Joy

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

  We also talked about doing things your own way, the diary, loneliness, the difference between everyone’s inner and outer selves, my mask, etc. It was wonderful. He must have come to love me as a friend, and, for the time being, that’s enough. I’m so grateful and happy, I can’t find the words. I must apolo- gize, Kitty, since my style is not up to my usual standard today. I’ve just written whatever came into my head! I have the feeling that Peter and I share a secret. Whenever he looks at me with those eyes, with that smile and that wink, it’s as if a light goes on inside me. I hope things will stay like this and that we’ll have many, many more happy hours together. Your grateful and happy Anne MONDAY, MARCH 20, 1944 MONDAY, MARCH 20, 1944 Dearest Kitty, This morning Peter asked me if I’d come again one evening. He swore I wouldn’t be disturbing him, and said that where there was room for one, there was room for two. I said I couldn’t see him every evening, since my parents didn’t think it was a good idea, but he thought I shouldn’t let that me. So I told him I’d like to come some Saturday evening and also asked him if he’d let me know when you could see the moon. “Sure,” he said, “maybe we can go downstairs and look at the moon from there.” I agreed; I’m not really so scared of burglars. In the meantime, a shadow has fallen on my happiness. For a long time I’ve had the feeling that Margot likes Peter. Just how much I don’t know, but the whole situation is very unpleasant. Now every time I go see Peter I’m hurting her, without meaning to. The funny thing is that she hardly lets it show. I know I’d be insanely jealous, but Margot just says I shouldn’t feel sorry for her. “I think it’s so awful that you’ve become the odd one out,” I added. “I’m used to that,” she replied, somewhat bitterly. I don’t dare tell Peter. Maybe later on, but he and I need to discuss so many other things first. Mother slapped me last night, which I deserved. I mustn’t carry my indifference and contempt for her too far. In spite of everything, I should try once again to be friendly and keep my remarks to myself! Even Pim isn’t as nice as he used to be. He’s been trying not to treat me like a child, but now he’s much too cold. We’ll just have to see what comes of it! He’s warned me that if I don’t do my algebra, I won’t get any tutoring after the war. I could simply wait and see what happens, but I’d like to start again, provided I get a new book. That’s enough for now. I do nothing but gaze at Peter, and I’m filled to overflowing! Yours, Anne M.

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

  turns white, and when she notices it, Mrs. van D. turns red, but she’s not about to be deterred: “The British aren’t doing a thing!” The bomb bursts. “And now shut up, Donnerwetter noch mal!* [*For crying out loud!”] Mother can barely stifle a laugh, and I stare straight ahead. Scenes like these are repeated almost daily, unless they’ve just had a terrible fight. In that case, neither Mr. nor Mrs. van D. says a word. It’s time for me to get some more potatoes. I go up to the attic, where Peter is busy picking fleas from the cat. He looks up, the cat notices it, and whoosh. . . he’s gone. Out the window and into the rain gutter. Peter swears; I laugh and slip out of the room. Freedom in the Annex Five-thirty. Bep’s arrival signals the beginning of our nightly freedom. Things get going right away. I go upstairs with Bep, who usually has her dessert before the rest of us. The moment she sits down, Mrs. van D. begins stating her wishes. Her list usually starts with “Oh, by the way, Bep, something else I’d like. . .” Bep winks at me. Mrs. van D. doesn’t miss a chance to make her wishes known to whoever comes upstairs. It must be one of the reasons none of them like to go up there. Five forty-five. Bep leaves. I go down two floors to have a look around: first to the kitchen, then to the private office and then to the coal bin to open the cat door for Mouschi. After a long tour of inspection, I wind up in Mr. Kugler’s office. Mr. van Daan is combing all the drawers and files for today’s mail. Peter picks up Boche and the warehouse key; Pim lugs the typewriters upstairs; Margot looks around for a quiet place to do her office work; Mrs. van D. puts a kettle of water on the stove; Mother comes down the stairs with a pan of potatoes; we all know our jobs. Soon Peter comes back from the warehouse. The first question they ask him is whether he’s remembered the bread. No, he hasn’t. He crouches before the door to the front office to make himself as small as possible and crawls on his hands and knees to the steel cabinet, takes out the bread and starts to leave. At any rate, that’s what he intends to do, but before he knows what’s happened, Mouschi has jumped over him and gone to sit under the desk. Peter looks all around him. Aha, there’s the cat! He crawls back into the office and grabs the cat by the tail. Mouschi hisses, Peter sighs. What has he accomplished? Mouschi’s now sitting by the window licking herself, very pleased at having escaped Peter’s clutches. Peter has no choice but to lure her with a piece of bread. Mouschi takes the bait, follows him out, and the door closes.

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

  his arm. From the first, we ate our meals together, and after three days it felt as if the seven of us had become one big family. Naturally, the van Daans had much to tell about the week we’d been away from civilization. We were especially interested in what had happened to our apartment and to Mr. Goldschmidt. Mr. van Daan filled us in: “Monday morning at nine, Mr. Goldschmidt phoned and asked if I could come over. I went straightaway and found a very distraught Mr. Goldschmidt. He showed me a note that the Frank family had left behind. As instructed, he was planning to bring the cat to the neighbors, which I agreed was a good idea. He was afraid the house was going to be searched, so we w=nt through all the rooms, straightening up here and there and clearing the breakfast things off the table. Suddenly I saw a notepad on Mrs. Frank’s desk, with an address in Maastricht written on it. Even though I knew Mrs. Frank had left it on purpose, I pretended to be surprised and horrified and begged Mr. Goldschmidt to burn this incriminating piece of paper. I swore up and down that I knew nothing about your disappearance, but that the note had given me an idea. ‘Mr. Goldschmidt,’ I said, ‘I bet I know what this address refers to. About six months ago a high-ranking officer came to the office. It seems he and Mr. Frank grew up together. He promised to help Mr. Frank if it was ever necessary. As I recall, he was stationed in Maastricht. I think this officer has kept his word and is somehow planning to help them cross over to Belgium and then to Switzerland. There’s no harm in telling this to any friends of the Franks who come asking about them. Of course, you don’t need to mention the part about Maastricht.’ And after that I left. This is the story most of your friends have been told, because I heard it later from several other people.” We thought it was extremely funny, but we laughed even harder when Mr. van Daan told us that certain people have vivid imaginations. For example, one family living on our square claimed they sawall four of us riding by on our bikes early in the morning, and another woman was absolutely positive we’d been loaded into some kind of military vehicle in the middle of the night. Yours, Anne FRIDAY, AUGUST 21, 1942 Dear Kitty,

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

  THE APOSTOLIC AGE § 20. Sources and Literature of the Apostolic Age. I. Sources. 1. The Canonical Books of the New Testament.—The twenty-seven books of the New Testament are better supported than any ancient classic, both by a chain of external testimonies which reaches up almost to the close of the apostolic age, and by the internal evidence of a spiritual depth and unction which raises them far above the best productions of the second century. The church has undoubtedly been guided by the Holy Spirit in the selection and final determination of the Christian canon. But this does, of course, not supersede the necessity of criticism, nor is the evidence equally strong in the case of the seven Eusebian Antilegomena. The Tübingen and Leyden schools recognized at first only five books of the New Testament as authentic, namely, four Epistles of Paul-Romans, First and Second Corinthians, and Galatians—and the Revelation of John. But the progress of research leads more and more to positive results, and nearly all the Epistles of Paul now find advocates among liberal critics. (Hilgenfeld and Lipsius admit seven, adding First Thessalonians, Philippians, and Philemon; Renan concedes also Second Thessalonians, and Colossians to be Pauline, thus swelling the number of genuine Epistles to nine.) The chief facts and doctrines of apostolic Christianity are sufficiently guaranteed even by those five documents, which are admitted by the extreme left of modern criticism. The Acts of the Apostles give us the external, the Epistles the internal history of primitive Christianity. They are independent contemporaneous compositions and never refer to each other; probably Luke never read the Epistles of Paul, and Paul never read the Acts of Luke, although he no doubt supplied much valuable information to Luke. But indirectly they illustrate and confirm each other by a number of coincidences which have great evidential value, all the more as these coincidences are undesigned and incidental. Had they been composed by post-apostolic writers, the agreement would have been more complete, minor disagreements would have been avoided, and the lacunae in the Acts supplied, especially in regard to the closing labors and death of Peter and Paul. The Acts bear on the face all the marks of an original, fresh, and trustworthy narrative of contemporaneous events derived from the best sources of information, and in great part from personal observation and experience. The authorship of Luke, the companion of Paul, is conceded by a majority of the best modern scholars, even by Ewald. And this fact alone establishes the credibility. Renan (in his St. Paul, ch. 1) admirably calls the Acts "a book of joy, of serene ardor. Since the Homeric poems no book has been seen full of such fresh sensations. A breeze of morning, an odor of the sea, if I dare express it so, inspiring something joyful and strong, penetrates the whole book, and makes it an excellent compagnon de voyage, the exquisite breviary for him who is searching for ancient remains on the seas of the south.

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

  It’s much easier to talk next to an open window in semidarkness than in broad daylight, and I think Peter felt the same way. We told each other so much, so very much, that I can’t repeat it all. But it felt good; it was the most won- derful evening I’ve ever had in the Annex. I’ll give you a brief description of the various subjects we touched on. First we talked about the quarrels and how I see them in a very different light these days, and then about how we’ve become alienated from our parents. I told Peter about Mother and Father and Margot and myself. At one point he asked, “You always give each other a good-night kiss, don’t you?” “One? Dozens of them. You don’t, do you?” “No, I’ve never really kissed anyone.” “Not even on your birthday?” “Yeah, on my birthday I have.” We talked about how neither of us really trusts our parents, and how his parents love each other a great deal and wish he’d confide in them, but that he doesn’t want to. How I cry my heart out in bed and he goes up to the loft and swears. How Margot and I have only recently gotten to know each other and yet still tell each other very little, since we’re always together. We talked about every imaginable thing, about trust, feelings and ourselves. Oh, Kitty, he was just as I thought he would be. Then we talked about the year 1942, and how different we were back then; we don’t even recognize ourselves from that period. How we couldn’t stand each other at first. He’d thought I was a noisy pest, and I’d quickly concluded that he was nothing special. I didn’t understand why he didn’t flirt with me, but now I’m glad. He also mentioned how he often used to retreat to his room. I said that my noise and exuberance and his silence were two sides of the same coin, and that I also liked peace and quiet but don’t have anything for myself alone, except my diary, and that everyone would rather see the back of me, starting with Mr. Dussel, and that I don’t always want to sit with my parents. We discussed how glad he is that my parents have children and how glad I am that he’s here. How I now understand his need to withdraw and his relationship to his parents, and how much I’d like to help him when they argue. “But you’re always a help to me!” he said. “How?” I asked, greatly surprised. “By being cheerful.” That was the nicest thing he said all evening. He also told me that he didn’t mind my coming to his room the way he used to; in fact, he liked it. I also told him that all of Father’s and Mother’s pet names were meaningless, that a kiss here and there didn’t automatically lead to trust.

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

  Yesterday, when Margot, Peter and I were peeling potatoes, the conversation somehow turned to Boche. “We’re still not sure whether Boche is a boy or a girl, are we?” I asked. Yes we are, he answered. “Boche is a tomcat.” I began to laugh. “Some tomcat if he’s pregnant.” Peter and Margot joined in the laughter. You see, a month or two ago Peter informed us that Boche was sure to have kittens before long, because her stomach was rapidly swelling. However, Boche’s fat tummy turned out to be due to a bunch of stolen bones. No kittens were growing inside, much less about to be born. Peter felt called upon to defend himself against my accusation. “Come with me. You can see for yourself. I was horsing around with the cat one day, and I could definitely see it was a ‘he.’ Unable to restrain my curiosity, I went with him to the warehouse. Boche, however, wasn’t receiving visitors at that hour, and was nowhere in sight. We waited for a while, but when it got cold, we went back upstairs. Later that afternoon I heard Peter go downstairs for the second time. I mustered the courage to walk through the silent house by myself and reached the warehouse. Boche was on the packing table, playing with Peter, who was getting ready to put him on the scale and weigh him. “Hi, do you want to have a look?” Without any preliminaries, he picked up the cat, turned him over on his back, deftly held his head and paws and began the lesson. “This is the male sexual organ, these are a few stray hairs, and that’s his backside.” The cat flipped himself over and stood up on his little white feet. If any other boy had pointed out the “male sexual organ” to me, I would never have given him a second glance. But Peter went on talking in a normal voice about what is otherwise a very awkward subject. Nor did he have any ulterior motives. By the time he’d finished, I felt so much at ease that I started acting normally too. We played with Boche, had a good time, chatted a bit and finally sauntered through the long warehouse to the door. “Were you there when Mouschi was fixed?” “Yeah, sure. It doesn’t take long. They give the cat an anesthetic, of course.” “Do they take something out?” “No, the vet just snips the tube. There’s nothing to see on the outside.” I had to get up my nerve to ask a question, since it wasn’t as “normal” as I thought. “Peter, the German word Geschlechtsteil means ‘sexual organ,’ doesn’t it? But then the male and female ones have different names.” “I know that.” “The female one is a vagina, that I know, but I don’t know what it’s called in males.” “Oh well,” I said. “How are we supposed to know these words?

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

  Boche had some kind of intestinal problem, so the vet gave him medicine. Peter gave it to him a few times, but Boche soon made himself scarce. I’ll bet he was out courting his sweetheart. But now his nose is swollen and he meows whenever you pick him up-he was probably trying to steal food and somebody smacked him. Mouschi lost her voice for a few days. Just when we decided she had to be taken to the vet too, she started getting better. We now leave the attic window open a crack every night. Peter and I often sit up there in the evening. Thanks to rubber cement and oil paint, our toilet ; could quickly be repaired. The broken faucet has been replaced. Luckily, Mr. Kleiman is feeling better. He’s going to see a specialist soon. We can only hope he won’t need an operation. This month we received eight Tation books. Unfortunately, for the next two weeks beans have been substituted for oatmeal or groats. Our latest delicacy is piccalilli. If you’re out of luck, all you get is a jar full of cucumber and mustard sauce. Vegetables are hard to come by. There’s only lettuce, lettuce and more lettuce. Our meals consist entirely of potatoes and imitation gravy. The Russians are in possession of more than half the Crimea. The British aren’t advancing beyond Cassino. We’ll have to count on the Western Wall. There have been a lot of unbelievably heavy air raids. The Registry of Births, Deaths and Marriages in The Hague was bombed. All Dutch people will be issued new ration registration cards. Enough for today. Yours, Anne M. Frank SUNDAY, APRIL 16, 1944 My dearest Kitty, Remember yesterday’s date, since it was a red-letter day for me. Isn’t it an important day for every girl when she gets her first kiss? Well then, it’s no less important to me. The time Bram kissed me on my right cheek or Mr. Woudstra on my right hand doesn’t count. How did I suddenly come by this kiss? I’ll tell you. Last night at eight I was sitting with Peter on his divan and it wasn’t long before he put an arm around me. (Since it was Saturday, he wasn’t wearing his overalls.)”Why don t we move over a little,” I said, “so won t keep bumping my head against the cupboard.” He moved so far over he was practically in the corner. I slipped my arm under his and across his back, and he put his arm around my shoulder, so that I was nearly engulfed by him. We’ve sat like this on other occasions, but never so close as we were last night. He held me firmly against him, my left side against his chest; my heart had already begun to beat faster, but there was more to come. He wasn’t satisfied until my head lay on his shoulder, with his on top of mine.

• From Sources of the Self: The Making of the Modern Identity (1989)

  7 5 The purpose of God is said to be "the universal happiness", which he brings about impartially. 76 He was even one of the pi o neers of rational choice theory, proposi ng mathematical calculat ions of, e.g., the morality of an action , th e "Quanti t y of publick Good produc'd" by a person, and the like.77 Moreover, in his refutation of the rationalists, he puts forward as uncom promising a definition of reason as instrumental as one can find anywhere: He acts reasonably, who considers the various Actions in his Power, and forms true Opinions of their Tendencies; and then chuses to do that which will obtain the highest degree of that, to which the Instincts of his Nature incline him, with the smallest Degree of those things from which the Affections in his Nature make him averse. 78 Hutcheson's Deism is thus in some way close to Locke's. The most important notion Hutcheson a nd Lo cke share is that of the great interlocking universe , in which the parts are so designed as to conduce to their mutua l preservation and flourishing. It was observed above, how admirably our Affections were c o ntrived for good in the whole . . . they all aim at good, either private or publick: and by them each particular Agent is made, in great measure, subservient to the good of the whole. Mankind are thus insens i bl y linked together, and make one great System, by an invisible Union. He who voluntarily continues in this Union, and delights in emplo ying hi s Power for his Kind, makes himsel f happy: He who does not conti nue this Un ion fr ee l y, b ut Moral Sentiments • 2.65 affectS to break it, makes himself wretched; nor yet can he break the Bonds of Nature. 7 9 The two kinds of Deism share some such vision; and they share the i nspiration which this vision provides. To that extent, their respective senses of moral sources overlap. But where they differ is in how we take our place in t his order. For the Lockean, we do so through the exercise of d isengaged reas on. For the Deism which comes from Sha ftesbury (and also from Leibniz, as we shall see in Chap te r r6), though disengaged reason is not repudiated, we participate in God's plan through a re-engagement: we have to recover the m ovement towards the good within us, and allow it t o take its proper shape. We turn within to retrieve the true form of our natural affection or our benevolent sentiments; and in doing that we give them their full force. And thus in this respect the moral sources of the two variants radically differ. In one case, we find them in the dignity of the disengaged, self responsibly clairvoyant, rational, controlling subject. In the other case, we also look for them in the sentiments we find within.

• From The Great Transformation (2006)

  [image file=image_rsrc5K4.jpg] This inclusive spirit was also evident in the two books of Chronicles, which were probably written during the building of the second temple.66 These priestly authors revised the Deuteronomic history to meet the problems of the early restoration period. First, they stressed the centrality of the temple, regarding the house of David simply as the instrument used by God to establish the temple and its cult. Second, they insisted that the temple had always been the shrine of all the tribes of Israel, not just the Judahites. The chronicler omitted the Deuteronomist polemic against the north, and looked forward to the reestablishment of the united kingdom of David. He gave great prominence to Hezekiah’s reforms, and imagined him inviting all the tribes, from Dan to Beersheba, to celebrate Passover in Jerusalem.67 There was no peroration condemning the northern kingdom after the disaster of 722, and no account of the Assyrians importing foreigners into the region. The chronicler did not want to ostracize the northern tribes or those who had not gone into exile. His aim was to unite the people of Yahweh around their sanctuary. The first version of Chronicles probably concluded with the consecration of the second temple’s foundations in 520. It was true, the chronicler admitted, that some of the old priests wept aloud, remembering the glories of the old temple. But others raised their voices in delight, “and nobody could distinguish the shouts of joy from the sound of the people’s weeping; for the people shouted so loudly that the noise could be heard far away.”68 Pain and joy were inextricably combined at this complex moment. Yes, there was sorrow for the tragedies of the past, but there was also happiness and anticipation. A new beginning had been made, and the people of Israel, reunited in Jerusalem, seemed, like the servant, to be calling out to the whole world. Shortly after the Jews had completed their temple, Athens embarked on another important political change. The tyranny of the Peisistrids had run its usual course, and Athenians were now eager for a greater share in government. In 510, however, Sparta invaded Athens, hoping to replace the Peisistrid tyrant with a pro-Spartan puppet, but the Athenians rebelled, and with the help of Cleisthenes, son of the tyrant of Sicyon, they expelled the Spartans, abolished the tyranny, and installed Cleisthenes as city magistrate.

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

  Imitation. The child's first words are in part vocables of his own invention, which his parents adopt, and which, as far as they go, form a new human tongue upon the earth; and in part they are his more or less successful imitations of words he beers the parents use. But the instinct of imitating gestures develops earlier than that of imitating sounds,—unless the sympathetic crying of a baby when it hears another cry may be reckoned as imitation of a sound. Professor Preyer speaks of his child imitating the protrusion of the father's lips in its fifteenth week. The various accomplishments of infancy, making 'pat-a-cake,' saying' 'bye-bye,' 'blowing out the candle,' etc., usually fall well inside the limits of the first year. Later come all the various imitative games in which childhood revels, playing 'horse,' 'soldiers,' etc., etc. And from this time onward man is essentially the imitative animal. His whole educability and in fact the whole history of civilization depend on this trait, which his strong tendencies to rivalry, jealousy, and acquisitiveness reinforce. 'Nil humani a me alienum puto,' is the motto of each individual of the species; and makes him, whenever another individual shows a power or superiority of any kind, restless until he can exhibit it himself. But apart from this kind of imitation, of which the psychological roots are complex, there is the more direct propensity to speak and walk and behave like others, usually without any conscious intention of so doing. And there is the imitative tendency which shows itself in large masses of men, and produces panics, and orgies, and frenzies of violence, and which only the rarest individuals can actively withstand. This sort of imitativeness is possessed by man in common with other gregarious animals, and is an instinct in the fullest sense of the term, being a, blind impulse to act as soon as a certain perception occurs. It is particularly hard not to imitate gaping, laughing, or looking and running in a certain direction, if we see others doing so. Certain mesmerized subjects must automatically imitate whatever motion their operator makes before their eyes.[389] A successful piece of mimicry gives to both bystanders and mimic a peculiar kind of aesthetic pleasure. The dramatic impulse, the tendency to pretend one is someone else, contains this pleasure of mimicry as one of its elements. Another element seems to be a peculiar sense of power in stretching one's own personality so as to include that of a strange person. In young children this instinct often knows no bounds. For a few months in one of my children's third year, he literally hardly ever appeared in his own person. It was always, "Play I am So-and-so, and you are So-and-so, and the chair is such a thing, and then we'll do this or that." If you called him by his name, H., you invariably got the reply, "I'm not H., I'm a hyena, or a horse-car," or whatever the feigned object might it be. He outwore this impulse after a time; but while it lasted, it had every appearance of being the automatic result of ideas, often suggested by perceptions, working out irresistible motor effects. Imitation shades into

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

  jealous type, and I can’t abide her behavior. After all, Mother doesn’t act that way toward Mr. van D., which is what I told Mrs. van D. right to her face. From time to time Peter can be very amusing. He and I have one thing in common: we like to dress up, which makes everyone laugh. One evening we made our appearance, with Peter in one of his mother’s skin-tight dresses and me in his suit. He wore a hat; I had a cap on. The grown-ups split their sides laughing, and we enjoyed ourselves every bit as much. Bep bought new skirts for Margot and me at The Bijenkorf. The fabric is hideous, like the burlap bag potatoes come in. Just the kind of thing the department stores wouldn’t dare sell in the olden days, now costing 24.00 guilders (Margot’s) and 7.75 guilders (mine). We have a nice treat in store: Bep’s ordered a correspondence course in shorthand for Margot, Peter and me. Just you wait, by this time next year we’ll be able to take perfect shorthand. In any case, learning to write a secret code like that is really interesting. I have a terrible pain in my index finger (on my left hand), so I can’t do any ironing. What luck! Mr. Van Daan wants me to sit next to him at the table, since Margot doesn’t eat enough to suit him. Fine with me, I like changes. There’s always a tiny black cat roaming around the yard, and it reminds me of my dear sweet Moortje. Another reason I welcome the change is that Mama’s always carping at me, especially at the table. Now Margot will have to bear the brunt of it. Or rather, won’t, since Mother doesn’t make such sarcastic remarks to her. Not to that paragon of virtue! I’m always teasing Margot about being a paragon of virtue these days, and she hates it. Maybe it’ll teach her not to be such a goody-goody. High time she learned. To end this hodgepodge of news, a particularly amusing joke told by Mr. van Daan: What goes click ninety-nine times and clack once? A centipede with a clubfoot. Bye-bye, Anne SATURDAY, OCTOBER 3, 1942

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

  It was the first act of the mediatorial reign of the exalted Redeemer in heaven, and the beginning of an unbroken series of manifestations in fulfilment of his promise to be with his people "alway, even unto the end of the world." For his ascension was only a withdrawal of his visible local presence, and the beginning of his spiritual omnipresence in the church which is "his body, the fulness of him that filleth all in all." The Easter miracle and the Pentecostal miracle are continued and verified by the daily moral miracles of regeneration and sanctification throughout Christendom. We have but one authentic account of that epoch-making event, in the second chapter of Acts, but in the parting addresses of our Lord to his disciples the promise of the Paraclete who should lead them into the whole truth is very prominent,251 and the entire history of the apostolic church is illuminated and heated by the Pentecostal fire.252 Pentecost, i.e. the fiftieth day after the Passover-Sabbath,253 was a feast of joy and gladness, in the loveliest season of the year, and attracted a very large number of visitors to Jerusalem from foreign lands.254 It was one of the three great annual festivals of the Jews in which all the males were required to appear before the Lord. Passover was the first, and the feast of Tabernacles the third. Pentecost lasted one day, but the foreign Jews, after the period of the captivity, prolonged it to two days. It was the "feast of harvest," or "of the first fruits," and also (according to rabbinical tradition) the anniversary celebration of the Sinaitic legislation, which is supposed to have taken place on the fiftieth day after the Exodus from the land of bondage.255 This festival was admirably adapted for the opening event in the history of the apostolic church. It pointed typically to the first Christian harvest, and the establishment of the new theocracy in Christ; as the sacrifice of the paschal lamb and the exodus from Egypt foreshadowed the redemption of the world by the crucifixion of the Lamb of God. On no other day could the effusion of the Spirit of the exalted Redeemer produce such rich results and become at once so widely known. We may trace to this day not only the origin of the mother church at Jerusalem, but also the conversion of visitors from other cities, as Damascus, Antioch, Alexandria, and Rome, who on their return would carry the glad tidings to their distant homes. For the strangers enumerated by Luke as witnesses of the great event, represented nearly all the countries in which Christianity was planted by the labors of the apostles.256 The Pentecost in the year of the Resurrection was the last Jewish (i.e. typical) and the first Christian Pentecost. It became the spiritual harvest feast of redemption from sin, and the birthday of the visible kingdom of Christ on earth.

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

  It may be objected to this view that it implies a mistake on the part of the hearers who traced the use of their mother-tongues directly to the speakers; but the mistake referred not to the fact itself, but only to the mode. It was the same Spirit who inspired the tongues of the speakers and the hearts of the susceptible hearers, and raised both above the ordinary level of consciousness. Whichever view we take of this peculiar feature of the Pentecostal glossolalia, in this diversified application to the cosmopolitan multitude of spectators, it was a symbolical anticipation and prophetic announcement of the universalness of the Christian religion, which was to be proclaimed in all the languages of the earth and to unite all nations in one kingdom of Christ. The humility and love of the church united what the pride and hatred of Babel had scattered. In this sense we may say that the Pentecostal harmony of tongues was the counterpart of the BabyIonian confusion of tongues..278 The speaking with tongues was followed by the sermon of Peter; the act of devotion, by an act of teaching; the rapturous language of the soul in converse with God, by the sober words of ordinary self-possession for the benefit of the people. While the assembled multitude wondered at this miracle with widely various emotions, St. Peter, the Rock-man, appeared in the name of all the disciples, and addressed them with remarkable clearness and force, probably in his own vernacular Aramaic, which would be most familiar to the inhabitants of Jerusalem, possibly in Greek, which would be better understood by the foreign visitors.279 He humbly condescended to refute the charge of intoxication by reminding them of the early hour of the day, when even drunkards are sober, and explained from the prophecies of Joel and the sixteenth Psalm of David the meaning of the supernatural phenomenon, as the work of that Jesus of Nazareth, whom the Jews had crucified, but who was by word and deed, by his resurrection from the dead, his exaltation to the right hand of God, and the effusion of the Holy Ghost, accredited as the promised Messiah, according to the express prediction of the Scripture. Then he called upon his hearers to repent and be baptized in the name of Jesus, as the founder and head of the heavenly kingdom, that even they, though they had crucified him, the Lord and the Messiah, might receive the forgiveness of sins and the gift of the Holy Ghost, whose wonderful workings they saw and heard in the disciples. This was the first independent testimony of the apostles, the first Christian sermon: simple, unadorned, but full of Scripture truth, natural, suitable, pointed, and more effective than any other sermon has been since, though fraught with learning and burning with eloquence. It resulted in the conversion and baptism of three thousand persons, gathered as first-fruits into the garners of the church.

• From Fields of Blood: Religion and the History of Violence (2014)

  When finally the Soviets were forced to withdraw from Afghanistan in February 1989 and the Soviet Union itself collapsed in 1991, the Arab-Afghans relished a heady, if inaccurate, sense of having defeated a great world power. They now planned to fulfill Azzam’s dream of reconquering all the lost Muslim lands. Throughout the world at this time, political Islam seemed in the ascendant. Hamas had become a serious challenge to Fatah. In Algeria, the Islamic Salvation Front (FIS) had won a decisive victory over the secular National Liberation Front (FLN) in the municipal polls of 1990, and the Islamist ideologue Hassan Al-Turabi had come to power in the Sudan. After the Soviet withdrawal, Bin Laden founded al-Qaeda, which began humbly as an alumni organization for those Arab-Afghans who wanted to take the jihad forward. At this point the entity, whose name simply means “the Base,” had no coherent ideology or clear goal. And so some of its affiliates returned home as freelances with the aim of deposing corrupt secularist regimes and replacing them with an Islamic government. Others, still committed to Azzam’s classical jihadism, joined local Muslims in their struggle against the Russians in Chechnya and Tajikistan and the Serbs in Bosnia. Yet to their dismay, they found that they were unable to transform these national conflicts into what they considered a true jihad. Indeed, in Bosnia they were not only de trop but a positive liability. [image file=image_rsrcDZA.jpg] The Bosnian War (1992–95) saw one of the last genocides of the twentieth century. Unlike the two preceding it, the Armenian genocide and the Holocaust, this mass killing was conducted on the basis of religious rather than ethnic identity. Despite the widespread assumption in the West that the divisions in the Balkans were ancient and ingrained and that the violence was ineradicable because of its strong “religious” element, this communal intolerance was relatively new. Jews, Christians, and Muslims had lived together peacefully under Ottoman rule for five hundred years and continued doing so after the fall of the Ottoman Empire in 1918, when Serbs, Slovenians, Slavic Muslims, and Croats had formed the multireligious federation of Yugoslavia (“Land of the South Slavs”). Yugoslavia was dismantled by Nazi Germany in 1941 but was revived after the Second World War by the communist leader Josip Broz Tito (r. 1945–80) under the slogan “Brotherhood and Unity.” After his death, however, the radical Serbian nationalism of Slobodan Milosevic and the equally assertive Croatian nationalism of Franjo Tudjman pulled the country apart, with Bosnia caught in the middle. Slavic nationalism had a strongly Christian flavor—Serbs were Orthodox and Croatians Roman Catholic—but Bosnia, with a Muslim majority and Serbian, Croatian, Jewish, and Gypsy communities, opted for a secular state that respected all religions. Lacking the military capacity to defend themselves, Bosnian Muslims knew they would be persecuted if they remained part of Serbia, and so in April 1992 they declared independence. The United States and the European Union recognized Bosnia-Herzegovina as a sovereign state.

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

  In addition to these may be mentioned Methodius (846)468 Photius, Patriarch of Constantinople (d. 891), Metrophanes of Smyrna (900), Leo VI., or the Philosopher, who troubled the Eastern Church by a fourth marriage (886–917), Symeon Metaphrastes (Secretary and Chancellor of the Imperial Court at Constantinople, about 900), Kasias, Nilus Xanthopulus, Joannes Geometra, and Mauropus (1060). With the last the Greek hymnody well nigh ceased. A considerable number of hymns cannot be traced to a known author.469 We give in conclusion the best specimens of Greek hymnody as reproduced and adapted to modern use by Dr. Neale. ’Tis the Day of Resurrection. ( jAnastavsew" hJmevra.) By St. John of Damascus. ’Tis the Day of Resurrection, Earth, tell it out abroad! The Passover of gladness, The Passover of God! From death to life eternal, From earth unto the sky, Our Christ hath brought us over, With hymns of victory. Our hearts be pure from evil, That we may see aright The Lord in rays eternal Of resurrection light: And, listening to His accents, May hear, so calm and plain, His own "All hail!"—and hearing, May raise the victor strain. Now let the heavens be! Let earth her song begin! Let the round world keep triumph, And all that is therein: In grateful exultation Their notes let all things blend, For Christ the Lord hath risen, Our joy that hath no end. –––––––––– Jesu, name all names above. (!Ihsou' glukuvtate.) By St. Theoctistus of the Studium. Jesu, name all names above, Jesu, best and dearest, Jesu, Fount of perfect love, Holiest, tenderest, nearest! Jesu, source of grace completest, Jesu truest, Jesu sweetest, Jesu, Well of power divine, Make me, keep me, seal me Thine! Jesu, open me the gate Which the sinner entered, Who in his last dying state Wholly on Thee ventured. Thou whose wounds are ever pleading, And Thy passion interceding, From my misery let me rise To a home in Paradise! Thou didst call the prodigal; Thou didst pardon Mary: Thou whose words can never fall Love can never vary, Lord, amidst my lost condition Give—for Thou canst give—contrition! Thou canst pardon all mine ill If Thou wilt: O say, "I will!" Woe, that I have turned aside After fleshly pleasure! Woe, that I have never tried For the heavenly treasure! Treasure, safe in homes supernal; Incorruptible, eternal! Treasure no less price hath won Than the Passion of the Son! Jesu, crowned with thorns for me, Scourged for my transgression! Witnessing, through agony, That Thy good confession; Jesu, clad in purple raiment, For my evils making payment; Let not all thy woe and pain, Let not Calvary be in vain! When I reach Death’s bitter sea, And its waves roll higher, Help the more forsaking me, As the storm draws nigher: Jesu, leave me not to languish, Helpless, hopeless, full of anguish! Tell me,—"Verily, I say, Thou shalt be with me to-day!" Art thou weary? (Kovpon te kai; kavmaton.) By St. Stephen The Sabaite. Art thou weary, art thou languid,

• 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)

  In Israel, the seventh century was a watershed that saw the beginnings of the religion of Judaism. Hezekiah had left a grim legacy. Determined not to repeat his father’s mistakes, his son Manasseh (687–642) remained a loyal vassal of Assyria, and Judah prospered during his long reign.94 The Assyrians did not expect their allies to worship Asshur, their national god, but inevitably, some of their religious symbols became highly visible. Manasseh was not interested in the worship of Yahweh alone. He rebuilt the rural shrines that Hezekiah had destroyed, set up altars to Baal, brought an effigy of Asherah into the Jerusalem temple, set up statues of the divine horses of the sun at the entrance of the temple, and instituted child sacrifice outside Jerusalem.95 The biblical historian was appalled by these developments, but few of Manasseh’s subjects would have found them very surprising, since, as archaeologists have discovered, many had similar icons in their own homes.96 Nevertheless, there was widespread unrest in the rural districts, which had been devastated during the Assyrian invasions.97 Even though Hezekiah’s nationalist policies had been so disastrous, some may have harbored dreams of a golden age when their forefathers had lived peacefully in their land, without the constant threat of enemy invasion and domination by foreign powers. This smoldering discontent erupted after the death of Manasseh. His son Amon reigned for only two years before he was assassinated in a palace uprising led by the rural aristocracy, whom the Bible calls am ha-aretz (“the people of the land”).98 [image file=image_rsrc5K0.jpg] The leaders of the coup put Amon’s eight-year-old son, Josiah, on the throne; because his mother came from Bozkath, a small village in the Judean foothills, he was one of their own.99 Power had shifted away from the urban elites to the leaders of the countryside, and at first everything seemed to be going their way. By this time, Assyria was in decline and Egypt was in the ascendancy. In 656 Pharaoh Psammetichus I, founder of the Twenty-sixth Dynasty, forced the Assyrian troops to withdraw from the Levant. With astonishment and joy, the Judahites watched the Assyrians vacating the territories of the old northern kingdom of Israel. True, Josiah had now become the vassal of Egypt, but Pharaoh was too busy taking control of the lucrative trade routes in the Canaanite lowlands to bother about Judah, which—for the time being—was left to its own devices.