Joy

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 Saint Thomas Aquinas Collection (22 Books) (2016)

  The third reward is to have in turn grateful and pleasing children. For a father naturally treasures his children, but the contrary is not always the case: “He who honors his father shall have joy in his own children” [Sir 3:6]. Again: “With what measure you measure, it shall be measured to you again” [Mt 7:2]. The fourth reward is a praiseworthy reputation: “For the glory of a man is from the honor of his father” [Sir 3:13]. And again: “Of what an evil fame is he who forsakes his father?” [Sir 3:18]. A fifth reward is riches: “The father’s blessing establishes the houses of his children, but the mother’s curse roots up the foundation” [Sir 3:11]. MEANINGS OF “FATHER”“Honor your father and your mother.” A man is called father not only by reason of generation, but also for other reasons, and to each of these there is due a certain reverence. Thus, the Apostles and the Saints are called fathers because of their doctrine and their exemplification of faith: “For if you have ten thousands instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you” [1 Cor 4:15]. And again: “Let us now praise men of renown and our fathers in their generation” [Sir 44:1]. However, let us praise them not in word only, but by imitating them; and we do this if nothing is found in us contrary to what we praise in them. Our superiors in the Church are also called fathers; and they too are to be respected as the ministers of God: “Remember your prelates,... follow their faith, considering the end of their conversation” [Hb 13:7]. And again: “He who hears you, hears Me; and he who despises you, despises Me” [Lk 10:16]. We honor them by showing them obedience: “Obey your prelates, and be subject to them” [Hb 13:17]. And also by paying them tithes: “Honor the Lord with your substance, and give Him of the first of your fruits” [Prov 3:9]. Rulers and kings are called fathers: “Father, if the prophet had commanded you do some great thing, surely you would have done it” [2 Kg 5:13]. We call them fathers because their whole care is the good of their people. And we honor them by being subject to them: “Let every soul be subject to higher powers” [Rm 13:1]. We should be subject to them not merely through fear, but through love; and not merely because it is reasonable, but because of the dictates of our conscience. Because “there is no power but from God” [Rom 13:7]. And so to all such we must render what we owe them: “Tribute, to whom tribute is due; custom, to whom custom; fear, to whom fear; honor, to whom honor” [Rom 13:41]. And again: “My son, fear the Lord and the king” [Prov 24:21].

• From New Testament Words (1964)

  To the end of the day a man’s will is free. It is the characteristic of love that love can only offer and can never coerce. A man can spurn the offer of God or he can completely disregard it. He can live life as if the good news did not exist, but he does so at the peril of his immortal soul. (x) The euaggelion is something which a man can ‘twist’ and ‘distort’ (II Cor. 11.4; Gal. 1.6, 7). There is such a thing as preaching what Paul called ‘another gospel’. When a man begins to believe in or to seek to propagate Christianity as he would like it to be instead of as God proclaims it is, he cannot do other than preach ‘another gospel’. It is only after we have listened to God that we can speak to men. The danger is that we tell God instead of listening to God telling us. As we study this word euaggelion and as we trace it through the NT we begin to see that it involves and includes certain things. (i) The euaggelion is ‘the good news of truth’ (Gal. 2.5, 14; Col. 1.5). With the coming of Jesus Christ the time of guesses about God is ended and the time of certainty begun. With his coming the time of groping after the meaning and the method of life is closed and the time of certainty is here. Christianity was never meant to present men with a series of problems but with an armoury of certainties. (ii) The euaggelion is ‘the good news of hope’ (Col. 2.23). The man who tries to live life with only the materials which human effort can bring to it cannot do other than despair of himself and despair of the world. John Buchan defined an atheist as ‘a man with no invisible means of support’. When a man realizes what the good news means he is filled with hope for himself and for the world. (iii) The euaggelion is ‘the good news of peace’ (Eph. 6.15). So long as a man tries to live life alone he is inevitably a split personality. As Studdert-Kennedy said, ‘Part of him comes from heaven, and part of him comes from earth.’ The good news tells us that victory comes from surrender, from the death of self and the rising to life of Christ within us. The good news brings to men the possibility of a fully integrated personality where the old unhappy tensions are ended. (iv) The euaggelion is ‘the good news of God’s promise’ (Eph. 3.6). The characteristic of the pagan gods, and even of God as the OT knew him, was that he was a God of threats.

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

  BEDE. The holy women, when the Angels stood beside them, are reported not to have fallen to the ground, but to have bowed their faces to the earth; nor do we read that any of the saints, at the time of our Lord’s resurrection, worshipped with prostration to the ground either our Lord Himself, or the Angels who appeared to them. Hence has arisen the ecclesiastical custom, either in memory of our Lord’s resurrection, or in the hope of our own, of praying on every Lord’s day, and through the whole season of Pentecost, not with bended knees, but with our faces bowed to the earth. But not in the sepulchre, which is the place of the dead, was He to be sought, who rose from the dead to life. And therefore it is added, They said to them, that is, the Angels to the women, Why seek ye the living among the dead? He is not here, but is risen. On the third day then, as He Himself foretold to the women, together with the rest of His disciples, He celebrated the triumph of His resurrection. Hence it follows, Remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again. ATHANASIUS. (Lib. de Inc. Fil. Dei.) He might indeed at once have raised His body from the dead. But some one would have said that He was never dead, or that death plainly had never existed in Him. And perhaps if the resurrection of our Lord had been delayed beyond the third day, the glory of incorruption had been concealed. In order therefore to shew His body to be dead, He suffered the interval of one day, and on the third day manifested His body to be without corruption. BEDE. One day and two nights also He lay in the sepulchre, because He joined the light of His single death to the darkness of our double death. CYRIL OF ALEXANDRIA. Now the women, when they had received the sayings of the Angels, hastened to tell them to the disciples; as it follows, And they remembered his words, and returned from the sepulchre, and told all these things to the eleven, and to all the rest. For woman who was once the minister of death, is now the first to receive and tell the awful mystery of the resurrection. The female race has obtained therefore both deliverance from reproach, and the withdrawal of the curse.

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

  IV. On the fourth head is to be noted the glory of the Saints, “gather the wheat into My barn”—which is (1) spacious, for the sake of pleasantness; (2) refreshing, for the sake of joy; (3) enduring, on account of eternity. Of the first, Ps. 26:8, “Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth.” Of the second, Ps. 112:3, “Wealth and riches shall be in His house.” Of the third, 2 Cor. 5:1, “An house not made with hands, eternal in the heavens.” V. On the fifth head is to be noted the abundance of the “barn”—it is full of corn and wine and oil. (1) Corn is the joy of the vision of the Son—Ps. 81:16, “He should have fed them also with the finest of the wheat;” S. John 12:24, “Except a corn of wheat fall into the ground and die.” (2) Wine is the joy of the vision of the Father—Ps. 104:15, “Wine that maketh glad the heart of man.” (3) Oil, the joy of the vision of the Holy Spirit—Ps. 45:7, “Thy God hath anointed thee with the oil of gladness above thy fellows.” The “oil of gladness” is God the Holy Ghost. Of these three, 2 Chron. 11:11, “Store of victual and of oil and wine.” Gen. 27:28, “God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine.” HOMILY XI THE HEAVENLY STADIUM SEPTUAGESIMA.—(FROM THE EPISTLE)“So run, that ye may obtain.”—1 Cor. 9:24. THE Apostle sets before us two things in this Epistle. Firstly, he exhorts us to run—“run.” Secondly, he points out the end of running—“that ye may obtain.”

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

  II. On the second head, it is to be noted, that the glory of our body, when it is conformed to the body of the glory of Christ, consists of seven things. (1) It will be lovely by the suitableness of all the members, S. August. (“City of God,” lib. xxii. c. 19), “Thenceforth there will be no deformity, which now makes unsuitableness of parts, where also the things which are deformed may be corrected; and what is less than it ought to be, since the Creator knew, thence it will be supplied, and what is more than it ought to be will be taken away, the integrity of the material being preserved.” (2) There will be a wonderful sweetness of the outward appearance in the whole body, S. August., “How great will be the sweetness of complexion when the Just shall shine as the Sun in the kingdom of His Father!” The beauty of all the outward appearance consists in these two things, S. August., “All beauty of the body is from the suitableness of its parts, as by a certain sweetness of complexion;” but there will be then all beauty in our bodies, Philip. 3:21, “Who shall change our vile body, that it may be fashioned like unto His glorious body.” (3) There will be velocity of motion, S. August., “Where the spirit shall be willing there will be the body instantly.” (4) It will have a perfect liberation from all want. (5) There will be full and high happiness. Of these two, S. August., “All the members and bowels of the incorruptible body, which now we see distributed various ways by the use of necessity, will not then be so; but this necessity is itself full and certain security and eternal happiness, and it will advance in the praises of God.” (6) It will be impassible, and immortal, and eternal, S. August., “Whatever has perished from the living bodies, or from the corpses after death, shall be restored, or it shall remain in the sepulchre, in the newness of the spiritual body changed out of the oldness of the animal body, and it will rise again, clothed in incorruption and immortality. (7) There will be full peace and concord between the body and the spirit, S. August., “A spiritual flesh will be supplied to the flesh, but it will yet be flesh, not spirit.” How happy, therefore, will they be who shall be held to be worthy of that resurrection! Yet they must be those, who here have died with Christ, Colos. 3:3, 4, “Ye are dead, and your life is hid with Christ in God. When Christ, Who is our life, shall appear, then shall ye also appear with Him in glory.” To which glory may we, &c. HOMILY XII IMPERFECT OBEDIENCE SIXTH SUNDAY AFTER TRINITY.—(FROM THE GOSPEL)“Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.”—S. Matt. 5:20.

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

  V. Fifthly, we ought to serve God for the sake of our advantage; for many profitable things flow to man from the service of God. But here three are noticed. (1) Liberation from all enemies, “But the Lord your God ye shall fear; and He shall deliver you out of the hands of all your enemies,” 2 Kings 17:39. (2) Ineffable exultation of heart, “Serve the Lord with gladness, come before His presence with singing,” Psa. 100:2. (3) The eternal fruition of all joys, “Behold, My servants shall eat, but ye shall be hungry; behold, My servants shall drink, but ye shall be thirsty; behold, My servants shall rejoice, but ye shall be ashamed; behold, My servants shall sing for joy of heart,” Isai. 65:13, 14. “Where I am there also shall My servant be,” S. John 12:26. For Jesus was at the right hand of the Father, that is in the highest good things of the Father, and there will “He place those who serve Him.” “Blessed is that servant whom the Lord, when He cometh, shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods,” S. Matt. 24:46, 47. “Well done, good and faithful servant.… enter thou into the joy of thy Lord,” S. Matt. 25:23. To which joy may we be brought, &c. HOMILY XXXI FOUR CONDITIONS OF SALVATION SIXTEENTH SUNDAY AFTER TRINITY.—(FROM THE EPISTLE)“May be able to comprehend with all saints what is the breadth, and length, and depth, and height.”—Ephes. 3:18. IN these words four things are noted, which are necessary to us for salvation. Firstly, charity, by which we love our friends and enemies: “What is the breadth,” Gloss. Which signifies the expansive nature of charity, which extends even to our enemies. Secondly, perseverance, that we finally continue in charity; “and length;” Gloss. That which is the length of charity is the length of perseverance. Thirdly, right intention, that we may set before ourselves God only as the reward of our actions.” “And height.” This is that which lifts the soul on high, that God may be expected for a reward. Fourthly, that we may not fail in all these things through pride. “The depth:” it is humility which places man in the lowest state in regard to man, but in the highest state in relation to God. “He that humbleth himself shall be exalted,” S. Luke 18:14.

• From New Testament Words (1964)

  But it is when we come to the NT that euaggelion becomes a tremendous word. (i) It is the word which is the summation of the whole Christian message (Mark 1.1; I Cor. 15.1). The Kingdom which Jesus preached is ‘good news’ (Matt. 4.23; 9.35; 24.14). The proof of the centrality of this word in the Christian message can be seen from the fact that euaggelion occurs 72 times in the NT and of these 72 instances 54 are in Paul’s letters. To the greatest of the Christian missionaries Christianity was essentially ‘good news’. There is an implicit contrast here. The preaching of John the Baptist with its consuming fire, its winnowing fan, its axe laid to the root of the tree is the reverse of good news. It is tidings of disaster, but the whole essence of the message of Jesus is ‘good news of God’. (ii) Sometimes the euaggelion is spoken of as the euaggelion ‘of God’ (Mark 1.14; I Thess. 2.2, 8, 9). It is good news of God in two senses, ( a ) It showed to men a God the like of whom they had never dreamed, a God whose heart was love. ( b ) It was good news ‘sent by God’. Behind the whole process of salvation is God. It is always wrong to think of an angry God and a gentle Christ, to think that what Jesus did changed the attitude of God to men. It was because God so loved the world that he sent his Son. The good news is of God and from God. (iii) Sometimes euaggelion is spoken of as the euaggelion of ‘Jesus Christ’ (Mark 1.1; II Cor. 4.4; 9.13; 10.14). It is the good news of Jesus Christ in two senses. ( a ) Jesus ‘brought’ it to men. Without him they would never have known it. ( b ) Jesus ‘embodied’ it to men. He did not only tell men what God was like, he showed them the Father. (iv) Sometimes Paul uses the expression ‘my’ or ‘our’ euaggelion (II Cor. 4.3; I Thess. 1.5; II Thess. 2.14). The good news comes from God, and belongs to God. It is brought by Jesus and belongs to Jesus. But, for all that, a man must ‘appropriate’ it until it belongs to him. He must pass it through his mind and receive it into his heart until it is utterly and inalienably his. (v) The euaggelion is for all men (Mark 13.10; 16.15; Acts 15.7). The Jews had always believed that in God’s economy there was a most favoured nation clause. But the gospel of Christ is the gospel without boundaries.

• From The Erotic Engine (2011)

  Abiding by a seemingly universal law of origins for Internet-based advances, Napster was created by two young male computer fiends, in this case a couple of Americans named Shawn Fanning and Sean Parker. It was launched in June 1999. Napster was a decentralized file-sharing system that was specifically designed for trading music files. Napster revolutionized the music industry. For tech-savvy music lovers, it was sweet freedom at last. It was finally possible to acquire the latest hit or the most obscure sea shanty with a few clicks of the keyboard. You no longer had to buy a whole CD of so-so music just so you could listen to that one song you loved. The consumer was in control, and the big music companies had the wind knocked right out of them. Nearly all Napster file sharing was in violation of assorted copyrights. Not only that, the system depended on central servers that kept track of where all those music files were hiding, awaiting download. These two things provided Big Music with the motivation and means to shut down the whole operation. Six months after Napster launched, the Recording Industry Association of America filed a lawsuit, which two years later resulted in Napster paying a total of $36 million in damages to compensate copyright owners for lost revenue. Napster tried to reinvent itself as a legal music-distribution network, but never made much of a go of it. The technology then took an odd lurch away from mainstream, back into the realm of porn. Napster was bought in 2002 for $2.43 million by Private Media Group, the largest adult-content company in Europe. Private Media planned to use Napster as a distribution service for porn, but it also couldn’t make a go of it. Roxio, a software company best known for its CD-burning utilities, then bought Napster for $5 million—and also failed to do much with it. In 2008, electronics retail company Best Buy bought Napster for $121 million, and announced that it would reinvent the service as an online music store. The journey from marginal to mainstream is not always direct. Napster’s conceptual roots traced back to the pornography-driven Usenet. Napster itself wavered back and forth between mainstream culture and the shadow world of lawbreakers and pornographers. But despite its cycle of going bankrupt and then being sold for ever larger sums of cash, Napster was never more than a stepping stone on the journey to mainstream. The most relevant descendant of Usenet is Apple’s iTunes—a service notable for its utter lack of pornographic content. In April 2009, Forbes magazine reported that 87 per cent of digital music buyers used iTunes to make their purchases. In some ways, Apple merely put the finishing touches and technological refinements on a concept that had begun with the trade and distribution of pornography.

• From Little Women (1868)

  Meg lifted her eyebrows, but Jo scowled at her defiantly and said at once, "Of course you may. We should have asked you before, only we thought you wouldn't care for such a girl's game as this." "I always like your games, but if Meg doesn't want me, I'll go away." "I've no objection, if you do something. It's against the rules to be idle here," replied Meg gravely but graciously. "Much obliged. I'll do anything if you'll let me stop a bit, for it's as dull as the Desert of Sahara down there. Shall I sew, read, cone, draw, or do all at once? Bring on your bears. I'm ready." And Laurie sat down with a submissive expression delightful to behold. "Finish this story while I set my heel," said Jo, handing him the book. "Yes'm." was the meek answer, as he began, doing his best to prove his gratitude for the favor of admission into the 'Busy Bee Society'. The story was not a long one, and when it was finished, he ventured to ask a few questions as a reward of merit. "Please, ma'am, could I inquire if this highly instructive and charming institution is a new one?" "Would you tell him?" asked Meg of her sisters. "He'll laugh," said Amy warningly. "Who cares?" said Jo. "I guess he'll like it," added Beth. "Of course I shall! I give you my word I won't laugh. Tell away, Jo, and don't be afraid." "The idea of being afraid of you! Well, you see we used to play Pilgrim's Progress, and we have been going on with it in earnest, all winter and summer." "Yes, I know," said Laurie, nodding wisely. "Who told you?" demanded Jo. "Spirits." "No, I did. I wanted to amuse him one night when you were all away, and he was rather dismal. He did like it, so don't scold, Jo," said Beth meekly. "You can't keep a secret. Never mind, it saves trouble now." "Go on, please," said Laurie, as Jo became absorbed in her work, looking a trifle displeased. "Oh, didn't she tell you about this new plan of ours? Well, we have tried not to waste our holiday, but each has had a task and worked at it with a will. The vacation is nearly over, the stints are all done, and we are ever so glad that we didn't dawdle." "Yes, I should think so," and Laurie thought regretfully of his own idle days. "Mother likes to have us out-of-doors as much as possible, so we bring our work here and have nice times. For the fun of it we bring our things in these bags, wear the old hats, use poles to climb the hill, and play pilgrims, as we used to do years ago.

• From Little Women (1868)

  A pleasing fiction, by the way, for Jo had no more idea of music than a grasshopper. But she would have consented if he had proposed to sing a whole opera, and warbled away, blissfully regardless of time and tune. It didn't much matter, for Mr. Bhaer sang like a true German, heartily and well, and Jo soon subsided into a subdued hum, that she might listen to the mellow voice that seemed to sing for her alone. Know'st thou the land where the citron blooms, used to be the Professor's favorite line, for 'das land' meant Germany to him, but now he seemed to dwell, with peculiar warmth and melody, upon the words... There, oh there, might I with thee, O, my beloved, go and one listener was so thrilled by the tender invitation that she longed to say she did know the land, and would joyfully depart thither whenever he liked. The song was considered a great success, and the singer retired covered with laurels. But a few minutes afterward, he forgot his manners entirely, and stared at Amy putting on her bonnet, for she had been introduced simply as 'my sister', and no one had called her by her new name since he came. He forgot himself still further when Laurie said, in his most gracious manner, at parting... "My wife and I are very glad to meet you, sir. Please remember that there is always a welcome waiting for you over the way." Then the Professor thanked him so heartily, and looked so suddenly illuminated with satisfaction, that Laurie thought him the most delightfully demonstrative old fellow he ever met. "I too shall go, but I shall gladly come again, if you will gif me leave, dear madame, for a little business in the city will keep me here some days." He spoke to Mrs. March, but he looked at Jo, and the mother's voice gave as cordial an assent as did the daughter's eyes, for Mrs. March was not so blind to her children's interest as Mrs. Moffat supposed. "I suspect that is a wise man," remarked Mr. March, with placid satisfaction, from the hearthrug, after the last guest had gone. "I know he is a good one," added Mrs. March, with decided approval, as she wound up the clock. "I thought you'd like him," was all Jo said, as she slipped away to her bed.

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

  THE Lord in this Gospel signifies the three kinds of trees which are in the island of this world. Firstly, He signifies the tree bringing forth good fruits, “Every good tree.” Secondly, that bringing forth evil fruits, “A corrupt tree,” &c. Thirdly, the tree bringing forth no fruits, “Every tree that bringeth not forth good fruit,” &c. I. The Lord commends the first tree to us for three reasons. First, from the multiplicity of fruits—“fruit.” He speaks plurally, that the just who is here called a good tree ought to produce much fruit: for it ought to produce twelve fruits—(1) charity; (2) joy; (3) peace; (4) patience; (5) long suffering; (6) goodness; (7) gentleness; (8) mildness; (9) faith; (10) modesty; (11) continency; (12) chastity. Gal. 5:22, “But the fruit of the Spirit is love, joy, peace,” &c. Secondly, He commends it for the preciousness of the fruits, “good;” but the goodness of these fruits is manifest, because by such fruits the kingdom of God is gained; and the trees of Paradise give such fruit. Rom. 14:17, “The kingdom of God is not meat and drink, but righteousness, peace, and joy in the Holy Ghost.” Thirdly, He commends it by its constancy of fruit bearing, “brings forth.” It is of the present time in which it is shewn that it is ever in the act of bearing fruit, Jer. 17:7, 8, “Blessed is the man that trusteth in the Lord, and whose hope the Lord is; for he shall be as a tree planted by the water … and shall not be careful in the year of drought, neither shall cease from yielding fruit.” Ezek. 47:12, “And by the river upon the bank thereof, this side and on that side, shall grow all trees for meat; whose leaf shall not fade, neither shall the fruit thereof be consumed.” Of these three, Rev. 22:2, “On either side of the river was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month, and the leaves of the tree were for the healing of the nations.” Behold the preciousness of the fruits, for the just eat them and they live for ever. “Twelve manner of fruits”—their multiplicity. “Every month”—behold their continuity of bearing. II. Three evils are attributed to the second tree—(1) mortification of the fruits of the wicked—“fruit,” for in this word, which is spoken in the plural, Our Lord remarks that the wicked man, who is here called “a corrupt tree,” bears many evil fruits, which are evil deeds. But the Apostle enumerates seventeen fruits of the evil tree, Gal. 5:19, 20, 21, which are the “works of the flesh,” and “they which do such things shall not inherit the kingdom of God.” (2) The perversity of the fruits, “evil,” S. Matt. 12:35, “An evil man out of the evil treasure bringeth forth evil things.” (3) The assiduity of working evil, “brings forth,” Hos. 4:10, Vulg., “They have committed fornication, and have not ceased.”

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

  IV. On the fourth head is to be noted, the festivity of this present day: S. Matt. 28:6, “He must rise again,” “He is risen.” The Resurrection of the Lord has made for us this day of solemnity and joy: Ps. 118:24, “This is the day which the Lord hath made; we will rejoice and be glad in it.” Three events have made this day to be solemn—(1) The sending of an Angel from Heaven: S. Matt. 28:2, “The Angel of the Lord by descending from Heaven.” (2) The earth, by leaping for joy: S. Matt. 28:2, “There was a great earthquake.” (3) Hell, by restoring the Saints: S. Matt. 27:52, 53, “Many bodies of the Saints which slept arose and came out of the graves.” So that the heavens, the earth, and Hades all finished their testimony to the Resurrection of Jesus Christ. V. On the fifth head is to be noted, the devoted love of the women: S. Matt. 28:5, “Cometh Mary Magdalene;” “Ye seek Jesus.” These holy women teach us to seek Jesus according to His own promise, if we wish to find Him. Jesus is to be sought for in a threefold manner—firstly, in faith; secondly, in hope; thirdly, in charity. (1) Reasonably he seeks Him by faith, who seeks the light of His truth. (2) Earnestly he seeks Him in hope, who looks for the glory of His Majesty. (3) Fervently they seek Him in charity, who long for the sweetness of His goodness. These are the three Marys who came to the sepulchre. O Lord Jesus! make us to seek Thee and to find Thee. Amen. HOMILY III THE THREE WITNESSES OF CHRIST FIRST SUNDAY AFTER EASTER.—(FROM THE EPISTLE)“There are three that bear witness in earth, the spirit, the water, and the blood.”—1 S. John 5:8. IT is necessary that we should believe Christ to be the true God and true Man, and He therefore wished to furnish us with many testimonies that He was God and Man. We have both—i.e., the testimony of His Divinity, as above, “There are three that bear record in Heaven.” Of the testimony of His humanity He says here, “There are three that bear witness on earth.” The heavenly witnesses which Christ had to His Divinity are twelve—(1) The Father, (2) the Son, (3) the Holy Ghost, (4) the working of miracles, (5) the saints, (6) the angels, (7) the heavens, (8) the air, (9) the water, (10) the earth, (11) Hades, (12) the fire. The earthly witnesses which S. John gives here to His humanity, in which chiefly His love to us appears, are three—first, the effusion of blood; secondly, the emanation of water; thirdly, the emission of the spirit. Of the first two: S. John 19:34, “Forthwith came there out blood and water.” Of the third: S. Matt. 27:50, “Jesus, when He had cried again with a loud voice, yielded up the ghost.”

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

  32. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures? 33. And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, 34. Saying, The Lord is risen indeed, and hath appeared to Simon. 35. And they told what things were done in the way, and how he was known of them in breaking of bread. THEOPHYLACT. Because the above-mentioned disciples were troubled with too much doubt, the Lord reproves them, saying, O fools, (for they almost used the same words as those who stood by the cross, He saved others, himself he cannot save.) And He proceeds, and slow of heart to believe all that the prophets have spoken. For it is possible to believe some of these things and not all; as if a man should believe what the Prophets say of the cross of Christ, as in the Psalms, They pierced my hands and my feet; (Ps. 22:16.) but should not believe what they say of the resurrection, as, Thou shall not suffer thy Holy One to see corruption. (Ps. 16:10.) But it becomes us in all things to give faith to the Prophets, as well in the glorious things which they predicted of Christ, as the inglorious, since through the suffering of evil things is the entrance into glory. Hence it follows, Ought not Christ to have suffered these things, and so to enter into his glory? that is, as respects His humanity. ISIDORE OF PELEUSIUM. (lib. iii. Ep. 98.) But although it behoved Christ to suffer, yet they who crucified Him are guilty of inflicting the punishment. For they were not concerned to accomplish what God purposed. Therefore their execution of it was impious, but God’s purpose most wise, who converted their iniquity into a blessing upon mankind, using as it were the viper’s flesh for the working of a health-giving antidote. CHRYSOSTOM. And therefore our Lord goes on to shew that all these things did not happen in a common way, but from the predestined purpose of God. Hence it follows, And beginning at Moses and all the Prophets, he expounded to them in all the Scriptures the things concerning himself. As if He said, Since ye are slow I will render you quick, by explaining to you the mysteries of the Scriptures. For the sacrifice of Abraham, when releasing Isaac he sacrificed the ram, prefigured Christ’s sacrifice. But in the other writings of the Prophets also there are scattered about mysteries of Christ’s cross and the resurrection.

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

  c. A hidden gift turns away the anger of God, that is, saves from Purgatory those innocent souls who have suffered enough here by sorrows and chastisements. The hatred of God burns in hell; His anger burns in Purgatory; in this world flies the arrow of His love. If, then, you bear patiently the arrows of our Lord’s correction, you will, God being your helper, escape unharmed from the rage of hell and from the fire of Purgatory. He, your Saviour, will always be with you, and He will save you, as He saved the Three Children from the fiery furnace. Then you will praise Him and walk before Him in joy. 3. The Sacrifice of the Altar, in a certain sense, increases the glory of the Blessed in Heaven. The breast of the Sacrifice, eaten in a most clean place, signifies the joy that Jesus gives to the souls in Heaven. They rejoice greatly and give thanks in the Mass, through their remembrance of our redemption, through the sight of our salvation, through wonder at the goodness of God. St. Gregory says, ‘In the same moment the Sacrifice is carried to Heaven by the ministry of Angels, to be joined to the Body of Christ, and is seen on the Altar before the eyes of the priest.’ To be joined to the Body of Jesus is to increase the joy of the Blessed. (3) As the Sacrament of Love it has three effects, working in us chiefly three good things: 1, a true partaking of the Holy Ghost; 2, the sure indwelling of Jesus; 3, our transformation into the likeness of the image of God. 1. Some things that we have thought of before come in again here. From the Body of Jesus the faithful drink in the Holy Spirit. Very sweet in us is that Spirit of God. We live as members of our Lord’s Body, and feed on His Spirit. 2. St. Hilary says, ‘When we eat the Flesh of Christ and drink the chalice, it is brought about that we abide in Christ and Christ abides in us. For when we receive His Flesh He is in us by flesh and we are in Him, while He, with all that we are, is in God. The Word was made flesh.’ When the Word assumed our flesh He dwelt in it; and when we receive the Incarnate Word for food He dwells in us. 3. Jesus gives us power to become the sons of God, that is, to be deiform and like God. Now, no creature can be lifted higher than to be likened to its Maker. But man is made like God by the power of the Body of Christ in three ways: a, by inward goodness of heart; b, by outward fruitfulness in works; c, by the inheritance of the kingdom of God.

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

  GREGORY. (ubi sup.) The faithful servant is set over many things, when having overcome the afflictions of corruption, he joys with eternal joy in that heavenly seat. He is then fully admitted to the joy of his Lord, when taken in to that abiding country, and numbered among the companies of Angels, he has such inward joy for this gift, that there is no room for outward sorrow at his corruption. JEROME. What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord’s joy? CHRYSOSTOM. By this word joy He expresses complete blessedness. AUGUSTINE. (de Trin. i. 8.) This will be our perfect joy, than which is none greater, to have fruition of that Divine Trinity in whose image we were made. JEROME. The servant who of five talents had made ten, and he who of two had made four, are received with equal favour by the Master of the household, who looks not to the largeness of their profit, but to the disposition of their will. ORIGEN. That He says of both these servants that they came, we must understand of their passing out of this world to Him. And observe that the same was said to them both; he that had less capacity, but that which he had, he exercised after such manner as he ought, shall have no whit less with God than he who has a greater capacity; for all that is required is that whatever a man has from God, he should use it all to the glory of God. GREGORY. (Hom. in Ev. ix. 3.) The servant who would not trade with his talent returns to his Lord with words of excuse. JEROME. For truly that which is written, To offer excuses excusing sins (Ps. 141:4.) happened to this servant, so that to slothfulness and idleness was added also the sin of pride. For he who ought to have honestly acknowledged his fault, and to have entreated the Master of the household, on the contrary cavils against him, and avers that he did it with provident design, lest while he sought to make profit he should hazard the capital. ORIGEN. This servant seems to me to have been one of those who believe, but do not act honestly, concealing their faith, and doing every thing that they may not be known to be Christians. They who are such seem to me to have a fear of God, and to regard Him as austere and implacable. We indeed understand how the Lord reaps where He sowed not, because the righteous man sows in the Spirit, whereof he shall reap life eternal. Also He reaps where He sowed not, and gathers where he scattered not, because He counts as bestowed upon Himself all that is sown among the poor.

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

  REMIGIUS. Or, after Friend, for what thou art come, that do, is understood. Then came they, and laid their hands on Jesus, and held him. Then, that is, when He suffered them, for ofttimes they would have done it, but were not able. PSEUDO-AUGUSTINE. (Serm. de Symb. ad Catech. 6.) Exult, Christian, you have gained by this bargain of your enemies; what Judas sold, and what the Jews bought, belongs to you. 26:51–5451. And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the High Priest’s, and smote off his ear. 52. Then said Jesus unto him, Put up again thy swdor into his place: for all they that take the sword shall perish with the sword. 53. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? 54. But how then shall the Scriptures be fulfilled, that thus it must be? CHRYSOSTOM. (Hom. Ixxxiv.) So Luke relates, the Lord had said to His disciples at supper, He that hath a purse, let him take it, and likewise his scrip; and he that hath no sword, let him sell his garment and buy one; (Luke 22:36.) and the disciples answered, Lo, here are two swords. It was natural that there should be swords there for the paschal lamb which they had been eating. Hearing then that the pursuers were coming to apprehend Christ, when they went out from supper they took these swords, as though to fight in defence of their Master against His pursuers. JEROME. In another Gospel, (John 18:10.) Peter is represented as having done this, and with his usual hastiness; and that the servant’s name was Malchus, and that the ear was the right ear. In passing we may say, that Malchus, i. e. one who should have been king of the Jews, was made the slave of the ungodliness and the greediness of the Priests, and lost his right ear so that he might hear only the worthlessness of the letter in his left. ORIGEN. For though they seem even now to hear the Law, yet is it only with the left ear that they hear the shadow of a tradition concerning the Law, and not the truth. The people of the Gentiles is signified by Peter; for by believing in Christ, they become the cause of cutting off the Jews’ right ear. RABANUS. Or, Peter does not take away the sense of understanding from them that hear, but opens to the careless that which by a divine sentence was taken away from them; but this same right ear is restored to its original function in those who out of this nation believed.

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

  S. Gregory I. Pope, A.D. 590. Ed. Ben. Paris, 1705. S. Isidore, Archbishop of Seville, A.D. 595. Col. 1617. Bede, Venerable, Presbyter and Monk of Yarrow, A.D. 700. Col. 1612. S. John, Presbyter of Damascus, A.D. 730. Paris, 1712. Rabanus Maurus, Archbishop of Mayence, A.D. 847. Col. 1626. Ilaymo, Bishop of Halberstadt, A.D. 853. Works not printed. Remigius, Presbyter and Monk of Anxerre, A.D. 880. Works not printed. Glossa Ordinaria, in ninth century. Lugd. 1589. Paschasius Radbertus, A.D. 850. Bibl. Patr. Lanfranc, Archbishop of Canterbury, A.D. 1080. Bibl. Patr. S. Anselm, Archbishop of Canterbury, A.D. 1093. Col. 1612. Glossa Interlinearis, in twelfth century. Lugd. 1589. PREFACE TO THE GOSPEL ACCORDING TO ST. MATTHEW ISAIAH. 40:9Go up to the top of the mountain, thou that preachest glad tidings in Sion; lift up thy voice with might, thou that preachest in Jerusalem: cry aloud, fear not: say to the cities of Judah, Behold your God! Lo, the Lord God shall come with power, and His arm shall have dominion; Lo, His reward is with Him. THE. Prophet Isaiah, a manifest preacher of the Gospel, briefly expressing the loftiness, the name, and the substance of the Gospel doctrine, addresses the evangelic teacher in the person of the Lord, saying, Go up to the top of the mountain, &c. But to make our beginning with the title, The Gospel. AUGUSTINE. (contra Faust. ii. 2.) The word ‘Evangelium,’ (Gospel,) is rendered in Latin ‘bonus nuntius,’ or ‘bona annuntiatio,’ (good news.) It may indeed be used on all occasions whenever any good is announced; but it has come to be appropriated to the announcement of the Saviour. GLOSS. Those who have related the birth, deeds, words, and sufferings of the Lord Jesus Christ, are properly styled Evangelists. CHRYSOSTOM. (Homil. in Matt. i. 2.) For what is there that can equal these good tidings? God on earth, man in heaven; that long war ceased, reconciliation made between God and our nature, the devil overthrown, death abolished, paradise opened. These things, so far beyond our merits, are given us with all fulness; not for our own toil or labour, but because we are beloved of God. AUGUSTINE. (de vera relig. c. 16.) Whereas God in many ways heals the souls of men, according to the times and the seasons which are ordained by His marvellous wisdom, yet has He in no way more beneficently provided for the human race, than when the Very Wisdom of God, the Only Son of one substance and coeternal with the Father, stooped to take upon Him perfect man, and the Word was made flesh and dwelt among us. Hereby He made manifest how high a place among creatures had human nature, in that He appeared to men as Very Man. PSEUDO-AUGUSTINE. (Serm. de Nativ. Serm. ix.) God was made man, that man might be made God. GLOSS. This part of the glad tidings that should be preached, the Prophet foretells saying, Behold, your God, &c.

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

  God punish her, she had never seen a more beautiful bride, so fat she was, she lay on her knees and, with raised eyes in admiration, fastened the little myrtle sprigs to the white moirée antique ... This happened in the breakfast room Herr Grünlich was waiting in front of the door in long tails and a silk waistcoat. His rosy face showed a serious and correct expression; A little powder was noticeable on the wart on his left nostril, and his golden yellow favorites were coiffed with care. Up in the columned hall, because that was where the wedding was to take place, the family had gathered - a stately company! There sat the old Kroegers, both of them a bit wretched, but as always the most distinguished appearances. There was Consul Krögers with her sons Jürgen and Jakob, the latter of whom, like Duchamp's relatives, had come from Hamburg. There was Gotthold Buddenbrook and his wife, née Stüwing, with Friederike, Henriette and Pfiffi, all three of whom unfortunately would probably never marry again... The Mecklenburg branch line was represented by Klothilden's father, Mr. Bernhardt Buddenbrook, who had come in out of favor wide-eyed at the outrageously stately home of his rich relative. Those in Frankfurt had only sent gifts, for the journey was too cumbersome ... But in their place, as the only ones who did not belong to the family, were Doctor Grabow, the family doctor, and Mamsell Weichbrodt, Tony's maternal friend - Sesemi Weichbrodt with brand new green bonnet ribbons over her side curls and a black dress. "Be happy yougood child!' she said, when Tony appeared at Herr Grünlich's side in the columned hall, stretchedupand kissed her forehead with a soft popping sound. – The family was pleased with the bride; Tony looked handsome, at ease, and cheerful, if a little pale with curiosity and the travel bug. The hall was decorated with flowers and an altar was erected on its right side. Pastor Kölling from St. Marien held the wedding ceremony, admonishing in particular to moderation with strong words. Everything went according to order and custom. Tony managed a naive and good-natured "Yes," while Mr. Grünlich said "H-u-hm!" beforehand to clear his throat. Then the food was extraordinarily good and much was eaten. ... While the guests continued to eat in the hall with the pastor in their midst, the consul and his wife escorted the young couple, who had prepared themselves for the journey, out into the white, misty, snowy air.

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

  PSEUDO-JEROME. The white robe is also true joy, now that the enemy is driven away, the kingdom won, the King of Peace sought for and found and never let go by us. This young man then shews an image of the Resurrection to them who feared death. But their being frightened shews that eye hath not seen, nor ear heard, neither have entered into the heart of man to conceive the things which God hath prepared for them that love Him. (1 Cor 2:9) There follows, And he saith unto them, Be not affrighted. GREGORY. (ubi sup.) As though he had said, Let them fear, who love not the coming of the inhabitants of heaven; let them fear, who, weighed down with carnal desires, despair that they can ever attain to their company; but why should ye fear, ye who see your own fellow citizens. PSEUDO-JEROME. For there is no fear in love. Why should they fear, who had found Him whom they sought? GREGORY. (ubi sup.) But let us hear what the Angel adds; Ye seek Jesus of Nazareth. Jesus means the Saviour, but at that time there may have been many a Jesus, not indeed really, but in name, therefore the place Nazareth is added, that it might be evident of what Jesus it was spoken. And immediately he subjoins the reason, Which was crucified. THEOPHYLACT. For he does not blush at the Cross, for in it is the salvation of men, and the beginning of the Blessed. PSEUDO-JEROME. But the bitter root of the Cross has disappeared. The flower of life has burst forth with its fruits, that is, He who lay in death has risen in glory. Wherefore he adds, He is risen; he is not here. GREGORY. (ubi sup.) He is not here, is spoken of His carnal presence, for He was not absent from any place as to the presence of His majesty. THEOPHYLACT. As if he had said, Do ye wish to be certain of His resurrection, he adds, Behold the place where they laid him. This too was the reason why he had rolled away the stone, that he might shew the the place. PSEUDO-JEROME. But immortality is shewn to mortals as1 due to thankfulness, that we may understand what we were, and that we may know what we are to be. There follows, But go your way, tell his disciples and Peter that he goeth before you into Galilee. The women are ordered to tell the Apostles, that as by a woman death was announced, so also might life rising again. But He says specially unto Peter, because he had shewn himself unworthy of being a disciple, since he had thrice denied his Master; but past sins cease to hurt us when they cease to be pleasing to us.

• From Heptaméron (1559)

  Early as it was next morning when the company- assembled in the refectory, they found Madame Oisille already there. She had been meditating for half an hour on what she was to read to them ; and so mtent were they upon listening to her that they did not hear the bell, and a monk had to come and tell them that hish mass was about to begm. After hearing mass and din- ing soberly, in order to have their memories more clear, they all retired to their chambers to review their several repertories of tales previously to the next meeting in the meadow. Those who had some droll story to tell were already so merry that one could not look in their faces without being prepared beforehand for a hearty laugh. When all were seated, they asked Saffredent to whom he addressed his call. "The fault I committed yesterday," he said, " being as you say so great, and knowing not how to repair it, I call on Parlamente. Her excellent sense will enable her to praise the ladies in such a manner as will make you forget the truth I have told you." '' I do not undertake to repair your faults," replied Parlamente ; " but I will take good care not to imitate them. To this end, without departing from the truth we have pledged ourselves to speak, I will show you that there are ladies who in their love have had no other end in view than virtue and honour. As the lady of whom I have to speak is of a good family, I will change nothing in her story but the names. You will see, ladies, from what I am going to narrate, that love can make no change in a chaste and virtuous heart." 193 THE HEPTAMERON OF THE \_Novel 2\. NOVEL XXI. Virtuous love of a young lady of quality and a bastard of an illus- trious house — Hindrance of their marriage by a queen — Sage reply of the demoiselle to the queen — Her subsequent mar- riage.