Hope

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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

  Et sans desconfort La passons d’un cueur fort Quand ce viendra au point. "Tu es la vraye et parfaite douceur, Sans amertume, despit ne rigueur: Fay nous savourer, Aymer et adorer, Ta tresdouce bonté; Fay nous desirer, Et tousiours demeurer En ta douce unité. "Nostre esperanc’ en autre n’est qu’en toy, Sur ta promesse est fondée nostre foy: Vueilles augmenter, Ayder et conforter Nostre espoir tellement, Que bien surmonter Nous puissions, et Porter Tout mal patiemment. "A toy cryons comme povres banys, Enfans d’Eve pleins de maux infinis: A toy souspirons, Gemissons et plorons, En la vallée de plours; Pardon requerons Et salut desirons, Nous confessans pecheurs. "Or avant donq, nostre Mediateur, Nostre advocat et propiciateur, Tourne tes doux yeux Icy en ces bas lieux, Et nous vueille monstrer Le haut Dieu des Dieux, Et aveq toy ’és cieux Nous faire tous entrer. "O debonnair’, o pitoyabl’ et doux, Des ames saintes amyabl’ espoux, Seigneur Iesus Christ, Encontre L’antechrist Remply de cruauté, Donne nous L’esprit De suyvir ton escript En vraye verité." CHAPTER XIX.THEODORE BEZA.Sources: Beza’s Correspondence, mostly unprinted, but many letters are given in the Beilagen zu Baum’s Theodor Beza (see below), and in Herminjard’s Correspondance des réformateurs dans les pays de langue française (vols. VI. sqq.); and his published works (the list to the number of ninety is given in the article "Bèze, Théodore de," in Haag, La France Protestante, 2d ed. by Bordier, vol. II., cols. 620–540). By far the most important of them are, his Vita J. Calvini, best ed. in Calvin’s Opera, XXI., and his Tractationes theologicae (1582). He also had much to do with the Histoire ecclesiastique des églises reformées au royaume de France, best ed. by Baum, Cunitz, and Rodolphe Reuss (the son of Edward Reuss, the editor of Calvin), Paris, 1883–1889. 3 vols. small quarto. Antoine de La Faye: De vita et obitu Th. Bezae, Geneva, 1606.—Friedrich Christoph Schlosser: Leben des Theodor de Beza und des Peter Martyr Vermili, Heidelberg, 1809.—*Johann Wilhelm Baum: Theodor Beza nach handschriftlichen Quellen dargestellt, Leipzig, I. Theil, 1848, with Beilagen to bks. I. and II. II. Theil, 1861, with Anhang die Beilagen enthaltend, 1862 (unfortunately this masterly book only extends to 1663).—*Heinrich Heppe: Theodor Beza. Leben und ausgewählte Schriften, Elberfeld, 1861 (contains the whole life, but is inferior in style to Baum).—Art. Beza by Bordier in La France Protestante.

• From Best Erotica & Sexual Deviance Narratives Ever Written (2024)

  Monsieur de Corville, worthy of his country's highest posts, attained to them, and, whatever were his honors, he employed them for no end but to bring happiness to the people, glory to his master, whom, "although a minister," he served well, and fortune to his friends. O you who have wept tears upon hearing of Virtue's miseries; you who have been moved to sympathy for the woe-ridden Justine; the while forgiving the perhaps too heavy brushstrokes we have found ourselves compelled to employ, may you at least extract from this story the same moral which determined Madame de Lorsange! May you be convinced, with her, that true happiness is to be found nowhere but in Virtue's womb, and that if, in keeping with designs it is not for us to fathom, God permits that it be persecuted on Earth, it is so that Virtue may be compensated by Heaven's most dazzling rewards.

• From The Absolutely True Diary of a Part-Time Indian (2007)

  I could smell the cigarettes and chocolate on his breath. “You can do it,” Coach said. Oh, man, that sounded just like Eugene. He always shouted that during any game I ever played. It could be, like, a three-legged sack race, and Gene would be all drunk and happy in the stands and he’d be shouting out, “Junior, you can do it!” Yeah, that Eugene, he was a positive dude even as an alcoholic who ended up getting shot in the face and killed. Jeez, what a sucky life. I was about to play the biggest basketball game of my life and all I could think about was my dad’s dead best friend. So many ghosts. “You can do it,” Coach said again. He didn’t shout it. He whispered it. Like a prayer. And he kept whispering again. Until the prayer turned into a song. And then, for some magical reason, I believed in him. Coach had become, like, the priest of basketball, and I was his follower. And I was going to follow him onto the court and shut down my best friend. I hoped so. “I can do it,” I said to Coach, to my teammates, to the world. “You can do it,” Coach said. “I can do it.” “You can do it.” “I can do it.” Do you understand how amazing it is to hear that from an adult? Do you know how amazing it is to hear that from anybody? It’s one of the simplest sentences in the world, just four words, but they’re the four hugest words in the world when they’re put together. You can do it. I can do it. Let’s do it. We all screamed like maniacs as we ran out of the locker room and onto the basketball court, where two thousand maniac fans were also screaming. The Reardan band was rocking some Led Zeppelin. As we ran through our warm-up layup drills, I looked up into the crowd to see if my dad was in his usual place, high up in the northwest corner. And there he was. I waved at him. He waved back. Yep, my daddy was an undependable drunk. But he’d never missed any of my organized games, concerts, plays, or picnics. He may not have loved me perfectly, but he loved me as well as he could. My mom was sitting in her usual place on the opposite side of the court from Dad. Funny how they did that. Mom always said that Dad made her too nervous; Dad always said that Mom made him too nervous. Penelope was yelling and screaming like crazy, too. I waved at her; she blew me a kiss. Great, now I was going to have to play the game with a boner. Ha-ha, just kidding. So we ran through layups and three-on-three weave drills and free throws and pick and rolls, and then the evil Wellpinit five came running out of the visitors’ locker room.

• From The Absolutely True Diary of a Part-Time Indian (2007)

  You know, I was in New York recently and doing an interview, we’re in MoMA, that was part of the interview, and I was walking through MoMA, and I said every museum in the country could also be called the Museum That Excludes Native American Thought. That could be the subtitle of every museum in the country. So the fact remains that we are not seen as contemporary. And the sneaky thing about colonialism is that I think far too many indigenous peoples don’t think of themselves as being contemporary. In fact, they all too often romanticize their own past. I think nostalgia is a terminal condition among the indigenous. In writing this book, and now in working on the movie, and in my whole career, I would hope to be indigenous nostalgia’s greatest enemy. I hope that’s on my tombstone. I want that on my tombstone. JW: I want to talk to you about Diary showing up on so many banned books list. And didn’t it finally drop off? SA: It was in the top ten for nine years, but it never made number one. I was always number two. The two books that always kept me out were: Captain Underpants...So one year Captain Underpants was more dangerous than my book. All the conservative book banners of the country decided that Captain Under-pants was more dangerous than True Diary. And then another year it was And Tango Makes Three, which is about the gay penguins in the Bronx Zoo. So apparently, gay penguins and Captain Underpants are more politically dangerous than a reservation Indian boy seeking a better education. JW: It’s given you in many ways the chance to rail about intellectual freedom, and about kids and the things they read, and about freedom of speech. It’s given you this platform in a way. Every time they ban the book, I think— SA: Every time they ban the book, it becomes national headlines. I sell more books, so it’s actually lucrative for me. We call Banned Books Week in my house “Big-Assed Royalties Week.” On a personal level that happens, but it ended up happening that I was often asked to speak about censorship. I was talking with a friend, and the thing is, I feel most indigenous when I’m asked to speak on nonindigenous subjects, or not-exclusively indigenous subjects, so as a Spokane Indian writer, when I’m asked to speak about censorship, I feel most Indian, because I don’t have to talk about being Indian. What I do is...The brain I have, which has been acculturated Spokane, which has been acculturated Native American, which has been acculturated contemporary indigenous filtered through all these American experiences, is who I am. So I get to be who I am, so getting censored makes me feel like they’re censoring me the individual, and that makes me so happy. They’re picking on me. JW: I wonder if you ever heard from young readers about the issues of adults.

• From The Absolutely True Diary of a Part-Time Indian (2007)

  [image "The scene depicts a person standing at a signpost featuring four directional signs labeled ‘REZ’, ‘HOPE’, ‘HOME’, and ‘Unknown’. Nearby, a moose grazes or stands alert, while a cozy house is visible amidst a backdrop of trees." file=image_rsrc4S0.jpg] Go Means Go [image file=image_rsrc4RJ.jpg] After Mr. P left, I sat on the porch for a long time and thought about my life. What the heck was I supposed to do? I felt like life had just knocked me on my ass. I was so happy when Mom and Dad got home from work. “Hey, little man,” Dad said. “Hey, Dad, Mom.” “Junior, why are you looking so sad?” Mom asked. She knew stuff. I didn’t know how to start, so I just started with the biggest question. [image "A hand-drawn illustration depicts a simple illustration of a pair of buttock with a bruise. A handwritten text that reads ‘all ass-kicking bruises look like Texas’." file=image_rsrc4S1.jpg] “Who has the most hope?” I asked. Mom and Dad looked at each other. They studied each other’s eyes, you know, like they had antennas and were sending radio signals to each other. And then they both looked back at me. “Come on,” I said. “Who has the most hope?” “White people,” my parents said at the same time. That’s exactly what I thought they were going to say, so I said the most surprising thing they’d ever heard from me. “I want to transfer schools,” I said. “You want to go to Hunters?” Mom said. It’s another school on the west end of the reservation, filled with poor Indians and poorer white kids. Yes, there is a place in the world where the white people are poorer than the Indians. “No,” I said. “You want to go to Springdale?” Dad asked. It’s a school on the reservation border filled with the poorest Indians and poorer-than-poorest white kids. Yes, there is a place in the world where the white people are even poorer than you ever thought possible. “I want to go to Reardan,” I said. Reardan is the rich, white farm town that sits in the wheat fields exactly twenty-two miles away from the rez. And it’s a hick town, I suppose, filled with farmers and rednecks and racist cops who stop every Indian that drives through. During one week when I was little, Dad got stopped three times for DWI: Driving While Indian. But Reardan has one of the best small schools in the state, with a computer room and huge chemistry lab and a drama club and two basketball gyms. The kids in Reardan are the smartest and most athletic kids anywhere. They are the best. “I want to go to Reardan,” I said again. I couldn’t believe I was saying it. For me, it seemed as real as saying, “I want to fly to the moon.” “Are you sure?” my parents asked. “Yes,” I said. “When do you want to go?” my parents asked. “Right now,” I said. “Tomorrow.”

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

  In this great emergency his character shone forth in all its strength and splendor; he bore what God laid upon him in silence and made no complaint. Meanwhile Lewis the German came to his support. In 846 the see of Bremen became vacant. The see of Hamburg was then united to that of Bremen, and to this new see, which Ansgar was called to fill, a papal bull of May 31, 864, gave archiepiscopal rank. Installed in Bremen, Ansgar immediately took up again the Danish mission and again with success. He won even king Horich himself for the Christian cause, and obtained permission from him to build a church in Hedeby, the first Christian church in Denmark, dedicated to Our Lady. Under king Horich’s son this church was allowed to have bells, a particular horror to the heathens, and a new and larger church was commenced in Ribe. By Ansgar’s activity Christianity became an established and acknowledged institution in Denmark, and not only in Denmark but also in Sweden, which he visited once more, 848–850. The principal feature of his spiritual character was ascetic severity; he wore a coarse hair-shirt close to the skin, fasted much and spent most of his time in prayer. But with this asceticism he connected a great deal of practical energy; he rebuked the idleness of the monks, demanded of his pupils that they should have some actual work at hand, and was often occupied in knitting, while praying. His enthusiasm and holy raptures were also singularly well-tempered by good common sense. To those who wished to extol his greatness and goodness by ascribing miracles to him, he said that the greatest miracle in his life would be, if God ever made a thoroughly pious man out of him.129 Most prominent, however, among the spiritual features of his character shines forth his unwavering faith in the final success of his cause and the never-failing patience with which this faith fortified his soul. In spite of apparent failure he never gave up his work; overwhelmed with disaster, he still continued it. From his death-bed he wrote a letter to king Lewis to recommend to him the Scandinavian mission. Other missionaries may have excelled him in sagacity and organizing talent, but none in heroic patience and humility. He died at Bremen, Feb. 3, 865, and lies buried there in the church dedicated to him. He was canonized by Nicholas I.

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

  Such a personage as Augustine, still holding a mediating place between the two great divisions of Christendom, revered alike by both, and of equal influence with both, is furthermore a welcome pledge of the elevating prospect of a future reconciliation of Catholicism and Protestantism in a higher unity, conserving all the truths, losing all the errors, forgiving all the sins, forgetting all the enmities of both. After all, the contradiction between authority and freedom, the objective and the subjective, the churchly and the personal, the organic and the individual, the sacramental and the experimental in religion, is not absolute, but relative and temporary, and arises not so much from the nature of things, as from the deficiencies of man’s knowledge and piety in this world. These elements admit of an ultimate harmony in the perfect state of the church, corresponding to the union of the divine and human natures, which transcends the limits of finite thought and logical comprehension, and is yet completely realized in the person of Christ. They are in fact united in the theological system of St. Paul, who had the highest view of the church, as the mystical "body of Christ," and "the pillar and ground of the truth," and who was at the same time the great champion of evangelical freedom, individual responsibility, and personal union of the believer with his Saviour. We believe in and hope for one holy catholic apostolic church, one communion of saints, one fold, and one Shepherd. The more the different churches become truly Christian, or draw nearer to Christ, and the more they give real effect to His kingdom, the nearer will they come to one another. For Christ is the common head and vital centre of all believers, and the divine harmony of all discordant human sects and creeds. In Christ, says Pascal, one of the greatest and noblest disciples of Augustine, In Christ all contradictions are solved. LIST OF POPES AND EMPERORSFrom Constantine the Great to Gregory the Great, A.D. 314–590. Comp. the lists in vol. ii. 166 sqq., and vol. iv. 205 Sqq. This list is based upon Jaffé’s Regesta, Potthast’s Biblioth. Hist. Medii Aevi, and Cardinal Hergenröther’s list, in his Kirchengesch., third ed. (1886), vol. iii. 1057 sqq. Date Pope Emperor Date 311–314 Melchiades Constantine I, or The Great 306 (323)–337 314–335 Silvester I 336–337 Marcus Constantine II (in Gaul) 337–340 337–352 Julius I Constantius II (In the East) 337–350 Constans (In Italy) " 352–66 Liberius 357 Filix II, Antipope Constantius Alone 350–361 Julian 361–363 Jovian 363–364 366–843 Damasus Valentinian I 364–375 Valens 364–378 366–367 Ursicinus, Antipope Gratian 375–383 Valentinian II (in the West) 375–392 385–398 Siricius Theodosius 379–395 398–402 Anastasius Arcadius (in the East) 395–408 402–417 Innocent I Honorius (in the West) 395–423 417–418 Zosimus Theodosius II (E.) 408–450 418–422 Bonifacius (418 Dec. 27) (Eulalius, Antipope) 422–432 Coelestinus I Valentinian III (W.) 423–455 432–440 Sixtus III 440–461 Leo I the Great Marcian (E.) 450–457 Maximus Avitus (W.) 455–457 Majorian (W.) 457–461 Leo I. (E.)

• From Between Us

  I also started to look outward for answers on emotions, because this is closer to how people from many other cultures think about emotions. I conducted research in Japan, Korea, Turkey, and Mexico, and among immigrants from these countries to the United States, the Netherlands, and Belgium. Many of these individuals talk about emotional events as taking place between people, while de-emphasizing inner feelings—another reason to follow emotion’s tracks outwards. In Between Us, I will introduce you to this radically different way of thinking about our emotions: one that ties them to our position in the world, our relationships with others, and to the sociocultural contexts in which we participate. I will show how your emotions engage you with, and make you part of, the communities in which you live. I will reveal how emotions are OURS as much as they are MINE. Adopting this perspective on emotions will enrich your emotional life, adding to your understanding of your own and other people’s emotions. It will make transparent the many ways in which our feelings make us social and connect us to others. An OURS perspective on emotions does not so much replace as supplement the MINE model of emotion. Perhaps most important is that an OURS model of emotions provides us with tools to understand and navigate the differences in emotions across cultures, genders, generations, ethnic and racial groups, socioeconomic groups, and even between individuals with different personal histories (as was the case for my parents and me). This understanding may have never been more important than it is today. As our societies grow increasingly multicultural, our business organizations, schools, courtrooms, and health institutions are meeting points for different groups and cultures. Emotions are the currency of many of these intercultural encounters, yet we do not all use the same currency. Understanding how the emotions of each of us are tied to our respective social and cultural contexts will allow us to respectfully communicate about, and even resonate with, differences in emotions. Between Us helps to resolve differences—even clashes—between individuals from different groups and cultures. Undeniably, my motivation to write this book was strengthened by growing nationalism, xenophobia, white supremacy, racism, and religious intolerance in the United States, Western Europe, and beyond. But more of an incentive still has been that people with the best intentions—people who want to be inclusive—believe that to say that people from other groups or cultures have different emotions is equivalent to denying their humanity. If you are one of these people, I hope to convince you of the opposite.

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

  merciful doctrine, did not use Christ’s blessed words, "Suffer the little children to come unto me for of such is the kingdom of God." But they did not. The doctrine of original sin and the doctrine of the necessity of water baptism for salvation were carried to their extreme logical conclusions without regard for the superabounding grace of God. So also Augustine had taught and so most of the Reformers taught at a later time. Christ’s descent into hades was carefully discussed by the Schoolmen. It occurred as soon as his soul was separated from the body at his death. He was in the infernal regions during the three days of his burial, but did not assume their pains. The reason for this visit was twofold, says Bonaventura, —to release the Old Testament saints and to confound the adversaries of the Gospel, the demons.1823 Thomas Aquinas tried to show that, when Job said, Job 17:16, "my hope shall go down to the bars of Sheol," or into the "deepest hell," as the Vulgate puts it, he meant that he went no farther than the limbus patrum and not to the abode of the lost.1824 Christ descended into hades, according to Thomas,1825 for a threefold purpose, to deliver us from the necessity of going there ourselves; to release the Hebrew saints by breaking the bars of hell—vectes inferni,—that is, by "spoiling principalities and powers," Col. 2:15; and third, to make show of his divinity—manifestatio divinitatis — to the demons by preaching, 1 Pet. 3:19, and by enlightening those dark spaces with his presence, as it is said, Ps. 24:7, "Lift up your doors, O ye princes, and the king of glory shall come in." Here again the Vulgate is responsible for a mistake, the word "gates" being translated "princes."1826 Christ’s descent into hades did not help the unbaptized children. After this life it is too late to acquire grace.1827 Purgatory is a sort of reformatory school for baptized Catholics who are not good enough at death to go directly to heaven. They are there in that intermediate region for actual transgressions,1828 whose guilt the sacrament of penance and extreme unction had not fully removed. The existence of purgatory is based mainly upon 2 Mac. 12:40 and the universal teaching of the Church.1829 Its inhabitants belong to the communion of saints and are within the reach of human intercession. Masses for the dead are instituted to meet their case. For infants in the limbus puerorum, such intercessory works are of no avail. But one who has been baptized in infancy or manhood, no matter how flagitious or criminal his career may have been, for him there is hope, nay there is certainty, that in time he will pass out of purgatory into the company of the blessed.

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

  While the dogma of transubstantiation enacted by the 4th Lateran, 1215, and the dogma of papal infallibility passed by the Vatican council injected elements of permanent division into the Church, the Council of Constance unified Latin Christendom and ended the schism which had been a cause of scandal for forty years. The validity of its decree putting an oecumenical council above the pope, after being disputed for centuries, was officially set aside by the conciliar vote of 1870. For Protestants the decision at Constance is an onward step towards a right definition of the final seat of religious authority. It remained for Luther, forced to the wall by Eck at Leipzig, and on the ground of the error committed by the Council of Constance, in condemning the godly man, John Huss, to deny the infallibility of councils and to place the seat of infallible authority in the Scriptures, as interpreted by conscience. Note on the Oecumenical Character of the Council of Constance.

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

  In the attempt to make good this judgment, these recent writers not only have laid stress upon "the good old times,"—a description which the people of the 16th century would have repudiated,1351 — but have resorted to the defamation of the German Reformer’s character, setting aside the contemporaries who knew him best, and violently perverting Luther’s own words. Imbart de la Tour, the most recent French historian of this school, on reaching the year 1517, exclaims, "The era of peaceful reforms was at an end; the era of religious revolution was about to open."1352 Lefèvre d’Etaples was not alone when he uttered the famous words: — The signs of the times announce that a reformation of the Church is near at hand and, while God is opening new paths for the preaching of the Gospel by the discoveries of the Portuguese and the Spaniards, we must hope that He will also visit His Church and raise her from the abasement into which she has now fallen. The Philosophy of Christ,—the name which Erasmus gave to the Gospel in his Paraclesis, prefixed to his edition of the New Testament,—was to a large degree covered over by the dialectical theology of the Schoolmen. What men needed was the Gospel and the bishop of Isernia, preaching at the Fifth Lateran council in its 12th session, spoke better than he knew when he exclaimed: "The Gospel is the fountain of all wisdom, of all knowledge. From it has flowed all the higher virtue, all that is divine and worthy of admiration. The Gospel, I say the Gospel." The words were spoken on the very eve of the Reformation and the council of the Middle Ages failed utterly to offer any real remedy for the religious degeneracy. The Reformer came from the North, not from Rome and as from another Nazareth. The angel of God had to descend again and trouble the waters and a single personality touched in conscience proved himself mightier than the wisdom of theology and wiser than the rulers of the visible Church. Remarkable the Middle Ages were for their bold enterprises in thought and action and they are an important part of the history of the Church. We acknowledge our debt, but their superstitions and errors we set aside as we move on in the pathway of a more intelligent devotion and broader human, sympathies, towards an age when all who profess the Gospel shall unite together in the unity of the faith in the Son of God. Remarkable the Middle Ages were for their bold enterprises in thought and action and they are an important part of the history of the Church. We acknowledge our debt, but their superstitions and errors we set aside as we move on in the pathway of a more intelligent devotion and broader human, sympathies, towards an age when all who profess the Gospel shall unite together in the unity of the faith in the Son of God.

• From Between Us

  If we don’t want that to happen, we need to look into ways of understanding emotions across cultures. Beyond Empathy In his book The War for Kindness, psychologist Jamil Zaki makes a case that, as a human species, we need kindness: we need each other’s understanding and help, because only together, as families, groups, and societies, can we survive. Kindness has played a role in our evolutionary survival, but it is not merely a relic of the past. We still need it to flourish, as individuals and as a society. Zaki assumes a big role for empathy. “Empathy is the mental superpower that overcomes [the] distance” between people, he writes. Where hate dehumanizes others and creates schisms, empathy humanizes them and grows connection. Empathy has been key to our survival as a species, because it inspires kindness towards each other. A culture of empathy grows social cohesion: it shows the human face of students, employees, patients, and citizens, and in doing so, creates room for development and well-being. Some of us may be endowed with a higher “set point” of empathy than others, but each of us can decide to become more empathic than we are. We can invest in becoming more attuned to other people’s feelings and experiences. So how do we grow empathy? Zaki’s answer is to try to imagine how another person thinks or feels. Meditating on someone else’s “motives, beliefs, and history . . . conjures an authentic inner world.” Attend to another person, grasp their circumstances, and know what they feel. I hope you now understand that we can neither directly read emotions from other people’s faces, nor simply “catch” the emotions of other people. We can think we can, but our perception need not match the interpretation of the target—even less so when they are from a different culture. It is challenging to “meditate on someone else’s motives, beliefs and history,” as Zaki suggests we do, when the distance with your own motives, beliefs, and history is large. Just imagining how you would feel in a similar situation will not do the job. If you tried, you would almost certainly make sense of a given situation in a way that fits your culture’s values and relationship goals. You would be likely to have emotions that are “right” in your culture. You would interact with others who draw from the same collective repertoire of emotional episodes as you do. As Coates points out: “It is funny when you have never been in that environment, but very serious when you don’t have anything else to lean on, if you are from a place where all you have is like the basic, physical respect.” Projecting your own feelings is of limited value when you try to understand emotions that are embedded in another cultural reality. I met Hazel Markus thirty years ago at a conference that she and Shinobu Kitayama organized on the topic of culture and emotion.

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

  But now some ahadith claimed that the wars of conquest heralded the Last Days 61 and imagined Muhammad speaking as a doomsday prophet: “Behold! God has sent me with a sword, just before the Hour.” 62 Muslim warriors are depicted as an elite vanguard fighting the battles of the end time. 63 When the end came, all Muslims would have to abandon the ease of settled life and join the army, which would not only defeat Byzantium but complete the conquest of Central Asia, India, and Ethiopia. Some soldiers were dreaming of martyrdom, and the ahadith supplemented with Christian imagery the Quran’s brief remarks about the fate of those who die in battle. 64 Like the Greek martus, the Arabic shahid meant “one who bears witness” to Islam by making the ultimate surrender. Ahadith list his heavenly rewards: he would not have to wait in the grave for the Last Judgment like everybody else, but would ascend immediately to a special place in paradise. In the sight of God the martyr has six [unique] qualities: He [God] forgives him at the first opportunity, and shows him his place in paradise; he is saved from the torment of the grave, he is safe from the great fright [of the Last Judgment], a crown of honor is placed upon his head—one ruby of which is better than the world and all that is in it—he is married to 72 of the houris [women of paradise], and he gains the right to intercede [with God] for 70 of his relatives. 65 As a reward for his hard life in the army, the martyr will drink wine, wear silk clothes, and bask in the sexual delights he had forsaken for the jihad. But other Muslims, who were not so wedded to the new military ideal, would insist that any untimely death was a martyrdrom: drowning, plague, fire, or accident also “bore witness” to human finitude, showing that there was no security in the human institutions in which people put their trust but only in the illimitable God. 66 It was probably inevitable that, as Muslims made their astonishing transition from a life of penury to world rule, there would be disagreements about leadership, the allocation of resources, and the morality of empire. 67 In 656 Uthman was killed during a mutiny of soldiers backed by the Quran reciters, the guardians of Islamic tradition who were opposed to the growing centralization of power in the ummah.

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

  May we not then cherish at least a charitable hope, if not a certain belief, that a God of infinite love and justice will receive into his heavenly kingdom all those who die innocently ignorant of the Christian revelation, but in a state of preparedness or disposition for the gospel, so that they would thankfully accept it if offered to them? Cornelius was in such a condition before Peter entered his house, and he represents a multitude which no man can number. We cannot know and measure the secret operations of the Spirit of God, who works "when, where, and how he pleases." Surely, here is a point where the rigor of the old orthodoxy, whether Roman Catholic, or Lutheran, or Calvinistic, must be moderated. And the Calvinistic system admits more readily of an expansion than the churchly and sacramental type of orthodoxy. The General Love of God to all Men. This doctrine of a divine will and divine provision of a universal salvation, on the sole condition of faith, is taught in many passages which admit of no other interpretation, and which must, therefore, decide this whole question. For it is a settled rule in hermeneutics that dark passages must be explained by clear pas-sages, and not vice versa. Such passages are the following: — "I have no pleasure in the death of him that dieth, saith the Lord our God: wherefore turn yourselves, and live" (Ezek. 18:32, 23; 33:11). "And I, if I be lifted up from the earth, will draw all men unto myself" (John 12:32). "God so loved the world" (that is, all mankind) "that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life" (John 3:16). "God our Saviour willeth that all men should be saved and come to the knowledge of the truth "(1 Tim. 2:4).855 "The grace of God hath appeared, bringing salvation to all men" (Tit. 2:11). "The Lord is long-suffering to you-ward, not wishing that any should perish, but that all should come to repentance" (2 Pet. 3:9).856 "Jesus Christ is the propitiation for our sins; and not for ours only, but also for (the sins of) the whole world" (1 John 2:2). It is impossible to state the doctrine of a universal atonement more clearly in so few words.857 To these passages should be added the divine exhortations to repentance, and the lament of Christ over the inhabitants of Jerusalem who "would not" come to him (Matt. 23:37). These exhortations are insincere or unmeaning, if God does not want all men to be saved, and if men have not the ability to obey or disobey the voice. The same is implied in the command of Christ to preach the gospel to the whole creation (Mark 16:15), and to disciple all nations (Matt. 28:19). It is impossible to restrict these passages to a particular class without doing violence to the grammar and the context.

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

  1860), the master-critic among sceptical church historians, and the corypheus of the Tübingen school, came at last to the conclusion (as stated in the revised edition of his Church History of the First Three Centuries, published shortly before his death, 1860) that "nothing but the miracle of the resurrection could disperse the doubts which threatened to drive faith itself into the eternal night of death (Nur das Wunder der Auferstehung konnte die Zweifel zerstreuen, welche den Glauben selbst in die ewige Nacht des Todes verstossen zu müssen schienen)." Geschichte der christlichen Kirche, I. 39. It is true he adds that the nature of the resurrection itself lies outside of historical investigation ("Was die Auferstehung an sich ist, liegt ausserhalb des Kreises der geschichtlichen Untersuchung"), but also, that "for the faith of the disciples the resurrection of Jesus became the most solid and most irrefutable certainty. In this faith only Christianity gained a firm foothold of its historical development. (In diesem Glauben hat erst das Christenthum den festen Grund seiner geschichtlichen Entwicklung gewonnen.) What history requires as the necessary prerequisite of all that follows is not so much the fact of the resurrection itself [?] as the faith in that fact. In whatever light we may consider the resurrection of Jesus, whether as an actual objective miracle or as a subjective psychological one (als ein objectiv geschehenes Wunder, oder als ein subjectiv psychologisches), even granting the possibility of such a miracle, no psychological analysis can penetrate the inner spiritual process by which in the consciousness of the disciples their unbelief at the death of Jesus was transformed into a belief of his resurrection .... We must rest satisfied with this, that for them the resurrection of Christ was a fact of their consciousness, and had for them all the reality of an historical event." (Ibid., pp. 39, 40.) Baur’s remarkable conclusion concerning the conversion of St. Paul (ibid., pp. 44, 45) we shall consider in its proper place. Dr. Ewald, of Göttingen (d. 1874), the great orientalist and historian of Israel, antagonistic to Baur, his equal in profound scholarship and bold, independent, often arbitrary criticism, but superior in religious sympathy with the genius of the Bible, discusses the resurrection of Christ in his History of the Apostolic Age (Gesch. des Volkes Israel, vol. VI. 52 sqq.), instead of his Life of Christ, and resolves it into a purely spiritual, though long continued manifestation from heaven. Nevertheless he makes the strong statement (p. 69) that "nothing is historically more certain than that Christ rose from the dead and appeared to his own, and that this their vision was the beginning of their new higher faith and of an their Christian labors." "Nichts steht geschichtlich fester," he says, "als dass Christus aus den Todten auferstanden den Seinigen wiederschien und dass dieses ihr wiedersehen der anfang ihres neuen höhern glaubens und alles ihres Christlichen wirkens selbst war.

• From Going Clear (2013)

  Jastrow suggested that Scientology’s critics often had a vested interest. He pointed to psychiatrists, psychologists, doctors, drug makers, pharmacies—“all those people who make a living and profit and pay their mortgages and pay their college educations and buy their cars, et cetera, et cetera, based on people not being well.” “Who advertise in the newspapers and on television, more than any other advertisers,” Archer added. “But this is a collateral issue, darling, in terms of what I’m talking about,” Jastrow continued. “For the first time in America’s experience with war, there are more mental illnesses from Iraq and Afghanistan than physical illnesses,” he said, citing a recent article in USA Today. “So mental illnesses become a big business.” Drugs merely mask mental distress, he said, whereas “Scientology will solve the source of the problem.” The medical and pharmaceutical industries are “prime funders and sponsors of the media,” he said, and therefore might exert “influence on people telling the whole and true story about Scientology just because of the profit motive.” He said that only Scientology could help mankind right itself. “What else is there that we can hang our hopes on?” “That’s improving civilization,” Archer added. “Is there some other religion on the horizon that’s going to help mankind?” Jastrow asked. “Just tell me where. If not Scientology, where?” ANNE ARCHER BEGAN STUDYING with Katselas in 1974, two years after her son Tommy Davis was born. She was the exceptionally beautiful daughter of two successful actors. Her father, John Archer, was best known during the 1930s and 1940s as the voice introducing the radio drama The Shadow. (“Who knows what evil lurks in the hearts of men? The Shadow knows,” he said at the beginning of the program.) He went on to appear in more than fifty films. Her mother, Marjorie Lord, played Danny Thomas’s wife on the popular television show Make Room for Daddy. With such a bloodline, it might be expected that Archer would be aiming toward stardom, but when she entered the Beverly Hills Playhouse she was coming off a television series (Bob & Carol & Ted & Alice) that she didn’t respect and that had been canceled after a single season. She was a young mother in a dissolving marriage and an actor with diminishing career prospects. Katselas had a transformative effect. Like so many others, Archer was magnetized by this ebullient Greek, with his magnificent beard and his badgering, teasing, encouraging, and infuriating personality. He was one of the most inspiring people Archer had ever met. Where had he acquired such wisdom? Some of the other students told her that Katselas was a Scientologist, so she decided to try it out.

• From Best Erotica & Sexual Deviance Narratives Ever Written (2024)

  I was exclusively busied with preparing my departure when one evening a lackey clad in gray and completely unknown to me brought me a note; upon presenting it, he said his master had charged him to obtain my response without fail. The missive was worded this way: "A man who has somewhat wronged you, who believes he recognized you in the Place de Belle-cour, is most desirous to see you and to make amends for his conduct: hasten to come to meet him; he has things to tell you which may help liquidate his entire indebtedness to you." The message carried no signature and the lackey offered no explanations. Having declared I was resolved to make no answer at all lest I was informed of who his master was: "He is Monsieur de Saint-Florent, Mademoiselle," the lackey said; "he has had the honor to know you formerly in the neighbor-hood of Paris; you rendered him, he maintains, services for which he burns to attest his gratitude. Presently risen to a position of undisputed eminence in this city's commercial circles, he at once enjoys the consideration and the means which put him in a position to prove his regard for you. He awaits you." My deliberations were soon completed. If this man had other than good intentions, I said to myself, would he be apt to write to me, to have me spoken to in this fashion? He repented his past infamies, was covered with remorse, it was with horror he remembered having torn from me what I cherished most and, by inaugurating a sequence of nightmares, having reduced me to the cruelest circumstances a woman may know... yes, yes, no doubt of it, this is repentance, I should be culpable before the Supreme Being were I not to consent to assuage his sufferings. Am I in a position, furthermore, to spurn the support that is proposed here? Rather, ought I not eagerly snatch at all that is offered to relieve me? This man wishes to see me in his town house: his prosperity must surround him with servants before whom he will have to act with enough dignity to prevent him from daring to fail me again, and in my state, Great God! can I inspire anything but sympathy in him?

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

  Mohandas Gandhi (1869–1948), however, disagreed with this interpretation. He had been born into a vaishya family and had many Jain friends who influenced his later attitudes. In 1914, after working for years as a lawyer in South Africa to oppose discriminatory legislation against Indians, he had returned to India and become interested in the issue of home rule, founding the Natal Indian Congress Party and developing his unique method of resisting colonial oppression by nonresistance. Besides the Hindu religious tradition, he had been influenced by Jesus’s Sermon on the Mount, Leo Tolstoy’s The Kingdom of God Is Within You, John Ruskin’s Unto This Last, and Henry David Thoreau’s Civil Disobedience. Central to Gandhi’s worldview was the insight, first developed in the Upanishads, that all beings were manifestations of the Brahman. Since everybody shared the same sacred core, violence went against the metaphysical bias of the entire universe. This deeply spiritual vision of the oneness of existence directly countered the aggressive separatism and chauvinism of the nation-state. Gandhi’s peaceable refusal to obey the self-serving obduracy of the British regime was based on three principles: ahimsa, satyagraha (the “soul force” that comes with the realization of the profound unity of humanity), and swaraj (“self-rule”). In the Gita, Gandhi maintained, Arjuna’s initial refusal to fight had not been true ahimsa, because he still regarded himself as different from his enemies and had not realized that they were all, friend and foe alike, embodiments of the Brahman. Had Arjuna truly understood that he and Duryodana, the adversary he was about to fight, were ultimately one, he would have acquired the “soul force” that had the power to transform an enemy’s hatred into love. But as we have seen, the same texts and spiritual practices can lead to entirely different courses of actions. Others opposed this interpretation of the Gita. The Hindu scholar Aurobindo Ghose (1872–1950) argued that Krishna’s validation of violence in the Gita was simply an acknowledgment of life’s grim reality. Yes, it would be nice to remain peacefully above the fray, but until Gandhi’s “soul force” actually became an effective reality in the world, the natural aggression inherent in both men and nations “tramples down, breaks, slaughters, burns, pollutes as we see it doing today.” Gandhi might discover that he had caused as much destruction of life by abjuring violence as those who had resorted to fighting. 8 Aurobindo was voicing the view of Gandhi’s critics, who thought that he closed his eyes to the fact that the British response to his nonviolent campaigns actually resulted in hideous bloodshed.

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

  For without Thee nought we find, Pure or strong in human kind, Nought that has not gone astray. Lava quod est sordidum, Riga quod est aridum, Sana quod est saucium. Wash us from the stains of sin, Gently soften all within, Wounded spirits heal and stay. Flecte quod est rigidum, Fove quod est languidum, Rege quod est devium. What is hard and stubborn bend, What is feeble soothe and tend, What is erring gently sway. Da tuis fidelibus, In te confitentibus, Sacrum septenarium; To Thy faithful servants give, Taught by Thee to trust and live, Sevenfold blessing from this day; Da virtutis meritum, Da salutis exitum, Da perenne gaudium.488 Make our title clear, we pray, When we drop this mortal clay; Then,—O give us joy for aye.489 The following is a felicitous version by an American divine.490 Come, O Spirit! Fount of grace! From thy heavenly dwelling-place One bright morning beam impart: Come, O Father of the poor; Come, O Source of bounties sure; Come, O Sunshine of the heart! O! thrice blessed light divine! Come, the spirit’s inmost shrine With Thy holy presence fill; Of Thy brooding love bereft, Naught to hopeless man is left; Naught is his but evil still. Comforter of man the best! Making the sad soul thy guest; Sweet refreshing in our fears, In our labor a retreat, Cooling shadow in the heat, Solace in our falling tears. Wash away each earthly stain, Flow o’er this parched waste again, Real the wounds of conscience sore, Bind the stubborn will within, Thaw the icy chains of sin, Guide us, that we stray no more. Give to Thy believers, give, In Thy holy hope who live, All Thy sevenfold dower of love; Give the sure reward of faith, Give the love that conquers death, Give unfailing joy above. Notker, surnamed the Older, or Balbulus ("the little Stammerer, "from a slight lisp in his speech), was born about 850 of a noble family in Switzerland, educated in the convent of St. Gall, founded by Irish missionaries, and lived there as an humble monk. He died about 912, and was canonized in 1512.491

• From Best Erotica & Sexual Deviance Narratives Ever Written (2024)

  This being over, she bid the coachman drive to a shop in St. Paul’s Churchyard, where she bought a pair of gloves, which she gave me, and thence renewed her directions to the coachman to drive to her house in ——— street, who accordingly landed us at the door, after I had been cheered up and entertained by the way with the most plausible flams, without one syllable from which I could conclude anything but that I was, by the greatest luck, fallen into the hands of kindest mistress, not to say friend, that the vast world could afford; and accordingly I entered her doors with most complete confidence and exultation, promising, myself that, as soon as I could be a little settled, I would acquaint Esther Davis with my rare good fortune. You may be sure the good opinion of my place was not lessened by the appearance of a very handsome back parlor, into which I was led and which seemed to me magnificently furnished, who had never seen better rooms than the ordinary ones in inns upon the road. There were two gilt pier-glasses, and a buffet, on which a few pieces of plate, set out to the most shew, dazzled, and altogether persuaded me that I must be got into a very reputable family. Here my mistress first began her part, with telling me that I must have good spirits, and learn to be free with her; that she had not taken me to be a common servant, to do domestic drudgery, but to be a kind of companion to her; and that if I would be a good girl, she would do more than twenty mothers for me; to all which I answered only by the profoundest and the awkwardest curtsies, and a few monosyllables, such as “’yes! no! to be sure!” Presently my mistress touched the bell, and in came a strapping maid-servant, who had let us in. “Here, Martha,” said Mrs. Brown, “I have just hired this young woman to look after my linen; so step up and show her her chamber; and I charge you to use her with as much respect as you would myself, for I have taken a prodigious liking to her, and I do not know what I shall do for her.” Martha, who was an arch-jade, and, being used to this decoy, had her cue perfect, made me a kind of half curtsy, and asked me to walk up with her; and accordingly showed me a neat room, two pair of stairs backwards, in which there was a handsome bed, where Martha told me I was to lie with a young gentlewoman, a cousin of my mistress, who she was sure would be vastly good to me.