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.

Page 238 of 299 · 20 per page

• From Amplified Holy Bible (2015)

  10 After a first and second warning reject a divisive man [who promotes heresy and causes dissension—ban him from your fellowship and have nothing more to do with him], 11 well aware that such a person is twisted and is sinning; he is convicted and self-condemned [and is gratified by causing confusion among believers]. Personal Concerns 12 When I send Artemas or [perhaps] Tychicus to you, make every effort to come to me at Nicopolis, for I have decided to spend the winter there. 13 Do your best to help Zenas the lawyer and Apollos on their way; see that they are supplied and lack nothing. 14 Our people must learn to do good deeds to meet necessary demands [whatever the occasion may require], so that they will not be unproductive. 15 All who are with me greet you. Greet those who love us in the faith. G race be with all of you. Titus 1 a 1:5 The words elder, overseer, and bishop are used interchangeably to indicate the spiritually mature men who were qualified and selected to serve as leaders and shepherds over the church of God (v 7 ; cf Acts 20:17 , 28 ; 1 Tim 3:1–7 ; 1 Pet 5:1 , 2 ). b 1:7 Or bishop . c 1:12 Epimenides was a highly regarded sixth century B .C . poet and philosopher from Crete. His description of his own people had by this time become a proverb. Titus 2 a 2:11 Jesus is the source of salvation for all who believe and accept Him as Savior and Lord. The Letter of Paul to Philemon Philemon 1 Salutation 1 P aul, a prisoner [for the sake] of Christ Jesus (the Messiah, the Anointed), and our brother Timothy, T o Philemon our dearly beloved friend and fellow worker, 2 and to [your wife] Apphia our sister, and to a Archippus our fellow soldier [in ministry], and to the b church that meets in your c house: 3 Grace to you and peace [inner calm and spiritual well-being] from God our Father and the Lord Jesus Christ. Philemon’s Love and Faith 4 I thank my God always, making mention of you in my prayers, 5 because I hear of your love and of your faith which you have toward the Lord Jesus and toward all the d saints (God’s people). 6 I pray that the sharing of your faith may become effective and powerful because of your accurate knowledge of every good thing which is ours in Christ. 7 For I have had great joy and comfort and encouragement from your love, because the hearts of the saints (God’s people) have been refreshed through you, my brother.

• From Amplified Holy Bible (2015)

  Galatians 4 Sonship in Christ 1 N OW WHAT I mean [when I talk about children and their guardians] is this: as long as the heir is a child, he does not differ at all from a slave even though he is the [future owner and] master of all [the estate]; 2 but he is under [the authority of] guardians and household administrators or managers until the date set by his father [when he is of legal age]. 3 So also we [whether Jews or Gentiles], when we were children (spiritually immature), were kept like slaves under the elementary [man-made religious or philosophical] teachings of the world. 4 But when [in God’s plan] the proper time had fully come, God sent His Son, born of a woman, born under the [regulations of the] Law, 5 so that He might redeem and liberate those who were under the Law, that we [who believe] might be adopted as sons [as God’s children with all rights as fully grown members of a family]. [Rom 11:17–24 ] 6 And because you [really] are [His] sons, God has sent the Spirit of His Son into our hearts, crying out, a “Abba! Father!” 7 Therefore you are no longer a slave (bond-servant), but a son; and if a son, then also an heir through [the gracious act of] God [through Christ]. 8 But at that time, when you did not know [the true] God and were unacquainted with Him, you [Gentiles] were slaves to those [pagan] things which by [their very] nature were not and could not be gods at all. 9 Now, however, since you have come to know [the true] God [through personal experience], or rather to be known by God, how is it that you are turning back again to the weak and worthless elemental principles [of religions and philosophies], to which you want to be enslaved all over again? 10 [For example,] you observe [particular] days and months and seasons and years. 11 I fear for you, that perhaps I have labored [to the point of exhaustion] over you in vain. 12 Believers, I beg of you, become as I am [free from the bondage of Jewish ritualism and ordinances], for I have become as you are [a Gentile]. You did me no wrong [when I first came to you; do not do it now]. 13 On the contrary, you know that it was because of a physical illness that I [remained and] preached the gospel to you the first time; 14 and even though my physical condition was a trial to you, you did not regard it with contempt, or scorn and reject me; but you received me as an angel of God, even as Christ Jesus Himself. 15 What then has become of that sense of blessing and the joy that you once had [from your salvation and your relationship with Christ]?

• From Amplified Holy Bible (2015)

  17 But even if I am being poured out as a d drink offering on the sacrifice and service of your faith [for preaching the message of salvation], still I rejoice and share my joy with you all. [Num 28:7 ; 2 Tim 4:6 ] 18 You too, rejoice in the same way and share your joy with me. Timothy and Epaphroditus 19 But I hope in the Lord Jesus to send Timothy to you soon, so that I may also be encouraged by learning news about you. 20 For I have no one else [like him who is] so kindred a spirit who will be genuinely concerned for your [spiritual] welfare. 21 For the others [who deserted me after my arrest] all seek [to advance] their own interests, not those of Jesus Christ. 22 But you know of Timothy’s tested worth and his proven character, that he has served with me to advance the gospel like a son serving with his father. 23 Therefore, I hope [that it is His will] to send him immediately, just as soon as I see how e my case turns out; 24 and I trust [confidently] in the Lord that soon I also will be coming to you . 25 However, I thought it necessary to send back to you Epaphroditus, [who has been] my brother and companion and fellow soldier, who was also sent as your messenger to take care of my needs. 26 For he has been longing f for all of you and was distressed because you had heard that he was sick. 27 He certainly was sick and close to death. But God had mercy on him, and not only on him but also on me, so that I would not have sorrow upon sorrow. 28 So I have sent him all the more eagerly so that when you see him again you may rejoice and I may be less concerned about you. 29 Welcome him home in the Lord with great joy, and appreciate and honor men like him; 30 because he came close to death for the work of Christ, risking his life to complete what was lacking in your service to me [which distance prevented you from rendering personally]. Philippians 3 The Goal of Life 1 F INALLY, MY a fellow believers, continue to rejoice and delight in the LORD . To write the same things again is no trouble for me, and it is a safeguard for you.

• From Henry Miller on Writing (1964)

  François, par exemple, ou le cimetière à Sète et l’esprit qui y trouve son sommeil tranquille, Paul Valéry. Salut a Frédéric Temple et au Pont du Gard. Je I’ai vu pour la première fois en 1928 quand June et moi ont fait un tour de France avec bicyclettes. Je n’oublierai jamais ma première vau de la Mediterraneé, des oliviers, des vignes, de tout un pays ensoleillé et sec et brillant comme une gemme . Ta-ta! Assez pour une séance . Henry From Henry Miller to Alfred Perlès Dear Fred, Just got your two letters to Larry and once again I can’t restrain myself … must add a few words. Of course I wept a little—le vieux pleurnicheur!— but then I began laughing and I couldn’t stop. (Haven’t laughed so hard since you left four years ago!) That same mail brought me the two volumes of Sexus (in Swedish). Thinking to restore my equanimity, I opened volume one at random, and then I began really laughing like a madman. Here is what I read—wouldn’t it make any man laugh his guts out? What a language! “‘Langa hit den bar a,’ sa jag, och tog honom i armen. ‘Det ar ingenting att sta och dividera om nu.’Vi gick ut i hallen och han stack at mig en sedel. Just som vi var pa vag mot dorren kom Irene ut ur badrummet. ‘Ni tanker val inte ga?’ … ‘Jo, han maste skynda sig ivag nu’, sa Ulric, men han har lovat att jomma tillbaka senare .” (Sweden’s greatest poet is now on his way to see me, dispatched by the Cultural Attaché in Washington. Must be serious when he comes.) How curious it is, this business of who owes whom, of master and disciple. When I added that final letter, from Spain, to our “Aller Retour” correspondence, I tried so hard to explain that it is I who am indebted—to you . Do you want to know the secret, or the test of “masterhood”? The master is he who can make you laugh the hardest and longest. And, Joey, that’s you! Somewhere there is mention of Rabelais’ humor. Yes, there were two great things (aside from the “word lists”) which I got from Master Rabelais: one, laughter; two, the holy bottle. The one who understands the meaning of the holy bottle always reaches you—and cures you—through laughter. (And in my peculiar way I connect such austere and democratic figures as Emerson and Whitman with Rabelais because all three knew, as few men do, the origin and the meaning of creation—or creativity. In Zen all this is resynchronized and reoriented: the humor, the leveling off, the annihilation of Buddhas, masters, genuises, and the sure knowledge that creation is endless and inexhaustible.) When I hear the word Culture I reach for my revolver.

• From Amplified Holy Bible (2015)

  26 ‘THEREFORE MY HEART REJOICED AND MY TONGUE EXULTED EXCEEDINGLY ; MOREOVER MY FLESH ALSO WILL LIVE IN HOPE [that is, will encamp in anticipation of the resurrection]; 27 ‘FOR YOU WILL NOT FORSAKE ME and ABANDON MY SOUL TO HADES (the realm of the dead), NOR LET YOUR HOLY ONE UNDERGO DECAY [after death]. 28 ‘YOU HAVE MADE KNOWN TO ME THE WAYS OF LIFE ; YOU WILL FILL ME [infusing my soul] WITH JOY WITH YOUR PRESENCE .’ [Ps 16:8–11 ] 29 “Brothers, I may confidently and freely say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. 30 “And so, being a prophet and knowing fully that GOD HAD SWORN TO HIM WITH AN OATH THAT HE WOULD SEAT one OF HIS DESCENDANTS ON HIS THRONE , [2 Sam 7:12–16 ; Ps 132:11 ] 31 he foresaw and spoke [prophetically] of the resurrection of the Christ (the Messiah, the Anointed), that HE WAS NOT ABANDONED [in death] TO HADES (the realm of the dead), NOR DID His body UNDERGO DECAY . [Ps 16:10 ] 32 “God raised this Jesus [bodily from the dead], and of that [fact] we are all witnesses. 33 “Therefore having been exalted d to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured out this [blessing] which you both see and hear. 34 “For David did not ascend into the heavens, yet he himself says, ‘THE LORD [the Father] SAID TO MY e LORD [the Son], “SIT AT MY RIGHT HAND , 35 UNTIL I MAKE YOUR ENEMIES A f FOOTSTOOL FOR YOUR FEET .” ’ [Ps 110:1 ] 36 “Therefore let all the house of Israel recognize beyond all doubt that God has made Him both Lord and Christ (Messiah, Anointed)—this Jesus whom you crucified.” The Ingathering 37 Now when they heard this, they were cut to the heart [with remorse and anxiety], and they said to Peter and the rest of the apostles, “Brothers, what are we to do?” 38 And Peter said to them, “Repent [change your old way of thinking, turn from your sinful ways, accept and follow Jesus as the Messiah] and be baptized, each of you, in the name of Jesus Christ because of the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39 “For the promise [of the Holy Spirit] is for you and your children and for all who are far away [including the Gentiles], as many as the Lord our God calls to Himself.” [Is 57:19 ; Joel 2:32 ] 40 And Peter solemnly testified and continued to admonish and urge them with many more words, saying, “g Be saved from this crooked and unjust generation!” 41 So then, those who accepted his message were baptized; and on that day about h 3,000 souls were added [to the body of believers].

• From Amplified Holy Bible (2015)

  6 For this is why the good news [of salvation] was preached [in their lifetimes] even to those who are dead, that though they were judged in the flesh as men are, they may live in the spirit according to [the will and purpose of] God. 7 The end and culmination of all things is near. Therefore, be sound-minded and self-controlled for the purpose of prayer [staying balanced and focused on the things of God so that your communication will be clear, reasonable, specific and pleasing to Him.] 8 Above all, have c fervent and unfailing love for one another, because love covers a multitude of sins [it overlooks unkindness and unselfishly seeks the best for others]. [Prov 10:12 ] 9 Be d hospitable to one another without complaint. 10 Just as each one of you has received a special gift [a spiritual talent, an ability graciously given by God], employ it in serving one another as [is appropriate for] good stewards of God’s multi-faceted grace [faithfully using the diverse, varied gifts and abilities granted to Christians by God’s unmerited favor]. 11 Whoever speaks [to the congregation], is to do so as one who speaks the oracles (utterances, the very words) of God. Whoever serves [the congregation] is to do so as one who serves by the strength which God [abundantly] supplies, so that in all things God may be glorified [honored and magnified] through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen. Share the Sufferings of Christ 12 Beloved, do not be surprised at the fiery ordeal which is taking place to test you [that is, to test the quality of your faith], as though something strange or unusual were happening to you. 13 But insofar as you are sharing Christ’s sufferings, keep on rejoicing, so that when His glory [filled with His radiance and splendor] is revealed, you may rejoice with great joy. 14 If you are insulted and reviled for [bearing] the name of Christ, you are blessed [happy, with life-joy and comfort in God’s salvation regardless of your circumstances], because the Spirit of glory and of God is resting on you [and indwelling you—He whom they curse, you glorify]. [Is 11:2 ] 15 Make sure that none of you suffers as a murderer, or a thief, or any sort of criminal [in response to persecution], or as a troublesome meddler interfering in the affairs of others; 16 but if anyone suffers [ill-treatment] as a e Christian [because of his belief], he is not to be ashamed, but is to glorify God [because he is considered worthy to suffer] in this name. 17 For it is the time [destined] for judgment to begin with the household of God; and if it begins with us, what will the outcome be for those who do not respect or believe or obey the gospel of God?

• From Confessions of the Flesh (The History of Sexuality, Vol. 4) (2021)

  Recall that the monastic life whose art and discipline Cassian defines has contemplation as its goal. One who renounces the world seeks to attain that “principal good” which is established “in theory, that is, in contemplation.” When the soul has entered that state, it will have “no other food than the knowledge of God and the joy of his beauty.” The knowledge relation underlies the soul’s relation to God. And even at the moment when the relation becomes a junction, a fusion, a possession, it’s still in the form of knowledge, or more exactly according to the model of the gaze and the light, that Cassian theorizes it. Consequently, for him chastity doesn’t have the same role that virginity has in the authors I spoke of previously. For them, it was a matter of preserving integrity that would allow the soul to reach the Bridegroom without ever experiencing any defilement. For Cassian, the role of chastity is to ensure a “purity of heart” or a “purity of mind” that makes the knowledge relation possible: such that there is no cloudiness in one’s gaze, nothing shadowy escaping the light, no stain to mar the transparency. In sum, Cassian, like Evagrius, replaces the series virginity-integrity-spiritual nuptials that one finds clearly developed in authors like Basil of Ancyra with the series chastity–purity of heart–contemplation.

• From Who Wrote the Bible? Searching for Its Origins and Authors (2025)

  12. The Psalms in Tradition and Practice 74 Worship in ancient Israel didn’t look like worship does today. Most prominently, it involved bloody animal sacrifice. If a person wanted to address the deity, the only means of doing so was bringing a sacrifice. The psalm they might recite was welcome, but it came along for the ride. The best illustration of this process comes from the story of Hannah at the beginning of 1 Samuel. Hannah is famous as the once-barren mother of Samuel who is blessed with miraculous fertility after she prays for a child. She prays at the sanctuary, where she has come with her husband to offer their annual sacrifices. Once Samuel is born, she returns to the sanctuary, where she offers a sacrifice and then prays again. This prayer is given in full in 1 Samuel 2. However, with only the words of her prayer—and without the narrative context—it’s impossible to tell why she is there. Nearly at the beginning, she says, “My mouth derides my enemies, because I rejoice in my victory.” The prayer ends just as confusingly: “The Lord! His adversaries shall be shattered.” It’s a psalm of thanksgiving but a typically generic one. The only hint that the prayer is related to Hannah’s situation comes in the middle, as part of a litany of miraculous reversals wrought by God: The strong are weak, while the weak are strong; the full are hungry, while the hungry are full—and the one who is barren is fertile, while the one who has many children is forlorn. This example is an excellent representation of how psalms worked: A person would go to the Temple, make their sacrificial offering, and recite a psalm generically appropriate to their situation. In this sense, scholars can’t quite get a clear or specific answer to who wrote the psalms. The psalms in the Bible are poetry created by ancient Israelite literary artists who took up the traditional forms and themes of the liturgy and presented them as written texts. Some go back to perhaps the 8th or 9th centuries BCE; others date from after the destruction of the Temple and the exile in the 6th century. The book of Psalms is a collection of Israelite cultic poetry and song that was growing and changing up to the end of the biblical period and then beyond. Reading Gunkel, Hermann. An Introduction to the Psalms. Mercer University Press, 1998. Mowinckel, Sigmund. The Psalms in Israel’s Worship. Abingdon, 1962.

• From The Decameron (1353)

  All commended the queen of that which she had said, holding it sagely spoken, and rising to their feet, addressed themselves, this to one kind of diversion and that to another, the ladies to weaving garlands and to gambolling and the young men to gaming and singing. On this wise they passed the time until the supper-hour, which being come, they supped with mirth and good cheer about the fair fountain and after diverted themselves with singing and dancing according to the wonted usance. At last, the queen, to ensue the fashion of her predecessors, commanded Pamfilo to sing a song, notwithstanding those which sundry of the company had already sung of their freewill; and he readily began thus: Such is thy pleasure, Love And such the allegresse I feel thereby That happy, burning in thy fire, am I. The abounding gladness in my heart that glows, For the high joy and dear Whereto thou hast me led, Unable to contain there, overflows And in my face's cheer Displays my happihead; For being enamouréd In such a worship-worthy place and high Makes eath to me the burning I aby. I cannot with my finger what I feel Limn, Love, nor do I know My bliss in song to vent; Nay, though I knew it, needs must I conceal, For, once divulged, I trow 'Twould turn to dreariment. Yet am I so content, All speech were halt and feeble, did I try The least thereof with words to signify. Who might conceive it that these arms of mine Should anywise attain Whereas I've held them aye, Or that my face should reach so fair a shrine As that, of favour fain And grace, I've won to? Nay, Such fortune ne'er a day Believed me were; whence all afire am I, Hiding the source of my liesse thereby. This was the end of Pamfilo's song, whereto albeit it had been completely responded of all, there was none but noted the words thereof with more attent solicitude than pertained unto him, studying to divine that which, as he sang, it behoved him to keep hidden from them; and although sundry went imagining various things, nevertheless none happened upon the truth of the case.[422] But the queen, seeing that the song was ended and that both young ladies and men would gladly rest themselves, commanded that all should betake themselves to bed. [Footnote 422: The song sung by Pamfilo (under which name, as I have before pointed out, the author appears to represent himself) apparently alludes to Boccaccio's amours with the Princess Maria of Naples (Fiammetta), by whom his passion was returned in kind.] HERE ENDETH THE EIGHTH DAY OF THE DECAMERON _Day the Ninth_ HERE BEGINNETH THE NINTH DAY OF THE DECAMERON WHEREIN UNDER THE GOVERNANCE OF EMILIA EACH DISCOURSETH ACCORDING AS IT PLEASETH HIM AND OF THAT WHICH IS MOST TO HIS LIKING

• From Amplified Holy Bible (2015)

  Do not let what you eat destroy and spiritually harm one for whom Christ died. 16 Therefore do not let what is a good thing for you [because of your freedom to choose] be spoken of as evil [by someone else]; 17 for the kingdom of God is not a matter of eating and drinking [what one likes], but of righteousness and peace and joy in the Holy Spirit. 18 For the one who serves Christ in this way [recognizing that food choice is secondary] is acceptable to God and is approved by men. 19 So then, let us pursue [with enthusiasm] the things which make for peace and the building up of one another [things which lead to spiritual growth]. 20 Do not, for the sake of food, tear down the work of God. All things indeed are [ceremonially] clean, but they are wrong for the person who eats and offends [another’s conscience in the process]. 21 It is good [to do the right thing and] not eat meat or drink wine, or do anything that offends your brother and weakens him spiritually. 22 The faith which you have [that gives you freedom of choice], have as your own conviction before God [just keep it between yourself and God, seeking His will]. Happy is he who has no reason to condemn himself for what he approves. 23 But he who is uncertain [about eating a particular thing] is condemned if he eats, because he is not acting from faith. Whatever is not from faith is sin [whatever is done with doubt is sinful]. Romans 15 Self-denial on Behalf of Others 1 N OW WE who are strong [in our convictions and faith] ought to [patiently] put up with the weaknesses of those who are not strong, and not just please ourselves. 2 Let each one of us [make it a practice to] please his a neighbor for his good, to build him up spiritually. 3 For even Christ did not please Himself; but as it is written [in Scripture], “THE REPROACHES OF THOSE WHO REPROACHED YOU (the Father) FELL ON ME (the Son).” [Ps 69:9 ] 4 For whatever was written in earlier times was written for our instruction, so that through endurance and the encouragement of the Scriptures we might have hope and overflow with confidence in His promises. 5 Now may the God who gives endurance and who supplies encouragement grant that you be of the same mind with one another according to Christ Jesus, 6 so that with one accord you may with one voice glorify and praise and honor the God and Father of our Lord Jesus Christ. 7 Therefore, [continue to] accept and welcome one another, just as Christ has accepted and welcomed us to the glory of [our great] God.

• From Amplified Holy Bible (2015)

  18 But all these things are from God, who reconciled us to Himself through Christ [making us acceptable to Him] and gave us the ministry of reconciliation [so that by our example we might bring others to Him], 19 that is, that God was in Christ reconciling the world to Himself, not counting people’s sins against them [but canceling them]. And He has committed to us the message of reconciliation [that is, restoration to favor with God]. 20 So we are ambassadors for Christ, as though God were making His appeal through us; we [as Christ’s representatives] plead with you on behalf of Christ to be reconciled to God. 21 He made Christ who knew no sin to [judicially] be sin on our behalf, so that in Him we would become the righteousness of God [that is, we would be made acceptable to Him and placed in a right relationship with Him by His gracious lovingkindness]. 2 Corinthians 6 Their Ministry Commended 1 W ORKING TOGETHER with Him, we strongly urge you not to receive God’s grace in vain [by turning away from sound doctrine and His merciful kindness]. 2 For He says, “AT THE ACCEPTABLE TIME (the time of grace) I LISTENED TO YOU , AND I HELPED YOU ON THE DAY OF SALVATION .” Behold, now is “THE ACCEPTABLE TIME ,” behold, now is “THE DAY OF SALVATION ”— [Is 49:8 ] 3 we put no obstruction in anyone’s path, so that the ministry will not be discredited, 4 but we commend ourselves in every way as servants of God: in great endurance, in sufferings, in hardships, in distresses, 5 in beatings, in imprisonments, in riots, in labors, in sleepless nights, in hunger, 6 in purity and sincerity, in knowledge and spiritual insight, in patience, in kindness, in the Holy Spirit, in genuine love, 7 in [speaking] the word of truth, in the power of God; by the weapons of righteousness for the right hand [like holding the sword to attack] and for the left [like holding the shield to defend], 8 amid glory and dishonor; by evil report and good report; branded as deceivers and yet [vindicated as] truthful; 9 as unknown [to the world], yet well-known [by God and His people]; as dying, yet we live; as punished, yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet bestowing riches on many; as having nothing, yet possessing all things. 11 We are speaking freely to you, Corinthians [we are keeping nothing back], and our heart is opened wide. [Is 60:5 ; Ezek 33:22 ] 12 There is no limit to our affection for you, but you are limited in your own affection [for us]. 13 Now in the same way as a fair exchange [for our love toward you]—I am speaking as [I would] to children—open wide [your hearts] to us also. 14 Do not be unequally bound together with unbelievers [do not make mismatched alliances with them, inconsistent with your faith].

• From Amplified Holy Bible (2015)

  those men and women who were faithful to God before the old covenant and those faithful to God after its establishment, those mentioned in this chapter. b 11:17 Lit has offered . Even though Abraham did not follow through with the sacrifice per the fact that it was a test from God, from Abraham’s perspective the offering was completed although he did not physically offer Isaac. c 11:26 The author is probably suggesting two things here: 1) Moses’ reproach was like what was endured by Jesus in His suffering and death, and 2) Moses’ reproach was for the sake of Christ. Whether typology is involved here is debated. Hebrews 12 a 12:1 I.e. the people commended for their faith in ch 11 . See 11:2 , 39 . b 12:2 Sometimes the public shame of the cross is overlooked when one thinks of the pain and agony inflicted by it, but in the Roman Empire crucifixion was a shameful and disgraceful way to die, a form of capital punishment from which Roman citizens were exempt; and in Roman comedy it was used in a curse: “Go to a bad cross!” c 12:5 Or have you forgotten . d 12:7 Or who is a son whom . e 12:9 The meaning seems to be that God is the Father of that which is spiritual as well as that which is physical. Hebrews 13 a 13:13 I.e. leaving the ways and traditions of Judaism (the Levitical system, the old covenant) and adhering to the teaching (new covenant) of the Christ. The Letter of James James 1 Testing Your Faith 1 a J AMES, A bond-servant of God and of the Lord Jesus Christ, T o the twelve [Hebrew] tribes [scattered abroad among the Gentiles] in the dispersion: Greetings (rejoice)! 2 Consider it nothing but joy, my b brothers and sisters, whenever you fall into various trials. 3 Be assured that the testing of your faith [through experience] produces endurance [leading to spiritual maturity, and inner peace]. 4 And let endurance have its perfect result and do a thorough work, so that you may be perfect and completely developed [in your faith], lacking in nothing. 5 If any of you lacks wisdom [to guide him through a decision or circumstance], he is to ask of [our benevolent] God, who gives to everyone generously and without rebuke or blame, and it will be given to him. 6 But he must ask [for wisdom] in faith, without doubting [God’s willingness to help], for the one who doubts is like a billowing surge of the sea that is blown about and tossed by the wind. 7 For such a person ought not to think or expect that he will receive anything [at all] from the Lord, 8 being a double-minded man, unstable and restless in all his ways [in everything he thinks, feels, or decides].

• From Another Country (1962)

  After a long time, he felt her fingers in his hair and he looked into her face. She was smiling—a thoughtful, baffled smile. “Get your big, white self off me. I can’t move.” He kissed her, weary as he could be, and peaceful. “Tell me something first.” She looked sly and amused and mocking; very much like a woman and very much like a shy, little girl. “What do you want to know?” He shook her, laughing. “Come on. Tell me.” She kissed him on the tip of his nose. “It never happened to me before—not like this, never.” “Never?” “Never. Almost—but no, never.” Then, “Was I good for you?” “Yes. Yes. Don’t ever leave me.” “Let me get up.” He rolled over on his back and she got out of bed and walked into the bathroom. He watched the tall, dusty body, which now belonged to him, disappear. He heard water running in the bathroom, then he heard the shower. He fell asleep. He woke up in the early afternoon. Ida was standing before the stove, singing. If you can’t give me a dollar, Give me a lousy dime— She had washed the dishes, cleaned up the kitchen, and hung up his clothes. Now she was making coffee. Just want to feed This hungry man of mine. Book Two: ANY DAY NOWWhy don’t you take me in your arms and carry me out of this lonely place? —CONRAD, Victory 1Eric sat naked in his rented garden. Flies buzzed and boomed in the brilliant heat, and a yellow bee circled his head. Eric remained very still, then reached for the cigarettes beside him and lit one, hoping that the smoke would drive the bee away. Yves’ tiny black-and-white kitten stalked the garden as though it were Africa, crouching beneath the mimosas like a panther and leaping into the air. The house and the garden overlooked the sea. Far down the slope, beyond the sand of the beach, in the thunderous blue of the Mediterranean, Yves’ head went under, reappeared, went under again. He vanished entirely. Eric stood up, looking out over the sea, almost poised to run. Yves liked to hold his breath under water for as long as possible, a test of endurance which Eric found pointless and, in Yves’ case, frightening. Then Yves’ head appeared again, and his arm flashed. And, even from this distance, Eric could see that Yves was laughing—he had known that Eric would be watching from the garden. Yves began swimming toward the beach. Eric sat down. The kitten rushed over and rubbed itself against his legs.

• From Girls & Sex (2016)

  Denison consciously avoids labels like “good” and “bad,” “responsible” and “irresponsible,” even “healthy” and “unhealthy,” in her classes. “Those are a matter of personal belief,” she explained. “The idea of ‘regret’ works regardless.” That’s important, she said, because she teaches in communities that encompass a broad range of backgrounds and values. During time devoted to anonymous questions, one student might want to know, “Is it okay that I have casual hookups on a pretty regular basis?” Another, in the same class, might ask, “Is it okay if I wait until I get married to have sex?” “In that context, the idea of ‘good’ choices doesn’t make sense,” she explained. “What’s key is to be able to talk about sex in a way that makes it equally comfortable for both of those students. So, if Monday morning, after you hooked up with a couple of guys, you feel joy, then that’s the right choice. And from there we can back up and ask: Is that serving your partners, too? Is it clear that you’re on the same page? And if you’re not, does that really serve you? Then, for that girl who perceives sex as something she’s holding on to and wants to keep as a part of her to give to a partner that she made a commitment to be with for the rest of her life: How does that feel? If you don’t feel guilt, if you don’t feel shame, if you’re feeling joy and honor, then bingo. And if you are feeling guilt and shame, then let’s talk about that. Where is it coming from? So developing this idea of ‘How are the choices affecting me and the people around me? How are they serving me, and how are they serving my partner?’” Much of Denison’s curriculum, perhaps most of it, is not specifically about sex. It’s about decision making and communication, skills that are useful in any realm. On another afternoon, I watched her with a group of ninth-graders she was meeting for the first time. She was explaining what she calls “fallbacks,” unconscious, reflexive behaviors we resort to when we’re uncomfortable. “A lot of fallbacks come from gender roles,” she said. “A lot of them come from ways we cope in our families. Like, what if you want to do one thing after school and your friends want to do something else? Or you’re in a situation and all of a sudden you’re super uncomfortable and you don’t know what to do?”

• From Amplified Holy Bible (2015)

  [Dan 12:1 ] Revelation 22 The Perfect Life 1 T hen the angel showed me a river of the water of life, clear as crystal, flowing from the throne of God and of the Lamb (Christ), [Ezek 47:1–12 ] 2 in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. [Gen 2:9 ; 3:22 ] 3 There will no longer exist anything that is cursed [because sin and illness and death are gone]; and the throne of God and of the Lamb will be in it, and His bond-servants will serve and worship Him [with great awe and joy and loving devotion]; [Zech 14:21 ] 4 they will [be privileged to] see His face, and His name will be on their foreheads. [Ps 17:15 ; Matt 5:48 ; 1 John 3:2 ] 5 And there will no longer be night; they have no need for lamplight or sunlight, because the Lord God will illumine them; and they will reign [as kings] forever and ever. [Zech 14:7 ; Rev 1:6 ] You Are Invited to be Blessed 6 Then he said to me, “These words are faithful and true.” And the Lord, the God of the spirits of the prophets, has sent His angel [as a representative] to show His bond-servants the things that must soon take place. 7 “And behold, I am coming quickly. a Blessed (happy, prosperous, to be admired) is the one who heeds and takes to heart and remembers the words of the prophecy [that is, the predictions, consolations, and warnings] contained in this book (scroll).” 8 I, John, am the one who heard and saw these things. And when I heard and saw them, I fell down to worship before the feet of the angel who showed me these things. 9 But he said to me, “Do not do that. I am a fellow servant with you and your brothers the prophets and with those who heed and remember [the truths contained in] the words of this book. Worship God.” 10 And he said to me, “Do not seal up the words of the prophecy of this book, for the time [of their fulfillment] is b near. 11 “Let the one who does wrong, still do wrong; and the one who is filthy (vile, impure), still be filthy; and the one who is righteous (just, upright), still be righteous; and the one who is holy, still be holy.” [Dan 12:10 ] 12 “Behold, I (Jesus) am coming quickly, and My reward is with Me, c to give to each one d according to the merit of his deeds (earthly works, faithfulness).

• From Amplified Holy Bible (2015)

  8 Watch yourselves, so that you do not lose what we have accomplished together, but that you may receive a full and perfect reward [when He grants rewards to faithful believers]. 9 Anyone who runs on ahead and does not remain in the doctrine of Christ [that is, one who is not content with what He taught], does not have God; but the one who continues to remain in the teaching [of Christ does have God], he has both the Father and the Son. 10 If anyone comes to you and does not bring this teaching [but diminishes or adds to the doctrine of Christ], do not receive or welcome him into your house, and do not give him a greeting or any encouragement; 11 for the one who gives him a greeting [who encourages him or wishes him success, unwittingly] participates in his evil deeds. 12 I have many things to write to you, but I prefer not to do so with paper (papyrus) and black (ink); but I hope to come to you and speak with you d face to face, so that e your joy may be complete. [Num 12:8 ] 13 The children of your elect (chosen) sister greet you. 2 John a 1 Many scholars believe the words “lady and her children” refer to a specific woman and her family; some others view the words “lady and her children” as the personification of a church and its members. b 5 The key to understanding this and other statements about love is to know that this love (the Greek word agape ) is not so much a matter of emotion as it is of doing things for the benefit of another person, that is, having an unselfish concern for another and a willingness to seek the best for another. c 7 John is not referring to the Antichrist of Revelation, but is using the term generally of anyone who is opposed to the cause of Christ. d 12 Lit mouth to mouth . e 12 One early ms reads our . The Third Letter of John 3 John 1 You Walk in the Truth 1 T HE ELDER [of the church addresses this letter] to the beloved and esteemed Gaius, whom I love in truth. 2 Beloved, I pray that in every way you may succeed and prosper and be in good health [physically], just as [I know] your soul prospers [spiritually]. 3 For I was greatly pleased when [some of the] brothers came [from time to time] and testified to your [faithfulness to the] truth [of the gospel message], that is, how you are walking in truth. 4 I have no greater joy than this, to hear that my [spiritual] children are living [their lives] in the truth. 5 Beloved, you are acting faithfully in what you are providing for the brothers, and especially when they are strangers; 6 and they have testified before the church of your love and friendship.

• From The Confessions of Saint Augustine (354)

  What then takes place in the soul, when it is more delighted at finding or recovering the things it loves, than if it had ever had them? yea, and other things witness hereunto; and all things are full of witnesses, crying out, “So is it.” The conquering commander triumpheth; yet had he not conquered unless he had fought; and the more peril there was in the battle, so much the more joy is there in the triumph. The storm tosses the sailors, threatens shipwreck; all wax pale at approaching death; sky and sea are calmed, and they are exceeding joyed, as having been exceeding afraid. A friend is sick, and his pulse threatens danger; all who long for his recovery are sick in mind with him. He is restored, though as yet he walks not with his former strength; yet there is such joy, as was not, when before he walked sound and strong. Yea, the very pleasures of human life men acquire by difficulties, not those only which fall upon us unlooked for, and against our wills, but even by self-chosen, and pleasure-seeking trouble. Eating and drinking have no pleasure, unless there precede the pinching of hunger and thirst. Men, given to drink, eat certain salt meats, to procure a troublesome heat, which the drink allaying, causes pleasure. It is also ordered that the affianced bride should not at once be given, lest as a husband he should hold cheap whom, as betrothed, he sighed not after. This law holds in foul and accursed joy; this in permitted and lawful joy; this in the very purest perfection of friendship; this, in him who was dead, and lived again; had been lost and was found. Every where the greater joy is ushered in by the greater pain. What means this, O Lord my God, whereas Thou art everlastingly joy to Thyself, and some things around Thee evermore rejoice in Thee? What means this, that this portion of things thus ebbs and flows alternately displeased and reconciled? Is this their allotted measure? Is this all Thou hast assigned to them, whereas from the highest heavens to the lowest earth, from the beginning of the world to the end of ages, from the angel to the worm, from the first motion to the last, Thou settest each in its place, and realisest each in their season, every thing good after its kind? Woe is me! how high art Thou in the highest, and how deep in the deepest! and Thou never departest, and we scarcely return to Thee.

• From Another Country (1962)

  I didn’t really take it seriously until my agent called me. And then Bronson called me, too, because, you see, there’s going to be a kind of conflict with Happy Hunting Ground. We’re set to go into rehearsal next month, and, who knows? maybe it’ll be a hit. So we’ve got to iron that out.” “But they’re willing to do almost anything to get Eric,” Cass said. “That’s not entirely true,” said Eric, “don’t listen to her. They’re just very interested, that’s all. I don’t believe anything until it happens.” He took a blue handkerchief out of his back pocket and wiped his face. “Let’s go in,” he said. “Baby,” said Vivaldo, “you’re going to be a star.” He kissed Eric on the forehead. “You son of a bitch.” “Nothing is set,” said Eric, and he looked at Cass. He grinned. “I’m really part of an economy drive. They can get me cheap, you know, and they’ve got almost everybody you ever heard of lined up for the other roles—so my agent explained to me that my name goes below the title—” “But in equal size,” said Cass. “One of those and introducing deals,” said Eric, and laughed. He looked pleased about his good news for the first time. “Well, baby, it looks like you’ve made it now,” said Ida. “Congratulations.” “Your clairvoyant Frenchman,” Cass said, “was right.” “Only what are they going to do about that ante-bellum accent?” asked Vivaldo. “Look,” said Eric, “let’s go see this movie. I speak French in it.” He threw an arm around Vivaldo’s shoulder. “Impeccably.” “Hell,” Vivaldo said, “I don’t really feel like seeing a movie. I’d much rather take you out and get you stinking drunk.” “You’re going to,” said Eric, “as soon as the movie’s over.” And they came, laughing, through the doors just as the French film began. The titles were superimposed over a montage of shots of Paris in the morning: laborers on their bicycles, on their way to work, coming down from the hills of Montmartre, crossing the Place de la Concorde, rolling through the great square before Notre Dame. In great close-ups, the traffic lights flashed on and off, the white batons of the traffic policemen rose and fell; it soon became apparent that one had already picked up the central character and would follow him to his destination; which, if one could judge from the music would be a place of execution. The film was one of those politics, sex, and vengeance dramas the French love to turn out, and it starred one of the great French actors, who had died when this film was completed. So the film, which was not remarkable in itself, held this undeniable necrophilic fascination. Working with this actor, being on the set while this man worked, had been one of the great adventures of Eric’s life.

• From Confessions of the Flesh (The History of Sexuality, Vol. 4) (2021)

  “Her modest house [that of the single woman] has been delivered from confusion, and all crying has been banished from her presence. As in a calm harbor, silence rules all within, and another form of detachment more perfect than silence possesses her soul […] What expression could suggest the joy of a soul so disposed […] I do not know what to say, for embarrassment checks me at this point. I cannot understand why almost all mankind, when it could easily and without strain find enjoyment, does not believe this state but enjoys instead fretting and distraction and anxiety!”16 So the Christian inducement to virginity, at least in a certain number of texts, involves praise of an “independent” life, invoking the same advantages that the ancient philosophers claimed for it: no external constraints, “one’s feet” are “nimble, and unfettered,” there are no shackles on one’s ankles.17 No worries about all the appearances that are thought to be the chief benefits of marriage—children, family renown, glory, a future position.18 No more of those passions that trouble the soul when it is agitated by external circumstances—“anger, violence, oaths, insults, hypocrisy.”19 Lastly and above all, the space for the soul to dwell with itself, making it possible to gather one’s thoughts without attachment to external objects: “He whose life is contained in himself either escapes these experiences [those of marriage] altogether or can bear them easily, possessing a collected mind which is not distracted from itself.”20 It is this kind of life that Gregory of Nyssa thought he found in the Prophet Elias or John the Baptist—remaining “apart from all the ordinary events of life” and residing in “a cloudless calm of soul.”21 There is something paradoxical in this description of virginity as a state of tranquility, in the recourse to the philosophical vocabulary of the serene existence. It seems, at first sight, to be in contradiction with what the same authors are apt to say about the unremitting struggles of virginity and its connection with martyrdom.22 It also seems to suggest that there are more dangers, hence more trials, hence more merit, in the existence of married people. This is an objection that Chrysostom himself brings up: “Is it not that success in the midst of such great constraint [that of marriage] means a greater compensation? […] Because you endure greater hardship from marriage.”23 This idea led Clement of Alexandria to give marriage a definite value, making it the rival of virginity in merit.24 But Chrysostom dismisses the objection by stressing that the dangers of marriage cannot be counted toward salvation, since one’s exposure to them was entirely voluntary.25

• From American Swing (2008)

  1164 00:56:53,326 --> 00:56:55,912 YEAH, THE WASTE AND EVERYTHING. NO, THE AMOEBA EATS IT. 1165 00:56:55,912 --> 00:56:59,207 HE HAD SENATORS THERE WITH HIM. HE HAD JUDGES THERE WITH HIM. 1166 00:56:59,207 --> 00:57:02,669 HE HAD LAWYERS THERE WITH HIM. IT WAS NOT A TERRIBLE PLACE TO BE. 1167 00:57:02,669 --> 00:57:05,922 WHEN THAT WATER GOES INTO THE RIVER, YOU CAN ACTUALLY DRINK IT. 1168 00:57:05,922 --> 00:57:09,175 ♪ HAPPINESS! ♪ 1169 00:57:13,388 --> 00:57:16,599 I GOT A PHONE CALL FROM A FRIEND OF MINE WHO SAYS, "YOU'RE NOT GOING TO BELIEVE THIS. 1170 00:57:16,599 --> 00:57:19,519 I JUST HEARD ON THE RADIO THAT THE KING OF SWING 1171 00:57:19,519 --> 00:57:21,312 IS HOME FROM PRISON." 1172 00:57:21,312 --> 00:57:23,273 Man: I JUST WANT TO SAY NOW, LADIES AND GENTLEMEN, 1173 00:57:23,273 --> 00:57:25,608 THAT I AM MORE THAN PROUD TO PRESENT 1174 00:57:25,608 --> 00:57:29,737 FOR THE FIRST TIME BACK HERE IN 32 MONTHS, 1175 00:57:29,737 --> 00:57:32,740 THE MAN RESPONSIBLE FOR CREATING PLATO'S RETREAT, 1176 00:57:32,740 --> 00:57:35,160 LADIES AND GENTLEMEN, THE OWNER, THE CREATOR 1177 00:57:35,160 --> 00:57:38,413 OF PLATO'S RETREAT, THE KING OF SWING, 1178 00:57:38,413 --> 00:57:42,417 MR. LARRY LEVENSON. COME RIGHT OUT, GANG. 1179 00:57:42,417 --> 00:57:45,920 Man #2: OKAY, LARRY LEVENSON, SKINNIER, HIS DICK IS BIGGER. 1180 00:57:45,920 --> 00:57:49,591 HERE HE IS, LARRY, BACK FROM 32 MONTHS OF HOMOSEXUALITY. 1181 00:57:49,591 --> 00:57:52,927 WHAT'S IT LIKE TO BE HERE AT THE PLACE, THE DREAM YOU CREATED? 1182 00:57:52,927 --> 00:57:55,763 YOU KNOW, THE PERSON WHO DOESN'T KNOW HOW TO ANSWER YOU. 1183 00:57:55,763 --> 00:57:58,725 - YOU'RE SUCH A SLOB. - WE'RE HERE WITH HIS LOVELY MOTHER RENEE. 1184 00:57:58,725 --> 00:58:02,604 RENEE, HOW DO YOU FEEL THAT YOUR SON BROKE OUT OF PRISON AND IS HERE AT PLATO'S TODAY? 1185 00:58:02,604 --> 00:58:06,441 I SHOULD HAVE EXPECTED SOMETHING LIKE THIS FROM YOU, AL. I'M NOT THE LEAST BIT SURPRISED. 1186 00:58:06,441 --> 00:58:10,278 IT'S NOT TRUE YOU CALLED THE PAROLE BOARD AND SAID, "KEEP THE BASTARD"? 1187 00:58:10,278 --> 00:58:12,822 NO, YOU DID THAT, HONEY. YOU WERE A LITTLE MIXED UP. 1188 00:58:12,822 --> 00:58:15,700 ♪ AND YOU TRY TO SHOW 1189 00:58:15,700 --> 00:58:18,661 ♪ YOUR LOVE FOR ME. 1190 00:58:18,661 --> 00:58:21,039 Larry: I'M THRILLED TO NO END RIGHT NOW 1191 00:58:21,039 --> 00:58:25,168 AS I LOOK AROUND AND SEE YOU FRIENDLY FACES, 1192 00:58:25,168 --> 00:58:29,172 FACES OF OLD FRIENDS AND SOON-TO-BE NEW FRIENDS. 1193 00:58:31,799 --> 00:58:35,136 TO YOU MEMBERS THAT FREQUENT PLATO'S, 1194 00:58:35,136 --> 00:58:39,682 OUR CLUB IS MUCH MORE THAN A SEXUAL HAVEN. 1195 00:58:39,682 --> 00:58:42,143 WE ARE THE CLOSEST THING TO A FAMILY HERE. 1196 00:58:50,985 --> 00:58:54,405 I'M GONNA COME BACK AND I'M GONNA MAKE THIS CLUB BETTER THAN EVER, 1197 00:58:54,405 --> 00:58:57,659 AND WE'RE GONNA HAVE MORE FUN THAN EVER AND IT'S JUST GONNA BE BEAUTIFUL. 1198 00:58:57,659 --> 00:58:59,994 LARRY, WE WELCOME YOU BACK AND CONGRATULATIONS 1199 00:58:59,994 --> 00:59:02,163 ON COMPLETING THE 32-MONTH ALLENWOOD DIET.