Anger

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 Buddenbrooks: The Decline of a Family (1901)

  For the second time he was assailed by the feelings of this man, whose utterance certainly bore the stamp of authenticity, again he had to hear the same dreadful threat as when he had told Herr Grünlich his daughter’s letter from Travemünde, and again it shuddered through him rapturous reverence for human sentiments of his generation, which had always been at odds with his sober and practical business sense. This fit, however, lasted no more than a second. A hundred and twenty thousand marks… he repeated inwardly, and then he said calmly and firmly: “Antonie is my daughter. I will know how to prevent her suffering innocently." "What do you mean by that...?" asked Herr Grünlich, slowly stiffening... "You will find out," replied the Consul. "For now I have nothing to add to my words." And with that rose He sat down, firmly planted his chair on the floor, and turned toward the door. Herr Grünlich sat silent, stiff, stunned, and his mouth moved jerkily in both directions without being able to get a word out of him. But Mr. Kesselmeyer's cheerfulness returned at this concluding and final movement of the Consul ... yes, it got the better of it, it exceeded all limits and became terrible! The binoculars fell from his nose, which stretched up between his eyes, while his tiny mouth, in which the two canines jutted yellow and lonely, threatened to tear. His small, red hands flailed in the air, his downy feathers fluttered, his face, utterly distorted and contorted with excessive happiness, with its white, clipped whiskers, was vermilion... "A-aha!" he cried, his voice cracking... "I find that most... most amusing! But you should think about it, Mr. Consul Buddenbrook, throwing such a lovely, such a delicious example of a son-in-law into the ditch!... Something of activity and resourcefulness does not pass on God's, dear earthly world for a second time! Aha! already four years ago, when the knife was at our throats... the rope was around our necks... how we suddenly had the engagement to Mademoiselle Buddenbrook announced on the stock exchange, even before it had actually taken place... respect for everyone! Well, my highest acknowledgment…!” "Kesselmeyer!" shrieked Herr Grünlich, made convulsive movements with his hands as if he were warding off a ghost, and ran to a corner of the room, where he sat down on a chair, hid his face in his hands and felt so low stooped so that the ends of his favorites were resting on his thighs. He even raised his knees a few times. “How did we actually do that?” Herr Kesselmeyer continued. “How did we actually start getting hold of the little daughter and the eighty thousand marks? O-ho! that will be arranged! If you have the agility and resourcefulness even for a sextuplet, it will be arranged! Man submits to the saving Mr. Papa presents really pretty books, the loveliest, cleanest books, in which everything is in the best order...

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

  The trueness of this formula is only equalled by its sterility, for psychological purposes. Practically it amounts to simply referring the inquirer to the relations between facts or things, and to telling him that his thinking follows them. But as a matter of fact, his thinking only sometimes follows them, and these so-called 'transitions of reason' are far from being all alike reasonable. If pure thought runs all our trains, why should she run some so fast and some so slow, some through dull flats and some through gorgeous scenery, some to mountain-heights and jewelled mines, others through dismal swamps and darkness?—and run some off the track altogether, and into the wilderness of lunacy? Why do we spend years straining after a certain scientific or practical problem, but all in vain—thought refusing to evoke the solution we desire? And why, some day, walking in the street with our attention miles away from that quest, does the answer saunter into our minds as carelessly as if it had never been called for—suggested, possibly, by the flowers on the bonnet of the lady in front of us, or possibly by nothing that we can discover? If reason can give us relief then, why did she not do so earlier? The truth must be admitted that thought works under conditions imposed ab extra . The great law of habit itself—that twenty experiences make us recall a thing better than one, that long indulgence in error makes right thinking almost impossible—seems to have no essential foundation in reason. The business of thought is with truth—the number of experiences ought to have nothing to do with her hold of it; and she ought by right to be able to hug it all the closer, after years wasted out of its presence. The contrary arrangements seem quite fantastic and arbitrary, but nevertheless are part of the very bone and marrow of our minds. Reason is only one out of a thousand possibilities in the thinking of each of us. Who can count all the silly fancies, the grotesque suppositions, the utterly irrelevant reflections he makes in the course of a day? Who can swear that his prejudices and irrational beliefs constitute a less bulky part of his mental furniture than his clarified opinions? It is true that a presiding arbiter seems to sit aloft in the mind, and emphasize the better suggestions into permanence, while it ends by dropping out and leaving unrecorded the confusion. But this is all the difference.

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

  She knows something!' cried the old gentleman, pretending to be plagued by curiosity. "Did you hear mom? she knows what! Can't anyone tell me..." 'If it's a warm blow,' said Tony, nodding his head with each word, 'then lightning will strike. But if it is a cold blow, thunder strikes!” Then she crossed her arms and looked into the laughing faces like one who is sure of his success. But Mr. Buddenbrook was angry at this wisdom, he demanded to know who had taught the child this stupidity, and when it turned out that it was Ida Jungmann, the maid from Marienwerder who had recently been hired to look after the little ones, the Consul had to have this Ida take protection. 'You're too strict, papa. Why shouldn't one be allowed to have one's own whimsical ideas about such things at that age...' » Excusez, mon cher!… Mais c'est une folie! You know that such darkening of children's heads annoys me! What, the Dunner goes in? There should be a glek de Dunner inslahn! Go with your Prussian..." The thing was that the old gentleman couldn't be polite about Ida Jungmann. He was not a limited mind. He had seen a piece of the world, wasyear 13 drove to southern Germany with four horses to buy up grain as a supplier to the army for Prussia, had been to Amsterdam and Paris and, as an enlightened man, by God did not consider everything that lay outside the gates of his gabled hometown to be condemned. Apart from business dealings, however, in social relations he was more inclined than his son, the Consul, to draw strict boundaries and to treat strangers with refusal. So when one day his children from a trip to West Prussia brought this young girl - she was only now twenty years old - into the house as a kind of baby Jesus, an orphan, the daughter of an innkeeper who had died just before the Buddenbrooks arrived in Marienwerder, the consul had to pass an appearance with his father for this pious prank, during which the old gentleman spoke almost only French and Low German ... Incidentally, Ida Jungmann had proven to be competent in the household and dealing with the children and was suitable with her Loyalty and their Prussian notions of rank are basically the best for their position in this house. She was a person of aristocratic principles, sharply distinguishing between first and second circles, middle class and lower middle class, proud to belong to the first circles as a devoted servant, and disliked Tony befriending, say, a schoolmate who according to Mamsell Jungmann's estimation, only belonged to the good middle class ... where the old gentleman spoke almost only French and Low German... By the way, Ida Jungmann had proven to be competent in the household and dealing with the children and with her loyalty and her Prussian notions of rank she was basically best suited for her position in this house.

• From Love & Sex: A Christian Guide to Healthy Intimacy (2018)

  “We will be there,” Kaycie said, smiling. “I may come with or without Todd,” Mary Francis said. “It would be great for Dylan and me, but we’ll see if he is still around or if he has decided to leave me by then. Sex has never been great with us—so awkward. Honestly, I can have some grace for him about his temptation with porn. Maybe if that part of our lives were better, we might have more love to share with each other,” Angie commented. “Well, not me. I am still so mad at Evan,” said Emily. “I just don’t know if I can ever move past my anger. I can’t let it go that he was chatting with a naked woman online and doing God only knows what. Seriously, how do I get past that? It’s glued in my memory! Whenever I close my eyes, I feel sick thinking about what they were doing online together. How sexy he talked to her—it’s just all so dirty now. I don’t think I can ever see sex as a gift from God—that just seems like the biggest joke in the world to me now. It hasn’t been a gift for us; it’s been a curse.” Holly said, “Em, it’s been really broken for you and Evan. It has been for Joe and me as well. I hear you about the images. Joe and I watched porn together, thinking it would spice things up for us, and it did at first. But then we lost the connection sex was meant to bring to us and we started lusting for more and different and, man, it got messed up. I hurt with you, Emily. I want this to be better for all of us. I want to have the kind of sex God wants for us. “But, just like you, I have no idea how Joe and I are going to go from some pretty kinky stuff—to having sacred sex? That just sounds way too holy for us. Is sex really redeemable? I mean—we have been doing this stuff for over ten years and just a year ago, we had a threesome and it got really crazy. The other woman we let into our bed became jealous and wanted me out of the picture. She tried her best to split Joe and me up. It was a huge wake-up call for me.

• From Blue Like Jazz (2003)

  These are broad generalizations, and they are unfair, but this is what I was thinking at the time. Bear with me, and I will tell you what I learned. I began to attend a Unitarian church. All-Souls Unitarian Church in Colorado Springs was wonderful. The people were wonderful. Like my friends in the woods, they freely and openly accepted everybody the church didn’t seem to accept. I don’t suppose they accepted fundamentalists, but neither did I at the time. I was comfortable there. Everybody was comfortable there. I did not like their flaky theology though. I did not like the way they changed words in the hymns, and I did not like the fact they ignored the Bible, but I loved them, and they really liked me. I loved the smiley faces, the hugs, the vulnerable feel to the place, the wonderful old gray-haired professors, former alcoholics and drug addicts, the intellectual feminists who greeted me with the kindest, most authentic faces that I understood as invitations to tell my story. I began to understand that my pastors and leaders were wrong, that the liberals were not evil, they were liberal for the same reason Christians were Christians, because they believed their philosophies were right, good, and beneficial for the world. I had been raised to believe there were monsters under the bed, but I had peeked, in a moment of bravery, and found a wonderful world, a good world, better, in fact, than the one I had known. The problem with Christian community was that we had ethics, we had rules and laws and principles to judge each other against. There was love in Christian community, but it was conditional love. Sure, we called it unconditional, but it wasn’t. There were bad people in the world and good people in the world. We were raised to believe this. If people were bad, we treated them as though they were either evil or charity: If they were bad and rich, they were evil. If they were bad and poor, they were charity. Christianity was always right; we were always looking down on everybody else. And I hated this. I hated it with a passion. Everything in my soul told me it was wrong. It felt, to me, as wrong as sin. I wanted to love everybody. I wanted everything to be cool. I realize this sounds like tolerance, and to many in the church the word tolerance is profanity, but that is precisely what I wanted. I wanted tolerance. I wanted everybody to leave everybody else alone, regardless of their religious beliefs, regardless of their political affiliation. I wanted people to like each other. Hatred seemed, to me, the product of ignorance. I was tired of biblical ethic being used as a tool with which to judge people rather than heal them. I was tired of Christian leaders using biblical principles to protect their power, to draw a line in the sand separating the good army from the bad one.

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

  Mother is next door!..." "Yes," answered Christian, "that's how it should be." "Well, you wo n't do any of that!" the senator cried, jumping to his feet. Christian got up too, went behind his chair, took hold of it with one hand, pressed his chin on his chest and looked at his brother half shyly and half indignantly. "You won't do it..." repeated Thomas Buddenbrook, almost senseless with anger, pale, trembling, and twitching movements. “As long as I am above ground, this will not happen… I swear to you!… Beware… beware…! Enough money has been lost through misfortune, folly and baseness for you to dare throw a quarter of mother's fortune into the lap of this woman and her bastards!... And that after another quarter had already been stolen from Tiburtius! . I forbid you, do you hear? I forbid it!' he cried in a voice that made the room roar and Frau Permaneder, weeping, pressed herself into a corner of the sofa. “And don't you dare to act against this prohibition, I advise you! I've only despised you until now I've overlooked you... but if you challenge me, if you take it to the extreme, we'll see who gets the worst of it! I tell you, beware! I know no more consideration! I'll have you declared childish, I'll have you imprisoned, I'll destroy you! ruin! Do you understand me?!…" "And I'm telling you..." Christian began... And now the whole thing turned into a quarrel, a ragged, vain, deplorable quarrel with no real subject, with no purpose other than to insult each other with words to the death to wound. Christian went back to his brother's character and looked for individual traits, embarrassing anecdotes from the past, which were intended to prove Thomas' egoism and which Christian had not been able to forget, but had carried around with him and imbued with bitterness. And the senator answered him in exaggerated words of contempt and threat, which he regretted ten minutes later. Gerda leaned her head lightly on her hand and watched the two of them with veiled eyes and an indefinable facial expression. Christian, who had been moving about the room during the last replies, finally left the arena. "It is good! We'll see!' he cried, and with a wild mustache and red eyes, his coat unbuttoned, his handkerchief in his dangling hand, heated and exalted, he went to the door and let it shut behind him. In the sudden silence, the senator stood upright for a moment and looked to where his brother had disappeared. Then he sat down in silence, picked up the papers again with short movements and finished with dry words what still had to be done, after which he leaned back, let the tips of his beard slip through his fingers and sank into thought. Mrs. Permaneder's heart was pounding with fear! The question, the big question, could no longer be put off; it had to be discussed, he had to answer it...

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

  All this was the main content of the confessions which Madame Permaneder let slip into the folds of her mother's dress. But she couldn't get over the "word," that "word" that had frozen her to her core that dreadful night, she didn't repeat it, oh, by God, she didn't repeat it, she protested, although the Consul didn't press her at all, just nodded her head, almost imperceptibly, slowly and thoughtfully, while she looked down at Tony's beautiful ash-blonde hair. 'Yes, yes,' she said, 'I've heard sad things, Tony. And I understand it all very well, my poor little wench, for I am not only your mama, but also a woman like you... I see now how justified your pain is, how completely your husband, during a moment of weakness, has forgotten what he owes you..." "For a moment?!" Tony exclaimed. She jumped up. She took two steps back and feverishly dried her eyes. »For a moment, Mama?!... He has forgotten what he owes me and our name... He didn't know that from the start! A man who simply retires with his wife's dowry! A man without ambition, without striving, without goals! A man who, instead of blood, has a viscous mush of malt and hops in his veins ... yes, I am convinced of that! ... who then allows himself to be so mean as this with Babette, and when he is accused of his worthlessness, answers with one word... one word..." She had come back to the word, this word that she did not repeat. Suddenly she took a step forward and said in a voice that was suddenly calm and gently interested: "How lovely. Where's that from, Mama?' She nodded with her chin at a small case, a cane basket, a dainty little stand adorned with satin bows, in which the consul had been accustomed for some time to preserve her handwork. "I got him," answered the old lady; "I needed him." 'Elegant!' said Tony, glancing at the frame with her head tilted to one side. The Consul also let her eyes rest on the subject, but without seeing it, in deep thought. 'Well, my dear Tony,' she said at last, stretching out her hands once more to her daughter, 'however things may be, you are here, and so be most heartily welcome, my child. Everything can be discussed with a calmer mind... Take off, in your room, make yourself comfortable... Ida!?' she called into the dining room in a raised voice. "That envelopes will be presented for Madame Permaneder and Erika, dear!" Tenth Chapter Tony had retired to her bedroom immediately after dinner, because during the meal the Consul had confirmed her suspicion that Thomas knew of her arrival... and she didn't seem particularly anxious to meet him. At six o'clock in the afternoon the consul came up. He went into the landscape room, where he had a long conversation with his mother. "And how is she?" he asked.

• From Go Tell It on the Mountain (1953)

  I tell you, it ain’t every shepherd tarries before the Lord for his flock like Father James does.’ ‘Indeed, that is the truth,’ said Sister Price, with animation. ‘The Lord sure done blessed us with a good shepherd.’ ‘He mighty hard sometimes,’ said Sister McCandless, ‘but the Word is hard. The way of holiness ain’t no joke.’ ‘He done made me to know that,’ said Brother Elisha with a smile. Sister McCandless stared at him. Then she laughed. ‘Lord,’ she cried, ‘I bet you can say so!’ ‘And I loved him for that,’ said Sister Price. ‘It ain’t every pastor going to set down his own nephew—in front of the whole church, too. And Elisha hadn’t committed no big fault.’ ‘Ain’t no such thing,’ said Sister McCandless, ‘as a little fault or a big fault. Satan get his foot in the door, he ain’t going to rest till he’s in the room. You is in the Word or you ain’t —ain’t no half-way with God.’ ‘You reckon we ought to start?’ asked Sister Price doubtfully, after a pause. ‘Don’t look to me like nobody else is coming.’ ‘Now, don’t you sit there,’ laughed Sister McCandless, ‘and be of little faith like that. I just believe the Lord’s going to give us a great service to-night.’ She turned to John. ‘Ain’t your daddy coming out to-night?’ ‘Yes’m,’ John replied, ‘he said he was coming.’ ‘There!’ said Sister McCandless. ‘And your mama—is she coming out, too?’ ‘I don’t know,’ John said. ‘She mighty tired.’ ‘She ain’t so tired she can’t come out and pray a little while,’ said Sister McCandless. For a moment John hated her, and he stared at her fat, black profile in anger. Sister Price said: ‘But I declare, it’s a wonder how that woman works like she does, and keeps those children looking so neat and clean and all, and gets out to the house of God almost every night. Can’t be nothing but the Lord that bears her up.’ ‘I reckon we might have a little song,’ said Sister McCandless, ‘just to warm things up. I sure hate to walk in a church where folks is just sitting and talking. Look like it takes all my spirit away.’ ‘Amen,’ said Sister Price. Elisha began a song: ‘This may be my last time,’ and they began to sing: ‘ This may be the last time I pray with you , This may be my last time, I don’t know .’ As they sang, they clapped their hands, and John saw that Sister McCandless looked about her for a tambourine.

• From Wild (2012)

  I descended in a mild panic until the snow turned back into mist and the mist to clear views of the muted greens and browns of the mountains that surrounded me near and far, their alternately sloping and jagged profiles a stark contrast to the pale sky. As I walked, the only sound was that of my boots crunching against the gravelly trail and the squeaky creak of my pack that was slowly driving me insane. I stopped and took my pack off and swabbed its frame with my lip balm in the place where I thought the squeak might live, but when I hiked on I realized that it had made no difference. I said a few words out loud to distract myself. It had been only a little more than forty-eight hours since I’d said goodbye to the men who’d given me a ride to the trail, but it felt like it had been a week and my voice sounded strange all by itself in the air. It seemed to me that I’d run into another hiker soon. I was surprised I hadn’t seen anyone yet, though my solitude came in handy an hour later, when suddenly I had the urge to do what I called in my mind use the bathroom, though out here using the bathroom meant maintaining an unsupported squat so I could shit in a hole of my own making. It was for this reason I’d brought the stainless-steel trowel that was looped through my backpack’s waistband in its own black nylon sheath with U-Dig-It printed on the front. I didn’t dig it, but it was the backpacker way, so there was nothing else to do. I hiked until I found what seemed a reasonable spot to venture a few steps off the trail. I took my pack off, pulled my trowel from its sheath, and darted behind a sage bush to dig. The ground was a rocky, reddish beige and seemingly solid. Digging a hole in it was like attempting to penetrate a granite kitchen counter sprinkled with sand and pebbles. Only a jackhammer could’ve done the job. Or a man, I thought furiously, stabbing at the dirt with the tip of my trowel until I thought my wrists would break. I chipped and chipped uselessly, my body shimmering into a crampy cold sweat. I finally had to stand up just so I wouldn’t shit my pants. I had no choice but to pull them off—by then I’d abandoned underwear because they only exacerbated my raw hips situation—and simply squat down and go. I was so weak with relief when I was done that I almost toppled over into the pile of my own hot dung. Afterwards, I limped around gathering rocks and built a small crap cairn, burying the evidence before hiking on.

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

  BEDE. (ubi sup.) But we must observe that there is a difference in those who pray; he who has perfect faith, which worketh by love, can by his prayer or even his command remove spiritual mountains, as Paul did with Elymas the sorcerer. But let those who are unable to mount up to such a height1 of perfection pray that their sins should be forgiven them, and they shall obtain what they pray for, provided that they themselves first forgive those who have sinned against them. If however they disdain to do this, not only shall they be unable to perform miracles by their prayers, but they shall not even be able to obtain pardon for their sins, which is implied in what follows; But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. 11:27–3327. And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, 28. And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things? 29. And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. 30. The baptism of John, was it from heaven, or of men? answer me. 31. And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? 32. But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed. 33. And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things. THEOPHYLACT. They were angry with the Lord, for having cast out of the temple those who had made it a place of merchandize, and therefore they come up to Him, to question and tempt Him. Wherefore it is said: And they come again to Jerusalem: and as he was walking in the temple, there come to him the Chief Priests, and the Scribes, and the elders, and say unto him, By what authority doest thou these things? and who gave thee authority to do these things? As if they had said, Who art thou that doest these things? Dost thou make thyself a doctor, and ordain thyself Chief Priest? BEDE. (ubi sup.) And indeed, when they say, By what authority doest thou these things, they doubt its being the power of God, and wish it to be understood that what He did was the devil’s work. When they add also, Who gave thee this authority, they evidently deny that He is the Son of God, since they believe that He works miracles, not by His own but by another’s power.

• From Heptaméron (1559)

  the bolting machine, and darted at the servant, whom he called all sorts of bad names. If his wife had not inter- posed he would have paid her for her courtesy ; however, the storm was at last appeased to the content of all par- ties, who afterwards lived peaceably together.* What say you of this wife, ladies ? Was she not wise to make sport of her husband's sport ? " It was no sport for the husband to miss his aim," said Saffredent. " I imagine," said Ennasuite, " that he had more pleas- ure in laughing with his wife than in half killing himself with his servant at his age." " I should have been sorely annoyed to have been found with that fine cremecm over my head," said Simon- tault.- " I have heard," said Parlamente, " that it was not your wife's fault that she did not catch you pretty nearly in the same trim ; and since that time, they say, she has never known rest." " Be content with the adventures of your own house," replied Simontault, "without looking after mine. My wife has no cause to complain of me ; but even if I were such as you say, she would not notice it, for she is not at all stinted." " Women of honour need nothing but the love of their husbands, the only persons who can content them," said Longarine ; "but those who desire a brutal pleasure will never find it where propriety prescribes." " Do you call it brutal pleasure when a woman wishes to have from her husband what belongs to her.'" said Geburon. * This i.s the same story as Le Conseilleur au Bluteau, the i8th of the Cent Novelles Notwelles. The wife found her husband, with the surcoat on his head, worl<iri| away at the boltina: machine. Seventh day.] QUEEN OF KA VARRE. rig " I maintain," replied Longarine, " that a chaste wife, who loves truly, finds more contentment in being per- fectly loved, than in all the pleasures which the flesh can desire." " I am of your opinion," said Dagoucin ; " but their lordships here will neither hear of it nor confess it. I believe that if mutual love does not content a woman, a husband will content her no more ; for if she does not conform in love to the seemly ways of women, she must be possessed by the infernal lust of the brutes." " Truly you remind me," said Oisille, " of a fair lady who was well married, and who, for want of contenting herself with that seemly love, became more carnal than swine, and more cruel than lions." " I pray you, madam, to finish the day by telling us that story," said Simontault

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

  But, just as one of the heads of the beast mentioned in the Apocalypse was, “as it were, slain to death, and his death-wound was healed,” so in Gaul followers of Valentian have reappeared who, by means of ingenuity and cunning, deter men from the observance of the counsels. Their first axiom is that no one ought, by entering the religious life, to undertake to practice the counsels, unless he is already exercised in the observance of the commandments. This regulation would exclude from the way of perfection all children, all sinners and all recent converts to the Faith. Their next dictum is that no one should undertake the observance of the counsels without first seeking advice form many persons. We see at once that this rule would be a great obstacle in the way of those who desire to embrace perfection, since the advice of carnal men (who form the majority of mankind) tends rather to deter souls from spirituality than to draw them to it. Further, these followers of Vigilantius try to hinder men from laying themselves under an obligation to embrace religious life, though such an obligation strengthens the soul to embrace a life of perfection. Finally, they do not hesitate to take every means to diminish in men’s hearts the love of poverty. These criminal efforts are prefigured in the words of Pharaoh, who, as we read in Exodus (5:4), when chiding Moses and Aaron for trying to lead the people of God out of Egypt, said to them, “Why do you, Moses and Aaron, draw off the people from their work? Origen in his Gloss comments on this passage as follows: “Today likewise should Moses and Aaron, that is to say, a prophetic and priestly word, call a soul to serve God and, leaving the world and renouncing all possessions, to devote itself to the law of God and the hearing of His word, you will hear the friends of Pharaoh saying: ‘See how men are seduced, and young man led astray.’” Origen adds in another place: “These were the words of Pharaoh; and in like manner do his friends speak today.” Such are the maxims whereby they seek to hinder those who aim at perfection. But, to quote the proverb of Solomon, “There is no counsel against the Lord.” Trusting, therefore, in the help of spiritual arms, which are the power of God, we will endeavour to refute the opinions which we, have quoted, and to overthrow the presumption of those who exalt themselves against the Divine Wisdom. we will treat of each of the foregoing propositions in the following manner. First, we will state on what foundation they are based. Then we will examine in what particulars, and in what manner, each of the aforesaid propositions is repugnant to truth, which is in harmony with piety. And, thirdly, we will demonstrate that the arguments used in support of these propositions are empty and frivolous. CHAPTER 2

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

  He has himself compromised, made a little ridiculous of himself ... ridiculous precisely because his offense is so harmless, so little to be taken seriously ... In short, his dignity is no longer inviolable, a certain superiority is now decidedly on your side, and assuming that you can know how to use it skilfully, then your happiness is certain. If you now in ... let's say fourteen days - yes, please, I must claim you for us at least for that long! - return to Munich in a fortnight, you'll see..." "I will not return to Munich, Thomas." "How popular?" he asked, grimacing, putting a hand to his ear and leaning forward... She was lying on her back, the back of her head pressed firmly into the pillows so that her chin seemed to be thrust out with a certain severity. " Never ," she said; whereupon she exhaled long and noisily, and cleared her throat: slowly and explicitly - a dry throat clearing which was beginning to become a nervous habit with her, and probably connected with her stomach trouble. - There was a pause. "Tony," he said suddenly, getting up and resting his hand firmly on the back of the Empire chair, "don't scandalize me!..." A side glance informed her that he was pale and that the muscles in his temples were working. Their position was no longer tenable. She too stirred, and to hide the fear she felt of him she became loud and angry. She jerked to her feet, she slid her feet off the bed, and with flushed cheeks, furrowed brows, and quick movements of her head and hands, she began: "Scandal, Thomas...?! You may order me not to make a scandal if they cover me with shame, simply spit in my face?! Is that worthy of a brother?... Yes, you must kindly allow me this question! Consideration and tact are good things, preserve! But there's a limit in life, Tom - and I know life as well as you do - where the fear of scandal becomes cowardice, yes! And I wonder I am, and understand it well if Permaneder has never loved me, for I am old and an ugly woman, that may be, and Babett is certainly prettier. But that didn't absolve him of the consideration he owed to my background and my upbringing and my feelings! You have not seen, Tom, in what way he forgot this consideration, and whoever has not seen it knows nothing at all, for it cannot be told how disgusting he was in his condition... And you have not heard the word, that he called after me, me, your sister, when I picked up my things and left the room to sleep on the sofa in the living room... Yes! I had to listen to a word coming out of his mouth behind me... a word... a word...! ...

• From Heptaméron (1559)

  me to make a secret of the matter to you, but to explain it, in order that you may not suppose me capable of act- ing so cruelly without great reason. That lady whom you have seen is my wife, whom I loved more than man ever loved woman. I risked everything to marry her, and I brought her hither in spite of her relations. She, too, evinced so much love for me that I would have haz- arded a thousand lives to obtain her. We lived long in such concord and pleasure that I esteemed myself the happiest gentleman in Christendom ; but honour having obliged me to make a journe}', she forgot hers, and the love she had for me, and conceived a jDassion for a young gentle- man I had brought up in this house. I was near discov- ering the fact on my return home, but I loved her so ardently that I could not bring myself to doubt her- At last, however, experience opened my eyes, and I saw what I feared more than death. The love I had felt for her changed into fury and despair. Feigning one day to go into the country, I hid myself in the chamber which she at present occupies. Soon after my pre- tended departure, she retired to it, and sent for the young gentleman. I saw him enter the room and take liberties with her which should have been reserved for me alone. When I saw him about to enter the bed with her, I issued from my hiding-place, seized him in her arms, and slew him. But as my wife's crime seemed to me so great that it would not have been a sufficient punishment for it had I killed her as I had killed her gallant, I imposed upon her one which I believe is more insupportable than death ; which was, to shut her up in the chamber in which she used to enjoy her stolen pleas- ures. I have hung there in a press all the bones of hef gallant, as one hangs up something precious in a cabinet ; and that she may not forget them at her meals, I have Fourth (fay.] QUEEN OF NA VARRE. jOJ,

• From Heptaméron (1559)

  In the beginning of the year 1522, Lautrec, one of the king's favourites, who commanded his forces in Italy, lost in a few days all the advantages which Francis had gained by the victory of Marignano. He returned to Paris with only two attendants, and sought an audience of the king, who refused at first to receive him. Finally, at the intercession of the Constable of Bourbon, Francis allowed Lautrec to appear be- fore him, and, after loading him with reproaches, demanded what excuse he could offer for himself. Lautrec calmly replied, " The troops I commanded, not having been paid, refused to follow me, and I was left alone." — "What!" said the king, " I sent you four hundred thousand crowns to Genoa, and Semblan^ay, the superintendent of finance, forwarded you three hundred thousand." — " Sire, I have received nothing." • — Semblangay being summoned to the presence, " Father," said the king (who addressed him in that way on account of his great age), " come hither and tell us if you have not, in pursuance of my order, sent M. de Lautrec the sum of three hundred thousand crowns ?" — " Sire," replied the superintend- ent, " I am prepared to prove that I delivered the sum to the duchess your mother, that she might employ it as you say." — " Very well," said the king, and w^ent into his mother's room to question her. Louise of Savoy threw the whole blame on Semblan^ay, who was immediately confronted with her. He persisted in his first statement, and the duchess was forced to confess that she had received the greater part of the sum in question, but she alleged that the money was due to her by the superintendent, and she did not see why her private income should be applied to the Italian expedition. Francis most bitterly upbraided his mother for thus embezzling the money of the state, but his wrath fell more heavily on the minister, whom he found to have been guilty of culpable complaisance towards her. The unfortunate Semblan^ay was arrested, com- missioners were appointed to examine his accounts, and, being QUEEN OF NA VARRE. xix condemned by their report, he was hung on the gibbet at Monfaucon, on the 9th of August, 1527.

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

  JEROME. And by this rending his garments, he shews that the Jews have lost the priestly glory, and that their High Priest’s throne was vacant. For by rending his garment he rent the veil of the Law which covered him. CHRYSOSTOM. Then, after rending his garment, he did not give sentence of himself, but asked of others, saying, What think ye? As was always done in undeniable cases of sin, and manifest blasphemy, and as by force driving them to a certain opinion, he anticipates the answer, What need we any further witnesses? Behold, now ye have heard his blasphemy. What was this blasphemy? For before He had interpreted to them as they were gathered together that text, The Lord said unto my Lord, Sit thou on my right hand, (Matt. 22:44.) and they had held their peace, and had not contradicted Him. How then do they call what He now says blasphemy? They answered and said, He is guilty of death, the same persons at once accusers, examiners, and sentencers. ORIGEN. How great their error! to pronounce the principle of all men’s life to be guilty of death, and not to acknowledge by the testimony of the resurrection of so many, the Fount of life, from Whom life flows to all that rise again. CHRYSOSTOM. (Hom. lxxxv.) As hunters who have started their game, so they exhibit a wild and drunken exultation. JEROME. They spit in his face, and buffeted him, to fulfil the prophecy of Esaias, I gave my cheek to the smiters, and turned not away my face from shame and spitting. (Isa. 50:6.) GLOSS. (ord) Prophesy unto us is said in ridicule of His claim to be held as a Prophet by the people. JEROME. But it would have been foolish to have answered them that smote Him, and to have declared the smiter, seeing that in their madness they seem to have struck Him openly. CHRYSOSTOM. Observe how circumstantially the Evangelist recounts all those particulars even which seem most disgraceful, hiding or extenuating nothing, but thinking it the highest glory that the Lord of the earth should endure such things for us. This let us read continually, let us imprint in our minds, and in these things let us boast. AUGUSTINE. (Quæst. Ev. i. 44.) That, they did spit in his face, signifies those who reject His proffered grace. They likewise buffet Him who prefer their own honour to Him; and they smite Him on the face, who, blinded with unbelief, affirm that He is not yet come, disowning and rejecting His person. 26:69–7569. Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70. But he denied before them all, saying, I know not what thou sayest. 71. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.

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

  BEDE. (ubi sup.) This demand which the Jews made with such toil to themselves still sticks to them. Because, when the choice was given to them, they chose a robber instead of Christ, a murderer instead of the Saviour, they deservedly lost their salvation and their life, and they subjected themselves to such a degree to robbery and sedition, that they lost their country and their kingdom which they preferred to Christ, and never regained their liberty, body or soul. Then Pilate gives another opportunity of releasing the Saviour, when there follows, And Pilate answered and said again unto them, What will ye then that I should do unto the King of the Jews? AUGUSTINE. (ubi sup.) It now is clear enough that Mark means by King of the Jews what Matthew means by the word Christ; for no kings but those of the Jews were called Christs. For in this place according to Matthew it is said, What then shall I do with Jesus which is called Christ? There follows, And they cried out again, Crucify him. (Matt. 27:22) THEOPHYLACT. Now see the wickedness of the Jews, and the moderation of Pilate, though he too was worthy of condemnation for not resisting the people. For they cried out, Crucify; he faintly tries to save Jesus from their determined sentence, and again puts a question to them. Wherefore there follows, Then Pilate said unto them, Why, what evil hath he done? For he wished in this way to find an opportunity for releasing Christ, who was innocent. BEDE. (ubi sup.) But the Jews giving loose to their madness do not answer the question of the judge. Wherefore it goes on, And they cried out the more exceedingly, Crucify him, that those words of the Prophet Jeremiah might be fulfilled, Mine heritage is unto me as a lion in the forest, it crieth out against me. (Jer. 12:8) There follows, And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. THEOPHYLACT. He wished indeed to satisfy the people, that is, to do their will, not what was agreeable to justice and to God. PSEUDO-JEROME. Here are two goats; one is the scape goat, that is, one loosed and sent out into the wilderness of hell with the sin of the people; the other is slain, as a lamb, for the sins of those who are forgiven. The Lord’s portion is always slain; the devil’s part, (for he is the master of those men, which is the meaning of Barabbas,) when freed, is cast headlong into hell. BEDE. (ubi sup.) We must understand that Jesus was scourged by no other than Pilate himself. For John writes, Pilate took Jesus, and scourged him, (John 13:1) which we must suppose that he did, that the Jews might be satisfied with His pains and insults, and cease from thirsting for His blood.

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

  AUGUSTINE. (Tract. cxvii) Why then doth Mark say, And it was the third hour, and they crucified Him? (Mark 15:25) Because on the third hour our Lord was crucified by the tongues of the Jews, on the sixth by the hands of the soldiers. So that we must understand that the fifth hour was passed, and the sixth began, when Pilate sat down on the judgment seat, (about the sixth hour, John says,) and that the crucifixion, and all that took place in connexion with it, filled up the rest of the hour, from which time up to the ninth hour there was darkness, according to Matthew, Mark, and Luke. But since the Jews tried to transfer the guilt of putting Christ to death from themselves to the Romans, i. e. to Pilate and his soldiers, Mark, omitting to mention the hour at which He was crucified by the soldiers, has expressly recorded the third hour; in order that it might be evident that not only the soldiers who crucified Jesus on the sixth hour, but the Jews who cried out for His death at the third, were His crucifiers. There is another way of solving this difficulty, viz. that the sixth hour here does not mean the sixth hour of the day; as John does not say, It was about the sixth hour of the day, but, It was the preparation of the passover, and about the sixth hour. Parasceve means in Latin, præparatio. For Christ our passover, as saith the Apostle, is sacrificed for us. The preparation for which passover, counting from the ninth hour of the night, which seems to have been the hour at which the chief priests pronounced upon our Lord’s sacrifice, saying, He is guilty of death, between it and the third hour of the day, when He was crucified, according to Mark, is an interval of six hours, three of the night and three of the day. THEOPHYLACT. Some suppose it to be a fault of the transcriber, who for the letter y, three, puts, six. CHRYSOSTOM. (Hom. lxxxiv) Pilate, despairing of moving them, did not examine Him, as he intended, but delivered Him up. And he saith unto the Jews, Behold your King! THEOPHYLACT. As if to say, See the kind of Man whom ye suspect of aspiring to the throne, a humble person, who cannot have any such design. CHRYSOSTOM. (Hom. lxxxiv. 2) A speech that should have softened their rage; but they were afraid of letting Him go, lest He might draw away the multitude again. For the love of rule is a heavy crime, and sufficient to condemn a man. They cried out, Away with Him, away with Him. And they resolved upon the most disgraceful kind of death, Crucify Him, in order to prevent all memorial of Him afterwards.

• From New Testament Words (1964)

  God sends his invitation into the world, and men reject it; that is hubris. That is man erecting himself against God, man in his pride defying God, man forgetting that he is a creature and that God is creator, man in arrogance turning his back on God. That is man deliberately hurting God, for sin is always the breaking of God’s heart more than it is the breaking of God’s law. That is man publicly humiliating God, for it is the most hurting and humiliating thing in the world to offer love only to have that love spurned and contemptuously refused. Hubris is mingled pride and cruelty. Hubris is the pride which makes a man defy God, and the arrogant contempt which makes him trample on the hearts of his fellow men. HUPERĒPHANIA AND HUPERĒPHANOS THE WORDS OF CONTEMPT The words huperēphania and huperēphanos are not very common in the NT, but they describe one of the gravest and most basic sins in human nature. Huperēphania is a noun, and is usually translated pride. Pride is one of those sins which Jesus says proceeds out of a man’s heart (Mark 7.22). Huperēphanos is an adjective which means proud, arrogant, overweening. In the Magnificat it is said that God has scattered the proud in the imagination of their hearts (Luke 1.51). The proud are included by Paul in his terrible list of the sinners of this world (Rom. 1.30). The proud are included among the sinners of the last days in II Tim. 3.2. Both James and Peter quote the saying of Prov. 3.34 that God gives grace to the humble but resists the proud (James 4.6; I Peter 5.5). The sin of huperēphania was a sin which the ancient world knew well and about which its ethical teachers had much to say. They derived huperēphanos from two Greek words, huper which means above, and phainesthai, which means to show oneself. The man who was huperēphanos was the man who showed himself above. It does not so much mean the man who is conspicuous and to whom others look up, as the man who stands on his own little self-created pedestal and looks down. The characteristic of the man who is huperēphanos is that he looks down on everyone else, secure in his own arrogant self-conceit. First of all let us look at the usage of these words in classical Greek. Xenophon uses the word to describe the cruel insolence of the character of a young king who does not know how to rule his people (Xenophon, Cyropædia 5.2.27).

• From The Triumph of Christianity (2018)

  < 141 < Lecture 21  Constantine’s Interactions with the Church yThe Council of Arles came to the same decision the Bishop of Rome had, ruling against the hardliner Donatists. The bishop of Carthage was legitimate, even if he had been ordained by a traditor. yDonatists again refused to accept the ruling and asked Constantine to intervene. `By this time, Constantine was fed up with them, and it appears that he didn’t care too much one way or the other. But throughout his long career, he showed disdain for rigorists unwilling to compromise. He, too, decided against the Donatists. `That didn’t end the controversy. It continued to rage on, and it was still a very hot debate a century later in the days of the great 5th-century theologian Augustine. The Arian Controversy `There was only so much an emperor could do to inf luence the theological views of committed religionists. That became clearer in an even better- known ecclesiastical dispute Constantine found himself embroiled in a decade later: the Arian controversy. Constantine called a council of bishops known as the Council of Nicaea to resolve it. `The issue instead involved the question of what it might mean to say Christ was the Son of God. The controversy began in the large and inf luential church in Alexandria, Egypt. Initially it was a disagreement between the bishop of the church, who was coincidentally named Alexander, and one of his clergy underlings, a popular teacher named Arius (hence the name: the Arian controversy). `Alexander had asked his subordinate clergy to explain how Christ could be the Son of God, in some sense actually divine, if the Father alone was God. Christians are monotheists. How could both the Father and Son be divine if there is only one God? This had been a longstanding issue. < 142 < Lecture 21  Constantine’s Interactions with the Church < 142 < `Arius wrote up his view: There can be only one ultimate God, only one who is almighty. Christ was a subordinate divine being who had come into existence. At one time he did not exist, and then later he did. Only God the Father was truly eternal and all-powerful. `Christ was divine and powerful. However, the glory of the Father exceeded his glory by an infinite degree, just as Christ’s exceeds a human’s by an infinite degree. `Arius’s bishop, Alexander, disagreed. In his view, Christ had always existed and was not subordinate to God the Father but in fact was fully equal with the Father in every way. `For his part, Constantine thought it was trivial. He wrote to both Alexander and Arius and explicitly told them so, and he ordered them to work it out. They weren’t able to do so, and each of them had large followings of extremely interested supporters.