Admiration

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

  These two distinguished men will always be brought into companionship.1554 Stöckl, the historian of mediaeval theology, calls them the illuminating stars on the horizon of the thirteenth century.1555 Neither of them rose so high above his contemporaries as did Bernard a hundred years before. But both cast lustre upon their age and are the most illustrious names of their respective orders, after Francis and Dominic themselves. Thomas had the keener mind, excelling in power of analysis. Bonaventura indulged the habit of elaboration. The ethical element was conspicuous in Thomas, the mystical in Bonaventura. Thomas was the more authoritative teacher, Bonaventura the more versatile writer. Both were equally champions of the theology and organization of the mediaeval Church. Bonaventura enjoyed a wide fame as a preacher.1556 He was also a poet, and has left the most glowing panegyric of Mary in the form of psalms as well as in prose. Of his theological writings the most notable is his Commentary on the Sentences of the Lombard.1557 His Breviloquium and Centiloquium are next in importance. The Breviloquium,1558 which Funk calls the best mediaeval compend of theology, takes up the seven chief questions: the Trinity, creation, sin, the incarnation, the grace of the Holy Spirit, the sacramental medium, and the final state. The Preface gives a panegyric of the Scriptures and states the author’s views of Scriptural interpretation. Like all the Schoolmen, Bonaventura had a wide acquaintance with Scripture and shows an equipoise of judgment which usually keeps him from extravagance in doctrinal statement. However, he did not rise above his age and he revelled in interrogations about the angels, good and evil, which seem to us to be utterly trivial and have no bearing on practical religion. He set himself to answer more than one hundred of these, and in Peltier’s edition, his angelology and demonology occupy more than two hundred pages of two columns each.1559 The questions discussed are such as these: Could God have made a better world? could He have made it sooner than He did? can an angel be in several places at the same time? can several angels be at the same time in the same place?1560 was Lucifer at the moment of his creation corrupt of will? did he belong to the order of angels? is there a hierarchy among the fallen angels? have demons a foreknowledge of contingent events?1561 Descending to man, Bonaventura discusses whether sexual intercourse took place before the fall, whether the multiplication of men and women was intended to be equal, which of the two sinned the more grievously, the man or the woman.

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

  A decided step in the direction of the, new exegesis movement was made by Nicolas of Lyra in his Postillae, a brief commentary on the entire Bible.1222 This commentator, called by Wyclif the elaborate and skilful annotator of Scripture,—tamen copiosus et ingeniosus postillator Scripturae,1223 was born in Normandy, about 1270, and became professor in Paris where he remained till his death. He knew Greek and learned Hebrew from a rabbi and his knowledge of that tongue gave rise to the false rumor that he had a Jewish mother. Lyra made a new Latin translation, commented directly on the original text and ventured at times to prefer the comments of Jewish commentators to the comments of the Fathers. As he acknowledged in his Introduction, he was much influenced by the writings of Rabbi Raschi. Lyra’s lasting merit lies in the stress he laid upon the literal sense which he insisted should alone be employed in establishing dogma. In practice, however, he allowed a secondary sense, the mystical or typical, but he declared that it had been put to such abuse as to have choked out—suffocare — the literal sense. The language of Scripture must be understood in its natural sense as we would expect our words to be understood.1224 His method aided in undermining the fanciful and pernicious exegetical system of the Schoolmen who knew neither Greek nor Hebrew and prepared the way for a new period of biblical exposition. He was used not only by Wyclif and Gerson,1225 but also by Luther, who acknowledged his services in insisting upon the literal sense. Although Wyclif wrote no commentaries on books of Scripture, he gave expositions of the Lord’s Prayer and the Decalogue and of many texts, which are thoroughly practical and popular. In his treatise on the Truth of Scripture, he seems at times to pronounce the discovery of the literal sense the only object of a sound exegesis.1226 A generation later Gerson showed an inclination to lay stress upon the literal sense as fundamental but went no further than to say that it is to be accepted so far as it is found to be in harmony with the teachings of the Church.1227 Later in the 15th century, the free critical spirit which the Revival of Letters was begetting found pioneers in the realm of exegesis in Laurentius Valla and Erasmus, Colet, Wesel and Wessel. As has already been said, Valla not only called in question the genuineness of Constantine’s donation, but criticised Jerome’s Vulgate and Augustine. Erasmus went still farther when he left out of his Greek New Testament,1516, the spurious passage about the three witnesses, 1 John 5:7, though he restored it in the edition of 1522. He pointed out the discrepancy between a statement in Stephen’s speech and the account in Genesis and questioned the authorship of the Epistle to the Hebrews, the Apostolic origin of 2d and 3rd John and the Johannine authorship of the Apocalypse.

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

  Horace Bushnell (d. 1878): The Character of Jesus: forbidding his possible classification with men. N. York, 1861. (A reprint of the tenth chapter of his work on, "Nature and the Supernatural," N. York, 1859.) It is the best and most useful product of his genius. C. J. Elliott (Bishop): Historical Lectures on the Life of our Lord Jesus Christ, being the Hulsean Lect. for 1859. 5th ed. Lond. 1869; republ. in Boston, 1862. Samuel J. Andrews: The Life of our Lord upon the earth, considered in its historical, chronological, and geographical relations. N. York, 1863; 4th ed. 1879 Ernest Renan: Vie de Jésus. Par. 1863, and often publ. since (13th ed. 1867) and in several translations. Strauss popularized and Frenchified. The legendary theory. Eloquent, fascinating, superficial, and contradictory. Daniel Schenkel: Das Characterbild Jesu. Wiesbaden, 1864; 4th ed. revised 1873. English transl. by W. H. Furness. Boston, 1867, 2 vols. By the same: Das Christusbild der Apostel und der nachapostolischen Zeit. Leipz. 1879. See also his art., Jesus Christus, in Schenkel’s "Bibel-Lexikon," III. 257 sqq. Semi-mythical theory. Comp. the sharp critique of Strauss on the Characterbild: Die Halben und die Ganzen. Berlin, 1865. Philip Schaff: The Person of Christ: the Perfection of his Humanity viewed as a Proof of his Divinity. With a Collection of Impartial Testimonies. Boston and N. York, 1865; 12th ed., revised, New York, 1882. The same work in German, Gotha, 1865; revised ed., N. York (Am. Tract Soc.), 1871; in Dutch by Cordes, with an introduction by J. J. van Oosterzee. Groningen, 1866; in French by Prof. Sardinoux, Toulouse, 1866, and in other languages. By the same: Die Christusfrage. N. York and Berlin, 1871. Ecce Homo: A Survey of the Life and Work of Jesus Christ. [By Prof. J. R. Seeley, of Cambridge.] Lond. 1864, and several editions and translations. It gave rise also to works on Ecce Deus, Ecce Deus Homo, and a number of reviews and essays (one by Gladstone). Charles Hardwick (d. 1859): Christ and other Masters. Lond., 4th ed., 1875. (An extension of the work of Reinhard; Christ compared with the founders of the Eastern religions.) E. H. Plumptre: Christ and Christendom. Boyle Lectures. Lond. 1866 E. de Pressensé: Jésus Christ, son temps, sa vie, son oeuvre. Paris, 1866. (Against Renan.) The same transl. into English by Annie Harwood (Lond., 7th ed. 1879), and into German by Fabarius (Halle, 1866). F. Delitzsch: Jesus und Hillel. Erlangen, 1867; 3rd ed. revised, 1879. Theod. Keim (Prof. in Zürich, and then in Giessen, d. 1879); Geschichte Jesu von Nazara. Zürich, 1867–’72, 3 vols. Also an abridgment in one volume, 1873, 2d ed. 1875. (This 2d ed. has important additions, particularly a critical Appendix.) The large work is translated into English by Geldart and Ransom. Lond. (Williams & Norgate), 1873–82, 6 vols. By the same author: Der geschichtliche Christus. Zürich, 3d ed. 1866. Keim attempts to reconstruct a historical Christ from the Synoptical Gospels, especially Matthew, but without John.

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

  Jesus no doubt accommodated himself in dress and general appearance to the customs of his age and people, and avoided all ostentation. He probably passed unnoticed through busy crowds. But to the closer observer he must have revealed a spiritual beauty and an overawing majesty in his countenance and personal bearing. This helps to explain the readiness with which the disciples, forsaking all things, followed him in boundless reverence and devotion. He had not the physiognomy of a sinner. He had more than the physiognomy of a saint. He reflected from his eyes and countenance the serene peace and celestial purity of a sinless soul in blessed harmony with God. His presence commanded reverence, confidence and affection. In the absence of authentic representation, Christian art in its irrepressible desire to exhibit in visible form the fairest among the children of men, was left to its own imperfect conception of ideal beauty. The church under persecution in the first three centuries, was averse to pictorial representations of Christ, and associated with him in his state of humiliation (but not in his state of exaltation) the idea of uncomeliness, taking too literally the prophetic description of the suffering Messiah in the twenty-second Psalm and the fifty-third chapter of Isaiah. The victorious church after Constantine, starting from the Messianic picture in the forty-fifth Psalm and the Song of Solomon, saw the same Lord in heavenly glory, "fairer than the children of men" and "altogether lovely." Yet the difference was not so great as it is sometimes represented. For even the ante-Nicene fathers (especially Clement of Alexandria), besides expressly distinguishing between the first appearance of Christ in lowliness and humility, and his second appearance in glory and, majesty, did not mean to deny to the Saviour even in the days of his flesh a higher order of spiritual beauty, "the glory of the only-begotten of the Father full of grace and truth," which shone through the veil of his humanity, and which at times, as on the mount of transfiguration, anticipated his future glory. "Certainly," says Jerome, "a flame of fire and starry brightness flashed from his eye, and the majesty of the God head shone in his face." The earliest pictures of Christ, in the Catacombs, are purely symbolic, and represent him under the figures of the Lamb, the good Shepherd, the Fish. The last has reference to the Greek word Ichthys, which contains the initials of the words jIhsou'" Cristov" Qeou' JUio;" Swth;r. "Jesus Christ, Son of God, Saviour." Real pictures of Christ in the early church would have been an offence to the Jewish, and a temptation and snare to the heathen converts.

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

  Luther gives him the testimony: "He hated not only the popish abominations, but also all sectaries; he sincerely loved the pure word, and handled it with all diligence and faithfulness, as his writings abundantly show."771 The Dukes of Mecklenburg, Heinrich and Albrecht, applied to Luther in 1524 for "evangelists," and Luther sent them two Augustinian monks. Heinrich favored the Reformation, but very cautiously. The university of Rostock, founded 1419, became at a later period a school of strict Lutheran orthodoxy. § 97. Protestantism in Augsburg and South Germany. Augsburg, first known twelve years before Christ as a Roman colony (Augusta Vindelicorum), and during the middle ages an imperial city (since 1276), the seat of a bishop, the chief emporium for the trade of Northern Europe with the Mediterranean and the East, and the home of princely merchants and bankers (the Fuggers and Welsers), figures prominently in the early history of the Reformation, and gave the name to the standard confession of the Lutheran Church in 1530, and to the treaty of peace in 1555.772 Luther was there in 1518 at a conference with Cardinal Cajetan, and lodged with the Carmelite friar Frosch, who remained faithful to him. Peutinger, the bishop (Christoph von Stadium), and two canons (Adelmann) were friendly to reform, at least for a time. Urbanus Rhegius preached there from 1523 to 1530, and exerted great influence. He distributed, with Frosch, the communion with the cup at Christmas, 1524. Both married in 1526. But the Zwinglians, under the lead of Michael Keller, gradually gained the upper hand among influential men. Zwingli took advantage of the situation in his famous letter to Alber, Nov. 16, 1524, in which he first fully developed his theory. Even Rhegius, who had written before against Carstadt (sic) and Zwingli, became a Zwinglian, though only for a short period. The Anabaptist leaders, Hubmaier, Denck, Hetzer, Hut, likewise appeared in Augsburg, and gathered a congregation of eleven hundred members. They held a general synod in 1527. They baptized by immersion. Rhegius stirred up the magistrate against them: the leaders were imprisoned, and some

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

  His doctrine was misrepresented by Lanfranc and the older historians, as denying the real presence.737 But since the discovery of the sources it is admitted also by Roman Catholics that, while he emphatically rejected transubstantiation, he held to a spiritual real presence and participation of Christ in the eucharist. This explains also the conduct of Gregory VII., which is all the more remarkable, as he was in every other respect the most strenuous champion of the Roman church and the papal power. This great pope was more an ecclesiastic than a theologian. He was willing to allow a certain freedom on the mysterious mode of the eucharistic presence and the precise nature of the change in the elements, which at that time had not yet been authoritatively defined as a change of substance. He therefore protected Berengar, with diplomatic caution, as long and as far as he could without endangering his great reforms and incurring himself the suspicion of heresy.738 The latest known writing of Berengar is a letter on the death of Gregory (1085), in which he speaks of the pope with regard, expresses a conviction of his salvation, and excuses his conduct towards himself. Berengar was a strange compound of moral courage and physical cowardice. Had he died a martyr, his doctrine would have gained strength; but by his repeated recantations he injured his own cause and promoted the victory of transubstantiation. Notes. Hildebrand and Berengar. Sudendorf’s Berengarius Turonensis (1850) is, next to the discovery and publication of Berengar’s De Sacra Coena (1834), the most important contribution to the literature on this chapter.739 Dr. Sudendorf does not enter into the eucharistic controversy, and refers to the account of Stäudlin and Neander as sufficient; but he gives 1) a complete chronological list of the Berengar literature, including all the notices by friends and foes (p. 7–68); 2) an account of Gaufried Martell, Count of Anjou, stepfather of the then-ruling Empress Agnes of Germany, and the most zealous and powerful protector of Berengar (p. 69–87); and 3) twenty-two letters bearing on Berengar, with notes (p. 88–233). These letters were here published for the first time from manuscripts of the royal library at Hanover, contained in a folio volume entitled: "Codex epistolaris Imperatorum, Regum, Pontificum, Episcoporum." They throw no new light on the eucharistic doctrine of Berengar; but three of them give us interesting information on his relation to Hildebrand.

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

  II. Cf. the prefaces and notes in the works mentioned above. Also Ceillier, XII. 352–357. Hist. Lit. de la France, IV. 550–567. Bähr, 200–214. Ebert, II. 92–104. Also J. W. Ch. Steiner: Geschichte und Beschreibung der Stadt und ehemal Abtei Seligenstadt. Aschaffenburg, 1820. Einhard (or Eginhard),1173 the biographer of Charlemagne and the best of the historians of the Carolingian age, was the son of Einhard and Engilfrita, and was born about 770, in that part of the Valley of the Main which belongs to Hesse-Darmstadt. His family was noble and his education was conducted in the famous Benedictine monastic school of St. Boniface at Fulda, to which his parents sent gifts.1174 About 792 the abbot Baugolf sent him to the court of Charlemagne, in order that his already remarkable attainments might be increased and his ability find ample scope. The favorable judgment and prophecy of Baugolf were justified by events. He soon won all hearts by his amiable disposition and applause by his versatile learning. He married Imma, a maiden of noble family, sister of Bernharius, bishop of Worms, and with her lived very happily for many years.1175 She bore him a son named Wussin who became a monk at Fulda. He enjoyed the Emperor’s favor to a marked degree,1176 and figured in important and delicate matters. Thus he was sent in 806 to Rome to obtain the papal signature to Charlemagne’s will dividing the empire among his sons.1177 Again in 813 it was he who first suggested the admission of Louis to the co-regency. He superintended the building operations of Charlemagne, e.g. at Aix la Chapelle (Aachen), according to the ideas of Vitruvius, whom he studied diligently.1178 His skill as a craftsman won him the academic title of Bezaleel.1179 He pursued his studies and gathered a fine library of classic authors. He edited the court annals.1180 Charlemagne’s death (814) did not alter his position. Louis the Pious retained him as councillor and appointed him in 817 instructor to his son Lothair. When trouble broke out (830) between father and son he did his best to reconcile them.

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

  § 170. John Chrysostom. I. S. Joannis Chrysostomi. archiepiscopi Constantinopolitani, Opera omnia quae exstant vel quae ejus nomine circumferuntur, ad MSS. codices Gallic. etc. castigata, etc. (Gr. et Lat.). Opera et studio D. Bernardi de Montfaucon, monachi ordinis S. Benedicti e congregatione S. Mauri, opem ferentibus aliis ex eodem sodalitio monachis. Paris. 1718–’38, in 13 vols. fol. The same edition reprinted at Venice, 1734–’41, in 13 vols. fol. (after which I quote in this section); also at Paris by Sinner (Gaume), 1834–’39, in 13 vols. (an elegant edition, with some additions), and by J. P. Migne, Petit-Montrouge, 1859–’60, in 13 vols. Besides we have a number of separate editions of the Homilies, and of the work on the Priesthood, both in Greek, and in translations. A selection of his writings in Greek and Latin was edited by F. G. Lomler, Rudolphopoli, 1840, 1 volume. German translations of the Homilies (in part) by J. A. Cramer (Leipzig, 1748–’51), Feder (Augsburg, 1786), Ph. Mayer (Nürnberg, 1830), W. Arnoldi (Trier, 1831), Jos. Lutz (Tübingen, 1853); English translations of the Homilies on the New Testament in the Oxford Library of the Fathers, 1842–’53. II. Palladius (a friend of Chrysostom and bishop of Helenopolis in Bithynia, author of the Historia Lausiaca; according to others a different person): Dialogus historicus de vita et conversatione beati Joannis Chrysostomi cum Theodoro ecclesiae Romanae diacono (in the Bened. ed. of the Opera, tom. xiii. pp. 1–89). Hieronymus: De viris illustribus, c. 129 (a very brief notice, mentioning only the work de sacerdotio). Socrates: H. E. vi. 3–21. Sozomen: H. E. viii. 2–23. Theodoret: H. E. v. 27–36. B. de Montfaucon: Vita Joannis Chrys. in his edition of the Opera, tom. xiii. 91–178. Testimonia Veterum de S. Joann. Chrys. scriptis, ibid. tom. xiii. 256–292. Tillemont: Mémoires, vol. xi. pp. 1–405. F. Stilting: Acta Sanctorum, Sept. 14 (the day of his death), tom. iv. pp. 401–709. A. Butler: Lives of Saints, sub Jan. 27. W. Cave: Lives of the Fathers, vol. iii. p. 237 ff. J. A. Fabricius: Biblioth. Gr. tom. viii. 454 sqq. Schröckh: Vol. x. p. 309 ff. A. Neander: Der heilige Chrysostomus (first 1821), 3d edition, Berlin, 1848, 2 vols. Abbé Rochet: Histoire de S. Jean Chrysostome. Par. 1866, 2 vols. Comp. also A. F. Villemain’s Tableau de l’éloquence chrétienne au IVe siècle. Paris, 1854. John, to whom an admiring posterity since the seventh century has given the name Chrysostomus, the Golden-mouthed, is the greatest expositor and preacher of the Greek church, and still enjoys the highest honor in the whole Christian world. No one of the Oriental fathers has left a more spotless reputation; no one is so much read and so often quoted by modern commentators. He was born at Antioch, A.D. 347.2014 His father was a distinguished military officer. His mother Anthusa, who from her twentieth year was a widow, shines with Nonna and Monica among the Christian women of antiquity.

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  Never have they uttered a single word about the burden we must be, never have they complained that we’re too much trouble. They come upstairs every day and talk to the men about business and politics, to the women about food and wartime difficulties and to the children about books and newspapers. They put on their most cheerful expressions, bring flowers and gifts for birthdays and holidays and are always ready to do what they can. That’s something we should never forget; while others display their heroism in battle or against the Germans, our helpers prove theirs every day by their good spirits and affection. The most bizarre stories are making the rounds, yet most of them are really true. For instance, Mr. Kleiman reported this week that a soccer match was held in the province of Gelderland; one team consisted entirely of men who had gone underground, and the other of eleven Military Policemen. In Hilversum, new registration cards were issued. In order for the many people in hiding to get their rations (you have to show this card to obtain your ration book or else pay 60 guilders a book), the registrar asked all those hiding in that district to pick up their cards at a specified hour, when the documents could be collected at a separate table. All the same, you have to be careful that stunts like these don’t reach the ears of the Germans. Yours, Anne SUNDAY, JANUARY 30, 1944 My dearest Kit, Another Sunday has rolled around; I don’t mind them as much as I did in the beginning, but they’re boring enough. I still haven’t gone to the warehouse yet, but maybe sometime soon. Last night I went downstairs in the dark, all by myself, after having been there with Father a few nights before. I stood at the top of the stairs while German planes flew back and forth, and I knew I was on my own, that I couldn’t count on others for support. My fear vanished. I looked up at the sky and trusted in God. I have an intense need to be alone. Father has noticed I’m not my usual self, but I can’t tell him what’s bothering me. All I want to do is scream “Let me be, leave me alone!” Who knows, perhaps the day will come when I’m left alone more than I’d like! Anne Frank THURSDAY, FEBRUARY 3, 1944 Dearest Kitty, Invasion fever is mounting daily throughout the country. If you were here, I’m sure you’d be as impressed as I am at the many preparations, though you’d no doubt laugh at all the fuss we’re making. Who knows, it may all be for nothing!

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

  The exploits of the English king won even the admiration of the Arabs, whose historian reports how he rode up and down in front of the Saracen army defying them, and not a man dared to touch him. Presents passed between him and Saladin.425 One who accompanied the Third Crusade ascribes to him the valor of Hector, the magnanimity of Achilles, the prudence of Odysseus, the eloquence of Nestor, and equality with Alexander. French writers of the thirteenth century tell how Saracen mothers, long after Richard had returned to England, used to frighten their children into obedience or silence by the spell of his name, so great was the dread he had inspired. Destitute of the pious traits of Godfrey and Louis IX., Richard nevertheless stands, by his valor, muscular strength, and generous mind, in the very front rank of conspicuous Crusaders. On his way back to England he was seized by Leopold, duke of Austria, whose enmity he had incurred before Joppa. The duke turned his captive over to the emperor, Henry VI., who had a grudge to settle growing out of Sicilian matters. Richard was released only on the humiliating terms of paying an enormous ransom and consenting to hold his kingdom as a fief of the empire. Saladin died March 4, 1193, by far the most famous of the foes of the Crusaders. Christendom has joined with Arab writers in praise of his chivalric courage, culture, and magnanimity.426 What could be more courteous than his granting the request of Hubert Walter for the station of two Latin priests in the three churches of the Holy Sepulchre, Nazareth, and Bethlehem?427 The recapture of Acre and the grant of protection to the pilgrims on their way to Jerusalem were paltry achievements in view of the loss of life, the long months spent in making ready for the Crusade, the expenditure of money, and the combination of the great nations of Europe. In this case, as in the other Crusades, it was not so much the Saracens, or even the splendid abilities of Saladin, which defeated the Crusaders, but their feuds among themselves. Never again did so large an army from the West contend for the cross on Syrian soil. § 54. The Children’s Crusades. "The rich East blooms fragrant before us; All Fairy-land beckons us forth, We must follow the crane in her flight o’er the main, From the posts and the moors of the North." Charles Kingsley, The Saint’s Tragedy. Literature.—For the sources, see Wilken: Gesch. der Kreuzzüge, VI. 71–83.—Des Essards: La Croisade des enfants, Paris, 1875. — Röhricht, Die Kinderkreuzzüge, in Sybel, Hist. Zeitschrift, vol. XXXVI., 1876.—G. Z. Gray: The Children’s Crusade, N. Y., 1872, new ed. 1896.—Isabel S. Stone: The Little Crusaders, N. Y., 1901.—Hurter: Innocent III., II. 482–489. The most tragic of the Crusader tragedies were the crusades of the children. They were a slaughter of the innocents on a large scale, and belong to those mysteries of Providence which the future only will solve.

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  At his side, like a useless appendage, is his wife, twenty-seven years younger and equally poor, whose arms and legs are loaded with real and fake bracelets and rings left over from more prosperous days. This Mr. Dreher has already been a great nuisance to Father, and I’ve always admired the saintly patience with which he handled this pathetic old man on the phone. When we were still living at home, Mother used to advise him to put a gramophone in front of the receiver, one that would repeat every three minutes, “Yes, Mr. Dreher” and “No, Mr. Dreher,” since the old man never understood a word of Father’s lengthy replies anyway. Today Mr. Dreher phoned the office and asked Mr. Kugler to come and see him. Mr. Kugler wasn’t in the mood and said he would send Miep, but Miep canceled the appointment. Mrs. Dreher called the office three times, but since Miep was reportedly out the entire afternoon, she had to imitate Bep’s voice. Downstairs in the office as well as upstairs in the Annex, there was great hilarity. Now each time the phone rings, Bep says’ ‘That’s Mrs. Dreher!” and Miep has to laugh, so that the people on the other end of the line are greeted with an impolite giggle. Can’t you just picture it? This has got to be the greatest office in the whole wide world. The bosses and the office girls have such fun together! Some evenings I go to the van Daans for a little chat. We eat “mothball cookies” (molasses cookies that were stored in a closet that was mothproofed) and have a good time. Recently the conversation was about Peter. I said that he often pats me on the cheek, which I don’t like. They asked me in a typically grown-up way whether I could ever learn to love Peter like a brother, since he loves me like a sister. “Oh, no!” I said, but what I was thinking was, “Oh, ugh!” Just imagine! I added that Peter’s a bit stiff, perhaps because he’s shy. Boys who aren’t used to being around girls are like that. I must say that the Annex Committee (the men’s section) is very creative. Listen to the scheme they’ve come up with to get a message to Mr. Broks, an Opekta Co. sales representative and friend who’s surreptitiously hidden some of our things for us! They’re going to type a letter to a store owner in southern Zealand who is, indirectly, one of Opekta’ s customers and ask him to fill out a form and send it back in the enclosed self-addressed envelope. Father will write the address on the envelope himself. Once the letter is returned from Zealand, the form can be removed and a handwritten message confirming that Father is alive can be inserted in the envelope. This way Mr. Broks can read the letter without suspecting a ruse.

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

  The wisest men of Greece and Rome sanctioned slavery, polygamy, concubinage, oppression, revenge, infanticide; or they belied their purer maxims by their conduct. The ethical standard of the Jews was much higher; yet none of their patriarchs, kings, or prophets claimed perfection, and the Bible honestly reports the infirmities and sins, as well as the virtues, of Abraham, Jacob, Moses, David, and Solomon. But the character of Christ from the manger to the cross is without spot or blemish; he is above reproach or suspicion, and acknowledged by friend and foe to be the purest as well as the wisest being that ever appeared on earth. He is the nearest approach which God can make to man, and which man can make to God; he represents the fullest imaginable and attain able harmony of the ideal and real, of the divine and human. The Christian church may degenerate in the hands of sinful men, but the doctrine and life of her founder are a never-failing fountain of purification. The perfect life of harmony with God and devotion to the welfare of the human race, is to pass from Christ to his followers. Christian life is an imitation of the life of Christ. From his word and spirit, living and ruling in the church, an unbroken stream of redeeming, sanctifying, and glorifying power has been flowing forth upon individuals, families, and nations for these eighteen centuries, and will continue to flow till the world is transformed into the kingdom of heaven, and God becomes all in all. One of the strongest proofs of the supernatural origin of Christianity, is its elevation above the natural culture and moral standard of its first professors. The most perfect doctrine and life described by unschooled fishermen of Galilee, who never before had been outside of Palestine, and were scarcely able to read and to write! And the profoundest mysteries of the kingdom of heaven, the incarnation, redemption, regeneration, resurrection, taught by the apostles to congregations of poor and illiterate peasants, slaves and freedmen! For "not many wise after the flesh, not many mighty, not many noble" were called, "but God chose the foolish things of the world, that he might put to shame them that are wise; and God chose the weak things of the world, that he might put to shame the things that are strong; and the base things of the world, and the things that are despised, did God choose, yea, and the things that are not, that he might bring to naught the things that are: that no flesh should glory before God.

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

  But a special personal appearance of the risen Lord brought about his conversion, as also that of his brothers, who after the resurrection appear in the company of the apostles.320 This turning-point in his life is briefly but significantly alluded to by Paul, who himself was converted by a personal appearance of Christ.321 It is more fully reported in an interesting fragment of the, "Gospel according to the Hebrews" (one of the oldest and least fabulous of the apocryphal Gospels), which shows the sincerity and earnestness of James even before his conversion.322 He had sworn, we are here told, "that he would not eat bread from that hour wherein the Lord had drunk the cup [of his passion]323 until he should see him rising from the dead." The Lord appeared to him and communed with him, giving bread to James the Just and saying: "My brother, eat thy bread, for the Son of man is risen from them that sleep." In the Acts and in the Epistle to the Galatians, James appears as the most conservative of the Jewish converts, at the head of the extreme right wing; yet recognizing Paul as the apostle of the Gentiles, giving him the right hand of fellowship, as Paul himself reports, and unwilling to impose upon the Gentile Christians the yoke of circumcision. He must therefore not be identified with the heretical Judaizers (the forerunners of the Ebionites), who hated and opposed Paul, and made circumcision a condition of justification and church membership. He presided at the Council of Jerusalem and proposed the compromise which saved a split in the church. He probably prepared the synodical letter which agrees with his style and has the same greeting formula peculiar to him.324 He was an honest, conscientious, eminently practical, conciliatory Jewish Christian saint, the right man in the right place and at the right time, although contracted in his mental vision as in his local sphere of labor. From an incidental remark of Paul we may infer that James, like Peter and the other brothers of the Lord, was married.325 The mission of James was evidently to stand in the breach between the synagogue and the church, and to lead the disciples of Moses gently to Christ. He was the only man that could do it in that critical time of the approaching judgment of the holy city. As long as there was any hope of a conversion of the Jews as a nation, he prayed for it and made the transition as easy as possible. When that hope vanished his mission was fulfilled. According to Josephus he was, at the instigation of the younger Ananus, the high priest, of the sect of the Sadducees, whom he calls "the most unmerciful

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

  and feelings of the Lord.1082 No literary artist could have invented the conversation of Christ with Nicodemus on the mystery of spiritual regeneration (John 3), or the conversation with the woman of Samaria (John 4), or the characteristic details of the catechization of the man born blind, which brings out so naturally the proud and heartless bigotry of the Jewish hierarchy and the rough, outspoken honesty and common sense of the blind man and his parents (9:13–34). The scene at Jacob’s well, described in John 4, presents a most graphic, and yet unartificial picture of nature and human life as it still remains, though in decay, at the foot of Gerizim and Ebal: there is the well of Jacob in a fertile, well-watered valley, there the Samaritan sanctuary on the top of Mount Gerizim, there the waving grain-fields ripening for the harvest; we are confronted with the historic antagonism of Jews and Samaritans which survives in the Nablus of to- day; there we see the genuine humanity of Jesus, as he sat down "wearied with his journey," though not weary of his work, his elevation above the rabbinical prejudice of conversing with a woman, his superhuman knowledge and dignity; there is the curiosity and quick-wittedness of the Samaritan Magdalene; and how natural is the transition from the water of Jacob’s well to the water of life, and from the hot dispute of the place of worship to the highest conception of God as an omnipresent spirit, and his true worship in spirit and in truth.1083 4. The writer represents himself expressly as an eye-witness of the life of Christ. He differs from the Synoptists, who never use the first person nor mix their subjective feelings with the narrative. "We beheld his glory," he says, in the name of all the apostles and primitive disciples, in stating the general impression made upon them by the incarnate Logos dwelling.1084 And in the parallel passage of the first Epistle, which is an inseparable companion of the fourth Gospel, he asserts with solemn emphasis his personal knowledge of the incarnate Word of life whom he heard with his ears and saw with his eyes and handled with his hands (1 John 1:1–3). This assertion is general, and covers the whole public life of our Lord. But he makes it also in particular a case of special interest for the realness of Christ’s humanity; in recording the flow of blood and water from the wounded side, he adds emphatically: "He that hath seen hath borne witness, and his witness is true: and he knoweth that he saith things that are true, that ye also may believe" (John 19:35). Here we are driven to the alternative: either the writer was a true witness of what he relates, or he was a false witness who wrote down a deliberate lie. 5.

• From Fields of Blood: Religion and the History of Violence (2014)

  3 One of these volunteers was the scion of a great family fortune, Osama bin Laden, who became the main sponsor for the Services Bureau established in Peshawar to support his comrades, organize recruitment and funding, and provide health care, food, and shelter for Afghan orphans and refugees. President Ronald Reagan also spoke of the Afghan campaign as a holy war. In 1983, addressing the National Association of Evangelicals, he branded the Soviet Union an “evil empire.” “There is sin and evil in the world,” he told his highly receptive audience, “and we’re enjoined by Scripture and the Lord Jesus to oppose it with all our might.” 4 It seemed entirely proper to Reagan and CIA director William Casey, a devout Catholic, to support Muslim mujahidin against atheistic Communists. The massive aid package of $600 million (annually renewed and matched each year by Saudi Arabia and the Gulf States) transformed the Afghan guerrilla forces into a military juggernaut that battled with the Russians as fiercely as their ancestors had fought the British in the nineteenth century. Some of the Afghan fighters had studied in Egypt and been influenced by Qutb and Maududi, but most were from rural societies, and their Sufi devotion to saints and shrines was wholly untouched by any hint of modern Islamic thought. The Americans also gave the “Arab-Afghans” (as the foreign volunteers were called) every possible encouragement. Supported by funds from Arab entrepreneurs like Bin Laden, they were armed by the Americans and trained by Pakistani troops. 5 In training camps around Peshawar, they fought alongside the Afghan guerrillas, but their contribution should not be exaggerated. Few actually took part in the fighting; many would engage solely in humanitarian work, never to leave Peshawar, and some would stay only a few weeks. There were rarely more than three thousand Arab fighters in the region at any one time. Some merely spent part of their summer vacation on “jihad tours,” which included a trip over the Khyber Pass, where they could be photographed on location. Known as “The Brigade of the Strangers,” the Arab-Afghans tended to keep to themselves; the Pakistanis and Afghans regarded them as somewhat bizarre. Leading Muslim ulema looked somewhat askance at Azzam, but his integrity was very appealing to the young Arab-Afghans, who were disillusioned by the corruption and hypocrisy of their leaders at home. They knew that Azzam had always practiced what he preached, throughout his life combining scholarship with political activism. He had joined the Muslim Brotherhood at the age of eighteen while studying Shariah in Syria, had fought in the Six-Day War, and as a student at the Azhar had supervised Brotherhood Youth.

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

  In England the beginning of culture was imported with Christianity by Augustin, the first archbishop of Canterbury, who brought with him the Bible, the church books, the writings of Pope Gregory and the doctrines and practices of Roman Christianity; but little progress was made for a century. Among his successors the Greek monk, Theodore of Tarsus (668–690), was most active in promoting education and discipline among the clergy. The most distinguished scholar of the Saxon period is the Venerable Bede (d. 735), who, as already stated, represented all historical, exegetical and general knowledge of his age. Egbert, archbishop of York, founded a flourishing school in York (732), from which proceeded Alcuin, the teacher and friend of Charlemagne. During the invasion of the heathen Danes and Normans many churches, convents and libraries were destroyed, and the clergy itself relapsed into barbarism so that they did not know the meaning of the Latin formulas which they used in public worship. In this period of wild confusion King Alfred the Great (871–901), in his twenty-second year, ascended the throne. He is first in war and first in peace of all the Anglo-Saxon rulers. What Charlemagne was for Germany and France, Alfred was for England. He conquered the forces of the Danes by land and by sea, delivered his country from foreign rule, and introduced a new era of Christian education. He invited scholars from the old British churches in Wales, from Ireland, and the Continent to influential positions. He made collections of choice sentences from the Bible and the fathers. In his thirty-sixth year he learned Latin from Asser, a monk of Wales, who afterwards wrote his biography. He himself, no doubt with the aid of scholars, translated several standard works from Latin into the Anglo-Saxon, and accompanied them with notes, namely a part of the Psalter, Boëthius on the Consolation of Philosophy, Bede’s English Church History, Pope Gregory’s Pastoral Theology, Augustin’s Meditations, the Universal History of Orosius, and Aesop’s Fables. He sent a copy of Gregory’s Pastoral Theology to every diocese for the benefit of the clergy. It is due to his influence chiefly that the Scriptures and service-books at this period were illustrated by so many vernacular glosses. He stood in close connection with the Roman see, as the centre of ecclesiastical unity and civilization. He devoted half of his income to church and school. He founded a school in Oxford similar to the Schola Palatina; but the University of Oxford, like those of Cambridge and Paris, is of much later date (twelfth or thirteenth century). He seems to have conceived even the plan of a general education of the people.837 Amid great physical infirmity (he had the epilepsy), he developed an extraordinary activity during a reign of twenty-nine years, and left an enduring fame for purity, and piety of character and unselfish devotion to the best interests of his people.838

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

  He invited the best scholars from Italy and England to his court,—Peter of Pisa, Paul Warnefrid, Paulinus of Aquileia, Theodulph of Orleans, Alcuin of York.832 They formed a sort of royal academy of sciences and arts, and held literary symposiacs. Each member bore a nom de plume borrowed from the Bible or classic lore: the king presided as "David" or "Solomon"; Alcuin, a great admirer of Horace and Virgil, was "Flaccus" Angilbert (his son-in-law) was "Homerus"; Einhard (his biographer), "Bezaleel," after the skilful artificer of the Tabernacle (Ex. 31:2); Wizo, "Candidus"; Arno, "Aquila"; Fredegisus, "Nathanael"; Richbod, "Macarius," etc. Even ladies were not excluded: the emperor’s sister, Gisela, under the name "Lucia"; his learned cousin, Gundrad, as "Eulalia;" his daughter, Rotrude, as "Columba." He called Alcuin, whom he first met in Italy (781), his own "beloved teacher," and he was himself his most docile pupil. He had an insatiable thirst for knowledge, and put all sorts of questions to him in his letters, even on the most difficult problems of theology. He learned in the years of his manhood the art of writing, the Latin grammar, a little Greek (that he might compare the Latin Testament with the original), and acquired some knowledge of rhetoric, dialectics, mathematics and astronomy. He delighted in reading the poets and historians of ancient Rome, and Augustin’s "City of God." He longed for a dozen Jeromes and Augustins, but Alcuin told him to be content since the Creator of heaven and earth had been pleased to give to the world only two such giants. He had some share in the composition of the Libri Carolini, which raised an enlightened protest against the superstition of image-worship. Poems are also attributed to him or to his inspiration. He ordered Paul Warnefrid (Paulus Diaconus) to prepare a collection of the best homilies of the Latin fathers for the use of the churches, and published it with a preface in which he admonished the clergy to a diligent study of the Scriptures. Several Synods held during his reign (813) at Rheims, Tours, Chalons, Mainz, ordered the clergy to keep a Homiliarium and to translate the Latin sermons clearly into rusticam Romanam linguam aut Theotiscam, so that all might understand them. Charles aimed at the higher education not only of the clergy, but also of the higher nobility, and state officials. His sons and daughters were well informed. He issued a circular letter to all the bishops and abbots of his empire (787), urging them to establish schools in connection with cathedrals and convents. At a later period he rose even to the grand but premature scheme of popular education, and required in a capitulary (802) that every parent should send his sons to school that they might learn to read. Theodulph of Orleans (who died 821) directed the priests of his diocese to hold school in every town and village,833 to receive the pupils with kindness, and not to ask pay, but to receive only voluntary gifts.

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

  Scotus Erigena was considered a heretic or a madman while he lived, and this fact joined to the other that his views were far in advance of his age, caused his influence to be at first much less than might have been expected. He passed into almost complete obscurity before he died, as the conflicting reports of his later years show. Yet he did wield a posthumous influence. His idea of the unity of philosophy and theology comes up in Anselm and Thomas Aquinas; his speculation concerning primordial causes in Alexander of Hales and Albertus Magnus. From him Amalrich of Bena, and David of Dinanto drew their pantheism; and various mystical sects of the Middle Ages were inspired by him. The Church, ever watchful for orthodoxy, perceived that his book, De Divisione Naturae, was doing mischief. Young persons, even in convents read it eagerly. Everywhere it attracted notice. Accordingly a council, at Sens, formally condemned it, and then the Pope (Honorius III.) ordered, by a bull of Jan. 23, 1225, the destruction of all copies that could be found, styling it "a book teeming with the worms of heretical depravity."1475 This order probably had the desired effect. The book passed out of notice. But in 1681 Thomas Gale issued it in Oxford. Again the Roman Church was alarmed, and Gregory XIII., by bull of April 3, 1685, put it on the Index. Scotus Erigena was a man of rare originality and mental vigor. His writings are full of ideas and bold arguments. His strongly syllogistic mode of developing his theme was all his own, and the emphasis he put upon logic proves his superiority to his age. Unlike the scholastics, who meekly bowed to tradition, he treated it with manly independence. To his "disciple" he said: "Let no authority terrify thee.1476 Hence it is erroneous to call him "the Father of Scholasticism;" rather is he the founder of Speculative Philosophy.1477 The scholastics drew from him, but he was not a scholastic. The mystics drew from him, but he was not a mystic. As a pathfinder it was not given to him to thoroughly explore the rich country he traversed. But others eagerly pressed in along the way he opened. He is one of the most interesting figures among the mediaeval writers. He demands study and he rewards it. De Divsione Naturae is a master-piece, and, as Baur well says, "an organized system which comprehends the highest speculative ideas."1478 Note on the country of birth and death of Scotus Erigena.

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

  The common practical aim of the Evangelists is to lead the reader to a saving faith in Jesus of Nazareth as the promised Messiah and Redeemer of the world.874 Common Origin. The Gospels have their common source in the personal intercourse of two of the writers with Christ, and in the oral tradition of the apostles and other eye- witnesses. Plain fishermen of Galilee could not have drawn such a portrait of Jesus if he had not sat for it. It would take more than a Jesus to invent a Jesus. They did not create the divine original, but they faithfully preserved and reproduced it. The gospel story, being constantly repeated in public preaching and in private circles, assumed a fixed, stereotyped form; the more readily, on account of the reverence of the first disciples for every word of their divine Master. Hence the striking agreement of the first three, or synoptical Gospels, which, in matter and form, are only variations of the same theme. Luke used, according to his own statement, besides the oral tradition, written documents on certain parts of the life of Jesus, which doubtless appeared early among the first disciples. The Gospel of Mark, the confidant of Peter, is a faithful copy of the gospel preached and otherwise communicated by this apostle; with the use, perhaps, of Hebrew records which Peter may have made from time to time under the fresh impression of the events themselves. Individual Characteristics. But with all their similarity in matter and style, each of the Gospels, above all the fourth, has its peculiarities, answering to the personal character of its author, his special design, and the circumstances of his readers. The several evangelists present the infinite fulness of the life and person of Jesus in different aspects and different relations to mankind; and they complete one another. The symbolical poesy of the church compares them with the four rivers of Paradise, and with the four cherubic representatives of the creation, assigning the man to Matthew, the lion to Mark, the ox to Luke, and the eagle to John. The apparent contradictions of these narratives, when closely examined, sufficiently solve themselves, in all essential points, and serve only to attest the honesty, impartiality, and credibility of the authors. At the same time the striking combination of resemblances and differences stimulates close observation and minute comparison, and thus impresses the events of the life of Christ more vividly and deeply upon the mind and heart of the reader than a single narrative could do. The immense labor of late years in bringing out the comparative characteristics of the Gospels and in harmonizing their discrepancies has not been in vain, and has left a stronger conviction of their independent worth and mutual completeness.

• From The Principles of Psychology (Volume 1 of 2) (1890)

  Much of our thinking consists of trains of images suggested one by another, of a sort of spontaneous revery of which it seems likely enough that the higher brutes should be capable. This sort of thinking leads nevertheless to rational conclusions, both practical and theoretical. The links between the terms are either 'contiguity' or 'similarity,' and with a mixture of both these things we can hardly be very incoherent. As a rule, in this sort of irresponsible thinking, the terms which fall to be coupled together are empirical concretes, not abstractions. A sunset may call up the vessel's deck from which I saw one last summer, the companions of my voyage, my arrival into port, etc.; or, it may make me think of solar myths, of Hercules' and Hector's funeral pyres, of Homer and whether he could write, of the Greek alphabet, etc. If habitual contiguities dominate, we have a prosaic mind; if rare contiguities, similarities, have free play, we call the person fanciful, poetic, or witty. But the thought as a rule is of matters taken in their entirety. Having been thinking of one, we later that we are thinking of another, to which we have I lifted along, we hardly know how. If an abstract quality figures in the procession, it arrests our attention but for a moment, and fades into something else; and is never very abstract. Thus, in thinking of the sun-myths, we may have a gleam of admiration at the gracefulness of the primitive human mind, or a moment of disgust at the narrowness of modern interpreters. But, in the main, we think less of qualities than of whole things, real or possible, just as we may experience them. The upshot of it may be that we are reminded of some practical duty: we write a letter to a friend abroad, or we take down the lexicon and study our Creek lesson. Our thought is rational, and leads to a rational act, but it can hardly be called reasoning in a strict sense of the term.