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

  To this we may add the testimony of the atheistic philosopher, John Stuart Mill from his essay on Theism, written shortly before his death (1873), and published, 1874, in Three Essays on Religion. (Am. ed., p. 253): "Above all, the most valuable part of the effect on the character which Christianity has produced, by holding up in a divine person a standard of excellence and a model for imitation, is available even to the absolute unbeliever, and can never more be lost to humanity. For it is Christ rather than God whom Christianity has held up to believers as the pattern of perfection for humanity. It is the God incarnate more than the God of the Jews, or of nature, who, being idealized, has taken so great and salutary a hold on the modem mind. And whatever else may be taken away from us by rational criticism, Christ is still left; a unique figure, not more unlike all his precursors than all his followers, even those who had the direct benefit of his personal teaching. It is of no use to say that Christ, as exhibited in the Gospels, is not historical, and that we know not how much of what is admirable has been super-added by the tradition of his followers. The tradition of followers suffices to insert any number of marvels, and may have inserted all the miracles which he is reputed to have wrought. But who among his disciples, or among their proselytes, was capable of inventing the sayings ascribed to Jesus, or of imagining the life and character revealed in the Gospels? Certainly not the fishermen of Galilee; as certainly not St. Paul, whose character and idiosyncrasies were of a totally different sort; still less the early Christian writers, in whom nothing is more evident than that the good which was in them was all derived, as they always professed that it was derived, from the higher source." § 45. The Spiritual Gifts. Comp. the Commentaries on Rom. 12:3–9, and 1 Cor. 12–14. The apostolic church was endowed from the day of Pentecost with all the needful spiritual gifts for the moral regeneration of the world. They formed, as it were, her bridal garment and her panoply against Jewish and Gentile opposition. They are called charisms609 or gifts of grace, as distinguished from, though not opposed to, natural endowments. They are certain special energies and manifestations of the Holy Spirit in believers for the common good.610 They are supernatural, therefore, in their origin; but they correspond to natural virtues, and in operation they follow all the mental and moral faculties of Dian, raising them to higher activity, and consecrating them to the service of Christ. They all rest on faith, that "gift of gifts."

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

  GREGORY. (Hom. in Ev. xvii. 4.) For he who undertakes the office of preacher ought not to do evil, but to suffer it, and by his meekness to mollify the wrath of the angry, and by his wounds to heal the wounds of sinners in their affliction. And even should the zeal of right-doing ever require that He should be severe to those that are placed under Him, His very severity will be of love and not of cruelty, outwardly maintaining the rights of discipline, and inwardly loving those whom He corrects. Too many, when they are entrusted with the reins of government, burn to make the subjects feel them, display the terrors of authority, and forgetting that they are fathers, rather desire to be thought lords, changing a station of lowliness into that of lofty dominion, if they ever seem outwardly to fawn on any one, they inwardly hate him; of such He spoke above; They come to you in sheep’s clothing, but inwardly they are ravening wolves. (Mat. 7:15.) For prevention whereof we ought to consider that we are sent as sheep among wolves, whose innocence we ought to preserve, not having the tooth of malice. JEROME. He calls the Scribes and Pharisees who are the clergy of the Jews, wolves. HILARY. The wolves indeed are all such as should pursue the Apostles with mad fury. CHRYSOSTOM. Their consolation under their hardships was the excellent power of Him who sent them; wherefore He puts that before all, Lo, I send you. Be not dismayed, though you be sent into the midst of wolves; for I am able to bring it to pass that you suffer no hurt, and that ye should not only prevail over the wolves, but be made more terrible than lions. But it is good that it should be thus; hereby your virtue is made brighter, and My power is more manifested. Also that somewhat should proceed from themselves, that they should not think themselves to be crowned without reason, He adds, Be ye therefore wise as serpents, simple as doves. JEROME. Wise, that they might escape snares; simple, that they might not do evil to others. The craft of the serpent is set before them as an example, for he hides his head with all the rest of his body, that he may protect the part in which life is. So ought we to expose our whole body, that we may guard our head which is Christ; that is, that we study to keep the faith whole and uncorrupt. RABANUS. The serpent moreover seeks out narrow chinks through which it crawls to draw off its old skin; so the preacher passing through the narrow way lays aside the old man.

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

  I. On the first head it is to be noted, the goodness of Jesus; for Jesus is interpreted Saviour, since He wished to die that He might save by His death, and show His infinite goodness. Truly today for three reasons the Saviour appeared—(1) Because He saved us today from those demons whom He despoiled today: Coloss. 2:15, “Having spoiled principalities and powers, He made a show of them openly.” (2) Because today He saved us from death, which He vanquished today: “Hath overcome death,” &c. (Collect). 1 Cor. 15:54, “Death is swallowed up in victory.” For today Christ victoriously rose, having conquered death. (3) Because He saved us from hell, which he unchained today: Ps. 107:16, “He hath broken the gates of brass, and cut the bars of iron in sunder.” II. On the second head it is to be noted, the beauty of Him Who rose, which is expressed by the word Nazarene as applied to Christ, which signifies a flower among flowers whose beauty remains: Cant. 2:1, “I am the Rose of Sharon and the Lily of the valley.” But there were in Christ three kinds of flowers—(1) red flowers, (2) black, (3) white. The red flowers are drops of blood; the black, the stripes of the wounds; the white, the splendours of the glorified Body. Of the third and first, Cant. 5:10, “My Beloved is white and ruddy.” Of the second, 1 S. Pet. 2:24, “By Whose stripes ye were healed.” Jesus was altogether blooming, because girt with roses—that is, with drops of blood; adorned with violets—that is, with the stripes of wounds; entrenched with lilies—that is, with the splendours of the glorified Body: Cant. 2:12, “The flowers appear on the earth.” III. On the third head it is to be noted, the charity of Him rising again “from the dead:” S. Matt. 28:5, “Jesus Who was crucified.” The death of Christ was such an inestimable love of charity as no mere man was able to conceive of: Eph. 3:18, “The Love of Christ which passeth knowledge.” S. John 15:13, “Greater love hath no man than this.” For three reasons especially He wished to die the death of the Cross—(1) That He might show manifestly to all that He both truly died, and from this death truly rose again. For it was patent to all that He was really dead when the Cross raised on high showed Him, on it, dead: Acts 10:39, “And we are witnesses of all things which He did.… Whom they slew and hanged on a tree.” (2) That as the Tree had produced the fruit of death, so the Tree having produced the fruit of this life might quicken all: “Who by the wood of the Cross wrought salvation for the human race” (S. Greg. Mag.) (3) That as the Devil had overcome man by the Tree, so He might similarly, by the Tree, triumph.

• From The Canterbury Tales (2009)

  No one from Hull to Carthage knew more about natural harbours and anchorages; he could fix the position of the moon and the stars without the aid of an astrolabe. He knew all the havens, from Gotland to Cape Finistere, and every creek in Brittany and Spain. He told me of his voyages as far north as Iceland, and of his journeys to the Venetian colonies of Crete and of Corfu. He called his bed his ‘berth’ and his companions were his ‘mates’. His beard had been shaken by many tempests, but he was a sturdy and courageous man. ‘What is the broadest water,’ he once asked me, ‘and the least danger to walk over?’ ‘I have no notion.’ ‘The dew.’ His boat, by the way, was called the Magdalene . There was a DOCTOR OF PHYSIC also with us. No one on earth could have spoken more eloquently about medicine and surgery. He exemplified the old saying that a good physician is half an astronomer, and he could identify all the influences of the stars. He told me, for example, that Aries governs the head and all its contents; when the moon was in Aries, he felt able to operate upon the cheek or forehead. Taurus is the sign for neck and throat. The bollocks, or testicles, or cod, or yard, apparently lie in Scorpio. This was news to me. I thought that they lay in my mistress. But enough of that. I do not choose to display myself. Now this doctor knew the cause of every malady engendered in the bodily fluids. Some are hot, and some are cold; some are moist, and some are dry. But, alas, all things are mixed and mingled beneath the moon. And then he discoursed upon the humours. ‘You,’ he said to me, ‘are melancolius. And a portion phlegmaticus.’ I did not know whether to be alarmed or relieved. He was in any event an excellent physician. As soon as he knew the root and cause of any ailment, he could apply the appropriate remedy. He had his own chosen apothecaries to send him drugs and other medicines, from which both he and they made a great deal of money. The dung of doves was an excellent cure for sore feet. And what was his remedy for convulsions? Sage well mixed with the excrements of a sparrow, of a child, and of a dog that eats only bones. He was well versed in Asclepius and the other ancient texts; he could quote to you from Galen and Averroes and Avicenna and a score of others. He was in fact better versed in Galen than in the Bible. But he practised what he preached. He led a very temperate life, and had a very moderate diet. He told me that milk was good for melancholy, for example, and that green ginger quickened the memory.

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

  Born in Florence, Dec. 11, 1475, Giovanni de’ Medici, the second son of Lorenzo the Magnificent, had every opportunity which family distinction, wealth and learned tutors, such as Poliziano, could give. At 7 he received the tonsure, and at once the world of ecclesiastical preferment was opened to the child. Louis XI. of France presented him with the abbey of Fonte Dolce, and at 8 he was nominated to the archbishopric of Aix, the nomination, however, not being confirmed. A canonry in each of the cathedral churches of Tuscany was set apart for him, and his appointments soon reached the number of 27, one of them being the abbacy of Monte Cassino, and another the office of papal pronotary.847 The highest dignities of the Church were in store for the lad and, before he had reached the age of 14, he was made cardinal-deacon by Innocent VIII., March 9, 1489. Three years later, March 8, 1492, Giovanni received in Rome formal investment into the prerogatives of his office. The letter, which Lorenzo wrote on this latter occasion, is full of the affectionate counsels of a father and the prudent suggestions of the tried man of the world, and belongs in a category with the letters of Lord Chesterfield to his son. Lorenzo reminded Giovanni of his remarkable fortune in being made a prince of the church, all the more remarkable because he was not only the youngest member of the college of cardinals, but the first cardinal to receive the dignity at so tender an age. With pardonable pride, he spoke of it as the highest honor ever conferred upon the Medicean house. He warned his son that Rome was the sink of all iniquities and exhorted him to lead a virtuous life, to avoid ostentation, to rise early, an admonition the son never followed, and to use his opportunities to serve his native city. Lorenzo died a few months later.848 Forthwith the young prelate was appointed papal legate to Tuscany, with residence in his native city. When Julius died, Giovanni de’ Medici was only 37. In proceeding to Rome, he was obliged to be carried in a litter, on account of an ulcer for which an operation was performed during the meeting of the conclave. Giovanni, who belonged to the younger party, had won many friends by his affable manners and made no enemies, and his election seems to have been secured without any special effort on his part. The great-grandson of the banker, Cosimo, chose the name of Leo X. He was consecrated to the priesthood March 17, 1513, and to the episcopate March 19. The election was received by the Romans with every sign of popular approval. On the festivities of the coronation 100,000 ducats, or perhaps as much as 150,000 ducats, were expended, a sum which the frugality of Julius had stored up.

• From The History of Christianity: From the Disciples to the Dawn of the Reformation (2012)

  190 ecneuflnI stI dna msicitsanoM enitcideneB :62 erutceL Obedience to the Rule and the abbot (the head of the o monastery) structures the entire way of life. Benedict closely connects disobedience to pride and obedience to humility, and he envisages the return to God as an ascent (paradoxically) up a ladder of increased degrees of humility. The monk does not seek to do his own will but God’s. o Effectively, though, God’s will is mediated by the Rule and the abbot. • Benedict explicitly embraces the “common life” (coenobites) precisely because it provides a “school of the Lord’s service” for beginners. He admires hermits because they are heroic, but his beginners are not ready for that. In contrast, he despises those who call themselves monks but only wander about in aimless pursuits. Benedict’s Rule does not demand severe physical asceticism. o In fact, in matters of clothing, food, and drink, his monks were probably more comfortable—because more secure—than the majority of peasants in the 6th century. The asceticism demanded by the Rule is precisely that of life o together, avoiding murmuring and cultivating charity in the daily grind of life lived in a face-to-face community. The distinctive Benedictine vows, besides obedience, are o stability (to live in one community until death) and conversatio morum, a continual “conversion of life” in the context of community. Benedictines do not take a vow of poverty even though “a o monk shall call nothing at all his own”; instead, they have a community of possessions, all of which are subject to the disposition of the abbot. Once more, the emphasis is on sharing rather than on heroic self-dispossession. The monk’s life of celibacy is not the subject of a vow but a o corollary of a single-gender community. Benedict’s sister

• From Goddesses in Everywoman

  12. Aphrodite: Goddess of Love and Beauty, Creative Woman and Lover APHRODITE THE GODDESS Aphrodite, Goddess of Love and Beauty, whom the Romans called Venus, was the most beautiful of the goddesses. Poets told of the beauty of her face and form, of her golden hair and her flashing eyes, soft skin, and beautiful breasts. To Homer, she was “a lover of laughter,” filled with irresistible charm. She was a favorite subject for sculptors, who portrayed her in a state of undress or partial dress that revealed her graceful, sensual body—the Venus de Milo and the Aphrodite of Cnidos, known to us only through Roman copies, are the most famous of many. “Golden” was the most frequent eptithet used by the Greeks to describe Aphrodite—it meant “beautiful” to the Greeks. And according to Paul Friedrich, noted scholar of Aphrodite, gold/honey, gold/speech, gold/semen are linguistically connected, symbolizing Aphrodite’s deeper values of procreation and verbal creation. 1 She was associated with doves, those billing and cooing lovebirds, and swans, noted for their beauty and pairing; with flowers, especially roses, traditionally the gift of lovers; with sweet fragrances and fruits, especially golden apples and sensual, passion-red pomegranates (a symbol shared with Persephone). GENEALOGY AND MYTHOLOGY There are two versions of the mythological birth and origin of Aphrodite. Hesiod and Homer tell two contradictory stories. In Homer’s version, Aphrodite had a conventional birth. She was simply the daughter of Zeus and a sea nymph, Dione. In Hesiod’s version, Aphrodite was born as a consequence of a violent act. Cronos (who later became the ruler of the Titans and father of the first- generation Olympians) took a sickle, cut off the genitals of his father Uranus, and threw them into the sea. White foam spread around them as sperm and sea mixed, from which Aphrodite was born, emerging from her oceanic conception as a fully grown goddess. The image of Aphrodite emerging from the sea was immortalized during the Renaissance by Botticelli in “The Birth of Venus”—sometimes referred to irreverently as “Venus on the Half-Shell.” His painting shows a graceful and delicate nude figure standing on a seashell, being blown to the shore by flying wind gods amidst a shower of roses. Aphrodite was said to have come ashore first either on the island of Cythera or on Cyprus. Then accompanied by Eros (Love) and Himeros (Desire), she was escorted into the assembly of the gods and received as one of them. Many of the gods, struck by her beauty, vied for her hand in marriage. Unlike other goddesses who had not chosen either their mates nor their lovers (Persephone was abducted, Hera was seduced, Demeter was raped), Aphrodite was free to choose. She selected Hephaestus, the lame God of Craftsmen and God of the Fire of the Forge. Thus Hera’s rejected son became Aphrodite’s husband—and would often be cuckolded by her. Aphrodite and Hephaestus had no children. Their marriage may represent the union of beauty and craft, out of which art is born.

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

  Comp. the Literature at § 41; and especially the excellent monograph (which has since reached us) of Prof. Otto Zöckler: Hieronymus. Sein Leben und Wirken aus seinen Schriften dargestellt. Gotha, 1865. Having already sketched the life and character of Jerome (born about 340, died in 419) in connection with the history of monasticism, we limit ourselves here to his theological and literary labors, in which he did his chief service to the church, and has gained the greatest credit to himself. Jerome is the most learned, the most eloquent, and the most interesting author among the Latin fathers. He had by nature a burning thirst for knowledge,2091 and continued unweariedly teaching, and learning, and writing, to the end of a very long life.2092 His was one of those intellectual natures, to which reading and study are as indispensable as daily bread. He could not live without books. He accordingly collected, by great sacrifices, a library for that time very considerable and costly, which accompanied him on his journeys.2093 He further availed himself of the oral instruction of great church teachers, like Apollinaris the Elder in Laodicea, Gregory Nazianzen in Constantinople, and Didymus of Alexandria, and was not ashamed to become an inquiring pupil in his mature age. His principle in studying was, in his own words: "To read the ancients, to test everything, to hold fast the good, and never to depart from the catholic faith."2094 Besides the passion for knowledge, which is the mother of learning, he possessed a remarkable memory, a keen understanding, quick and sound judgment, an ardent temperament, a lively imagination, sparkling wit, and brilliant power of expression. He was a master in all the arts and artifices of rhetoric, and dialectics. He, far more than Lactantius, deserves the name of the Christian Cicero, though he is inferior to Lactantius in classic purity, and was not free from the faulty taste, of his time. Tertullian had, indeed, long before applied the Roman language as the organ of Christian theology; Cyprian, Lactantius, Hilary, and Ambrose, had gone further on the same path; and Augustine has enriched the Christian literature with a greater number of pregnant sentences than all the other fathers together. Nevertheless Jerome is the chief former of the Latin church language, for which his Vulgate did a decisive and standard service similar to that of Luther’s translation of the Bible for German literature, and that of the authorized English Protestant version for English.2095

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

  The people were by the five years’ war reduced to extreme poverty, and left without a magistrate (in the Jewish sense), without a temple, without a country. The renewal of the revolt under the false Messiah, Bar-Cocheba, led only to a still more complete destruction of Jerusalem and devastation of Palestine by the army of Hadrian (132–135). But the Jews still had the law and the prophets and the sacred traditions, to which they cling to this day with indestructible tenacity and with the hope of a great future. Scattered over the earth, at home everywhere and nowhere; refusing to mingle their blood with any other race, dwelling in distinct communities, marked as a peculiar people in every feature of the countenance, in every rite of religion; patient, sober, and industrious; successful in every enterprise, prosperous in spite of oppression, ridiculed yet feared, robbed yet wealthy, massacred yet springing up again, they have outlived the persecution of centuries and are likely to continue to live to the end of time: the object of the mingled contempt, admiration, and wonder of the world. § 39. Effects of the Destruction of Jerusalem on the Christian Church. The Christians of Jerusalem, remembering the Lord’s admonition, forsook the doomed city in good time and fled to the town of Pella in the Decapolis, beyond the Jordan, in the north of Peraea, where king Herod Agrippa II., before whom Paul once stood, opened to them a safe asylum. An old tradition says that a divine voice or angel revealed to their leaders the duty of flight.555 There, in the midst of a population chiefly Gentile, the church of the circumcision was reconstructed. Unfortunately, its history is hidden from us. But it never recovered its former importance. When Jerusalem was rebuilt as a Christian city, its bishop was raised to the dignity of one of the four patriarchs of the East, but it was a patriarchate of honor, not of power, and sank to a mere shadow after the Mohammedan invasion. The awful catastrophe of the destruction of the Jewish theocracy must have produced the profoundest sensation among the Christians, of which we now, in the absence of all particular information respecting it, can hardly form a true conception.556 It was the greatest calamity of Judaism and a great benefit to Christianity; a refutation of the one, a vindication and emancipation of the other. It not only gave a mighty impulse to faith, but at the same time formed a proper epoch in the history of the relation between the two religious bodies. It separated them forever. It is true the apostle Paul had before now inwardly completed this separation by the Christian universality of his whole system of doctrine; but outwardly he had in various ways accommodated himself to Judaism, and had more than once religiously visited tile temple.

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

  Epictetus was born before the middle of the first century, at Hierapolis, a city in Phrygia, a few miles from Colossae and Laodicea, well known to us from apostolic history. He was a compatriot and contemporary of Epaphras, a pupil of Paul, and founder of Christian churches in that province.571 There is a bare possibility that he had a passing acquaintance with him, if not with Paul himself. He came as a slave to Rome with his master, Epaphroditus, a profligate freedman and favorite of Nero (whom he aided in committing suicide), and was afterwards set at liberty. He rose above his condition. "Freedom and slavery," he says in one of his Fragments, "are but names of virtue and of vice, and both depend upon the will. No one is a slave whose will is free." He was lame in one foot and in feeble health. The lameness, if we are to credit the report of Origen, was the result of ill treatment, which he bore heroically. When his master put his leg in the torture, he quietly said: "You will break my leg;" and when the leg was broken, he added: "Did I not tell you so?" This reminds one of Socrates who is reported to have borne a scolding and subsequent shower from Xantippe with the cool remark: After the thunder comes the rain. Epictetus heard the lectures of Musonius Rufus, a distinguished teacher of the Stoic philosophy under Nero and Vespasian, and began himself to teach. He was banished from Rome by Domitian, with all other philosophers, before A.D. 90. He settled for the rest of his life in Nicopolis, in Southern Epirus, not far from the scene of the battle of Actium. There he gathered around him a large body of pupils, old and young, rich and poor, and instructed them, as a second Socrates, by precept and example, in halls and public places. The emperor Hadrian is reported to have invited him back to Rome (117), but in vain. The date of his death is unknown.

• From Lower than the Angels: A History of Sex and Christianity (2024)

  With initiatives from Pippin and Charlemagne, duly imitated by their leading noblemen, monasteries were founded or expanded with generous new endowments to spread across the growing imperial dominions; the Emperor followed the recommendation of his officials that these institutions adopt the Rule of St Benedict. That decision was clearly encouraged by the benevolent presence of the saint himself at the heart of Francia, having put up no apparent resistance to his kidnapping from Monte Cassino by the monks of Fleury. The appropriation of his Rule might seem almost as surprising, because, instead of the simple communities of ascetics for which it had been written, the artful and flexible simplicity of its provisions now governed Carolingian monasteries that were more like contemporary towns, though a good deal better administered. [55] Carolingian monks followed their increasingly elaborate monastic observance in worship, prayer and scholarship amid a bustle of lay servants, craftsmen, labourers and guests, in stately architectural settings which could outdo most of the secular palaces of Western Christendom. These were indeed cities of God on earth: the ordered splendour of their life was an awe-inspiring image of heaven in a world distressingly short of order or regulation. To see their monks as like the angelic courtiers of God was a natural embodiment of those potent metaphors drawn from Augustine and Pseudo-Dionysios (whose voice was suddenly directly available, since a copy of his writings arrived in ninth-century Francia from the East). [56] A striking feature of these holy cities was that among the swarm of inhabitants were a great many children: products of a newly popular pious custom known as oblation, by which parents gifted their young offspring to the monastic life. Oblation was not a complete novelty. In the eastern Mediterranean and Egypt, the tradition of Pachomian monasticism had produced communities of similar elaboration supported by lavish endowments, like later Carolingian practice. From early in the development of Egyptian monasticism, children had been present in such monasteries; placed there by their relatives for protection, as a gesture of gratitude to the community, or accompanying their fathers into monastic life, like the unfortunate little son of ‘Patermutus’ recorded for us by John Cassian. The amount of concern for them in early monastic regulation and in anecdotes about the spirituality of monks, particularly moral temptations, also reveals that such children needed careful provision against sexual abuse. [57] The evidence from Egypt in the fourth and fifth centuries leads on to the close regulation of children in sixth-century Irish monasteries that we have already encountered in the penitential of Abbot Cummean Fota ( this page ), but in the West, oblation took a decisive turn away from earlier Eastern practice, thanks to the Benedictine Rule.

• From Buddenbrooks: The Decline of a Family (1901)

  "Listen, my son," he said with mild emphasis, and the child looked a little timidly at the organist's large larynx, which moved up as he spoke, whereupon it quietly and quickly went back to its place, as if it could continue of the game and the talks. A movement of Haydn, a few pages of Mozart, a sonata by Beethoven were performed. Then, however, while Gerda was fetching new music, the violin under her arm, the surprising thing happened that Herr Pfühl, Edmund Pfühl, organist at Sankt Marien, gradually slipped into a very strange style with his free interlude, whereby in his distant gaze a sort of bashful happiness shone ... Under his fingers a swelling and blooming, a weaving and singing began, from which, softly at first and then wafting away again, then more and more clearly and pithy, in artful counterpoint, an old-fashioned grandiose, wonderfully pompous march motif emerged ... An increase, an intertwining, a transition ... and with the resolution the violin began in fortissimo . The Meistersinger prelude passed. Gerda Buddenbrook was a passionate admirer of new music. But as far as Herr Pfühl was concerned, she had encountered such wildly indignant resistance from him that at first she had despaired of winning him over. On the day that theyhimhad put piano reductions from "Tristan und Isolde" on the lectern for the first time and asked him to play them for her, he had jumped up after twenty-five bars and hurried back and forth between bay window and grand piano with every sign of extreme disgust. 'I'm not playing this, madam, I'm your most humble servant, but I'm not playing this! It's not music... believe me... I always thought I knew a little bit about music! This is the mess! This is demagogy, blasphemy and madness! This is a perfumed smoke with flashes! This is the end of all morality in art! I won't play it!' And with these words he threw himself back on the chair and, while his larynx moved up and down, gulped and coughed out another twenty-five bars, and then closed the piano and called out: "Pooh! No, Lord my God, this is going too far! Forgive me, dear lady, I speak frankly... You honor me, you have paid me for my services for years and years... and I am a man of modest living. But I'm resigning, I'll renounce it, if you force me to commit these nefarious acts...! And the child, there the child is sitting on his chair! It came in quietly to listen to music! Are you trying to poison his mind altogether?" ... But fearful as he behaved, slowly and step by step, through habit and persuasion, she drew him over to her. 'Pfühl,' she said, 'be cheap and take it easy. His unfamiliar use of harmonies confuses you...You find Beethoven pure, clear and natural by comparison. But consider how Beethoven upset his contemporaries, who were educated in the old way...

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

  ORIGEN. (tom. x. c. 6, 7) In a mystical sense, it was meet that after the marriage in Cana of Galilee, and the banquet and wine, our Lord should take His mother, brethren, and disciples to the land of consolation (as Capernaum signifiesf) to console, by the fruits that were to spring up and by abundance of fields, those who received His discipline, and the mind which had conceived Him by the Holy Ghost; and who were there to be holpen. For some there are bearing fruit, to whom our Lord Himself comes down with the ministers of His word and disciples, helping such, His mother being present. Those however who are called to Capernaum, do not seem capable of His presence long: that is, a land which admitteth lower consolation, is not able to take in the enlightenment from many doctrines; being capable to receive few only. ALCUIN. Or Capernaum, we may interpret “a most beautiful village,” and so it signifies the world, to which the Word of the Father came down. BEDE. But He continued there only a few days, because he lived with men in this world only a short time. ORIGEN. (tom. x. in Joan. c. 16) Jerusalem, as our Saviour Himself saith, is the city of the great King, into which none of those who remain on earth ascend, or enter. Only the soul which has a certain natural loftiness, and clear insight into things invisible, is the inhabitant of that city. Jesus alone goes up thitherg. But His disciples seem to have been present afterwards. The zeal of Thine house hath eaten me up. But it is as though in every one of the disciples who went up, it was Jesus who went up. 2:14–1714. And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: 15. And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; 16. And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. 17. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. BEDE. Our Lord on coming to Jerusalem, immediately entered the temple to pray; giving us an example that, wheresoever we go, our first visit should be to the house of God to pray. And He found in the temple those that sold oxen, and sheep, and doves, and the changers of money sitting. (Mat. 21) AUGUSTINE. (Tr. x. c. 4) Such sacrifices were prescribed to the people, in condescension to their carnal minds; to prevent them from turning aside to idols. They sacrificed sheep, and oxen, and doves.

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

  WHY THESE PROPERTIES ARE CALLED NOTIONSThese five properties can be called notions of the persons, for the reason that the distinction between the persons in God is brought to our notice through them. On the other hand, they cannot be called properties, if the root meaning of a property is insisted on, so that a property is taken to mean a characteristic pertaining to one individual alone; for common spiration pertains to the Father and the Son. But if the word “property” is employed in the sense of an attribute that is proper to some individuals as setting them off from others, in the way that “two-footed,” for example, is proper to man and bird in contradistinction to quadrupeds, there is nothing to prevent even common spiration from being called a property. Since, however, the persons in God are distinguished solely by relations, and distinction among the divine persons is manifested by the notions, the notions must in some sense pertain to relationship. But only four of the notions are real relations, whereby the divine persons are related to one another. The fifth notion, innascibility, pertains to relation as being the denial of relation; for negations are reduced to the genus of affirmations, and privations are reduced to the genus of habits, as, for example, not man is reduced to the genus of man, and not white is reduced to the genus of whiteness. We should note that among the relations whereby the divine persons are related to one another, some have definite names, such as paternity and filiation, which properly signify relationship. But others lack a definite name: those whereby the Father and the Son are related to the Holy Spirit, and the Holy Spirit is related to them. So for these we use names of origin in place of relative names. We perceive clearly that common spiration and procession signify origin, but not relations that follow origin. This can be brought out in the case of the relations between the Father and the Son. Generation denotes active origin, and is followed by the relation of paternity; and nativity signifies the passive generation of the Son, and is followed by the relation of filiation. In like manner, some relation follows common spiration, and the same is true of procession. But as these relations lack definite names, we use the names of the actions instead of relative names. CHAPTER 60

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

  GREGORY. (Hom. vii. in Evang. c. 3) John baptizeth not with the Spirit, but with water; not being able to remit sins, he washes the bodies of the baptized with water, but not their souls with pardon. Why then doth he baptize, when he doth not remit sins by baptism? To maintain his character of forerunner. As his birth preceded our Lord’s, so doth his baptism precede our Lord’s baptism. And he who was the forerunner of Christ in His preaching, is forerunner also in His baptism, which was the imitation of that Sacrament. And withal he announces the mystery of our redemption, saying that He, the Redeemer, is standing in the midst of men, and they know it not: There standeth one among you, whom ye know not: for our Lord, when He appeared in the flesh, was visible in body, but in majesty invisible. CHRYSOSTOM. (xvi. 3) One among you. It was fitting that Christ should mix with the people, and be one of the many, shewing every where His humility. Whom ye know not; i. e. not, in the most absolute and certain sense; not, who He is, and whence Ho is. AUGUSTINE. (Tr. iv. c. 9) In His low estate He was not seen; and therefore the candle was lighted. THEOPHYLACT. (in loc.) Or it was, that our Lord was in the midst of the Pharisees; and they not knowing Him. For they thought that they knew the Scriptures, and therefore, inasmuch as our Lord was pointed out there, He was in the midst of them, i. e. in their hearts. But they knew Him not, inasmuch as they understood not the Scriptures. Or take another interpretation. He was in the midst of them, as mediator between God and man, wishing to bring them, the Pharisees, to God. But they knew Him not.

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

  ST. PAUL AND THE CONVERSION OF THE GENTILES. cavriti qeou' eivmi; o{ eijmi, kai; hJ cavri" auvtou' hJ eij" ejme; ouj kenh; ejgenhvqÀh, ajlla; perissovteron aujtw'n pavntwn ejkopivasa, ojuk ejgw; de;, ajlla; hJ cavri" tou' qeou' su;n ejmoiv.—1 Cor. 15:10. Cristo;" jIhsou'" h\lqen eij" to;n kovsmon aJmartwlou;" sw'sai, w}n prw'tov" eijmi ejgwv.—1 Tim. 1:15. "Paul’s mind was naturally and perfectly adapted to take up into itself and to develop the free, universal, and absolute principle of Christianity."—Dr. Baur (Paul, II. 281, English translation). "Did St. Paul’s life end with his own life? May we not rather believe that in a sense higher than Chrysostom ever dreamt of [when he gave him the glorious name of ’the Heart of the world’], the pulses of that mighty heart are still the pulses of the world’s life, still beat in these later ages with even greater force than ever?"—Dean Stanley (Sermons and Essays on the Apostolic Age. p. 166). § 29. Sources and Literature on St. Paul and his Work. I. Sources. 1. The authentic sources: The Epistles of Paul, and the Acts of the Apostles 9:1–30 and 13 to 28. Of the Epistles of Paul the four most important Galatians, Romans, two Corinthians —are universally acknowledged as genuine even by the most exacting critics; the Philippians, Philemon, Colossians, and Ephesians are admitted by nearly all critics; the Pastoral Epistles, especially First Timothy, and Titus, are more or less disputed, but even they bear the stamp of Paul’s genius. On the coincidences between the Acts and the Epistles see the section on the Acts. Comp. also § 22, pp. 213 sqq. 2. The legendary and apocryphal sources: Acta Pauli et Theclae, edition in Greek by E. Grabe (from a Bodleian MS. in Spicileg. SS. PP., Oxon. 1698, tom. I. pp. 95–128; republished by Jones, 1726), and by Tischendorf (from three Paris MSS, in Acta Apost. Apocrypha, Lips. 1851); in Syriac, with an English version by W. Wright (in Apocryphal Acts of the Apostles, Lond. 1871); Engl. transl. by Alex. Walker (in Clark’s "Ante-Nicene Christian Library," vol. XVI. 279 sqq.). Comp. C. Schlau: Die Acten des Paulus und der Thecla und die ältere Thecla-Legende, Leipz. 1877. The Acts of Paul and Thecla strongly advocate celibacy. They are probably of Gnostic origin and based on some local tradition. They were originally written, according to Tertullian (De Bapt. cap. 17, comp. Jerome, Catal. cap. 7), by a presbyter in Asia "out of love to Paul," and in support of the heretical opinion that women have the right to preach and to baptize after the example of Thecla; hence the author was deposed. The book was afterwards purged of its most obnoxious features and extensively used in the Catholic church. (See the patristic quotations in Tischendorf’s Prolegomena, p.

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

  12:8–128. Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: 9. But he that denieth me before men shall be denied before the angels of God. 10. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. 11. And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: 12. For the Holy Ghost shall teach you in the same hour what ye ought to say. BEDE. It was said above, that every hidden work and word is to be revealed, but He now declares that this revelation is to take place in the presence of the heavenly city and the eternal Judge and King; saying, But I say unto you, Whosoever shall confess me, &c. AMBROSE. He has also well introduced faith, stimulating us to its confession, and to faith itself He has placed virtue as a foundation. For as faith is the incentive to fortitude, so is fortitude the strong support of faith. CHRYSOSTOM. (Hom. 34. in Matt.) The Lord is not then content with an inward faith, but requires an outward confession, urging us to confidence and greater love. And since this is useful for all, He speaks generally, saying, Whosoever shall confess me, &c. CYRIL OF ALEXANDRIA. Now Paul says, If thou wilt confess with thy mouth the Lord Jesus, and believe in thy heart that God raised him from the dead, thou shalt be saved. (Rom. 10:9.) The whole mystery of Christ is conveyed in these words. For we must first confess that the Word born of God the Father, that is, the only-begotten Son of His substance, is Lord of all, not as one who had gained His Lordship from without and by stealth, but who is in truth by His nature Lord, as well as the Father. Next we must confess that God raised Him from the dead, who was Himself truly made man, and suffered in the flesh for us; for such He rose from the dead. Whoever then will so confess Christ before men, namely, as God and the Lord, Christ will confess him before the angels of God at that time when He shall descend with the holy angels in the glory of His Father at the end of the world.

• From Handbook of Item Response Theory, Volume Three: Applications (2018)

  26Applications Equation 2.9 is for theAcategory-response functions of one item only. For a complete response matrix withPtest takers andIitems, polytomous response models are thus sys- tems ofP×I×Aequations, each with its category-response probabilities as a function of unknown model parameters. Again, these equations have an identical mathematical form across all items and test takers. However, unlike the unidimensional models above, they no longer give us the probabilities as monotone functions of each of the model parameters. The generalized partial credit model (Muraki & Muraki, Volume One, Chapter 8) and graded response model (Samejima, Volume One, Chapter 6) can be shown to follow from the same 2PL step functions with different choices of reference categories. Likewise, the partial credit model (Masters Volume One, Chapter 7), Rasch rating scale model (Andrich, Volume One, Chapter 5), and sequential model for ordered responses (Tutz, Volume One, Chapter 9) follow from specifications of the step functions as 1PL logistic functions. 2.3 Formal Definition of Linking Problem The definition is for the general case of the same parametric unidimensional model used in two separate calibrations with different test takers and items. Without loss of generality, we assume the model to be for dichotomous responses. And, as in our earlier example, the model is assumed to fit jointly to the different test takers and items in the these calibrations, which means that both could have been moved freely from one calibration to the other without any loss of fit (an assumption tacitly assumed to hold from now on). Consider an arbitrary test taker–item combination in one of calibrations. The model explains its success probabilityπas a mathematical function of an unknown d-dimensional vectorξof ability and items parameters. So the function can be written as π=f(ξ)=f(ξ 1 ,...,ξ d ); for example, for the 3PL family, we can writeπ=f(θ,a,b,c). Now, suppose we move the arbitrary test taker–item combination to the other calibration. The move would not involve any change inπ, which is an identifiable parameter and conse- quently keeps its current fixed value. However,ξmisses this feature; due to the differential impact of the identifiability restrictions, its arbitrarily fixed values do change. Letξandξ ∗ denote the values of the parameter vector for the test taker–item combination in the two calibrations, respectively (an abuse of notation, but without any danger of misunderstand- ing we trust). So, we now have two identical functionsπ=f(ξ)andπ=f(ξ ∗ ) for the same πbut with different argumentsξandξ ∗ . It follows that the mapping we need to linkξtoξ ∗ has to be found as the solution to the functional equation f(ξ)=f(ξ ∗ ).(2.10) As bothξ ∗ andξared-dimensional vectors, the general structure of the solution is φ:(ξ 1 ,...,ξ d )→(ξ ∗ 1 ,...,ξ ∗ d ),(2.11) that is, with the complete vectors of old parameter values mapped onto vectors with the new values. Because of the symmetry of Equation 2.10, we do know the mapping has to be invertible. Nevertheless, finding it seems a daunting task. Before proceeding to the introduction of an assumption that simplifies the solution pro- cess, we should justify our current dropping of the test taker and item indices, which was

• From Christianity: The First Three Thousand Years (2009)

  87 B. Anzulovic, Heavenly Serbia: From Myth to Genocide (London, 1999), esp. 51–61. For a wise overview of the Serbian cultural formation and comparable situations, see A. Hastings, ‘Holy Lands and Their Political Consequences’, Nations and Nationalism, 9 (2003), 29–54, esp. 40–42. 88 B. Panteli, ‘Nationalism and Architecture: The Creation of a National Style in Serbian Architecture and Its Political Implications’, Journal of the Society of Architectural Historians, 56 (1997), 16–41, at 33–5. 89 A ruefully fair account by an academic of Serb descent, which does not minimize Croat or Muslim atrocities and cultural destruction, is M. A. Sells, The Bridge Betrayed: Religion and Genocide in Bosnia (Berkeley, CA, and Los Angeles, 1996). 90 Jenkins, 244. 91 F. Knight, The Nineteenth-Century Church and English Society (Cambridge, 1995), 21, 23, 31n, 35, 66; P. Slack, ‘Government and Information in Seventeenth-century England’, PP, 184 (August 2004), 33–68. 92 G. Speake, Mount Athos: Renewal in Paradise (New Haven and London, 2002), 173–209, and NB especially the emphasis on the restoration of community (coenobitic) life over idiorhythmic monasticism. On renewal in Coptic Egypt, see A. O’Mahony, ‘Coptic Christianity in Modern Egypt’, in Angold (ed.), 488–510, at 501–8. 93 C. Cavafy, ‘Waiting for the Barbarians’ (1904), qu. Speake, Mount Athos, 194: he was speaking of the paradoxical sense of moral relief which a late Roman aristocrat might have felt at the invasion of forces over the imperial borders. 94 Koschorke et al. (eds.), 273–4; I. Apawo Phiri, ‘President Frederick Chiluba and Zambia: Evangelicals and Democracy in a “Christian Nation”, in Ranger (ed.), Evangelical Christianity and Democracy in Africa, 95–130. 95 L. Sanneh, ‘Religion’s Return’, TLS, 13 October 2006, 14. 96 Jenkins, 37. 97 See, e.g., report ‘President’s Apology’, Korea Times, ‘Opinion, 9 September 2008, http://www.koreatimes.co.kr/www/news/opinon/2008/09/202_30800.html, accessed 25 September 2008. 98 I am grateful to Professor Sangkeun Kim of Yonsei University, Seoul, for our discussions about the significance of these figures. 99 Sermon of 1982, qu. B. Chenu et al. (eds.), The Book of Christian Martyrs (London, 1990), 211. 100 Breward, 253, 303–7. 101 C. McGillion, The Chosen Ones: The Politics of Salvation in the Anglican

• From The Confessions of Saint Augustine (354)

  Or who, except Thou, our God, made for us that firmament of authority over us in Thy Divine Scripture? as it is said, For heaven shall be folded up like a scroll; and now is it stretched over us like a skin. For Thy Divine Scripture is of more eminent authority, since those mortals by whom Thou dispensest it unto us, underwent mortality. And Thou knowest, Lord, Thou knowest, how Thou with skins didst clothe men, when they by sin became mortal. Whence Thou hast like a skin stretched out the firmament of Thy book, that is, Thy harmonizing words, which by the ministry of mortal men Thou spreadest over us. For by their very death was that solid firmament of authority, in Thy discourses set forth by them, more eminently extended over all that be under it; which whilst they lived here, was not so eminently extended. Thou hadst not as yet spread abroad the heaven like a skin; Thou hadst not as yet enlarged in all directions the glory of their deaths. Let us look, O Lord, upon the heavens, the work of Thy fingers; clear from our eyes that cloud, which Thou hast spread under them. There is Thy testimony, which giveth wisdom unto the little ones: perfect, O my God, Thy praise out of the mouth of babes and sucklings. For we know no other books, which so destroy pride, which so destroy the enemy and the defender, who resisteth Thy reconciliation by defending his own sins. I know not, Lord, I know not any other such pure words, which so persuade me to confess, and make my neck pliant to Thy yoke, and invite me to serve Thee for nought. Let me understand them, good Father: grant this to me, who am placed under them: because for those placed under them, hast Thou established them.