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 Blue Like Jazz (2003)

  I felt like I had nothing in terms of community and God brought a community up out of the ground, out of pure nothing like a magic trick. Like I said before, I never thought I would love church. But here is what I love about Imago-Dei. First: It is spiritual. What I mean is the people at Imago pray and fast about things. It took me a while to understand that the answer to problems was not marketing or program but rather spirituality. If we needed to reach youth, we wouldn’t do a pizza feed and a game night, we would get together and pray and fast and ask God what to do. God led some guys to start a homeless teen outreach downtown, and now they feed about one hundred homeless teenagers every week. It is the nuttiest youth group you will ever see, but that is what God said to do. I love that sort of thing because rather than the church serving itself, the church is serving the lost and lonely. It gives me chills when I think about it because it is that beautiful of a thing. Second: Art. Imago supports the arts. Rick isn’t much of an artist, but he turned things over to a guy named Peter Jenkins, who created the drawings for this book. Peter started an “artistery” where artists live and create art, teach art, and encourage people to be creative. Peter recently held a gallery opening in a local coffeehouse, and all the art was created by people who attend Imago. Artists feel at home at Imago. I even led a short-story group where we wrote short stories and then had a reading under Christmas lights and candles over at the artistery. I think there are artists at a lot of churches who don’t have an outlet, and by creating an outlet, the church gives artists a chance to express themselves and in return the church gets free stuff to put on their walls. Creating an arts group at a church is a great idea. Third: Community. Rick is very, very serious about people living together, eating together, and playing together. He encourages young single people to get houses and live with each other. Rick doesn’t like it when people are lonely. We have home communities that meet all over town, and we consider this to be the heart of our church. Almost every church I have ever been to already does a great job at this. Fourth: Authenticity. This is something of a buzzword, I know, but Imago actually lives this. I speak from the pulpit at Imago from time to time, and I am completely comfortable saying anything I like. I don’t have to pretend to be godly in order for people to listen. Authenticity is an enormous value at Imago.

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

  ORIGEN. For when a just man is born into the world, the authors of his birth rejoice; but when one is born who is to be as it were an exile to labour and punishment, they are struck with terror and dismay. AMBROSE. But a saint is not only the blessing of his parents, but also the salvation of many; as it follows, And many shall rejoice at his birth. Parents are reminded here to rejoice at the birth of saints, and to give thanks. For it is no slight gift of God to vouchsafe unto us children, to be the transmitters of our race, to be the heirs of succession. 1:15–1715. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. 16. And many of the children of Israel shall he turn to the Lord their God. 17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. AMBROSE. Next to his becoming the rejoicing of many, the greatness of his virtue is prophesied; as it is said, For he shall be great in the sight of the Lord. The greatness signified is not of the body, but of the soul. Greatness in the sight of the Lord is greatness of soul, greatness of virtue. THEOPHYLACT. For many are called great before men, but not before God, as the hypocrites. And so in like manner was John called great, as the parents of John were called just, before the Lord. AMBROSE. He extended not the boundaries of an empire, nor brought back in triumph the spoils of war, (but, what is far greater,) preaching in the desert he overcame by his great virtue the delights of the world, and the lusts of the flesh. Hence it follows; And he shall drink no wine nor strong drink. BEDE. Sicera is interpreted “drunkenness,” and by the word the Hebrews understand any drink that can intoxicate, (whether made from fruits, corn, or any other thing.) But it was part of the law of the Nazarites to give up wine and strong drink at the time of their consecration. (Numb. 6:5.) Hence John, and others like him, that they might always remain Nazarites, (i. e. holy,) are careful always to abstain from these things. For he ought not to be drunk with wine (in which is licentiousness) who desires to be filled with the new wine of the Holy Spirit; rightly then is he, from whom all drunkenness with wine is utterly put away, filled with the grace of the Spirit. But it follows, And he shall be filled with the Holy Spirit.

• 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)

  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)

  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 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.

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

  (2) The next draught of this Blood is by way of natural concomitance, being received under the species of bread from the very Body of our Saviour. For under the species of bread, when consecrated, there is the Body of Christ by transubstantiation, and with it is His Blood by annexion. So under the species of wine, when consecrated, there is the Blood of Christ by transubstantiation, and with it is His Body by annexion. Hence as the priest receives the Blood of Jesus sacramentally from the chalice, so the faithful receive it concomitantly from His very Body, when they receive the Sacred Host. Our Lord says that where the body is there will the eagles be gathered; and Job, speaking of the young of the eagle, says that they suck up blood, and that where the body is there shall she be immediately. The young of the eagle are the faithful who obey the Church. They drink the Blood of Jesus, not from the chalice, but from His very Body itself. This draught delights the faithful soul with its own sweetness. (It is the same to that soul in every way as if it were drunk from the chalice. The only difference is in the manner of giving; and this, as we have seen, is done, for one reason out of others, to guard the true doctrine of transubstantiation.) Unspeakably sweet is this Blood of Jesus. It is like honey from the rock. We have already seen how we drink in the Holy Ghost from the Body of our Lord; and in like manner from His Body we drink His Blood. The incorruptible Body of Jesus is the rock. The honey signifies the sweetness of His Blood. This the faithful drink from His Body. From those fountains of salvation, His Five Wounds, they drink it with joy. The deliciousness of this drink does three things in the soul; it gives the soul: 1, a contempt for all vices; 2, graciousness of words; 3, a longing for God. 1. If your souls are steeped in the sweetness of the Blood of the Spouse they will utterly despise and loathe every attractiveness of the pleasures of sin. The fig-tree in the parable said, Can I leave my sweetness and be set over the other trees? This tree represents the loving soul, which tastes the goodness of God. That soul says, ‘I utterly despise all the glory of the world and all the delights of the world for the beauty and the sweetness of my God.’

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

  AMBROSE. (de Sacr. iv. 5.) Before consecration, it is bread; after Christ’s words, This is my body, have been pronounced, it is Christ’s Body. 26:27–2927. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28. For this is my blood of the new testament, which is shed for many for the remission of sins. 29. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom. REMIGIUS. The Lord having given His disciples His Body under the element of bread1, well gives the cup of His Blood to them likewise; shewing what joy He has in our salvation, seeing He even shed His Blood for us. CHRYSOSTOM. He gave thanks to instruct us after what manner we ought to celebrate this mystery, and shewed also thereby that He came not to His Passion against His will. Also He taught us to bear whatsoever we suffer with thanksgiving, and infused into us good hopes. For if the type of this sacrifice, to wit, the offering of the paschal lamb, became the deliverance of the people from Egyptian bondage, much more shall the reality thereof be the deliverance of the world. And gave it to them, saying, Drink ye all of it. That they should not be distressed at hearing this, He first drank His own blood to lead them without fear to the communion of these mysteries. JEROME. (Ep. 120. ad Hedib.) Thus then the Lord Jesus was at once guest and feast, the eater and the things eaten.k CHRYSOSTOM. This is my blood of the new testament; that is, the new promise, covenant, law; for this blood was promised from of old, and this guarantees the new covenant; for as the Old Testament had the blood of sheep and goats, so the New has the Lord’s Blood. REMIGIUS. For thus it is read, Behold the blood of the covenant which the Lord hath made with you. (Exod. 24:8.) CHRYSOSTOM. And in calling it blood, He foreshows His Passion, My blood … which shall be shed for many. Also the purpose for which He died, adding, For the remission of sins; as much as to say, The blood of the lamb was shed in Egypt for the salvation of the first born of the Israelites, this My Blood is shed for the remission of sins. REMIGIUS. And it is to be noted, that He says not, For a few, nor, For all, but, For many; because He came not to redeem a single nation, but many out of all nations. CHRYSOSTOM. Thus saying, He shews that His Passion is a mystery of the salvation of men, by which also He comforts His disciples. And as Moses said, This shall be an ordinance to thee for ever, (Ex. 12:24.) so Christ speaks as Luke relates, This do in remembrance of me. (Luke 22:19.)

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

  ORIGEN. The angel not only soothes his fears, but gladdens him with good tidings, adding, For thy prayer is heard, and thy wife Elisabeth shall bear a son. AUGUSTINE. (de Quæst. Evan. l. i. q. l.) Now here we must first consider that it is not likely that Zacharias, when offering sacrifice for the sins or for the salvation or redemption of the people, would neglect the public petitions, to pray (though himself an old man, and his wife also old) that he might receive children; and, next, above all that no one prays for what he despairs of ever obtaining. And even up to this time, sc much had he despaired of ever having children, that he would not believe, even when an angel promised it to him. The words, Thy prayer is heard, must be understood therefore to refer to the people; and as salvation, redemption, and the putting away of the sins of the people was to be through Christ, it is told Zacharias that a son shall be born to him, because that son was ordained to be the forerunner of Christ. CHRYSOSTOM. (sup.) Or it means, that this was to be the proof of his prayer having been heard, namely, that a son should be born to him, crying, Behold the Lamb of God! THEOPHYLACT. As if when Zacharias asks, How shall I know this? the angel answers, Because Elisabeth shall bring forth a son, thou shalt believe that the sins of thy people are forgiven. AMBROSE. Or, as follows; Divine mercy is ever full and overflowing, not narrowed to a single gift, but pouring in an abundant store of blessings; as in this case, where first the fruit of his prayer is promised; and next, that his barren wife shall bear a child, whose name is announced as follows; And thou shalt call his name John. BEDE. It is meant as a token of particular merit, when a man has a name given him or changed by God. CHRYSOSTOM. (Joann. Hom. xviii.) Which must be the meaning here, for those who from their earliest years were destined to shine forth in virtue, received their names at the very first from a divine source; while those who were to rise up in later years, had a name given them afterwards. BEDE. John is therefore interpreted, “one in whom is grace, or the grace of God;” by which name it is declared, first, that grace was given to his parents, to whom in their old age a son was to be born; next, to John himself, who was to become great before the Lord; lastly, also to the children of Israel, whom he was to convert to the Lord. Hence it follows, And he shall be a joy unto thee, and a cause of rejoicing.

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

  IT is certain that man ought to possess these fruits chiefly for three reasons. Firstly, on account of necessity, “Every tree which bringeth not forth good fruit is hewn down and cast into the fire,” S. Matt. 3:10. Secondly, on account of their sweetness, because they refresh the mind with ineffable delight, “I sat down under His shadow with great delight, and His fruit was sweet to my taste,” Cant. 2:3. Thirdly, on account of profit, because they confer many benefits. I. The first fruit, LOVE, has three wonderful virtues. (1) Because the man who eats this fruit is made unconquerable: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution … in all these things we are more than conquerors through Him that loved us,” Rom. 8:35–38. (2) Because every good and evil profits him who is refreshed by this fruit: “We know that all things work together for good to them that love God, to them that are called according to His purpose,” Rom. 8:28. “All things;” Gloss., things good and evil. (3) Because he who eats such fruit shall not die eternally: “Charity never faileth,” 1 Cor. 13:8. II. The second fruit, JOY, has likewise three great virtues. (1) Because the eating of this fruit makes men strong to conquer every evil spirit: “Spiritual joy is one means of conquering the enemy,” S. Anthony. (2) Because it makes men live for ever: “No joy above the joy of the heart,” Ecclus. 30:16. (3) Because it leads those who eat it to the glory of the heavenly kingdom: “For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost,” Rom. 14:17. III. The third fruit, PEACE, likewise has three great virtues. (1) Because it protects man from all evil: “The peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus,” Philipp. 4:7. (2) Because it causes men to become sons of God: “Blessed are the peacemakers, for they shall be called the children of God,” S. Matt. 5:9. (3) Because in the place where the fruit is found God willingly dwells and rests, “In Salem [i.e., peace] also is His tabernacle,” Psal. 76:2. IV. The fourth fruit, LONG-SUFFERING, or PATIENCE, has also three great virtues. (1) Because the eating of it gives man wisdom: “He that is slow to wrath is of great understanding,” Prov. 14:29. (2) Because it preserves the soul of man: “In patience possess ye your souls,” S. Luke 21:19. (3) Because it makes even bitter things sweet, so great is its sweetness: “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing,” S. James 1:2–4. HOMILY XXVIII

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

  II. On the second head this is called a great supper because there will be there a thousand thousand of dishes. The dishes are the joys in life eternal; and because there are in heaven a thousand thousand of joys, there were at the “great supper” a thousand thousand dishes. But we are here able to fix upon three great dishes. (1) There will be a dish of joy by the absence of all evil. (2) A dish of joy by the presence of all good—Deut. 8:9, “Where thou shalt eat bread without scarceness: thou shalt not lack anything in it.” Isai. 35:10, “They shall obtain joy and gladness, and sorrow and sighing shall flee away. (3) There will be a dish of joy by Divine praise—Psa. 84:5, “Blessed are they that dwell in Thy house, they will be still praising Thee.” Of these three S. August., in his book “On the City of God,” O how great will be that happiness where there will be no evil; where no good will be hidden; it will be intent upon eternal praises, and God will be all in all. III. On the third head it is noted, that this great supper is called eternal for three reasons. (1) S. John 16:22, “Your joy no man taketh from you.” For to sit down to supper is to rejoice. (2) Because no one will ever cease from supping—Apoc. 4:8, “And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, Which was, and is, and is to come.” For to praise is the same as to sup. (3) It is called eternal because it is eaten entire at once—Boetius, “Eternity is called the possession of the Blessed Life, entire at once.” Rev. 19:9, “Blessed are they which are called unto the marriage supper of the Lamb;” to which supper may Jesus Christ lead us, &c. HOMILY V THE BLESSINGS OF HUMILITY THIRD SUNDAY AFTER TRINITY.—(FROM THE EPISTLE)“Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time” (S. Peter 5:6); or, “in the time of Visitation” (Vulgate). IN these words S. Peter asserts three things. In the First place, he exhorts to humility, “humble yourselves;” in the Second place, he shows the necessity of the humbling “under the mighty hand of God,” Who is able to humble the unwilling; in the Third place, he places the usefulness of humility, that “He may exalt you in due time.”

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

  IV. On the fourth head it is to be noted, that a threefold benefit follows a good conversation. (1) The refutation or silencing of detractors, “That whereas they speak against you:” 1 S. Pet. 2:15, “So is the will of God, that with well doing ye may put to silence the ignorance of foolish men.” (2) The being had in honour, “By your good works, which they shall behold, glorify God in the day of visitation:” S. Matt. 5:16, “Let your light so shine before men,” &c. (3) The great reward promised to their conversation, “in the day of visitation,” i.e., in the time of retribution; and God alone knows how great the glory then to be given to us. To which glory may we be led by Jesus Christ. Amen. HOMILY VIII EVERLASTING JOY THIRD SUNDAY AFTER EASTER.—(FROM THE GOSPEL)“The world shall rejoice, and ye shall be sorrowful, but your sorrow shall be turned into joy.”—S. John 16:20. THREE things are noted in these words. Firstly, the foolishness of the worldly, “The world will rejoice:” Eccles. 2:2, “I said of laughter, It is mad: and of mirth, What doeth it?” Secondly, the wisdom of the saints: “Ye shall be sorrowful:” Eccles. 7:4, “The heart of the wise is in the house of mourning: but the heart of fools is in the house of mirth.” Thirdly, the future song of the saints, “Your sorrow shall be turned into joy:” S. Luke 6:21, “Blessed are ye that weep now, for ye shall laugh.” I. On the first head it is to be noted, that three things shew the joy of the worldly to be foolish—(1) The time, for the present is not the time of rejoicing but of weeping: Eccles. 3:4, “A time to weep and a time to laugh.” The time of weeping is put first, to indicate that the present is this time, a time to laugh is added afterwards to signify that the future will be the time of joy; for now, indeed, is the time of weeping and of mourning over sins. (2) That this world is a place of sadness, and not of joy: Ps. 83:6, 7, Vulg., “In his heart he hath disposed to ascend by steps in a vale of tears, in the place which he hath set.” Judg. 2:1, “An angel of the Lord came up from Gilgal to Bochim,” i.e., the “place of weepers.” (3) They joy in evil: Prov. 2:14, “Who rejoice to do evil.” The foolishness of the joy of the worldly is sufficiently manifest, since they rejoice in a time of sadness, in a place of misery, in the doing evil. S. Austin, “What is the joy of this world? say briefly, unchasteness, worthlessness, consideringly to cheat, to do that which is base, to be gorged with feasting.”

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

  Again. To grieve for a good is like desiring an evil: for the former results from a good being deemed an evil, while the latter results from an evil being deemed a good. Now anger is the desire of another’s evil in revenge. Therefore anger is far removed from God according to its specific nature; not only because it is an effect of sorrow, but also because it is a desire for revenge on account of sorrow arising from a harm inflicted. Also, whatsoever passions are species or effects of the above, are equally removed from God. CHAPTER XC THAT IN GOD ARE DELIGHT AND JOY, NOR ARE THEY INCOMPATIBLE WITH THE DIVINE PERFECTIONTHERE are, however, certain passions which, though unbecoming to God as passions, nevertheless contain nothing in their specific nature incompatible with the divine perfection. Among these are joy and delight. For joy has for its object a present good. Wherefore neither by reason of its object which is a good, nor by reason of the way in which it is referred to that object, which is actually possessed, is joy, according to its specific nature, incompatible with the divine perfection. Hence it is evident that joy or delight, properly speaking, is in God. Because just as good and evil apprehended are the object of the sensible appetite, so are they the object of the intellective appetite. For it belongs to both to ensue good and to avoid evil, whether so in truth, or in the estimation: except that the object of the intellective appetite is more universal than that of the sensitive appetite, since the intellective appetite regards good or evil simply, whereas the sensitive appetite regards good or evil according to the senses; even as the object of the intellect is more universal than that of the senses. Now the operations of the appetite take their species from their objects. Accordingly we find in the intellective appetite, which is the will, operations specifically similar to those of the sensitive appetite, differing in this, that in the sensitive appetite they are passions, on account of its connection with a bodily organ, whereas in the intellective appetite they are pure operations. For just as by the passion of fear which, in the sensitive appetite, one shuns a future evil, so, without passion, the intellective appetite has a like operation. Since then joy and delight are not inapplicable to God according to their species, but only as passions, while they are in the will according to their species, but not as passions, it follows that they are not absent from the divine will. Again. Joy and delight are a kind of repose of the will in the object of its willing. Now God is supremely at rest in Himself, Who is the principal object of His will, as finding all sufficiency in Himself. Therefore by His will He rejoices and delights supremely in Himself.

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

  I answer that, As Jerome says (Cont. Vigilant. 6), the error of Vigilantius consisted in saying that “while we live, we can pray one for another; but that after we are dead, none of our prayers for others can be heard, seeing that not even the martyrs’ prayers are granted when they pray for their blood to be avenged.” But this is absolutely false, because, since prayers offered for others proceed from charity, as stated above ([3024]AA[7],8), the greater the charity of the saints in heaven, the more they pray for wayfarers, since the latter can be helped by prayers: and the more closely they are united to God, the more are their prayers efficacious: for the Divine order is such that lower beings receive an overflow of the excellence of the higher, even as the air receives the brightness of the sun. Wherefore it is said of Christ (Heb. 7:25): “Going to God by His own power . . . to make intercession for us” [*Vulg.: ‘He is able to save for ever them that come to God by Him, always living to make intercession for us.’]. Hence Jerome says (Cont. Vigilant. 6): “If the apostles and martyrs while yet in the body and having to be solicitous for themselves, can pray for others, how much more now that they have the crown of victory and triumph.” Reply to Objection 1: The saints in heaven, since they are blessed, have no lack of bliss, save that of the body’s glory, and for this they pray. But they pray for us who lack the ultimate perfection of bliss: and their prayers are efficacious in impetrating through their previous merits and through God’s acceptance. Reply to Objection 2: The saints impetrate what ever God wishes to take place through their prayers: and they pray for that which they deem will be granted through their prayers according to God’s will. Reply to Objection 3: Those who are in Purgatory though they are above us on account of their impeccability, yet they are below us as to the pains which they suffer: and in this respect they are not in a condition to pray, but rather in a condition that requires us to pray for them. Reply to Objection 4: It is God’s will that inferior beings should be helped by all those that are above them, wherefore we ought to pray not only to the higher but also to the lower saints; else we should have to implore the mercy of God alone. Nevertheless it happens sometime that prayers addressed to a saint of lower degree are more efficacious, either because he is implored with greater devotion, or because God wishes to make known his sanctity.

• From The Swimming-Pool Library (1988)

  ‘Quite all right by me,’ Rupert said. ‘Has he done something wrong, then?’ ‘No, no,’ I laughed naturally. ‘But he doesn’t want his mother to know he’s here—just like you, really. So if we don’t tell anybody at all, then she’ll never find out.’ ‘Good,’ said Rupert. He was clearly dissatisfied. We went into the sitting-room. ‘I think it would be better if you stayed in the bedroom, darling,’ I said to Arthur. ‘This child’s mother is coming round. We’ve agreed to keep it all a secret.’ He left the room directly, and I heard him shut the bedroom door. ‘I expect Mummy will be here any moment,’ I said. My nephew was determined and casual. ‘Can we go on looking at the pictures?’ he asked. ‘All right,’ I agreed. Then another thought struck me. ‘How long were you here before I arrived?’ ‘I was here for about twenty minutes—before you arrived.’ ‘Perhaps best to pretend to Mummy that I found you on the doorstep. Otherwise she’ll wonder how you got in—or why I didn’t ring her sooner.’ He looked at his large, rather adult watch. ‘Yes, that’s fine,’ he said. We sat down side by side, and I lifted the album on to my knee. It was one of a set in which my grandfather had had all his loose and various collection of snaps, taken over a long life, mounted. He had had more volumes bound than he needed and gave one to me. It had the generous proportions of an Edwardian album, many, many broad dark grey pages, tied in with thick silk cords which knotted at the edge outside, the whole protected with weighty boards covered with green leather, tooled with flowers around the border, and with a pompous but impressive ‘B’ beneath a coronet in the centre. ‘How far did you get?’ I asked, offering to open it halfway through. ‘Let’s start again,’ Rupert urged. We’d once spent an hour looking through this album together, and I had had the impression that he was committing it to memory, working out the connections. It was a sort of book of life to him, and I was the authoritative expounder of its text. The early part was fairly random, this scion of the family photograph collection being merely the duplicates and duds. There was me with a cap and a brace on my teeth, at my tother; there were Philippa and I in our bathing costumes in Brittany (a windy day by the look of it); me in my shorts in the garden at Marden, my grandfather and my mother in deckchairs behind, looking cross. ‘There’s Great Grandpa, look: I don’t think he was in a very good mood, do you?’ Rupert giggled, and banged his heels against the front of the sofa. ‘Then it’s Winchester.’ ‘Hooray!’ cried Rupert, who, though an independent child, was still strongly patriotic about such things as the school from which, one day, he would doubtless run away.