goshawk, ‘and shee my playfellow.’ A more cynical eye might have seen these Elizabethan and Jacobean men as boasting about their hawk-training skills; old-school pick-up artists in a bar talking up their seduction routines. But I wasn’t cynical. They had won me over, these long-dead men who loved their hawks. They were reconciled to their otherness, sought to please them and be their friends. I wasn’t under any illusion that women were better off in early-modern England, and assumed it was a fear of female emancipation that had made goshawks so terribly frightening to later falconers – but even so I knew which kind of relationship I preferred. I look at Mabel. She looks at me. So much of what she means is made of people. For thousands of years hawks like her have been caught and trapped and brought into people’s houses. But unlike other animals that have lived in such close proximity to man, they have never been domesticated. It’s made them a powerful symbol of wildness in myriad cultures, and a symbol, too, of things that need to be mastered and tamed.