Joy

Passages

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

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

  THEOPHYLACT. For they do not understand the greatness and dignity of the wisdom of Christ. But they came according to the custom of the Jews to anoint the body of Christ, that it might remain sweet-smelling, and might not burst forth into moisture, for spices have the property of drying up, and absorb the moisture of the body, so that they keep the body from corruption. GREGORY. (Hom. in Evan. 21) But if we believe on Him who is dead, and are filled with the sweet smell of virtue, and seek the Lord with the fame of good works, we come to His sepulchre with spices. There follows: And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. AUGUSTINE. (Con. Evang. iii. 24) What Luke expresses by very early in the morning, and John by early when it was yet dark, Mark must be understood to mean, when he says, very early in the morning, at the rising of the sun, that is, when the sky was growing bright in the east, as is usual in places near the rising sun; for this is the light which we call the dawning. Therefore there is no discrepancy with the report which says, while it was yet dark. For when the day is dawning, the remains of darkness lessen in proportion as the light grows brighter; and we must not take the words very early in the morning, at the rising of the sun, to mean that the sun himself was seen upon the earth, but as expressing the near approach of the sun into those parts, that is, when his rising begins to light up the sky. PSEUDO-JEROME. By very early in the morning, (Luke 24:1. diluculo Vulg.) he means what another Evangelist expresses by at the dawning. But the dawn is the time between the darkness of night, and the brightness of day, in which the salvation of man is coming forth with a happy closeness, to be declared in the Church, just as the sun, when he is rising and the light is near, sends before him the rosy dawn, that with prepared eyes she may bear to see the graciousness of his glorious brightness, when the time of our Lord’s resurrection has dawned; that then the whole Church, after the example of the women, may sing the praises of Christ, since He has quickened the race of man after the pattern of His resurrection, since He has given life, and has poured upon them the light of belief.

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

  AUGUSTINE. (ubi sup.) Either let us suppose that Matthew was silent about that Angel, whom they saw on entering, whilst Mark said nothing of him, whom they saw outside sitting on the stone, so that they saw two and heard severally from two, the things which the Angels said concerning Jesus; or we must understand by entering into the sepulchre, their coming within some inclosure, by which it is probable that the place was surrounded a little space before the stone, by the cutting out of which the burial place had been made, so that they saw sitting on the right hand in that space him whom Matthew designates as sitting on the stone. THEOPHYLACT. But some say the women mentioned by Matthew were different from those in Mark. But Mary Magdalene was with all parties, from her burning zeal and ardent love. SEVERIANUS. (Chrysologus ubi sup.) The women, then, entered the sepulchre, that being buried with Christ, they might rise again from the tomb with Christ. They see the young man, that is, they see the time of the Resurrection, for the Resurrection has no old age, and the period, in which man knows neither birth nor death, admits of no decay, and requires no increase. Wherefore what they saw was a young man, not an old man, nor an infant, but the age of joy. BEDE. (ubi sup.) Now they saw a young man sitting on the right side, that is, on the south part of the place where the body was laid. For the body, which was lying on its back, and had its head to the west, must have had its right to the south. GREGORY. (ubi sup.) But what is meant by the left hand, but this present life, and what by the right, but everlasting life? Because then our Redeemer had already gone through the decay of this present life, fitly did the Angel, who had come to announce His everlasting life, sit on the right hand. SEVERIANUS. (Chrysologus ubi sup.) Again, they saw a young man sitting on the right, because the Resurrection has nothing sinister in it. They also see him dressed in a long white robe; that robe is not from mortal fleece, but of living virtue, blazing with heavenly light, not of an earthly dye, as saith the Prophet, Thou deckest thyself with light as with a garment; and of the just it is said, Then shall the righteous shine forth as the sun. (Ps. 104:2) (Matt. 13:43) GREGORY. (ubi sup.) Or else, he appeared covered with a white robe, because he announced the joys of our festivity, for the whiteness of the robe shews the splendour of our solemnity.

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

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

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

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

• From New Testament Words (1964)

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

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

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

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

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

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

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

• From Heptaméron (1559)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

  § 287. And as to the second point, note that when Aristotle wished to show that soul was the life-principle in things that five, he divided these into grades; which are not the same as those different kinds of vital activity whence we get our division of the powers of the soul. For, since all things that sense also desire, desire or appetition does not constitute a distinct grade of animate being; so we are left with only four such grades. § 288. Then, at ‘In plants there is only’, he shows the interconnection of the powers of the soul, thus explaining what he said previously, that all these powers are in some things, some of them in tome, and only one in some others. Here we have to consider that the completeness of the Universe requires that there should be no gaps in its order, that in Nature there should everywhere be a gradual development from the less to the more perfect. Hence, in the Metaphysics, BookVIII, Aristotle likens the nature of things to numbers; which increase by tiny degrees, one by one. Thus among living things there are some, i.e. plants, which have only the vegetative capacity,—which, indeed, they must have because no living being could maintain an existence in matter without the vegetative activities. Next are the animals, with sensitivity as well as vegetative life; and sensitivity implies a third power, appetition, which itself divides into three: into desire, in the stricter sense, which springs from the concupiscible appetite; anger, corresponding to the irascible appetite—both of these being in the sensitive part and following sense-knowledge; and finally will, which is the intellectual appetite and follows intellectual apprehension. § 289. That appetition exists in all animals he demonstrates in two ways. (1) All animals have at least one sense, touch; but where there is any sensation there is pleasure and pain, joy and sorrow. Now while joy and sorrow seem to spring from inward apprehension, pain and pleasure come from external sensations, especially from touch. But joy and sorrow necessarily imply some sweet or disagreeable object, i.e. something pleasant or painful. For everything touched is either congenial to the one touching, and then it gives pleasure; or uncongenial, and then it gives pain. But whatever can feel pleasure and pain can desire the pleasant. Since then all animals, without exception, have a sense of touch, all can desire.

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

  As for the heavenly bodies, their substance is not utilized for the support of man’s corruptible life, and does not enter into the substance of the human frame. However, they serve man in the sense that by their beauty and enormous size they show forth the excellence of their Creator. For this reason man is often exhorted in Sacred Scripture to contemplate the heavenly bodies, so as to be moved by them to sentiments of reverence toward God. This is exemplified in Isaiah 40:26: “Lift up your eyes on high, and see who hath created these things.” And although, in the state of consummated perfection, man is not brought to the knowledge of God by a consideration of sensible creatures, since he sees God as He is in Himself, still it is pleasing and enjoyable for one who knows the cause to observe how the likeness of the cause shines forth in the effect. Thus a consideration of the divine goodness as mirrored in bodies, and particularly in the heavenly bodies, which appear to have a pre-eminence over other bodies, gives joy to the saints. Moreover, the heavenly bodies have some sort of essential relationship with the human body under the aspect of efficient causality, just as the elements have under the aspect of material causality: man generates man, and the sun, too, has some part in this operation. This, then, is another reason why the heavenly bodies should remain in existence. The doctrine here advocated follows, not only from the relationship which various bodies have with man, but also from an examination of the natures of the material creatures we have been discussing. No object wanting in an intrinsic principle of incorruptibility ought to remain in the state that is characterized by incorruption. The heavenly bodies are incorruptible in whole and in part. The elements are incorruptible as wholes, but not as parts. Man is incorruptible in part, namely, in his rational soul, but not as a whole because the composite is dissolved by death. Animals and plants and all mixed bodies are incorruptible neither in whole nor in part. In the final state of incorruption, therefore, men and the elements and the heavenly bodies will fittingly remain, but not other animals or plants or mixed bodies.

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

  By these seven loaves are understood the seven breads with which the Lord feeds His faithful ones, that they may not fail in the way of righteousness; but in their strength they may come to the table of heavenly glory. The first is the most sweet effusion of tears from the desire of glory, Psal. 42:3, “My tears have been my meat day and night.” S. August., “Tears were flowing to me, and it was well for me in regard to them.” The second, the ineffable consolation in the words of God, S. Matt. 4:4, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” Jer. 15:16, “Thy words were found, and I did eat them, and Thy word was unto me the joy and rejoicing of mine heart, for I am called by Thy name, O Lord God of Hosts.” The third, the ineffable delight in the partaking of the Eucharist, S. John 6:51, “The bread that I will give is My flesh, which I will give for the life of the world.” Wisdom 16:20, “And gavest them bread from heaven, prepared without labour, having in it all that is delicious and the sweetness of every taste.” The fourth, the admirable sweetness from the presence of Christ, S. John 6:51, “I am the living bread which came down from heaven.” For it is evident that the just ever have Christ to dwell in their hearts; how great is the happiness of him who ever has Christ dwelling in his heart. Ephes. 3:16, 17, “That He would grant you according to the riches of His glory to be strengthened with might by His Spirit in the inner man, that Christ may dwell in your hearts by faith.” The fifth, the foretaste of eternal blessedness, Psal. 78:25, “Man did eat angels’ food.” S. August., “Brought in within I know not to what sweetness, which if it is perfected in me, I know not what eternal life is, unless it be that.” The sixth, in the possession of joy by every virtue, because it is joy to have so many gifts of the Holy Spirit, and those twelve fruits which the Apostle enumerated—Gal. 5:22, 23, “But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance”—which are therefore called fruits, because they more refresh the mind than can be expressed by words. Prov. 9:5, “Come, eat of My bread.” The seventh, the exultation by the testimony of conscience, Prov. 15:15, Vulg., “A secure mind is like a continual feast.” 2 Cor. 1:12, “For our rejoicing is this, the testimony of our conscience.”

• From Four Days to Glory: Wrestling with the Soul of the American Heartland (2005)

  looking straight at it, is legitimately bright. There is momentum at North-Linn again. Momentum for Dan, too. And it is clear, as each boy is asked to speak, that Dan himself is perhaps the least emotional about seeing his high school career in the rearview mirror. He just can’t bring himself to think of it as anything other than the beginning, and maybe what makes Dan the kind of winner he is is the fact that he whirs to the cadence of an inner clock that no one else can hear. Dan wanted to be a four-time champion, dreamed of it. He visualized it, of course. He saw it coming in the moments leading up to the final high school match of his life. But he also bore it as a weight, as its own form of gravity. It was a burden lifted off the entire family—a thrilling thing, of course, but a burden nonetheless. Doug says he felt it, “usually in my stomach,” but the result was just so sweet, especially the part back downstairs at the Barn, the private moment with just the coaches and wrestlers, when Chris burst into tears, so overcome by the enormity of the thing. Now, not even eighteen hours removed from the moment of his greatest achievement, Daniel LeClere is done reminiscing. It’s time to move on. “The last four years have been great,” he says. “I’ve got to thank my parents, my dad for getting me started...It’s probably not as emotional for me, knowing that I’m not done in this sport. I’m just getting started. Thanks, everybody, for supporting me.” He was never much of a speaker, but the applause is warm and full all the same, coming from the fans who love the team so much and who don’t mind leaking genuine tears at seeing the seniors go. Just last year at this time, Mike and Kathy Fisher had to deal with the reality that their older son, Adam, was finished—and brutally so, failing to qualify out of the district tournament and seeing it all end right there. Now Ben is going, too, and during his emotional speech to his parents—“It was worth it, huh?”—it is all Mike can do to keep it together. But he does, and for a reason: With the kids’ speeches concluded, the soon-to-be-former wrestling parent stands up from the bleachers and walks to the floor. “I think it’s time for us to start a new tradition here,” Mike says, and with that he calls all the eighth-grade wrestlers out of the stands, the guys who are going to go out for the varsity and JV teams next season. One by one, Mike has each boy walk through the line of outgoing seniors, shake their hands, and promise to try to maintain the increasingly strong presence that North-Linn

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

  Thomas Mann First part First chapter "What is that. - What - is that..." »Je, den Düwel ook, c'est la question, ma très chère demoiselle !« The Consul Buddenbrook, beside her mother-in-law on the straight sofa, painted white and decorated with a gold lion's head and upholstered in bright yellow, glanced at her husband, who was sitting in an armchair with her, and came to the aid of her little daughter, which grandfather held on his knees at the window. "Tony!" she said, "I believe that God -" And little Antonie, eight years old and delicately built, in a little dress made of very light, iridescent silk, her pretty blond head a little turned away from her grandfather's face, looked out of her grey-blue eyes, thinking hard and seeing nothing into the room, repeated once more: " What is that,' said slowly: 'I believe that God,' added while her face cleared, quickly added: '- created me, along with all creatures,' had suddenly found a smooth path and was now purring, beaming with happiness and unstoppable, hence the whole article, faithful to the catechism, as it was just published, annoRevised in 1835, with the approval of a high and wise Senate. When you were in motion, she thought, it was like driving down the Jerusalem Mountain with your brothers on a little hand sled in winter: your thoughts almost died away and you couldn't stop even if you wanted to . "In addition clothes and shoes," she said, "food and drink, house and yard, wife and child, field and cattle..." With these But at the words, old M. Johann Buddenbrook simply burst out laughing, in that high, pinched giggle that he had secretly kept ready. He laughed with delight at being able to make fun of the catechism, and had probably only taken the little examination for this purpose. He inquired about Tony's fields and cattle, asked how much she took for the sack of wheat, and offered to do business with her. His round, rosy and well-meaning face, which he could not give an expression of malice with the best will in the world, was framed by snow-white powdered hair, and something like a very faintly hinted little pigtail fell down on the wide collar of his mouse- grey coat. At seventy he had not strayed from the fashion of his youth; the only thing he had done without was the lace trimmings between the buttons and the large pockets, but he had never worn long trousers in his life. His chin rested broad, doubled, and with an expression of comfort on the white lace jabot. Everyone had joined in his laughter, mostly out of deference to the head of the family.