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 New Testament Words (1964)

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

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

  BEDE. John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it follows, And they were both just before God. AMBROSE. Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting a popular good-will might seem just to me, but not be just before God, if that justice instead of springing from simpleness of heart, was a mere pretence carried on by flattery. Perfect then is the praise, “that a man is just before God;” for he only is perfect who is approved by Him who cannot be deceived. St. Luke comprehends the action in the commandment, the doing justice in the justification. Hence it follows, walking in all the commandments and justifications of the Lord. For when we obey the command of heaven we walk in the commandments of the Lord, when we observe justice we seem to possess the justification of the Lord. But to be “blameless” we must “provide things honest, not only before God, but also before men”; (Prov. 3:4.) there is no blame when both motive and action are alike good, but a too austere righteousness often provokes censure. A righteous act may also be done unrighteously, as when a man out of ostentation gives largely to the poor, which is not without just cause of blame. It follows, And they had no son, because Elisabeth was barren. CHRYSOSTOM. (ex Hom. in Gen. 49.) Not only Elisabeth, but the wives of the Patriarchs also, Sarah, Rebecca, Rachel, were barren, which was counted a disgrace among the ancients. Not that their barrenness was the effect of sin, since all were just and virtuous, but ordained rather for your benefit, that when you saw a virgin giving birth to the Lord, you might not be faithless, or perplexing your mind with respect to the womb of the barren. THEOPHYLACT. And that you might learn that the law of God seeketh not a bodily increase of sons but a spiritual, both were far advanced, not only in the body but in the Spirit, “making ascents in their heartb,” having their life as the day not as the night, and walking honestly as in the day. (Ps. 84:6, 1 Thess. 5:5.) 1:8–108. And it came to pass, that while he executed the Priest’s office before God in the order of his course, 9. According to the custom of the Priest’s office, his lot was to burn incense when he went into the temple of the Lord. 10. And the whole multitude of the people were praying without at the time of incense.

• From New Testament Words (1964)

  My father was a wonderful teacher and communicator with people at all stages of their learning, and this book is a perfect example of his skill. Again, the first introduction stated truly: “Perhaps those who talk about the problems of communication can learn something from William Barclay, that to communicate anything, it is necessary to know it and to know equally the people to whom we wish to communicate it.” Ronnie Barclay Glasgow, Scotland CONTENTS Preface Agapē, Agapan: The Greatest of the Virtues Aggareuein: The Word of an Occupied Country Aiōnfos: The Word of Eternity Akolouthein: The Disciple’s Word Alazōn, Alazoneia: The Words of the Empty Boast Apechein: Payment in Full Apoblepein, Aphoran, Atenizein: The Steadfast Gaze Arrabōn: The Foretaste of What is to Come Aselgeia: The Utter Shamelessness Charisma: The Gift of God Diathēkē: Man and God Eilikrinēs, Eilikrineia: The Perfect Purity Ekklēsia: The Church of God Elpis, Elpizein: The Christian Hope Energeia, Energein, Energēma, Energēs: Divine Power in Action Entugchanein, Enteuxis: Petition to the King Epaggelia, Epaggellesthai: The Words of Promise Epieikes, Epieikeia: More than Justice Epitagē: The Royal Command Eritheia: The Wrong Kind of Ambition Euaggelion: The Good News Eusebeia: The Word of True Religion Exaleiphein: The Mercy which Wipes Out Sin Hamartia, Hamartanein: The Failure which is Sin Hubris, Hubrizein, Hubristēs: The Words of Impious Pride Huperēphania, Huperēphanos: The Words of Contempt Hupogrammos: The Perfect Pattern Hupokrisis, Hupokritēs: Acting a Part Hupomonē: The Manly Virtue Kalein, Klētos, Klēsis: The Calling of God Kalos: The Word of Winsomeness Kataggellein: The Word of Authority Katallassein: The Word of Reconciliation Katartizein: The Word of Christian Discipline Katharos: The Life that is Clean Koinōnia, Koinōnein, Koinōnos: The Christian Fellowship Leitourgia: The Christian Service Logos: The Word of the Christian Message Lutron, Lutroun, Apolutrōsis: The Debt and its Payment Makrothumia: The Divine Patience Merimna, Merimnan: The Right and the Wrong Care Mesitēs: The One Between Paidagōgos: The Guardian of Childhood’s Days Paraggelia, Paraggellein: The Words of Command Paraklētos: The Word of the Holy Spirit Parousia: The Arrival of the King Penthein: The Word of Godly Sorrow Phobos: The Right and the Wrong Fear Pleonexia: The Sin of Greed Poikilos: The Many-coloured Word Pōroun, Pōrōsis: The Hardening of the Heart Praus, Praotēs: Christian Gentleness Prosagein, Prosagōgē: The Word of Introduction Proslambanesthai: The Word of Welcome Ptōchos: The True Poverty Semnos, Semnotēs: The Majesty of the Christian Life Skandalon, Skandalizein: The Stumbling-Block in the Way Sophia, Phronēsis, Sunesis: The Mind Equipped Sōtēria, Sōzein: The Word of Salvation Splagchnizesthai: The Divine Compassion Xenos, Parepidēmos, Paroikos: The Christian and the World Index of English New Testament Words with References to The Daily Study Bible ABBREVIATIONS NT NEW TESTAMENT OT OLD TESTAMENT AV AUTHORIZED VERSION RSV REVISED STANDARD VERSION PREFACE IT would be true to say that this book began almost accidentally. Words are always fascinating things.

• From Blue Like Jazz (2003)

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

• From Blue Like Jazz (2003)

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

• From Heptaméron (1559)

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

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

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

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

  CHRYSOSTOM. Or, we may say that this, to such a man, shews that He sent them to some person unknown to them, teaching them thereby that He was able to avoid His Passion. For He who prevailed with this man to entertain Him, how could He not have prevailed with those who crucified Him, had He chosen not to suffer? Indeed, I marvel not only that he entertained Him, being a stranger, but that he did it in contempt of the hatred of the multitude. HILARY. Or, Matthew does not name the man in whose house Christ would celebrate the Passover, because the Christian name was not yet held in honour by the believers. RABANUS. Or, he omits the name, that all who would fain celebrate the true Passover, and receive Christ within the dwelling place of their own minds, should understand that the opportunity is afforded them. JEROME. In this also the New Scripture observes the practice of the Old, in which we frequently read, ‘He said unto him,’ and ‘In this or that place,’ without any name of person or place. CHRYSOSTOM. My time is at hand, this He said, both by so manifold announcements of His Passion, fortifying His disciples against the event, and at the same time shewing that He undertook it voluntarily. I will keep the Passover at thy house, wherein we see, that to the very last day He was not disobedient to the Law. With my disciples, He adds, that there might be sufficient preparation made, and that he to whom He sent might not think that He desired to be concealed. ORIGEN. Some one may argue, (e. g. The Ebionites) that because Jesus kept the Passover with Jewish observances, we ought to do the same as followers of Christ, not remembering that Jesus was made under the Law, though not that He should leave under the Law (Gal. 4:4.) those who were under it, but should lead them out of it; how much less fitting then is it, that those who before were without the Law, should afterwards enter in? We celebrate spiritually the things which were carnally celebrated in the Law, keeping the Passover in the unleavened bread of sincerity and truth, (1 Cor. 5:8. John 6:53.) according to the will of the Lamb, who said, Except ye eat my flesh and drink my blood, ye shall not have life in you. 26:20–2520. Now when the even was come, he sat down with the twelve. 21. And as they did eat, he said, Verily I say unto you, that one of yon shall betray me. 22. And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 23. And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.

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

  12:28–3428. And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? 29. And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: 30. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. 31. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. 32. And the scribe said unto him, Well, Master, thou hast said the truth; for there is one God; and there is none other but he: 33. And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. 34. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. GLOSS. (non occ.) After that the Lord confuted the Pharisees, and the Sadducees, who tempted Him, it is here shewn how He satisfied the Scribe who questioned Him; wherefore it is said, And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? PSEUDO-JEROME. This question is only that which is a problem common to all skilled in the law, namely, that the commandments are differently set forth in Exodus, Leviticus, and Deuteronomy. Wherefore He brought forward not one but two commandments, by which, as by two paps rising on the breast of the bride, our infancy is nourished. And therefore there is added, And Jesus answered him, The first of all the commandments is, Hear, O Israel; the Lord thy God is one God. He mentions the first and greatest commandment of all; this is that to which each of us must give the first place in his heart, as the only foundation of piety, that is, the knowledge and confession of the Divine Unity, with the practice of good works, which is perfected in the love of God and our neighbour; wherefore there is added, Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength: this is the first commandment.

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

  AMBROSE. (sup.) For although the divine Scriptures set aside the exercise of secular wisdom as of that which is rather decked out with a show of words than based upon true reason, yet will those who seek therein find the very examples which they consider most worthy of admiration. For St. Luke, while he has preserved a kind of historic order in his narrative, and made known to us more of our Lord’s wonderful works than the other Evangelists, has at the same time contrived to unite the excellences of each kind of wisdom in the course of his Gospel. What more extraordinary in natural wisdom than his revelation that the Holy Spirit was also the Creator of our Lord’s Incarnation! In the same book, he teaches morals, as, for example, in what manner I ought to love my enemy. (Luke 6:27, 32–35.) Again, he appeals to my reason, when I read, for he that is faithful in a little will be faithful also in much. (Luke 16:10.) EUSEBIUS. (Hist. iii. 4.) St. Luke, a native of Antioch, by profession a Physician, has left us concerning that medicine which he had received from the Apostles either through his intercourse with them or by tradition, two medical books, whereby not our bodies but our souls may be healed. And hence it follows, That I should know how by my word to uphold the weary. JEROME. (sup. Esai. 50, 4.) For he says that he has received the word from the Lord, by which he supports the weary and wanderer, and restores them to health. GREEK EXPOSITOR. (Metaphrastes in vit. Luc.) St. Luke, being by nature of a noble and ardent mind, acquired in his youth the learning of the Greeks. He made himself perfectly acquainted with Grammar and Poetry, as well as complete master of the art of Rhetoric and the power of persuasion. Nor was he surpassed by any one in the gifts of Philosophy; last of all, he learns Medicine. And now by his natural quickness having drunk deep enough of human wisdom, he takes flight to something higher. He hastens accordingly to Judæa, and gains access to the presence and hearing of Christ. Being soon convinced of the truth, he becomes a true disciple of Christ, and has frequent intercourse with his Master. Hence it follows, He wakeneth me at morn, (in my youth, as it were, to secular wisdom). At morn He wakeneth my ear (to divine wisdom) to hearken unto Him as my Master, i. e. Christ Himself. EUSEBIUS. (sup.) It is said that St. Luke wrote his Gospel as it was declared to him by the mouth of St. Paul, as St. Mark also wrote those things which were told him by St. Peter. CHRYSOSTOM. (sup. Matt. Hom. iv.) Each of them imitated his master; the one Paul, flowing more rapidly than the torrent; the other Peter, studying conciseness.

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

  GREGORY OF NYSSA. (ubi sup.) Or because at that time there were several others who were called by the same name, that there might be a plain way of distinguishing her, he mentions her father, and describes the quality of her parents. AMBROSE. Now Anna, both from the duties of her widowhood and her manner of life, is found to be such that she is thought worthy to announce the Redeemer of the world. As it follows, She was of a great age, and had lived with her husband, &c. ORIGEN. For the Holy Spirit dwelt not by chance in her. For the highest blessing, if any can possess it, is the grace of virginity, but if this cannot be, and it chance to a woman to lose her husband, let her remain a widow, which indeed not only after the death of her husband, but even while he is living, she ought to have in her mind, that supposing it should not happen, her will and determination might be crowned by the Lord, and her words should be, “This I vow, and promise, that if a certain condition of this life be mine, (which yet I wish not,) I will do nothing else but remain inviolate and a widow.” Most justly then was this holy woman thought worthy to receive the gift of prophecy, because by long chastity and long fastings she had ascended to this height of virtue, as it follows, Who departed not from the temple with fastings and prayers, &c. ORIGEN. From which it is plain that she possessed a multitude of other virtues; and mark how she resembles Simeon in his goodness, for they were both in the temple together, and both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord. THEOPHYLACT. That is, returned thanks for seeing in Israel the Saviour of the world, and she confessed of Jesus that He was the Redeemer and the Saviour. Hence it follows, And she spoke of him to all, &c. ORIGEN. But because Anna’s words were nothing remarkable, and of no great note respecting Christ, the Gospel does not give the particulars of what she said, and perhaps for this reason one may suppose that Simeon anticipated her, since he indeed bore the character of the law, (for his name signifies obedience,) but she the character of grace, (which her name is by interpretation,) and Christ came between them. Therefore He let Simeon depart dying with the law, but Anna he sustains living beyond through grace.

• From Blue Like Jazz (2003)

  In the winter it was easier for me to believe in God, and I suppose it had to do with new weather, with the color of leaves clinging to trees, with the smoke in the fireplaces of big houses in opulent neighborhoods where I would ride my bike. I half believed that if God lived in one of those neighborhoods, He would invite me in, make me a hot chocolate, and talk to me while His kids played Nintendo and stabbed dirty looks over their shoulders. I would ride around those neighborhoods until my nose froze, then back home where I closed myself off in my room, put on an Al Green record, and threw open the windows to feel the cold. I would stretch across my bed for hours and imagine life in a big house, visited by important friends who rode new bikes, whose fathers had expensive haircuts and were interviewed on the news. I have been with my own father only three times, each visit happening in my childhood, each visit happening in cold weather. He was a basketball coach, and I do not know why he left my mother. I only know he was tall and handsome and smelled like beer; his collar smelled like beer, his hands like beer, and his coarse, unshaven face smelled like beer. I do not drink much beer myself, but the depth of the scent has never left me. My friend Tony the Beat Poet will be drinking a beer at Horse Brass Pub and the smell will send me to a pleasant place that exists only in recollections of childhood. My father was a big man, I think, bigger than most, stalky and strong like a river at flood. On my second visit to my father I saw him throw a football across a gym, drilling the spiral into the opposite hoop where it shook the backboard. There was no action my father committed that I did not study as a work of wonder. I watched as he shaved and brushed his teeth and put on his socks and shoes in motions that were more muscle than grace, and I would stand at his bedroom door hoping he wouldn’t notice my awkward stare. I looked purposely as he opened a beer, the tiny can hiding itself in his big hand, the foam of it spilling over the can, his red lips slurping the excess, his tongue taking the taste from his mustache. He was a brilliant machine of a thing.

• From New Testament Words (1964)

  And the lads knew that he meant them to take the posies and give them to the girls with whom they were walking along the road. That was an action which was the perfect illustration of this word kalos; and that is the kind of action which does the Church more good than most of the great works of theology that ever were written. Scholarship can baffle; learning can bewilder; efficiency can chill; aggressiveness can antagonize. That which tugs at men’s hearts and pulls them to Christ is the winsome attractiveness in Jesus Christ himself, the attractiveness which ought to reside in those who claim to be his. If we would serve Christ in his Church, there must be on our lives that winsome beauty which will entitle us, too, to the title of kalos, loveliest of all the words which describe the Christian life. KATAGGELLEIN THE WORD OF AUTHORITY The word kataggellein means to announce or to proclaim; but the characteristic flavour of the word is that the announcement or the proclamation is made with authority. In classical Greek it is used of proclaiming war or announcing a festival. In the papyri a widow makes an official pronouncement regarding the appointment of a representative to look after her interests in consequence of her husband’s death. It is used of the announcement of an emperor’s accession to the throne. Always the word carries with it weight and authority. In the NT the word is used 15 times. It is used of the prophets foretelling the coming of Christ and the events of the early days (Acts 3.24). It is used of the work of Jesus in that he showed light to the people and to the Gentiles (Acts 26.23). It is Paul’s word of praise that the faith of the Roman church is spoken of throughout the world (Rom. 1.8). The words and actions of the Sacrament are said to show forth the death of Christ (I Cor. 11.26). But the main interest of the word lies in the fact that it is one of the great NT words for preaching. In Acts 15.36 we are told that Paul and Barnabas plan to revisit the churches to which they have preached (kataggellein). Now the interest of the word lies in the examination of the things which were preached, for these are the things which are proclaimed with authority. What then were the things which the early preachers preached with authority, the things they preached as certainties, the things they preached as part of the unalterable and authoritative message of the Christian faith? (i) They proclaimed the word of God. It is said that Paul and Barnabas preached (kataggellein) the word of God in the synagogues of Cyprus (Acts 13.5). It was the word of God that Paul preached at Berea (Acts 17.13).

• From New Testament Words (1964)

  It is used to describe grapes which are fully ripe, sweet to the taste and beautiful to look upon. It is used to describe wine which has been left to settle and to mature until it is mellow and at its best. It is used to describe a favourable sale, a well-cut tunic. In describing people it is joined with pistos, which means dependable and reliable. It is used of honourable men whose word and pledge and oath can be unquestionably accepted. In discussing kalos in the papyri Milligan speaks of the self-evidencing power which is in kalos. That which is kalos bears its goodness on its face. Clearly kalos is a noble word. It describes that which is beautiful, that which commands love and admiration, that which is useful, that which is honourable. Kalos is the word of the goodness which is a lovely thing, the goodness which not only satisfies the conscience, but which also delights the heart, and gives pleasure to the eyes. Having studied the word kalos in classical Greek and in the papyri, we now turn to its usage in the NT. (i) Kalos is used in the NT as it is in secular Greek, to describe things which are useful for all the purposes of life and which are pleasant to see. It describes the stones of which the Temple is built (Luke 21.5). It describes the fruit which the fruitful and the good tree produces (Matt. 3.10; cp. Luke 3.9; Matt. 7.17-19; 12.33; Luke 6.43). It describes the good ground which is clean and rich and fertile (Matt. 13.8, 23; cp. Mark 4.8, 20 and Luke 8.15). It describes the good seed which is sown into the ground (Matt. 13.24, 27, 37, 38). It describes the good and useful fish which are caught in the assortment which the dragnet brings in (Matt. 13.48). Salt is said to be kalos (Mark 9.50). It describes good wine (John 2.10). It describes the good measure which is generously given (Luke 6.38). The Law is kalos (Rom. 7.16; I Tim. 1.8). The name of Christ is kalos (James 2.7). The word of God is kalos (Heb. 5.14). Kalos is the word which characteristically describes the good and useful and pleasant things of life. (ii) One of the most interesting and significant uses of kalos is that it is repeatedly and consistently used to describe the good deeds which should characterize the life of the Christian. Our light is so to shine before men that they may see our good deeds (Matt. 5.16). Jesus has shown his enemies many good works (John 10.32, 33). Paul can will, but cannot do to kalon, that which is good (Rom. 7.16). The Corinthians must do that which is kalos (II Cor. 13.7). The Galatians must not grow weary in doing what is kalos (Gal. 6.9).

• From New Testament Words (1964)

  He is the man who, as Aristotle said, is ‘kindly and lovely in his gravity’ (Aristotle, Rhetoric 1391a 28). He said that the man who was semnos was the man who was dignified without being heavily pompous. When Plutarch was describing the great commander Nicias, he said of him that the ‘dignity (semnotēs) of Nicias was not of the harsh and offensive sort, but was blended with much circumspection’ (Plutarch, Nicias 2). In this dignified gravity there was no arrogance; it was dignity and courtesy combined. It is easy to see what a great quality this word semnos describes. It describes the divinity of the gods; it describes the Furies, the Erinyes who are the agents of divine justice; it describes the royalty of all true kingliness; it describes that which is stately and dignified in words and speech and conduct; it describes the characteristic of the man who carries himself with the perfect blend of dignity and courtesy, independence and humility to his fellow men. R. C. Trench says that the man who is semnos ‘has a grace and dignity not lent to him from earth, but which he owes to that higher citizenship which is also his’. The Latin word for this dignity is gravitas, and Tertullian writes: ‘Ubi metus in Deum, ibi gravitas honesta,’ ‘Where there is fear towards God, there is honourable dignity’ (Tertullian, De Praescriptione 43). Clement of Alexandria summed it up when he said that a Christian man is semnos because his life is turned to the divine (Clement of Alexandria, Stromateis 7.35.6). This Christian kingliness and majesty and dignity come to a man when his face is turned to God, for then the reflection of God shines in him. It is of the greatest significance that the Pastoral Epistles make so much of the majesty of the Christian life. They were written in the missionary days of the early Church. They were written when the Church was a little island of Christianity surrounded by a pagan world. At such a time it was not sermons but lives which won men for Christ. And men were won for Christ by the sight of the sheer majesty of the Christian life. So often the Christian life is beset by pettiness. So often the professing Christian allows little and petty things to disturb his own serenity and the peace of the brethren. We should do well to think of this essential majesty of the Christian life, and seek for more of it in our own lives. There is a famous incident from the greatest days of Roman history. Pyrrhus had sent Kineas as his ambassador to Rome, and Kineas had been received by the Roman senate; he returned to Pyrrhus and told him that he had seen and talked with ‘an assembly of kings’. To him the Roman senate seemed nothing less than an assembly of kings. That is what the Christian Church should be like.

• From Heptaméron (1559)

  " When Count Guillaume came to France," said Hir- can, " I should have been more afraid of his sword than of those of the best four among the ItaHans who were then at court." " We all know," said Ennasuite, " that all the praises we could bestow on the king would fall far short of his merits, and that the day would be gone before everyone should have said all he thinks of him. Therefore, madam, give your voice to some one who may again tell us something to the advantage of men, if any such thing there be." " I imagine," said Oisille to Hircan, " that as you are so much in the habit of speaking ill of women, you will not find it difficult to tell us something good of your own sex. " That I can the more easily do," replied Hircan, " as it is not long since I was told a tale of a gentleman whose love, fortitude, and patience were so praiseworthy that I must not suffer their memory to be lost." NOVEL XVIII. A lady tests the fidelity of a young student, her lover, before granting him her favours. In a certain town in France there lived a young seigneur of good family, who was attending the schools, desiring to acquire the knowledge which endows those of quality with honour and virtue. Though he had already made such progress in his studies that at the age of sev- enteen or eighteen he was a pattern for other students, Love failed not, nevertheless, to teach him other les- 170 THE HEPTAMERON OF THE {Navel 18.

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

  Finally, the profane conclusion whereby these objeetions end, and which accuses children of folly, is an affront to pious ears. Who would presume to blame the holy child St. Benedict because, in his desire to please God alone, he left his father’s house, and sought for holy conversation and a solitary dwelling? Who but a heretic would blaspheme against St. John the Baptist, of whom we are told (Luke 1:80) that “the child grew and was strengthened in spirit, and he was in the desert until the day of his manifestation to Israel”? Such presumptuous words show that they who speak them are carnal men, who reckon as folly what is of the spirit of God. St. Ambrose says, in his commentary on the Gospel of Luke, “The Holy Spirit is not limited to age, nor extinguished by death, nor shut out by the womb.” St. Gregory, in his Homilia Pentecostes, likewise says, “He fills the harp-playing youth, and makes of him a Psalmist; He fills the herdsman who was uprooting a fig tree, and makes of him a Prophet: He fills the abstemious youth, and makes of him a venerable judge: He fills the fisherman, and makes of him a preacher: He fills the persecutor, and makes of him a teacher of the nations; He fills the publican, and makes of him an Evangelist.” I will further quote the words of St. Paul (1 Cor 3:18), “If any man among you seems to be wise in this world, let him become a fool that he may become wise.” For he who is a fool in the wisdom of this world (which is folly in the sight of God) is no fool in the wisdom of God. The book of Proverbs (1:22), speaking to children, says, “O children, how long will you love childishness? Give heed to my reproof. I will utter my words [Vul: spirit] to you.” CHAPTER 14

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

  8. St. Augustine says in De opere monachorum: “ If they (i.e., religious) are preachers of the Gospel, I admit their right,” i.e. to live on the alms of the faithful. But these words apply not only to prelates, but to all who can preach, even to deacons. Hence St. Paul says (Eph. iv. 11): “He gave some Apostles, and some prophets, and some evangelists, and some others pastors and doctors.” The Apostle thus draws a distinction between Evangelists and Pastors and Apostles, by which term we are to understand prelates. Hence all preachers, be they prelates or not, may live by the Gospel. 9. Preaching is the noblest of all ecclesiastical functions.”Our Lord declared that this was the purpose of His coming into the world. “For this was I sent” (Luke iv. 43). Isaiah also, speaking in the person of Christ, says: “He sent me to preach to the meek” (Isa. lxi. 1). St. Paul likewise says: “Christ sent me not to baptise, but to preach the Gospel” (1 Cor. i. 17). Now they who are engaged in the business of the Church ought not to work with their hands, but to live on the property of the Church, as St. Augustine says (De opere Monach.), speaking of himself. This rule applies much more forcibly to those engaged in preaching, who have every right to live by the Gospel, instead of by manual labour. 10. The office of a preacher is more useful to the community than is that of a lawyer. But lawyers may, from the legitimate exercise of their profession, earn a livelihood. Therefore, preachers, may, if their preaching be authorised, live by means of it, whether they be prelates or not. 11. Although alms cannot be given out of money made by usury, preachers may, nevertheless, accept alms from money thus gained, provided they cannot, without so doing, remain in a place inhabited by usurers. The reason for this concession is that preachers, by inducing usurers to restore their illgotten gains, are directing the affairs of those to whom this money is due. This is distinctly established in the decretal Extra de sent. excom., cap. cum voluntate. But preachers are, in like manner, occupied with the affairs of all men, both rich and poor, when they urge the rich to give alms to the poor and to perform other salutary works. Hence they are justified in accepting alms from those to whom they preach. 12. We see that in mechanical trades, it is not they only who work with their hands who live by the trade, but the architect who directs their labour profits by it likewise. Now the man who teaches morals is, so to speak, the architect of all human duties (I Ethic.). Therefore, preachers have a right to live by their preaching, even though they do not work with their hands.

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

  I answer: what we have already said compels us to say that God loves better things the more. We said in Arts. 2 and 3 that for God to love something more just means that he wills a greater good for it, and also that God ’ s will is the cause of the goodness in things. It is therefore because God wills a greater good for them that some things are better. It follows that God has a greater love for things which are better. On the first point: God loves Christ not only more than the entire human race, but more than the whole universe of creatures. For he willed a greater good for Christ, and gave him the name that is above every name, as true God. Nor did it in any way diminish his excellence, that God should deliver him up to die for the salvation of the human race. On the contrary, he thereby became a glorious conqueror, in keeping with Isa. 9:6: “ the government shall be upon his shoulder. ” On the second point: It accords with what we have said on the first point, that God should love the human nature assumed by his Word in the person of Christ more than all the angels. For this nature is better than the angels, in consequence of this union. But if we are speaking of common human nature, and comparing it in grace and glory with that of an angel, we find that they are equal. For according to Rev. 21:17 the measure of a man and the measure of an angel are the same, although some angels may be better in respect of it than some men, and some men better than some angels. Yet the natural condition of an angel is better than that of a man. Hence it was not because he loved man more that God assumed the nature of a man, but because man needed him more. A good master of a house gives something costly to a sick servant which he does not give to a healthy son.

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

  But we must observe that there are two senses in which a thing is said to be great. The first sense is that of absolute quantity. In this sense, the gift of glory is greater than the gift of grace which makes an ungodly man just, and the glorification of the just is a greater work than the justification of the ungodly. The second sense is that of relative quantity, in respect of which we may say that a mountain is small, and a millet great. In this sense, the gift of grace which makes the ungodly just is greater than the gift of glory which beatifies the just. For the gift of grace exceeds the worthiness of an ungodly man, who is worthy of punishment, by more than the gift of glory exceeds the worthiness of a just man, who is worthy of glory since he is justified. Hence Augustine says in the same passage: “ Let him judge who can whether it is greater to create just angels than to justify the ungodly. If these are equal in respect of power, the latter is assuredly greater in mercy. ” From this the answer to the first point is obvious. On the second point: the good of the universe is greater than the good of an individual man, if we consider them as in the same genus. But the good of the grace given to one man is greater than the good of the whole natural universe. On the third point: this reasoning argues about the manner of the agent ’ s action. The creation is the greatest work of God in this respect. ARTICLE TEN Whether the Justification of the Ungodly is a Miracle1. It seems that the justification of the ungodly is a miracle. For miracles are greater than works which are not miraculous, and the justification of the ungodly is a greater work than some others which are miraculous, as the passage from Augustine quoted in the preceding article makes clear. It follows that the justification of the ungodly is a miracle. 2. Again, the movement of the will in the soul is like the natural inclination in natural things. Now when God causes something to happen in natural things contrary to their natural inclination, e.g., when he causes the blind to see, or raises the dead to life, it is a miracle. It seems then that the justification of the ungodly is a miracle. For the will of an ungodly man inclines to evil, and God moves him to good when he justifies him. 3. Again, as wisdom is a gift of God, so also is justice. Now it is miraculous that any man should receive wisdom from God suddenly, without study. It is therefore miraculous also that any ungodly man should be justified by him.