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 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 Buddenbrooks: The Decline of a Family (1901)

  it struck , it made Frau Permaneder stand still and freeze in the midst of her business! "Thomas," she said, "am I crazy? Is Gosch imagining? It can't be possible! It's too absurd, too unthinkable, too—” She trailed off, clutching her temples with both hands. But the senator shrugged. »Dear child, nothing is decided yet; but the thought, the possibility has arisen, and with a little quiet reflection you will find that there is nothing unthinkable about it. It's a bit surprising, to be sure. I also took a step back when Gosch told me. But unthinkable? What's in the way?..." "I won't survive," she said, sitting down in a chair and not moving. what was going on A buyer for the house had already been found, or at least a person who was interested in the case and had already expressed the wish to have a thorough look at the property for sale before further negotiations. And that person was Herr Hermann Hagenström, wholesaler and Royal Portuguese Consul. When the first rumor reached Frau Permaneder, she was paralyzed, stunned, stunned, incredulous, unable to grasp the depths of the thought. But now that the question was gaining more and more shape and form, since Consul Hagenstrom's visit to Mengstrasse was quite simply just around the corner, she pulled herself together and it came live in them. She didn't protest, she bucked. She found words, words fiery and sharp-edged, and she wielded them like firebrands and hatchets. 'This is not happening, Thomas! As long as I live, this will not happen! If you sell your dog, then you see what kind of master he gets. And mother's house! Our house! The landscape room!..." "But I'm asking you, what's actually standing in the way?" 'What's in the way? Dear God, what stands in the way! Mountains should stand in his way, this fat man, Thomas! Mountains! But he doesn't see her! He doesn't care! He has no feeling for it! Is he a beast?... Hagenströms have been our adversaries since time immemorial... Old Hinrich bullied grandfather and father, and if Hermann hasn't been able to do anything serious to you, if he hasn't thrown a stick between your legs, it happened, because he hadn't had the opportunity yet... When we were children I slapped him in the street, for which I had my reasons, and his lovely sister Julchen almost scratched me to death for it. That's childishness... good! But they looked on with scorn and joy when we were unlucky, and most of the time I was the one who gave them that pleasure... God willed it that way... But how the Consul harmed you in business, and how impudently he surpassed you, that you must know best, Tom, I cannot tell you.

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

  "A kiss!" Hermann Hagenstrom cried, wrapping both arms around Tony and kissing blindly without touching her face, for she held her head back with tremendous agility, put her left hand holding the book case against his chest and smacked her right hand three or four times in his face with all his might... He staggered back; but at the same moment Nurse Julchen darted out from behind a tree like a little black devil, threw herself at Tony, hissing with anger, ripped off her hat and scratched her cheeks in the most miserable way... Since this event it was almost over with her camaraderie. Incidentally, it was certainly not out of shyness that Tony refused to kiss young Hagenstrom. She was a rather perky creature, whose exuberance caused some concern to his parents, especially the Consul, and though she had an intelligent mind, quick to learn what was desired at school, her conduct was in such a high degree unsatisfactory that finally even the headmistress, whose name was Miss Agathe Vermehren, appeared in Mengstrasse, sweating a little with embarrassment, and politely told the consul to give the young daughter a serious admonition - because she had, despite many loving ones Warnings, made guilty of blatant mischief again on the street. It was no pity that Tony knew and chatted with everyone as she walked around town; the consul in particular agreed to this because it did not betray arrogance, but public spirit and charity. She climbed, together with Thomas, in the warehouses on the Trave between the masses of oats and wheat that were spread on the floors, she chatted with the workers and the clerks who sat there in the small, dark offices on the ground floor, yes, she even helped unwind the sacks outside. She knew the butchers who wandered down the Breite Strasse in their white aprons and troughs; she knew the milkmaids who came in from the country with their tin cans and sometimes had them drive her a little; she knew the grey-bearded masters in the little wooden goldsmith's booths, But a pale, beardless man of indeterminate age who used to stroll down Broad Street in the mornings with a sad smile on his face can't help it if he's forced to yell at every sudden sound you make—say, "Ha !« or »Ho!« – to dance on one leg; and yet Tony made him dance as soon as she saw him.

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

  "One hundred and twenty-seven thousand five hundred Kurantmarks!" he exclaimed, shaking his clasped hands in front of his face. 'Be it for the dowry! If only he could have kept the eighty thousand, although there is no child! But the inheritance! Klara's inheritance to him award! And you don't ask me! You walk over me!" ... “Thomas, for Christ's sake, do me justice! Could I have done otherwise? Could I?!... She, by God now, and raptured, she writes to me from her deathbed... in pencil... with a trembling hand... 'Mother,' she writes, 'we shall never meet again down here , and these are, I feel so clearly, my last lines... I am writing them with my last consciousness, which is meant for my husband... God has not blessed us with children; but what would have been mine if I had survived you, leave it, if you follow me there one day - leave it to himfall so that he may enjoy it in his lifetime! Mother, it is my last request... the request of a dying woman... You will not refuse me...' No, Thomas! I didn't refuse her; I could not do it! I cabled her and she went over in peace...” The Consul wept profusely. “And they don't give me a syllable! They're hiding everything from me! I'm being ignored!” repeated the senator. 'Yes, I was silent, Thomas; for I felt that I must fulfill the last request of my dying child ... and I know that you would have tried to forbid it!" "Yes! with God! I would have!« "And you shouldn't have had the right, because three of my children agree with me!" "Oh, methinks my opinion is worth that of two ladies and an ailing fool..." »You speak so unlovingly of your siblings, how hard on me!« »Klara was a pious but ignorant woman, mother! And Tony's a kid - who, by the way, didn't know anything up to this point either, because it would have chatted at the wrong time, wouldn't it? And Christian?... Yes, he got Christian's approval, this Tiburtius... Who would have expected something like that from him?!... Don't you know yet, don't you understand yet what he is, this ingenious pastor? He's a wimp! An inheritance stalker...!” "Sons-in-law are always filous," said Frau Permaneder in a muffled voice. 'An inheritance stalker! What is he doing? He goes to Hamburg, sits by Christian's bed and talks to him. ›Yes!‹ says Christian. 'Yes, Tiburtius. God commanded. Do you have any idea of the torment in my left side?...' Oh, stupidity and wickedness are sworn against me -!'

• 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 Buddenbrooks: The Decline of a Family (1901)

  But he kept talking. He was in the mood. He sat hunched over, a thumb between the buttons of his tunic, and gave his good-natured eyes a defiant expression... "We, the bourgeoisie, the third estate, as we have been called up to now, we want only a nobility of merit to exist, we no longer recognize the lazy nobility, we deny the current hierarchy of estates ... we want all people to be free and equal, that no one is subject to one person, but all are subject only to the laws!... There shall be no more privileges and arbitrariness!... All shall be children of the state with equal rights, and just as there is no longer any mediation between the layman and the dear God, so too shall there be of citizens stand in direct relation to the state!... We want freedom of the press, of trade, of commerce... We want that all people can compete with each other without privileges and that merit is crowned!... But we are enslaved, gagged... what did I just want to say? Yes, watch out: Four years ago the federal laws on the universities and the press were renewed – nice laws! No truth is to be written or taught that may not agree with the existing order of things... You see? The truth is suppressed, it does not get a chance to speak... and why? for the sake of an idiotic, antiquated, obsolete state of affairs which, as everyone knows, will nevertheless be abolished sooner or later... I don't think you understand this meanness at all! The violence, the stupid, raw, which may not conform to the existing order of things... You see? The truth is suppressed, it does not get a chance to speak... and why? for the sake of an idiotic, antiquated, obsolete state of affairs which, as everyone knows, will nevertheless be abolished sooner or later... I don't think you understand this meanness at all! The violence, the stupid, raw, which may not conform to the existing order of things... You see? The truth is suppressed, it does not get a chance to speak... and why? for the sake of an idiotic, antiquated, obsolete state of affairs which, as everyone knows, will nevertheless be abolished sooner or later... I don't think you understand this meanness at all! The violence, the stupid, raw, momentary police violence, completely without understanding for the spiritual and new ... No, apart from everything I just want to say one more thing ... The King of Prussia has committed a great injustice! Back then, in the thirteenth century, when the French were in the country, he called us and promised us the constitution... we came, we liberated Germany..." Tony, glancing sideways at him with her chin on her hand, seriously considered for a moment whether he himself might really have helped drive Napoleon out. '... but do you think the promise has been kept?

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

  CHRYSOSTOM. (ubi sup.) Oh! the madness, yea, the avarice of the traitor, for his covetousness brought forth all the evil. For covetousness retains the souls which it has taken, and confines them in every way when it has bound them, and makes them forget all things, maddening their minds. Judas, taken captive by this madness of avarice, forgets the conversation, the table of Christ, his own discipleship, Christ’s warnings and persuasion. For there follows, And he sought how he might conveniently betray him. PSEUDO-JEROME. No opportunity for treachery can be found, such that it can escape vengeance here or there. BEDE. (ubi sup.) Many in this day shudder at the crime of Judas in selling his Master, his Lord and his God, for money, as monstrous and horrible wickedness; they however do not take heed, for when for the sake of gain they trample on the rights of charity and truth, they are traitors to God, who is Charity and Truth. 14:12–1612. And the first day of unleavened bread, when they killed the Passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the Passover? 13. And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. 14. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the Passover with my disciples? 15. And he will shew you a large upper room furnished and prepared: there make ready for us. 16. And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the Passover. CHRYSOSTOM. (ubi sup.) Whilst Judas was plotting how to betray Him, the rest of the disciples were taking care of the preparation of the Passover: wherefore it is said, And the first day of unleavened bread, when they killed the Passover, his disciples said unto him, Where wilt thou that we go and prepare where thou mayest eat the Passover. BEDE. (ubi sup.) He means by the first day of the Passover the fourteenth day of the first month, when they threw aside leaven, and were wont to sacrifice, that is, to kill the lamb at even. The Apostle explaining this says, Christ our Passover is sacrificed for us. (1 Cor. 5:7) For although He was crucified on the next day, that is, on the fifteenth moon, yet on the night when the lamb was offered up, He committed to His disciples the mysteries of His Body and Blood, which they were to celebrate, and was seized upon and bound by the Jews; thus He consecrated the beginning of His sacrifice, that is, of His Passion.

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

  BEDE. (ubi sup.) He had said also, I will raise up, meaning a thing with life and soul, and a breathing temple. He is a false witness, who understands words in a sense, in which they are not spoken. 14:60–6560. And the High Priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? 61. But he held his peace, and answered nothing. Again the High Priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? 62. And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 63. Then the High Priest rent his clothes, and saith, What need we any further witnesses? 64. Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death. 65. And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands. BEDE. (ubi sup.) The more Jesus remained silent before the false witnesses who were unworthy of His answer, and the impious priests, the more the High Priest, overcome with anger, endeavoured to provoke Him to answer, that he might find room for accusing Him, from any thing whatever which He might say. Wherefore it is said, And the High Priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? The High Priest, angry and impatient at finding no room for accusation against Him, rises from his seat, thus shewing by the motion of his body the madness of his mind. PSEUDO-JEROME. But our God and Saviour Himself, Who brought salvation to the world, and assisted mankind by His love, is led as a sheep to the slaughter, without crying, and remained mute and kept silence yea even from good words. (Ps. 39:3) Wherefore it goes on, But he field his peace, and answered nothing. The silence of Christ is the pardon for the defence or excuse of Adam. (Gen. 3:10.) THEOPHYLACT. But He remained silent because He knew that they would not attend to his words; wherefore He answered according to Luke, If I tell you, ye will not believe. (Luke 22:67) Wherefore there follows, Again the High Priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? The High Priest indeed puts this question, not that he might learn of Him and believe, but in order to seek occasion against Him. But he asks, Art thou the Christ, the Son of the Blessed, because there were many Christs, that is, anointed persons, as Kings and High Priests, but none of these was called the Son of the Blessed God, that is, the Ever-praised.

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

  Prof. Bain thinks, then, that all the bother is about the difficulty of seeing how a series of feelings can have the knowledge of itself added to it!!! As if anybody ever was troubled about that. That, notoriously enough, is a fact: our consciousness is a series of feelings to which every now and then is added a retrospective consciousness that they have come and gone. What Mr. Ward and I are troubled about is merely the silliness of the mind-stuffists and associationists continuing to say that the 'series of states' is the 'awareness of itself;' that if the slates be posited severally, their collective consciousness is eo ipso given; and that we need no farther explanation, or 'evidence of the fact.' [176] The writers about 'unconscious cerebration' seem sometimes to mean that and sometimes unconscious thought. The arguments which follow are culled from various quarters. The reader will find them most systematically urged by E. von Hartmann: Philosophy of the Unconscious, vol. I, and by E. Colsenet: La vie Inconsciente de l'Esprit (1880). Consult also T. Laycock: Mind and Brain, Vol. I. chap, V (1860); W. B. Carpenter: Mental Physiology, Chap, XIII; F. P. Cobbe: Darwinism in Morals and other Essays, Essay XI, Unconscious Cerebration (1872); F. Bowen: Modern Philosophy, pp. 438-480; R. H. Hutton: Contemporary Review, Vol. XXXIV. p. 201; J. S. Mill: Exam, of Hamilton, Chap, XV; G. H. Lewes: Problems of Life and Mind. 3d series, Prob. II. chap, X, and also Prob. III Chap, II; D. G. Thompson: A System of Psychology, Chap, XXXIII; J. M. Baldwin, Hand-book of Psychology, Chap. IV. [177] Nouveaux Essais, Avant-propos [178] J. S. Mill, Exam. of Hamilton, Chap. XV. [179] Cf. Dugald Stewart, Elements, Chap. II. [180] J. E. Maude: 'The Unconscious in Education,' in 'Education' Vol. I. p. 401 (1882). [181] Zur Lehre vom Lichtsinne (1878) [182] Cf. Wundt: Ueber den Einfluss der Philosophie, etc.—Antrittsrede (1876), pp. 10-11;—Helmholtz: Die Thatsachen in der Wahrnehmung, (1879), p. 27. [183] Cf. Satz vom Grunde, pp. 59-65. Compare also F. Zöllner's Natur der Kometen, pp. 342 ff., and 425. [184] Cf. the statements from Helmholtz to be found later in Chapter XIII. [185] The text was written before Professor Lipps's Grundtatsachen des Seelenlebens (1883) came into my bands.

• From Another Country (1962)

  “Yes, you did. You meant exactly what I thought you meant. And you know why? Because you can’t help it, that’s why. Can’t none of you white boys help it. Every damn one of your sad-ass white chicks think they got a cunt for peeing through, and they don’t piss nothing but the best ginger ale, and if it wasn’t for the spooks wouldn’t a damn one of you white cock suckers ever get laid. That’s right. You are a fucked-up group of people. You hear me? A fucked-up group of people.” “All right,” he said, wearily, “so we’re a fucked-up group of people. So shut up. We’re in enough trouble here, as it is.” And they were, because the landlord and the neighbors and the cop on the corner disapproved of Ida’s presence. But it was not the most tactful thing he could have said at that moment. She said, with a contrition absolutely false and murderous, “That’s true. I forgot.” She turned from him into the kitchen again, reached up in the cupboard and hurled all of his dishes, of which, thank heaven, there were not many, to the floor. “I just think I’ll give them something to complain about,” she said. There were only two glasses and she smashed these against the refrigerator. Vivaldo had placed himself against the record player, and, as Ida stalked the kitchen, water standing in her eyes, he began to laugh. She rushed at him, slapping and clawing, and he held her off with one hand, still laughing. His belly hurt. Other people in the building were pounding on their pipes and on the walls and on the ceiling, but he could not stop laughing. He ended up on the floor, on his back, howling, and finally, Ida, unwillingly, began to laugh, too. “Get up off the floor, you fool. Lord, what a fool you are.” “I’m just a fucked-up group of people,” he said. “Lord, have mercy on me.” Ida laughed, helplessly, and he pulled her down on top of him. “Have mercy on me, baby,” he said. “Have mercy.” The pounding continued, and he said, “There sure are a fucked-up group of people in this house, they won’t even let you make love in peace.” Now, Cass returned, with her hair recombed and new make-up on and with her eyes bright and dry. She seated herself in the booth again and picked up her drink. “I’m ready whenever you are,” she said. Then, “Thank you, Vivaldo. If I couldn’t have found a friend to talk to, I think I would have died.” “You wouldn’t have,” he said, “but I know what you mean. Here’s to you, Cass.” And he raised his glass. It was twenty minutes to eight, but, now, he was afraid to call the restaurant. He would wait until he and Cass had separated. “What are you going to do?” he asked. “I don’t know. I think I may break—is it the sixth commandment? Adultery.”

• From Heptaméron (1559)

  One evening, word being brought the brother that the gentleman was with his sister, he went straightway to her chamber, and found them in bed together. Choking with rage and unable to speak, he drew his sword, and ran after the gentleman to kill him ; but the latter, being very nimble, evaded him ; and, as he could not escape by the door, he jumped out of a window that looked upon the garden. The poor lady threw herself in her shift on her knees before her brother, crying, " Spare my husband's life, monsieur, for I hav'e married him, and if he has offended you, let me alone suffer the punishment, for he has done nothing but at my solicita- tion." "Were he a thousand times your husband," replied the incensed brother, " I will punish him as a domestic who has deceived me." So saying, he went to the win- dow, and called out to his people to kill him, which was forthwith done before his eyes and those of his sister. At this sad spectacle, which her prayers and suppli- cations had been unable to prevent, the poor wife was like one distracted. " Brother," she said, " I have neither father nor mother, and I am of an age to marry as I choose. I chose a man whom you told me repeatedly that you would have liked me to marry. And because I did so, as by law I had a right to do without your inter- ference, you put to death the man you loved best in the world. Since my prayers have not availed to save him, I Fourth day :\ QUEEN OF NAVARRE. 345 I conjure you by all the affection you ever had for me to make me the companion of his death, as I have been of all his fortunes. Thereby you will glut yowr cruel and unjust wrath, and give repose to the body and soul of a wife who will not and cannot live without her husband." Though the brother was beside himself with passion, he had so much pity on his sister that, without saying yes or no, he left her and withdrew. After having care- fully investigated the matter, and ascertained that the murdered man had been wedded to his sister, he would have been glad if the deed had not been done. Being afraid, however, that his sister, to revenge it, would ap- peal to justice, he had a castle built in the midst of a forest, and there he confined her, with orders that no one should be admitted to speak to her.

• From Heptaméron (1559)

  "If all those who have intrigued with their valets were compelled to eat such salads," said Parlamente, " I know those who would not be so fond of their gardens as they are, but would pluck up all the herbs in them, to avoid those which save the honour of children at the expense of a wanton mother's life." Hircan, who guessed for whom she meant this, re- plied with great warmth, " A woman of honour should never suspect another of things she would not do her- self." " To know is not to suspect," rejoined Parlamente. " However, this poor woman paid the penalty which many deserve. Moreover, I think that the president, being bent on avenging himself, could not set about it with more prudence and discretion." " Nor with more malice," Longarine subjoined. " It was a cold-blooded and cruel vengeance, which plainly showed that he respected neither God nor his conscience." " What would you have him do, then," said Hircan, " to revenge the most intolerable outrage a wife can ever offer to her husband." " I would have had him kill her," she answered, " in the first transports of his indignation. The doctors say that such a sin is more pardonable, because a man is not master of such emotions ; and consequently, the sin he commits in that state may be forgiven." " Yes," said Geburon, " but his daughters and his descendants would have been disgraced for ever." " He ought not to have poisoned her," said Lon- I Fourth day^ QUEEN OF NA VAKRE. 329 garine, " for since his first great wrath was past, she might have lived with him like an honest woman, and nothing would ever have been said about the mat- ter. " Do you suppose." said Saffredent, " that he was appeased, though he pretended to be so ? For my part, I'm persuaded that the day he mixed his salad his wrath was as hot as on the very first day. There are people whose first emotions never subside until they have accomplished the dictates of their pas- sion." " It is well to ponder one's words," said Parlamente, "when one has to do with people so dangerous as you. What I said is to be understood of an anger so violent that it suddenly engrosses the senses, and hinders rea- son from acting."

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

  And in order to get some answer and utterance from the old man, he began to talk animatedly about the revolution in general... 'When the propertyless crowd came to the realization how little she serves her own cause in these times... Oh, my God, it's the same everywhere! This afternoon I had a brief conversation with the broker Gosch, that queer man who looks at everything with the eyes of a poet and playwright... You see, father-in-law, the revolution was prepared at aesthetic tea tables in Berlin... Then the people fought it out and his skin traded... Will it be worth it?' "You would do well to open the window on your side," said Herr Kröger. Johann Buddenbrook gave him a quick look and hurriedly lowered the pane of glass. "Don't you feel quite well, dear father?" he asked concerned... "No. Not at all,” Lebrecht Kröger replied sternly. "You need a bite to eat and rest," said the Consul, pulling the fur blanket more tightly around his father-in-law's knees to do something. Suddenly - the carriage rattled through Burgstrasse - something frightening happened. For when the carriage, about fifteen paces from the dimly lit walls of the gate, passed a crowd of noisy and merry street urchins, a stone flew in through the open window. It was a perfectly harmless boulder, scarcely the size of a hen's egg, which, thrown from the hand of some Krischan Snut or Heine Voss to celebrate the revolution, was certainly not meant in a bad way and probably wasn't aimed at the car at all. He came in silently through the window, bumped silently against Lebrecht Kroeger's chest, which was covered with thick fur, rolled just as silently down the fur cover and lay on the ground. "Clumsy loutishness!" said the Consul angrily. "Are you all out tonight?... But he didn't hurt you, did he, father-in-law?" Old Kroger was silent, he was alarmingly silent. It was too dark in the car to discern the expression on his face. Straighter, higher, stiffer than before, he sat without touching the back pad. But then it came out of him deep down... slowly, coldly and heavily, a single word: " The canaille ." Afraid of further irritating him, the consul did not reply. The carriage rolled through the gate with a resounding noise, and three minutes later was in the broad avenue in front of the gilded-tipped gate which bounded the Kroger estate. Two lanterns with gilded knobs on their lids burned brightly on either side of the broad garden gate, which formed the entrance to a chestnut-lined driveway to the terrace. The consul was shocked when he saw his father-in-law's face here.

• From Blue Like Jazz (2003)

  I talked to a girl recently who said she liked Ethan Hawke, the actor and writer. He has a couple of novels out, and they are supposed to be really good, but I haven’t read them. I know he is a fan of Douglas Coupland, which is a good thing if you ask me, so I’d probably like to read his stuff some day. But she was saying how much she liked him as a person, and I asked her why. She had to think quite a bit about it before she answered, but her answer was that he was an actor and a writer, not just an actor. He is an actor and a writer, and that is why you like him? I asked. Yes, she said. I thought that was profound. I was in a cranky mood so I asked her if she knew what he believed. What do you mean, she said. I mean do you know what he believes. I looked at her very squarely. Believes about what? she asked. Believes about anything, I said. Well, she told me as she sat back in her chair, I don’t know. I don’t know what he believes. Do you think he is cool? I asked her. Of course he is cool, she said. And that is the thing that is so frustrating to me. I don’t know if we really like pop-culture icons, follow them, buy into them because we resonate with what they believe or whether we buy into them because we think they are cool. I was wondering the other day, why it is that we turn pop figures into idols? I have a theory, of course. I think we have this need to be cool, that there is this undercurrent in society that says some people are cool and some people aren’t. And it is very, very important that we are cool. So, when we find somebody who is cool on television or on the radio, we associate ourselves with this person to feel valid ourselves. And the problem I have with this is that we rarely know what the person believes whom we are associating ourselves with. The problem with this is that it indicates there is less value in what people believe, what they stand for; it only matters that they are cool. In other words, who cares what I believe about life, I only care that I am cool. Because in the end, the undercurrent running through culture is not giving people value based upon what they believe and what they are doing to aid society, the undercurrent is deciding their value based upon whether or not they are cool.

• From The Triumph of Christianity (2018)

  < 33 < Lecture 5  The Life and Teachings of Jesus `These stories had been in circulation by word of mouth for decades before these accounts were written down, and it appears clear that the accounts were changed over the years, shifting from one storyteller to the next. The Gospels themselves have numerous differences among themselves, and sometimes there are discrepancies in what they report. `In all, this presents a complication with trying to quote a verse here or there to prove what Jesus actually did or said. Different Gospel sources report different things. That’s not a problem per se, but sometimes the differences are actual contradictions. Utilizing the Sources `How do scholars utilize sources of this kind, written long after the fact and based on traditions the authors had heard? Historians have to deal with this kind of problem all the time. The issue is not limited to historians of the New Testament. For instance, scholars of 5th-century BCE Athens, 1st-century CE Rome, 6th-century Byzantium, and 18th-century America all face it. `Scholars of the Gospels apply some rather commonsense rules to figure out what in our sources for Jesus’s life goes back to what really happened, and what represents some kind of distortion or even invention in the historical record. `To begin with, historians are always most interested in written records that are closest in time to the events they are describing. The farther removed they are, the more likely they have become changed over the years. yWhen it comes to the Gospels, this means that John, the latest Gospel, is generally seen as less reliable, on the whole, than Mark, the earliest Gospel. yThis is not to say that John is therefore thoroughly untrustworthy or that Mark is completely reliable. However, all other things being equal, when discrepancies arise, historians are more likely to find good historical material in the earliest sources than the latest.

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

  Objection 3: Further, a gloss on Prov. 29:22, “An angry [Douay: ‘passionate’] man provoketh quarrels,” says: “Anger is the door to all vices: if it be closed, peace is ensured within to all the virtues; if it be opened, the soul is armed for every crime.” Now no capital vice is the origin of all sins, but only of certain definite ones. Therefore anger should not be reckoned among the capital vices. On the contrary, Gregory (Moral. xxxi, 45) places anger among the capital vices. I answer that, As stated above ([3578]FS, Q[84], A[3],4), a capital vice is defined as one from which many vices arise. Now there are two reasons for which many vices can arise from anger. The first is on the part of its object which has much of the aspect of desirability, in so far as revenge is desired under the aspect of just or honest*, which is attractive by its excellence, as stated above [3579](A[4]). [*Honesty must be taken here in its broad sense as synonymous with moral goodness, from the point of view of decorum; Cf. Q[145], A[1]]. The second is on the part of its impetuosity, whereby it precipitates the mind into all kinds of inordinate action. Therefore it is evident that anger is a capital vice. Reply to Objection 1: The sorrow whence anger arises is not, for the most part, the vice of sloth, but the passion of sorrow, which results from an injury inflicted. Reply to Objection 2: As stated above (Q[118], A[7]; Q[148], A[5]; Q[153], A[4]; [3580]FS, Q[84], A[4]), it belongs to the notion of a capital vice to have a most desirable end, so that many sins are committed through the desire thereof. Now anger, which desires evil under the aspect of good, has a more desirable end than hatred has, since the latter desires evil under the aspect of evil: wherefore anger is more a capital vice than hatred is. Reply to Objection 3: Anger is stated to be the door to the vices accidentally, that is by removing obstacles, to wit by hindering the judgment of reason, whereby man is withdrawn from evil. It is, however, directly the cause of certain special sins, which are called its daughters. Whether six daughters are fittingly assigned to anger?Objection 1: It would seem that six daughters are unfittingly assigned to anger, namely “quarreling, swelling of the mind, contumely, clamor, indignation and blasphemy.” For blasphemy is reckoned by Isidore [*QQ. in Deut., qu. xvi] to be a daughter of pride. Therefore it should not be accounted a daughter of anger. Objection 2: Further, hatred is born of anger, as Augustine says in his rule (Ep. ccxi). Therefore it should be placed among the daughters of anger.

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

  BEDE. (ubi sup.) What the Lord had done in figure, when He cursed the barren fig tree, He now shews more openly, by casting out the wicked from the temple. For the fig tree was not in fault, in not having fruit before its time, but the priests were blameable; wherefore it is said, And they come to Jerusalem; and Jesus went into the temple, and began to cast out them that sold and bought in the temple. Nevertheless, it is probable that He found them buying and selling in the temple things which were necessary for its ministry. If then the Lord forbids men to carry on in the temple worldly matters, which they might freely do any where else, how much more do they deserve a greater portion of the anger of Heaven, who carry on in the temple consecrated to Him those things, which are unlawful wherever they may be done. It goes on: and overthrew the tables of the moneychangers. THEOPHYLACT. He calls moneychangers, changers of a particular sort of money, for the word means a small brass coin. There follows, and the seats of them that sold doves. BEDE. (ubi sup.) Because the Holy Spirit appeared over the Lord in the shape of a dove, the gifts of the Holy Spirit are fitly pointed out under the name of doves. The Dove therefore is sold, when the laying on of hands by which the Holy Spirit is received is sold for a price. Again, He overturns the seats of them who sell doves, because they who sell spiritual grace, are deprived of their priesthood, either before men, or in the eyes of God. THEOPHYLACT. But if a man by sinning gives up to the devil the grace and purity of baptism, he has sold his Dove, and for this reason is cast out of the temple. There follows, And would not suffer that any man should carry any vessel through the temple. BEDE. (ubi sup.) He speaks of those vessels which were carried there for the purpose of merchandise. But God forbid that it should be taken to mean, that the Lord cast out of the temple, or forbade men to bring into it, the vessels consecrated to God; for here He shews a type of the judgment to come, for He thrusts away the wicked from the Church, and restrains them by His everlasting word from ever again coming in to trouble the Church. Furthermore, sorrow, sent into the heart from above, takes away from the souls of the faithful those sins which were in them, and Divine grace assists them so that they should never again commit them. It goes on: And he taught, saying unto them, My house shall be called of all nations the house of prayer. (Isa. 56:7) PSEUDO-JEROME. According to Isaiah: But ye have made it a den of thieves, (Jer. 7:11) according to Jeremiah.

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

  22. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. 23. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. 24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person; see ye to it. 25. Then answered all the people, and said, His blood be on us, and on our children. 26. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. CHRYSOSTOM. Because Christ had answered nothing to the accusations of the Jews, by which Pilate could acquit Him of what was alleged against Him, he contrives other means of saving Him. Now on the feast day the governor we as wont to release unto the people a prisoner whom they would. ORIGEN. Thus do the Gentiles shew favours to those whom they subject to themselves, until their yoke is riveted. Yet did this practice obtain also among the Jews, Saul did not put Jonathan to death, because all the people sought his life. (1 Sam. 14.) CHRYSOSTOM. And he sought to rescue Christ by means of this practice, that the Jews might not have the shadow of an excuse left them. A convicted murderer is put in comparison with Christ, Barabbas, whom he calls not merely a robber, but a notable one, that is, renowned for crime. JEROME. In the Gospel entitled ‘according to the Hebrews,’ Barabbas is interpreted, ‘The son of their master,’ who had been condemned for sedition and murder. Pilate gives them the choice between Jesus and the robber, not doubting but that Jesus would be the rather chosen. CHRYSOSTOM. Whom will ye that I release unto you? &c. As much as to say, If ye will not let him go as innocent, at least, yield Him, as convicted, to this holy day. For if you would have released one of whose guilt there was no doubt, much more should you do so in doubtful cases. Observe how circumstances are reversed. It is the populace who are wont to petition for the condemned, and the prince to grant, but here it is the reverse, the prince asks of the people, and renders them thereby more violent. GLOSS. (non occ.) The Evangelist adds the reason why Pilate sought to deliver Christ, For he knew that for envy they had delivered him.

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

  I. On the first head it is to be noted, that sinners labour under seven kind of fevers. (1) That which is continuous, which is sensuality: “They have committed fornication, and have not ceased,” Hosea 4:10, Vulg. (2) That which is daily, which is gluttony, by which men daily sin: “They are greedy dogs, which can never have enough.… We will fill ourselves with strong drink; and to-morrow shall be as this day, and much more abundant,” Isai. 56:11, 12. (3) That which recurs on the third day, and is called the Tertian fever; which signifies anger, from the accession of heat: “For as the wood of the forest is, so the fire burneth: and as a man’s strength is, so shall his anger be,” Ecclus. 28:12. (4) That which recurs on the fourth day, which is quartan, and which signifies that acidity which provokes melancholy: “As a moth doth by a garment, and a worm by the wood: so the sadness of a man consumeth the heart,” Prov. 25:20, Vulg. “The Lord shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with a sword, and with a blasting, and with a mildew,” Deut. 28:22. (5) That which is common to the nations, which is avarice, which is difficult or never to be cured. S. Jerome observes, that when other vices grow old in man, avarice alone grows young. (6) That which is intermittent, which is pride, which quickly fails: “When they were lifted up, Thou hast cast them down,” Ps. 72:18, Vulg. “They are exalted for a little while, but are gone and brought low; they are taken out of the way as all other, and cut off as the tops of the ears of corn,” Job. 24:24. (7) That which is putrid: “A sound heart is the life of the flesh, but envy the rottenness of the bones,” Prov. 14:30.

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

  “For sure, sex often gets stuck wherever it got started. What is fired together gets wired together. Your brain registered that as a powerful sexual experience, and that is still the sexual stimulus that turns you on. God wired all of us to have a sexual response system and if we are exposed to sexual stimuli, it is arousing. It’s pure and simple biology. God wanted us to be protected from what we get exposed to. He never wanted you two boys to be exposed to sex in a way that felt shameful and dirty. God wanted you to learn about sex in a healthy way—ideally from a mom and dad who can talk about sex in an informative, age-appropriate way. “Unfortunately, we live in a fallen, broken, sexually confused, messed-up world. God didn’t want any of you guys to get exposed to porn, adult sexuality, or unhealthy relationships. He isn’t ashamed of you, Trevor and Jeff. He loves you and wants to heal this part of your life,” Ted assured them. “Hey, do you remember this guy’s name?” Ted asked. “Um, yeah, I think his name was Brian,” Jeff offered, as Trevor nodded his agreement. “Pick someone to be Brian, would you?” Ted directed. “James, will you be Brian?” Trevor asked. “Sure.” James stood up and moved to the chair Ted had set in front of Trevor and Jeff. “Guys, this is what I want you to do. I want you to stand up so you don’t feel little anymore. James, you sit here and be Brian. Now guys, tell Brian how what he did impacted you. What did his actions steal from you? How have you felt about yourself since this happened?” Ted directed. “Ted, this is so weird man. I can’t talk to James like he is Brian; besides, it’s not that big a deal,” Jeff protested. “I can. I’m pissed and sick and tired of beating myself up and feeling like some sort of freak. I think I am connecting some dots here today. Maybe just a few, but I am wondering if when he gave me a blow job and then asked me to do the same to him if that impacted my curiosity about the same sex?” Trevor said angrily. “Tell him son. Let him have it,” Ted gave permission.