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 The Diary of a Young Girl (The Definitive Edition) (2020)

  Do you think it’s my duty to tell Father what I’m up to? Do you think our secret should be shared with a third person? Much of the beauty would be lost, but would it make me feel better inside? I’ll bring it up with him. Oh, yes, I still have so much I want to discuss with him, since I don’t see the point of just cuddling. Sharing our thoughts with each other requires a great deal of trust, but we’ll both be stronger because of it! Yours, Anne M. Frank P.S. We were up at six yesterday morning, because the whole family heard the sounds of a break-in again. It must have been one of our neighbors who was the victim this 289 time. When we checked at seven o’clock, our doors were still shut tight, thank goodness! TUESDAY, APRIL 18,1944 Dearest Kitty, Everything’s fine here. Last night the carpenter came again to put some sheets of iron over the door panels. Father just got through saying he definitely expects large-scale operations in Russia and Italy, as well as in the West, before May 20; the longer the war lasts, the harder it is to imagine being liberated from this place. Yesterday Peter and I finally got around to having the talk we’ve been postponing for the last ten days. I told him all about girls, without hesitating to discuss the most intimate matters. I found it rather amusing that he thought the opening in a woman’s body was simply left out of illustrations. He couldn’t imagine that it was actually located between a woman’s legs. The evening ended with a mutual kiss, near the mouth. It’s really a lovely feeling! I might take my “favorite quotes notebook” up with me sometime so Peter and I can go more deeply into matters. I don’t think lying in each other’s arms day in and day out is very satisfying, and I hope he feels the same. After our mild winter we’ve been having a beautiful spring. April is glorious, not too hot and not too cold, with occasional light showers. Our chestnut tree is in leaf, and here and there you can already see a few small blossoms. Bep presented us Saturday with four bouquets of flowers: three bouquets of daffodils, and one bouquet of grape hyacinths for me. Mr. Kugler is supplying us with more and more newspapers. It’s time to do my algebra, Kitty. Bye. Yours, Anne M. Frank WEDNESDAY, APRIL 19, 1944 Dearest Darling, (That’s the title of a movie with Dorit Kreysler, Ida Wust and Harald Paulsen!) What could be nicer than sitting before an open window, enjoying nature, listening to the birds sing, feeling the sun on your cheeks and holding a darling boy in your arms? I feel so peaceful and safe with his arm around me, knowing he’s near and yet not having to speak; how can this be bad when it does me so much good?

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

  As soon as I by the help of God had overcome my enemies, I believed that nothing more was now necessary than to give thanks to God in common joy with those whom I had liberated. But when I heard of your division, I was convinced that this matter should by no means be neglected, and in the desire to assist by my service, I have summoned you without delay. I shall, however, feel my desire fulfilled only when I see the minds of all united in that peaceful harmony which you, as the anointed of God, must preach to others. Delay not therefore, my friends, delay not, servants of God; put away all causes of strife, and loose all knots of discord by the laws of peace. Thus shall you accomplish the work most pleasing to God, and confer upon me, your fellow servant,1323 an exceeding great joy." After this address he gave way to the (ecclesiastical) presidents of the council1324 and the business began. The emperor, however, constantly, took an active part, and exercised a considerable influence. Among the fathers of the council, besides a great number of obscure mediocrities, there were several distinguished and venerable men. Eusebius of Caesarea was most eminent for learning; the young archdeacon Athanasius, who accompanied the bishop Alexander of Alexandria, for zeal, intellect, and eloquence. Some, as confessors, still bore in their body the marks of Christ from the times of persecution: Paphnutius of the Upper Thebaid, Potamon of Heraklea, whose right eye had been put out, and Paul of Neo-Caesarea, who had been tortured with red hot iron under Licinius, and crippled in both his hands. Others were distinguished for extraordinary ascetic holiness, and even for miraculous works; like Jacob of Nisibis, who had spent years as a hermit in forests and eaves, and lived like a wild beast on roots and leaves, and Spyridion (or St. Spiro) of Cyprus, the patron of the Ionian isles, who even after his ordination remained a simple shepherd. Of the Eastern bishops, Eusebius of Caesarea, and of the Western, Hosius, or Osius, of Cordova,1325 had the greatest influence with the emperor. These two probably sat by his side, and presided in the deliberations alternately with the bishops of Alexandria and Antioch. In reference to the theological question the council was divided in the beginning into three parties.1326 The orthodox party, which held firmly to the deity of Christ, was at first in the minority, but in talent and influence the more weighty. At the head of it stood the bishop (or "pope") Alexander of Alexandria, Eustathius of Antioch, Macarius of Jerusalem, Marcellus of Ancyra, Rosins of Cordova (the court bishop), and above all the Alexandrian archdeacon, Athanasius, who, though small and young, and, according to later practice not admissible to a voice or a seat in a council, evinced more zeal and insight than all, and gave promise already of being the future head of the orthodox party.

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  nice boy I’d met the evening before at my friend Wilma’s. He’s Wilma’s second cousin. I used to think Wilma was nice, which she is, but all she ever talks about is boys, and that gets to be a bore. He came toward me, somewhat shyly, and introduced himself as Hello Silberberg. I was a little surprised and wasn’t sure what he wanted, but it didn’t take me long to find out. He asked if I would allow him to accompany me to school. “As long as you’re headed that way, I’ll go with you,” I said. And so we walked together. Hello is sixteen and good at telling all kinds of funny stories. He was waiting for me again this morning, and I expect he will be from now on. Anne WEDNESDAY, JULY 1, 1942 Dearest Kitty, Until today I honestly couldn’t find the time to write you. I was with friends all day Thursday, we had company on Friday, and that’s how it went until today. and I have gotten to know each other very well this past week, and he’s told me a lot about his life. He comes from Gelsenkirchen and is living with his grandparents. His parents are in Belgium, but there’s no way he can get there. Hello used to have a girlfriend named Ursula. I know her too. She’s perfectly sweet and perfectly boring. Ever since he met me, Hello has realized that he’s been falling asleep at Ursul’s side. So I’m kind of a pep tonic. You never know what you’re good for! Jacque spent Saturday night here. Sunday afternoon she was at Hanneli’s, and I was bored stiff. Hello was supposed to come over that evening, but he called around six. I answered the phone, and he said, “This is Helmuth Silberberg. May I please speak to Anne?” “Oh, Hello. This is Anne.” “Oh, hi, Anne. How are you?” “ “Fine, thanks.” “I just wanted to say I’m sorry but I can’t come tonight, though I would like to have a word with you. Is it all right if I come by and pick you up in about ten

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

  This occupation was indeed disreputable in the eyes of the Jews, and scarcely consistent with the national Messianic aspirations; but Capernaum belonged to the tetrarchy of Herod Antipas, and the Herodian family, which, with all its subserviency to heathen Rome, was yet to a certain extent identified with the Jewish nation. 2. He was a man of some means and good social position. His office was lucrative, he owned a house, and gave a farewell banquet to "a great multitude" of his old associates, at which Jesus presided.908 It was at the same time his farewell to the world, its wealth, its pleasures and honors. "We may conceive what a joyous banquet that was for Matthew, when he marked the words and acts of Jesus, and stored within his memory the scene and the conversation which he was inspired to write according to his clerkly ability for the instruction of the church in all after ages."909 It was on that occasion that Jesus spoke that word which was especially applicable to Matthew and especially offensive to the Pharisees present: "I came not to call the righteous, but sinners." It is remarkable that the first post-apostolic quotation from the Gospel of Matthew is this very passage, and one similar to it (see below). 3. He was a man of decision of character and capable of great sacrifice to his conviction. When called, while sitting in Oriental fashion at his tollbooth, to follow Jesus, he "forsook all, rose up, and followed Him," whom he at once recognized and trusted as the true king of Israel.910 No one can do more than leave his "all," no matter how much or how little this may be; and no one can do better than to "follow Christ." Character and Aim of the Gospel. The first Gospel makes the impression of primitive antiquity. The city of Jerusalem, the temple, the priesthood and sacrifices, the entire religious and political fabric of Judaism are supposed to be still standing, but with an intimation of their speedy downfall.911 It alone reports the words of Christ that he came not to destroy but to fulfil the law and the prophets, and that he was only sent to the lost sheep of the house of Israel.912 Hence the best critics put the composition several years before the destruction of Jerusalem.913 Matthew’s Gospel was evidently written for Hebrews, and Hebrew Christians with the aim to prove that Jesus of Nazareth is the promised Messiah, the last and greatest prophet, priest, and king of Israel. It presupposes a knowledge of Jewish customs and Palestinian localities (which are explained in other

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

  Characteristic Features of Luke. The third Gospel is the Gospel of free salvation to all men.1004 This corresponds to the two cardinal points in the doctrinal system of Paul: gratuitousness and universalness of salvation. 1. It is eminently the Gospel of free salvation by grace through faith. Its motto is: Christ came to save sinners. "Saviour" and "salvation" are the most prominent ideas1005 Mary, anticipating the birth of her Son, rejoices in God her "Saviour" (Luke 1:47); and an angel announces to the shepherds of Bethlehem "good tidings of great joy which shall be to all the people "(2:10), namely, the birth of Jesus as the "Saviour" of men (not only as the Christ of the Jews). He is throughout represented as the merciful friend of sinners, as the healer of the sick, as the comforter of the broken-hearted, as the shepherd of the lost sheep. The parables peculiar to Luke—of the prodigal son, of the lost piece of money, of the publican in the temple, of the good Samaritan— exhibit this great truth which Paul so fully sets forth in his Epistles. The parable of the Pharisee and the publican plucks up self-righteousness by the root, and is the foundation of the doctrine of justification by faith. The paralytic and the woman that was a sinner received pardon by faith alone. Luke alone relates the prayer of Christ on the cross for his murderers, and the promise of paradise to the penitent robber, and he ends with a picture of the ascending Saviour lifting up his hands and blessing his disciples. The other Evangelists do not neglect this aspect of Christ; nothing can be more sweet and comforting than his invitation to sinners in Matthew 11, or his farewell to the disciples in John; but Luke dwells on it with peculiar delight. He is the painter of Christus Salvator and Christus Consolator. 2. It is the Gospel of universal salvation. It is emphatically the Gospel for the Gentiles. Hence the genealogy of Christ is traced back not only to Abraham (as in Matthew), but to Adam, the son of God and the father of all men (Luke 3:38). Christ is the second Adam from heaven, the representative Head of redeemed humanity—an idea further developed by Paul. The infant Saviour is greeted by Simeon as a "Light for revelation to the Gentiles, and the glory of his people Israel" (2:32). The Baptist, in applying the prophecy of Isaiah concerning the voice in the wilderness (Isa. 40), adds the words (from Isa. 52:10): "All flesh shall see the salvation of God" (Luke 3:6). Luke alone records the mission of the Seventy Disciples who represent the Gentile nations, as the Twelve represent the twelve tribes of Israel. He alone mentions the mission of Elijah to the heathen widow in Sarepta, and the cleansing of Naaman the Syrian by Elisha (4:26, 27). He contrasts the gratitude of the leprous Samaritan with the ingratitude of the nine Jewish lepers (17:12–18).

• From The Great Transformation (2006)

  Each act had its special music and symbolic dances, and hymns celebrated the establishment of the mandate: The Mandate is not easy to keep, may it not end in your persons. Display and make bright your good fame, and consider what Yin had received from Heaven. The doings of high Heaven have no sound, no smell. Make King Wen your pattern and all the states will trust in you. 53 The ballet concluded with a peaceful dance (da xia), which was attributed to Yu, the founder of the Xia dynasty. It symbolized good government and universal peace, and—it was believed—would magically bring order and tranquillity to the Zhou domain. The Chinese understood the importance of artifice; by acting out these intricate dramas, they felt that they became more fully humane. By the ninth century they had begun to appreciate that the transformative effect of ritual was far more important than the manipulation of the gods. By playing a role, we become other than ourselves. By taking on a different persona, we momentarily lose ourselves in another. The ritual gave the participants a vision of harmony, beauty, and sacredness that stayed with them when they returned to the confusion of their ordinary lives. During the rite, something new came alive in the dancers, actors, and courtiers. By submitting to the minute details of the liturgy, they gave themselves up to the larger pattern, and created—at least for a time—a holy community, where past and present, Heaven and Earth were one. The Chinese were only at the beginning of their journey, however. They had not yet started to reflect upon the effects of these ceremonies. Thus far, they lacked the self-consciousness to analyze what they were doing. But later, during the third century, Xunzi, one of the most rationalistic philosophers of the Chinese Axial Age, reflected upon these ancient rites and was able to understand their spiritual importance. “The gentleman utilizes bells and drums to guide his will, and lutes and zithers to gladden his heart,” he explained. In the war dance he brandished weapons; in the peace dance he waved feather ornaments, passing symbolically from belligerence to harmony. These external gestures had an effect on his inner self: “Through the performance of music the will is made pure, and through the practice of rites the conduct is brought to perfection, the eyes and ears become keen, the temper becomes harmonious and calm, and customs and manners are easily reformed.” Above all, these elaborate rituals helped the participants to transcend themselves. “The mature person,” Xunzi continued, “takes joy in carrying out the Way; the petty man takes joy in gratifying his desires.”

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

  As, when we are told a story, and shown the very knife that did the murder, the very ring whose hiding-place the clairvoyant revealed, the whole thing passes from fairy-land to mother- earth, so here we believe all the more, if only we see that 'the bricks are alive to tell the tale.' So much for the prerogative position of sensations in regard to our belief. But among the sensations themselves all are not deemed equally real. The more practically important ones, the more permanent ones, and the more aesthetically apprehensible ones are selected from the mass, to be believed in most of all; the others are degraded to the position of mere signs and suggestions of these. This fact has already been adverted to in former chapters. [322] The real color of a thing is that one color-sensation which it gives us when most favorably lighted for vision. Soon its real size, its real shape, etc.—these are but optical sensations selected out of thousands of others, because they have aesthetic characteristics which appeal to our convenience or delight. But I will not repeat what I have already written about this matter, but pass on to our treatment of tactile and muscular sensations, as 'primary qualities,' more real than those 'secondary' qualities which eye and ear and nose reveal. Why do we thus so markedly select the tangible to be the real? Our motives are not far to seek. The tangible qualities are the least fluctuating. When we get them at all we get them the same. The other qualities fluctuate enormously as our relative position to the object changes. Then, more decisive still, the tactile properties are those most intimately connected with our weal or woe. A dagger hurts us only when in contact with our skin, a poison only when we take it into our mouths, and we can only use an object for our advantage when we have it in our muscular control. It is as tangibles, then, that things concern us most; and the other senses, so far as their practical use goes, do but warn us of what tangible things to expect. They are but organs of anticipatory touch, as Berkeley has with perfect clearness explained. [323] Among all sensations, the most belief-compelling are those productive of pleasure or of pain.

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

  For purposes of emotion they are to me like geometrical demonstrations or like acts of integrity performed in Peru." The Beethoven-rightness of which Gurney then goes on to speak, as something different from the Clementi-rightness (even when the respective pieces are only heard in idea), is probably a purely auditory-sensational thing. The Clementi-rightness also; only, for reasons impossible to assign, the Clementi form does not give the same sort of purely auditory satisfaction as the Beethoven form, and might better be described perhaps negatively as non-wrong, i.e., free from positively unpleasant acoustic quality. In organizations as musical as Mr. Gurney's, purely acoustic form gives so intense a degree of sensible pleasure that the lower bodily reverberation is of no account. But I repeat that I see nothing in the facts which Mr. Gurney cites, to lead one to believe in an emotion divorced from sensational processes of any kind. [434] In his chapter on 'Ideal Emotion,' to which the reader is referred for farther details on this subject. [435] Those feelings which Prof. Bain calls 'emotions of relativity,' excitement of novelty, wonder, rapture of freedom, sense of power, hardly survive any repetition of the experience. But as the text goes on to explain, and as Goethe as quoted by Prof. Höffding says, this is because "the soul is inwardly grown larger without knowing it, and can no longer be filled by that first sensation. The man thinks that he has lost, but really he has gained. What he has lost in rapture, he has gained in inward growth." "It is," as Prof. Höffding himself adds, in a beautiful figure of speech, "with our virgin feelings, as with the first breath drawn by the new-born child, in which the lung expands itself so that it can never be emptied to the same degree again. No later breath can feel just like that first one." On this whole subject of emotional blunting, compare Höffding's Psychologie, VI. E., and Bain's Emotions and Will. chapter IV. of the first part. [436] M. Fr. Paulhan, in a little work full of accurate observations of detail (Les Phénomènes Affectifs et les Lois de leur Apparition), seems to me rather to turn the truth upside down by his formula that emotions are due to an inhibition of impulsive tendencies. One kind of emotion, namely, uneasiness, annoyance, distress, does occur when any definite impulsive tendency is checked, and all of M.

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

  Und welch’ ein Friedensecho hat geklungen Durch tausend Herzen von Johannis Saiten! Wie viele rasche Feuer sind entglommen Als Wiederschein von Petri Funkensprühen! Und sieht man Andre still mit Opfern kommen, Ist’s, weil sie in Jakobi Schul’gediehen:— Ein Satz ist’s, der in Variationen Vom ersten Anfang forttönt durch Aeonen." (Tholuck.) Extent and Environment of the Apostolic Age. The apostolic period extends from the Day of Pentecost to the death of St. John, and covers about seventy years, from A.D. 30 to 100. The field of action is Palestine, and gradually extends over Syria, Asia Minor, Greece, and Italy. The most prominent centres are Jerusalem, Antioch, and Rome, which represent respectively the mother churches of Jewish, Gentile, and United Catholic Christianity. Next to them are Ephesus and Corinth. Ephesus acquired a special importance by the residence and labors of John, which made themselves felt during the second century through Polycarp and Irenaeus. Samaria, Damascus, Joppa, Caesarea, Tyre, Cyprus, the provinces of Asia Minor, Troas, Philippi, Thessalonica, Beraea, Athens, Crete, Patmos, Malta, Puteoli, come also into view as points where the Christian faith was planted. Through the eunuch converted by Philip, it reached Candace, the queen of the Ethiopians.224 As early as A.D. 58 Paul could say: "From Jerusalem and round about even unto Illyricum, I have fully preached the gospel of Christ."225 He afterwards carried it to Rome, where it had already been known before, and possibly as far as Spain, the western boundary of the empire.226 The nationalities reached by the gospel in the first century were the Jews, the Greeks, and the Romans, and the languages used were the Hebrew or Aramaic, and especially the Greek, which was at that time the organ of civilization and of international intercourse within the Roman empire. The contemporary secular history includes the reigns of the Roman Emperors from Tiberius to Nero and Domitian, who either ignored or persecuted Christianity. We are brought directly into contact with King Herod Agrippa I. (grandson of Herod the Great), the murderer of the apostle, James the Elder; with his son King Agrippa II. (the last of the Herodian house), who with his sister Bernice (a most corrupt woman) listened to Paul’s defense; with two Roman governors, Felix and Festus; with Pharisees and Sadducees; with Stoics and Epicureans; with the temple and theatre at Ephesus, with the court of the Areopagus at Athens, and with Caesar’s palace in Rome. Sources of Information. The author of Acts records the heroic march of Christianity from the capital of Judaism to the capital of heathenism with the same artless simplicity and serene faith as the Evangelists tell the story of Jesus; well knowing that it needs no embellishment, no apology, no subjective reflections, and that it will surely triumph by its inherent spiritual power. The Acts and the Pauline Epistles accompany us with reliable information down to the year 63.

• From The Great Transformation (2006)

  The terms “self” and “myself” were, he believed, mere conventions, since every sentient being was simply a succession of temporary, mutable states of existence. In our own day, some postmodernist philosophers and literary critics have come to a similar conclusion. The Buddha liked to use metaphors such as a blazing fire or a rushing stream to describe the human personality. It had some kind of identity, but was never the same from one moment to the next. Unlike the postmodernist idea, however, anatta was not an abstract, metaphysical doctrine but, like all his teachings, a program for action. Anatta required Buddhists to behave day by day, hour by hour, as though the self did not exist. Not only did the concept of “self” lead to unskillful thoughts about “me” and “mine,” but prioritizing the self led to envy, hatred of rivals, conceit, pride, cruelty, and—when the self felt threatened—violence. The Buddha tried to make his disciples realize that they did not have a “self” that needed to be defended, inflated, cajoled, or enhanced at the expense of others. As a monk became expert in the practice of mindfulness, he would no longer interject his ego into passing mental states, but would regard his fears and desires as transient, remote phenomena that had little to do with him. Once a monk had achieved this level of dispassion, the Buddha explained to his monks, he was ripe for enlightenment. “His greed fades away, and once his cravings disappear, he experiences the release of the mind.” 98 The texts tell us that when the Buddha’s first disciples heard his explanation of anatta, their hearts were filled with joy and they immediately experienced nibbana. Why should they have been so happy to hear that the self that we all cherish did not exist? The Buddha knew that anatta could sound frightening. An outsider might panic, thinking, “I am going to be annihilated and destroyed; I will no longer exist!” 99 But the Pali texts show people accepting anatta with relief and delight. Once they lived as though the self did not exist, they found that they were happier and experienced the same kind of enlargement of being as they did when practicing the immeasurables. To live beyond the reach of hatred, greed, and anxieties about our status and survival proved to be liberating. But there was no way of proving this rationally. The only way of assessing the Buddha’s method was to put it into practice. He had no time for abstract doctrinal formulae divorced from action. A person’s theology was a matter of total indifference to the Buddha. Indeed, to accept a dogma on somebody else’s authority was unskillful; it could not lead to enlightenment because it amounted to an abdication of personal responsibility. Faith meant trust that nibbana existed and a determination to realize it. He always insisted that his disciples test everything he taught them.

• From The Great Transformation (2006)

  Instinctively, he had composed himself in the yogic position, and entered a tranced state, even though he had never had a yoga lesson in his life. As he looked back on this childhood event, Gotama realized that the joy he had felt that day had been entirely free of craving and greed. “Could this,” he asked himself, “possibly be the way to enlightenment?” If an untrained child could achieve yogic ecstasy and have intimations of nibbana, perhaps the liberation of moksha was built into the structure of our humanity. Instead of starving his body into submission, and making yoga an assault on his psyche, maybe he should cultivate these innate tendencies that led to cetovimutti, the “release of the mind” that was nibbana. He should foster helpful (kusala) states of mind, such as the disinterested impulse of compassion that had surfaced so naturally, and at the same time avoid any mental or physical states that would impede this liberation. 77 Like the Jains, Gotama realized that the traditional five “prohibitions” of the “unhelpful” (akusala) states of violence, stealing, lying, intoxication, and sex must be balanced by their positive counterparts. Instead of merely avoiding aggression, he must behave gently and kindly to everything and everybody, and cultivate thoughts of loving-kindness. It was important not to lie, but also crucial to ensure that whatever he said was “reasoned, accurate, clear, and beneficial.” 78 Besides refraining from stealing, he must rejoice in possessing only the bare minimum. From now on, he was going to work with his human nature and not fight against it. For the first time in months, he took solid food and started to nurse himself back to health. He also began to develop a special type of yoga. First came the practice of “mindfulness” (sati), in which, as a prelude to meditation, he scrutinized his behavior at every moment of the day, noting the ebb and flow of feelings and sensations, together with the fluctuations of his consciousness, and making himself aware of the constant stream of desires, irritations, and ideas that coursed through his mind in the space of a single hour. This introspection was not designed to induce a neurotic, self-regarding guilt. Gotama was simply becoming acquainted with the workings of his mind and body in order to exploit their capacities and use them to best advantage, in the same way as an equestrian seeks an intimate knowledge of the horse he is training. Like many other renouncers, Gotama was convinced that life was dukkha, and that desire was responsible for our suffering.

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

  The fact of the resurrection, whereof the apostles were witnesses, sends a thrill of joy and an air of victory through the whole book. God raised Jesus from the dead and mightily proclaimed him to be the Messiah, the prince of life and a Saviour in Israel; this is the burden of the sermons of Peter, who shortly before had denied his Master. He boldly bears witness to it before the people, in his pentecostal sermon, before the Sanhedrin, and before Cornelius. Paul likewise, in his addresses at Antioch in Pisidia, at Thessalonica, on the Areopagus before the Athenian philosophers, and at Caesarea before Festus and Agrippa, emphasizes the resurrection without which his own conversion never could have taken place. The Acts and the Epistles. The Acts gives us the external history of the apostolic church; the Epistles present the internal life of the same. Both mutually supplement and confirm each other by a series of coincidences in all essential points. These coincidences are all the more conclusive as they are undesigned and accompanied by slight discrepancies in minor details. Archdeacon Paley made them the subject of a discussion in his Horae Paulinae,1100 which will retain its place among classical monographs alongside of James Smith’s Voyage and Shipwreck of St. Paul. Arguments such as are furnished in these two books are sufficient to silence most of the critical objections against the credibility of Acts for readers of sound common sense and unbiased judgment. There is not the slightest trace that Luke had read any of the thirteen Epistles of Paul, nor that Paul had read a line of Acts. The writings were contemporaneous and independent, yet animated by the same spirit. Luke omits, it is true, Paul’s journey to Arabia, his collision with Peter at Antioch, and many of his trials and persecutions; but he did not aim at a full biography. The following are a few examples of these conspicuously undesigned coincidences in the chronological order: Paul’s Conversion. Comp. Acts chs. 9; 22and 26; three accounts which differ only in minor details. Gal. 1:15–17; 1 Cor. 15:8; 1 Tim. 1:13–16. Paul’s Persecution and Escape at Damascus. Acts 9:23–25. The Jews took counsel together to kill him ... but his disciples took him by night, and let him down through the wall lowering him in a basket. 2 Cor. 11:32, 33. In Damascus the governor under Aretas the king guarded the city of the Damascenes, in order to take me; and through a window I was let down in a basket by the wall, and escaped his hands

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  Since wasting time noes against your Brain. You read and study nearly all the day, Determined to chase the boredom away. The more difficult question, much harder to bear, Is “What on earth do I have to wear? I’ve got no more panties, my clothes are too tight, My shirt is a loincloth, I’m really a siaht! To put on my shoes I must off my toes, Dh dear, I’m plagued with so many woes!” Margot had trouble getting the part about food to rhyme, so I’m leaving it out. But aside from that, don’t you think it’s a good poem? For the rest, I’ve been thoroughly spoiled and have received a number of lovely presents, including a big book on my favorite subject, Greek and Roman mythology. Nor can I complain about the lack of candy; everyone had dipped into their last reserves. As the Benjamin of the Annex, I got more than I deserve. Yours, Anne TUESDAY, JUNE 15, 1943 Dearest Kitty, Heaps of things have happened, but I often think I’m boring you with my dreary chitchat and that you’d just as soon have fewer letters. So I’ll keep the news brief. Mr. Voskuijl wasn’t operated on for his ulcer after all. Once the doctors had him on the operating table and opened him up, they saw that he had cancer. It was in such an advanced stage that an operation was pointless. So they stitched him up again, kept him in the hospital for three weeks, fed him well and sent him back home. But they made an unforgivable error: they told the poor man exactly what was in store for him. He can’t work anymore, and he’s just sitting at home, surrounded by his eight children,

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

  He was "pressed on every side, yet not straitened; perplexed, yet not in despair; pursued, yet not forsaken; smitten down, yet not destroyed."408 His whole public career was a continuous warfare. He represents the church militant, or "marching and conquering Christianity." He was "unus versus mundum," in a far higher sense than this has been said of Athanasius the Great when confronted with the Arian heresy and the imperial heathenism of Julian the Apostate. Yet he was never unhappy, but full of joy and peace. He exhorted the Philippians from his prison in Rome: "Rejoice in the Lord alway; again I will say, Rejoice." In all his conflicts with foes from without and foes from within Paul was "more than conqueror" through the grace of God which was sufficient for him. "For I am persuaded," he writes to the Romans in the strain of a sublime ode of triumph, "that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord."409 And his dying word is an assurance of victory: "I have fought the good fight, I have finished the course, I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not only to me, but also to all them that have loved his appearing."410 § 33. Paul’s Missionary Labors. The public life of Paul, from the third year after his conversion to his martyrdom, A.D. 40–64, embraces a quarter of a century, three great missionary campaigns with minor expeditions, five visits to Jerusalem, and at least four years of captivity in Caesarea and Rome. Some extend it to A.D. 67 or 68. It may be divided into five or six periods, as follows: 1. A.D. 40–44. The period of preparatory labors in Syria and his native Cilicia, partly alone, partly in connection with Barnabas, his senior fellow-apostle among the Gentiles. On his return from the Arabian retreat Paul began his public ministry in earnest at Damascus, preaching Christ on the very spot where he had been converted and called. His testimony enraged the Jews, who stirred up the deputy of the king of Arabia against him, but he was saved for future usefulness and let down by the brethren in a basket through a window in the wall of the city.411 Three years after his conversion he went up to Jerusalem to make the acquaintance of Peter and spent a fortnight with him. Besides him he saw James the brother of the Lord.

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  SATURDAY, JUNE 20, 1942 Dearest Kitty! Let me get started right away; it’s nice and quiet now. Father and Mother are out and Margot has gone to play Ping-Pong with some other young people at her friend Trees’s. I’ve been playing a lot of Ping-Pong myself lately. So much that five of us girls have formed a club. It’s called “The Little Dipper Minus Two.” A really silly name, but it’s based on a mistake. We wanted to give our club a special name; and because there were five of us, we came up with the idea of the Little Dipper. We thought it consisted of five stars, but we turned out to be wrong. It has seven, like the Big Dipper, which explains the “Minus Two.” Ilse Wagner has a Ping-Pong set, and the Wagners let us play in their big dining room whenever we want. Since we five Ping-Pong players like ice cream, especially in the summer, and since you get hot playing Ping-Pong, our games usually end with a visit to the nearest ice-cream parlor that allows Jews: either Oasis or Delphi. We’ve long since stopped hunting around for our purses or money -- most of the time it’s so busy in Oasis that we manage to find a few generous young men of our acquaintance or an admirer to offer us more ice cream than we could eat in a week. You’re probably a little surprised to hear me talking about admirers at such a tender age. Unfortunately, or not, as the case may be, this vice seems to be rampant at our school. As soon as a boy asks if he can bicycle home with me and we get to talking, nine times out of ten I can be sure he’ll become enamored on the spot and won’t let me out of his sight for a second. His ardor eventually cools, especially since I ignore his passionate glances and pedal blithely on my way. If it gets so bad that they start rambling on about “asking Father’s permission,” I swerve slightly on my bike, my schoolbag falls, and the young man feels obliged to get off his bike and hand me the bag, by which time I’ve switched the conversation to another topic. These are the most innocent types. Of course, there are those who blow you kisses or try to take hold of your arm, but they’re definitely knocking on the wrong door. I get off my bike and either refuse to make further use of their company or act as if I’m insulted and tell them in no uncertain terms to go on home without me. There you are. We’ve now laid the basis for our friendship. Until tomorrow. SUNDAY, JUNE 21, 1942 Dearest Kitty,

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  horror of horrors! From now on, I’m going to hide it. Anne Frank WEDNESDAY, OCTOBER 7, 1942 I imagine that. . . I’ve gone to Switzerland. Daddy and I sleep in one room, while the boys’. study is turned into a sitting room, where I can receive visitors. As a surprise, they’ve bought new furniture for me, including a tea table, a desk, armchairs and a divan. Everything’s simply wonderful. After a few days Daddy gives me 150 guilders - - converted into Swiss money, of course, but I’ll call them guilders -- and tells me to buy everything I think I’ll need, all for myself. (Later on, I get a guilder a week, which I can also use to buy whatever I want.) I set off with Bernd and buy: 3 cotton undershirts @ 0.50 = 1.50 3 cotton underpants @ 0.50 = 1.50 3 wool undershirts @ O. 75 = 2.25 3 wool underpants @ O. 75 = 2.25 2 petticoats @ 0.50 = 1.00 2 bras (smallest size) @ 0.50 = 1.00 5 pajamas @ 1.00 =5.00 1 summer robe @ 2.50 = 2.50 1 winter robe @ 3.00 = 3.00 2 bed jackets @ O. 75 = 1.50 . Anne’s cousins Bernhard (Bernd) and Stephan Elias. 1 small pillow @ 1.00 = 1.00 1 pair of lightweight slippers @ 1.00 = 1.00 1 pair of warm slippers @ 1.50 = 1.50 1 pair of summer shoes (school) @ 1.50 = 1.50 1 pair of summer shoes (dressy) @ 2.00 = 2.00 1 pair of winter shoes (school) @ 2.50 = 2.50 1 pair of winter shoes (dressy) @ 3.00 = 3.00 2 aprons@ 0.50 = 1.00 25 handkerchiefs @ 0.05 = 1.00 4 pairs of silk stockings @ 0.75 = 3.00 4 pairs of kneesocks @ 0.50 = 2.00 4 pairs of socks @ 0.25 = 1.00 2 pairs of thick stockings @ 1.00 = 2.00 3 skeins of white yarn (underwear, cap) = 1.50 3 skeins of blue yarn (sweater, skirt) = 1.50 3 skeins of variegated yarn (cap, scarf) = 1.50 Scarves, belts, collars, buttons = 1.25 Plus 2 school dresses (summer), 2 school dresses (winter), 2 good dresses (sumr.ner), 2 good dresses (winter), 1 summer skirt, 1 good winter skirt, 1 school winter skirt, 1 raincoat, 1 summer coat, 1 winter coat, 2 hats, 2 caps. For a total of 10g.00 guilders. 2 purses, 1 ice-skating outfit, 1 pair of skates, 1 case (containing powder, skin cream, foundation cream, cleansing cream, suntan lotion, cotton, first-aid kit, rouge, lipstick, eyebrow pencil, bath salts, bath powder, eau de cologne, soap, powder puff). Plus 4 sweaters @ 1.50,4 blouses @ 1.00, miscellaneous items @ 10.00 and books, presents @ 4.50.

• From The Diary of a Young Girl (The Definitive Edition) (2020)

  Dussel has opened his dental practice. Just for fun, I’ll describe the session with his very first patient. Mother was ironing, and Mrs. van D., the first victim, sat down on a chair in the middle of the room. Dussel, unpacking his case with an air of importance, asked for some eau de cologne, which could be used as a disinfectant, and vaseline, which would have to do for wax. He looked in Mrs. Van D.’s mouth and found two teeth that made her wince with pain and utter incoherent cries every time he touched them. After a lengthy examination (lengthy as far as Mrs. van D. was concerned, since it actually took no longer than two minutes), Dussel began to scrape out a cavity. But Mrs. van D. had no intention of letting him. She flailed her arms and legs until Dussel finally let go of his probe and it . . . remained stuck in Mrs. van D.’s tooth. That really did it! Mrs. van D. lashed out wildly in all directions, cried (as much as you can with an instrument like that in your mouth), tried to remove it, but only managed to push it in even farther. Mr. Dussel calmly observed the scene, his hands on his hips, while the rest of the audience roared with laughter. Of course, that was very mean of us. If it’d been me, I’m sure I would have yelled even louder. After a great deal of squirming, kicking, screaming and shouting, Mrs. van D. finally managed to yank the thing out, and Mr. Dussel went on with his work as if nothing had happened. He was so quick that Mrs. van D. didn’t have time to pull any more shenanigans. But then, he had more help than he’s ever had before: no fewer than two assis tants; Mr. van D. and I performed our job well. The whole scene resembled one of those engravings from the Middle Ages entitled” A Quack at Work.” In the meantime, however, the patient was getting restless, since she had to keep an eye on “her” soup and “her” food. One thing is certain: it’ll be a while before Mrs. van D. makes another dental 84 Anne Frank appointment! Yours, Anne SUNDAY, DECEMBER 13, 1942 Dearest Kitty, I’m sitting here nice and cozy in the front office, peering out through a chink in the heavy curtains. It’s dusky, but there’s just enough light to write by.

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

  This passage from James Mill[88] gives a clear statement of the doctrine which Berkeley in his Theory of Vision made for the first time an integral part of Psychology. Berkeley compared our visual sensations to the words of a language, which are but signs or occasions for our intellects to pass to what the speaker means. As the sounds called words have no inward affinity with the ideas they signify, so neither have our visual sensations, according to Berkeley, any inward affinity with the things of whose presence they make us aware. Those things are tangibles; their real properties, such as shape, size, mass, consistency, position, reveal themselves only to touch. But the visible signs and the tangible significates are by long custom so "closely twisted, blended, and incorporated together, and the prejudice is so confirmed and riveted in our thoughts by a long tract of time, by the use of language, and want of reflection,"[89] that we think we see the whole object, tangible and visible alike, in one simple indivisible act. Sensational and reproductive brain-processes combined, then, are what give us the content of our perceptions. Every concrete particular material thing is a conflux of sensible qualities, with which we have become acquainted at various times. Some of these qualities, since they are more constant, interesting, or practically important, we regard as essential constituents of the thing. In a general way, such are the tangible shape, size, mass, etc. Other properties, being more fluctuating, we regard as more or less accidental or inessential. We call the former qualities the reality, the latter its appearances. Thus, I hear a sound, and say 'a horse-car'; but the sound is not the horse-car, it is one of the horse-car's least important manifestations. The real horse-car is a feelable, or at most a feelable and visible, thing which in my imagination the sound calls up. So when I get, as now, a brown eye-picture with lines not parallel, and with angles unlike, and call it my big solid rectangular walnut library-table, that picture is not the table. It is not even like the table as the table is for vision, when rightly seen. It is a distorted perspective view of three of the sides of what I mentally perceive (more or less) in its totality and undistorted shape. The back of the table, its square corners, its size, its heaviness, are features of which I am conscious when I look, almost as I am conscious of its name. The suggestion of the name is of course due to mere custom. But no less is that of the back, the size, weight, squareness, etc.

• From The Sexual Life of Catherine M. (2001)

  We are all subject to social laws and under obligation to family rites: we conform to what is now called the ‘enterprise culture’, and even in the intimacy of our sexual lives we instigate habits and institute a code for the exclusive use of two people – a ‘couple culture’, you could say. So open-air copulation forms part of Jacques’ and my ‘couple culture’. In the same way that I have put coloured drawing pins into a globe to show the places I have visited, I could tick off on detailed maps the ruins and the rocks, the bends in the road and the clumps of trees where someone looking through binoculars could have stumbled across the quiverings of a minute two-headed silhouette. Early one morning, against the off-white coloured rocks of a steep mountainside, me with my body braced in its usual position, clutching the narrow trunk of a young tree with sparse foliage, and with my shorts barely lifted, we are joined by a man: are we in the area for a holiday? Have we lost our way? Once he has moved away, we speculate that – to avoid possible burglaries – he must have the job of guarding the hermitage which was in fact the reason for our climb. Another chapel, this one in ruins, but still with high walls standing proud on a flat plateau with a criss-cross of little walls around it, those of the long crumbled sacristy where it’s good to walk and imagining its inhabitants, as in an ancient ruin. The short nave is in full sunlight, the choir in the shade, the altar of dark grey stone is intact. I lie down on it, too high off the ground to be taken. While Jacques leans over and arouses me with a few playful licks, I keep my eyes wide open, gazing at the sky defined by the ridge of black walls; I could be at the bottom of a well. Once again we end up upright, in a tiny space just big enough for the two of us, and whose use we can’t really guess. A corridor? A recess for a long lost statue?

• From The Sexual Life of Catherine M. (2001)

  Céret is a noble-looking town set in countryside which still has a wild quality. There are very good restaurants there. Having arrived late one afternoon, too early to sit down and eat straight away, Jacques and I decide to climb up to a sandy track some four or five metres wide. It slopes gently and the ground is level so I don’t even have to take off the very high black patent shoes I’m wearing for the occasion. In the near dusk the contrast between the white path and the high dark vegetation bordering onto it is more striking. On the valley side, breaks in the foliage afford glimpses over the overlapping expanses of rustic tiles which contradict the perception you have of the town when you walk between its elegant eighteenth-century facades, along its avenues roofed by 30-metre plane trees. You would think that the entire plain had been pushed by the sea like a vast barge, and had forced the town to huddle itself against the mountainside. We stop and, standing one in front of the other, pick out other villages as if we were looking at a map. Cautious men take you first by the shoulders and your breasts, tickling around the base of your neck with their lips. Jacques always starts by taking hold of the buttocks. He immediately grasps the fact that there is nothing under the designer, dog-tooth check, bustier dress which I shed in one swift movement as if sloughing off a skin. He slips in from behind, gently exploring my pussy with his little probe, but not trying to penetrate. I press my back against him. The air temperature is perfect. A correlation develops between the space around us and the way his hands wander expansively over my chest and stomach. I do, however, avoid these caresses because, even when his dick has really stiffened, I don’t take it in my cunt before devoting just the briefest fellation to it. At last I offer my rump. Balancing on my heels, with my legs slightly bent to be at the right height for the lovely, lubricated tip, I put my hands onto my tensed thighs and spread out my fingers. It is quite a tiring position to maintain without any other support. But what a good poking I had that evening, my rear end grasped between his hands, pinioned and kneaded, with my top half thrust forward over the Roussillon plain as it slowly dissolved! I can clearly remember then thinking to myself, in one of those hyper-conscious states crystallised by pleasure, that one day I would have to find a way of putting into words the extreme sensation of joy when two bodies that are joined together feel as if they are unfurling. To understand this, you just have to imagine those shots you see in films about the wonders of nature, which use accelerated footage to show the petals of a rose suffused with oxygen and methodically smoothing themselves out.