Love

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

  The brotherly love expressed itself, above all, in the most self-sacrificing beneficence to the poor and sick, to widows and orphans, to strangers and prisoners, particularly to confessors in bonds. It magnifies this virtue in our view, to reflect, that the Christians at that time belonged mostly to the lower classes, and in times of persecution often lost all their possessions. Every congregation was a charitable society, and in its public worship took regular collections for its needy members. The offerings at the communion and love-feasts, first held on the evening, afterwards on the morning of the Lord’s Day, were considered a part of worship.668 To these were added numberless private charities, given in secret, which eternity alone will reveal. The church at Rome had under its care a great multitude of widows, orphans, blind, lame, and sick,669 whom the deacon Laurentius, in the Decian persecution, showed to the heathen prefect, as the most precious treasures of the church. It belonged to the idea of a Christian housewife, and was particularly the duty of the deaconesses, to visit the Lord, to clothe him, and give him meat and drink, in the persons of his needy disciples. Even such opponents of Christianity as Lucian testify to this zeal of the Christians in labors of love, though they see in it nothing but an innocent fanaticism. "It is incredible," says Lucian, "to see the ardor with which the people of that religion help each other in their wants. They spare nothing. Their first legislator has put into their heads that they are all brethren."670 This beneficence reached beyond the immediate neighborhood. Charity begins at home, but does not stay at, home. In cases of general distress the bishops appointed special collections, and also fasts, by which food might be saved for suffering brethren. The Roman church sent its charities great distances abroad.671 Cyprian of Carthage, who, after his conversion, sold his own estates for the benefit of the poor, collected a hundred thousand sestertia, or more than three thousand dollars, to redeem Christians of Numidia, who had been taken captive by neighboring barbarians; and he considered it a high privilege "to be able to ransom for a small sum of money him, who has redeemed us from the dominion of Satan with his own blood." A father, who refused to give alms on account of his children, Cyprian charged with the additional sin of binding his children to an earthly inheritance, instead of pointing them to the richest and most loving Father in heaven.

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

  6. Of natural acts, generation alone is directed to the good of (the specific) nature: for eating and the separation from the body of other excretions concern the individual, but generation has to do with the preservation of the species. Hence, as law is instituted for the common good, the function of procreation ought to be regulated by laws divine and human. Now the laws laid down ought to proceed on the basis of the dictate of nature (ex naturali instinctu), if they are human laws, as in the exact sciences every human discovery takes its origin from principles naturally known: but if they are divine laws, they not only develop the dictate of nature, but also make up the deficiency of what nature dictates, as dogmas divinely revealed surpass the capacity of natural reason. Since then there is in the human species a natural exigency for the union of male and female to be one and indivisible, such unity and indissolubility must needs be ordained by human law. To that ordinance the divine law adds a supernatural reason, derived from the significancy of marriage as a type of the inseparable union of Christ with His Church, which is one as He is one. Thus then irregularities in the act of generation are not only contrary to the dictate of nature, but are also transgressions of laws divine and human: hence on this account any irregular behaviour in this matter is even a greater sin than in the matter of taking food or the like. But since all other factors in human life should be subordinate to that which is the best thing in man, it follows that the union of male and female must be regulated by law, not from the mere point of view of procreation, as in other animals, but also with an eye to good manners, or manners conformable to right reason, as well for man as an individual, as also for man as a member of a household or family, or again as a member of civil society. Thus understood, good manners involve the indissolubility of the union of male and female: for they will love one another with greater fidelity, when they know that they are indissolubly united: each partner will take greater care of the things of the house, reflecting that they are to remain permanently in possession of the same things: occasions of quarrels are removed, that might otherwise arise between the husband and the wife’s relations, if the husband were to divorce his wife; and thus affinity becomes a firmer bond of amity: also occasions of adultery are cut off, occasions which would readily offer themselves, if husband could divorce his wife, or wife her husband.

• From The Decameron (1353)

  Meanwhile, Osbech's servant, Antiochus by name, in whose charge the lady had been left, seeing her so fair, forgot his plighted faith to his friend and master and became enamoured of her, for all he was a man in years. Urged by love and knowing her tongue (the which was mighty agreeable to her, as well as it might be to one whom it had behoved for some years live as she were deaf and dumb, for that she understood none neither was understanded of any) he began, in a few days, to be so familiar with her that, ere long, having no regard to their lord and master who was absent in the field, they passed from friendly commerce to amorous privacy, taking marvellous pleasure one of the other between the sheets. When they heard that Osbech was defeated and slain and that Bassano came carrying all before him, they took counsel together not to await him there and laying hands on great part of the things of most price that were there pertaining to Osbech, gat them privily to Rhodes, where they had not long abidden ere Antiochus sickened unto death. As chance would have it, there was then in lodging with him a merchant of Cyprus, who was much loved of him and his fast friend, and Antiochus, feeling himself draw to his end, bethought himself to leave him both his possessions and his beloved lady; wherefore, being now nigh upon death, he called them both to him and bespoke them thus, 'I feel myself, without a doubt, passing away, which grieveth me, for that never had I such delight in life as I presently have. Of one thing, indeed, I die most content, in that, since I must e'en die, I see myself die in the arms of those twain whom I love over all others that be in the world, to wit, in thine, dearest friend, and in those of this lady, whom I have loved more than mine own self, since first I knew her. True, it grieveth me to feel that, when I am dead, she will abide here a stranger, without aid or counsel; and it were yet more grievous to me, did I not know thee here, who wilt, I trust, have that same care of her, for the love of me, which thou wouldst have had of myself. Wherefore, I entreat thee, as most I may, if it come to pass that I die, that thou take my goods and her into thy charge and do with them and her that which thou deemest may be for the solacement of my soul. And thou, dearest lady, I prithee forget me not after my death, so I may vaunt me, in the other world, of being beloved here below of the fairest lady ever nature formed; of which two things an you will give me entire assurance, I shall depart without misgiving and comforted.'

• From The Decameron (1353)

  [Footnote 231: _i.e._ _semble_ "an you would wish them nought but an ill end."] [Footnote 232: _i.e._ to anger.] Marseilles is, as you know, a very ancient and noble city, situate in Provence on the sea-shore, and was once more abounding in rich and great merchants than it is nowadays. Among the latter was one called Narnald Cluada, a man of mean extraction, but of renowned good faith and a loyal merchant, rich beyond measure in lands and monies, who had by a wife of his several children, whereof the three eldest were daughters. Two of these latter, born at a birth, were fifteen and the third fourteen years old, nor was aught awaited by their kinsfolk to marry them but the return of Narnald, who was gone into Spain with his merchandise. The names of the two elder were the one Ninetta and the other Maddalena and the third called Bertella. Of Ninetta a young man of gentle birth, though poor, called Restagnone, was enamoured as much as man might be, and she of him, and they had contrived to do on such wise that, without any knowing it, they had enjoyment of their loves.

• From The Decameron (1353)

  So saying, she made a show of being sore afflicted and stinted not from weeping; whereupon quoth Salabaetto, whom the flames of love had bereft of great part of his wonted good sense, so that he believed her tears to be true and her words truer yet, 'Madam, I cannot oblige you with a thousand florins, but five hundred I can very well advance you, since you believe you will be able to return them to me within a fortnight from this time; and this is of your good fortune that I chanced but yesterday to sell my stuffs; for, had it not been so, I could not have lent you a groat.' 'Alack,' cried the lady, 'hast thou then been straitened for lack of money? Marry, why didst thou not require me thereof? Though I have not a thousand, I had an hundred and even two hundred to give thee. Thou hast deprived me of all heart to accept of thee the service thou profferest me.' Salabaetto was more than ever taken with these words and said, 'Madam, I would not have you refrain on that account, for, had I had such an occasion therefor as you presently have, I would assuredly have asked you.' 'Alack, Salabaetto mine,' replied the lady, 'now know I aright that thine is a true and perfect love for me, since, without waiting to be required, thou freely succoureth me, in such a strait, with so great a sum of money. Certes, I was all thine without this, but with this I shall be far more so; nor shall I ever forget that I owe thee my brother's life. But God knoweth I take it sore unwillingly, seeing that thou art a merchant and that with money merchants transact all their affairs; however, since need constraineth me, and I have certain assurance of speedily restoring it to thee, I will e'en take it; and for the rest, an I find no readier means, I will pawn all these my possessions.' So saying, she let herself fall, weeping, on Salabaetto's neck. He fell to comforting her and after abiding the night with her, he, next morning, to approve himself her most liberal servant, without waiting to be asked by her, carried her five hundred right gold florins, which she received with tears in her eyes, but laughter in her heart, Salabaetto contenting himself with her simple promise.

• From The Decameron (1353)

  Catella, what while Ricciardo spoke thus, wept sore, but, albeit she was sore provoked and complained grievously, nevertheless, her reason allowed so much force to his true words that she knew it to be possible that it should happen as he said; wherefore quoth she, 'Ricciardo, I know not how God will vouchsafe me strength to suffer the affront and the cheat thou hast put upon me; I will well to make no outcry here whither my simplicity and overmuch jealousy have brought me; but of this be assured that I shall never be content till one way or another I see myself avenged of this thou hast done to me. Wherefore, leave me, hold me no longer; thou hast had that which thou desiredst and hast tumbled me to thy heart's content; it is time to leave me; let me go, I prithee.' Ricciardo, seeing her mind yet overmuch disordered, had laid it to heart never to leave her till he had gotten his pardon of her; wherefore, studying with the softest words to appease her, he so bespoke and so entreated and so conjured her that she was prevailed upon to make peace with him, and of like accord they abode together a great while thereafter in the utmost delight. Moreover, Catella, having thus learned how much more savoury were the lover's kisses than those of the husband and her former rigour being changed into kind love-liking for Ricciardo, from that day forth she loved him very tenderly and thereafter, ordering themselves with the utmost discretion, they many a time had joyance of their loves. God grant us to enjoy ours!" THE SEVENTH STORY [Day the Third] TEDALDO ELISEI, HAVING FALLEN OUT WITH HIS MISTRESS, DEPARTETH FLORENCE AND RETURNING THITHER, AFTER AWHILE, IN A PILGRIM'S FAVOUR, SPEAKETH WITH THE LADY AND MAKETH HER COGNISANT OF HER ERROR; AFTER WHICH HE DELIVERETH HER HUSBAND, WHO HAD BEEN CONVICTED OF MURDERING HIM, FROM DEATH AND RECONCILING HIM WITH HIS BRETHREN, THENCEFORWARD DISCREETLY ENJOYETH HIMSELF WITH HIS MISTRESS Fiammetta being now silent, commended of all, the queen, to lose no time, forthright committed the burden of discourse to Emilia, who began thus: "It pleaseth me to return to our city, whence it pleased the last two speakers to depart, and to show you how a townsman of ours regained his lost mistress.

• From The Well of Loneliness (1928)

  To Morton Hall-came the Lady Anna Gordon as a bride of just over twenty. She was lovely as only an Irish woman can be, having that in her bearing that betokened quiet pride, having that in her eyes that betokened great longing, having that in her body that betokened happy promise — the archetype of the very perfect woman, whom creating God has found good. Sir Philip had met her away in County Clare— Anna Molloy, the slim virgin thing, all chastity, and his weariness had flown to her bosom as a spent bird will fly to its nest — as indeed such a bird had once flown to her, she told him, taking refuge from the perils of a storm. i Sir Philip was a tall man and exceedingly well-favoured, but his charm lay less in feature than in a certain wide expression, a tolerant expression that might almost be called noble, and in something sad yet gallant in his deep-set hazel eyes. His chin, 4 THE WELL OF LONELINESS which was firm, was very slightly cleft, his forehead intellectual, his hair tinged with auburn. His wide-nostrilled nose was in- dicative of temper, but his lips were well-modelled and sensitive and ardent — they revealed him as a dreamer and a lover. Twenty-nine when they had married, he had sown no few wild oats, yet Anna’s true instinct made her trust him com- pletely. Her guardian had disliked him, opposing the engage- ment, but in the end she had had her own way. And as things turned out her choice had been happy, for seldom had two people loved more than they did; they loved with an ardour undiminished by time; as they ripened, so their love ripened with them. Sir Philip never knew how much he longed for a son until, some ten years after marriage, his wife conceived a child; then he knew that this thing meant complete fulfilment, the fulfil- ment for which they had both been waiting. When she told him, he could not find words for expression, and must just turn and weep on her shoulder. It never seemed to cross his mind for a moment that Anna might very well give him a daughter; he saw her only as a mother of sons, nor could her warnings disturb him. He christened the unborn infant Stephen, because he ad- mired the pluck of that Saint. He was not a religious man by instinct, being perhaps too much of a student, but he read the Bible for its fine literature, and Stephen had gripped his imag- ination. Thus he often discussed the future of their child: ‘I think I shall put Stephen down for Harrow,’ or: ‘I’d rather like Stephen to finish off abroad, it widens one’s outlook on life.’

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

  Another mark of friendship is to fall in with a friend’s wishes. Now God’s wishes are unfolded to us by His commandments, the keeping of which therefore is part of our love of God : If ye love me, keep my commandments (John xiv, 15). As then we are rendered lovers of God by the Holy Ghost, by Him we are also led to fulfil God’s commandments: Whosoever are led by the Spirit of God, the same are the sons of God (Rom. viii, 14). But it is a noteworthy point that the sons of God are led by the Holy Ghost, not as bondsmen, but as free. He is free, who is a cause unto himself; and we do that freely which we do of ourselves, that is, of our own willing; but what we do against our will, we do, not freely, but after the manner of bondsmen. The Holy Ghost then, rendering us lovers of God, inclines us to act of our own will, freely, out of love, not as bondsmen prompted by fear. Ye have not received the spirit of bondage again in fear, but ye have received the spirit of adoption as sons (Rom. viii, 15). True good being the object of the will, whenever a man turns away from true good under the influence of passion or ill habit, and so is swayed by a power foreign to his proper self, he in that respect behaves like a bondsman. On the other hand, if we consider his act as a genuine act of his will, inclined to what is good for him in his own eyes, although not really good, he acts freely in thus following passion or corrupt habit. But again he acts like a bondsman, if, while the volition of fancied good just mentioned remains, he nevertheless abstains from what he wills for fear of the law enacted to the contrary. Since then the Holy Ghost inclines the will by love to true good, its natural object, He takes away alike the servitude whereby, a slave to passion and sin, man acts against the due order of his will, and that other servitude whereby man acts according to the law, but against the motion of his will, like a slave of the law and no friend to it. Hence the Apostle says: Where the Spirit of the Lord is, there is liberty (2 Cor. iii, 17): If ye are led by the Spirit, ye are not under the law (Gal. v, 18) CHAPTER XXIII

• From The Decameron (1353)

  Thence he repaired to his father's house [in the city,] and declared to him that he would on no wise consent to return to the country; the which was irksome enough to Aristippus and his kinsfolk; nevertheless they let him be, awaiting to see what might be the cause of his change of mind. Love's arrow having, then, through Iphigenia's beauty, penetrated into Cimon's heart, whereinto no teaching had ever availed to win an entrance, in a very brief time, proceeding from one idea to another, he made his father marvel and all his kinsfolk and every other that knew him. In the first place he besought his father that he would cause him go bedecked with clothes and every other thing, even as his brothers, the which Aristippus right gladly did. Then, consorting with young men of condition and learning the fashions and carriage that behoved unto gentlemen and especially unto lovers, he first, to the utmost wonderment of every one, in a very brief space of time, not only learned the first [elements of] letters, but became very eminent among the students of philosophy, and after (the love which he bore Iphigenia being the cause of all this) he not only reduced his rude and rustical manner of speech to seemliness and civility, but became a past master of song and sound[264] and exceeding expert and doughty in riding and martial exercises, both by land and by sea. In short, not to go recounting every particular of his merits, the fourth year was not accomplished from the day of his first falling in love, ere he was grown the sprightliest and most accomplished gentleman of all the young men in the island of Cyprus, ay, and the best endowed with every particular excellence. What, then, charming ladies, shall we say of Cimon? Certes, none other thing than that the lofty virtues implanted by heaven in his generous soul had been bounden with exceeding strong bonds of jealous fortune and shut in some straitest corner of his heart, all which bonds Love, as a mightier than fortune, broke and burst in sunder and in its quality of awakener and quickener of drowsed and sluggish wits, urged forth into broad daylight the virtues aforesaid, which had till then been overdarkened with a barbarous obscurity, thus manifestly discovering from how mean a room it can avail to uplift those souls that are subject unto it and to what an eminence it can conduct them with its beams. [Footnote 264: _i.e._ of music, vocal and instrumental.]

• From The Decameron (1353)

  I go about the meads, considering The vermeil flowers and golden and the white, Roses thorn-set and lilies snowy-bright, And one and all I fare a-likening Unto his face who hath with love-liking Ta'en and will hold me ever, having aye None other wish than as his pleasures be; Whereof when one I find me that doth show, Unto my seeming, likest him, full fain I cull and kiss and talk with it amain And all my heart to it, as best I know, Discover, with its store of wish and woe, Then it with others in a wreath I lay, Bound with my hair so golden-bright of blee. Ay, and that pleasure which the eye doth prove, By nature, of the flower's view, like delight Doth give me as I saw the very wight Who hath inflamed me of his dulcet love, And what its scent thereover and above Worketh in me, no words indeed can say; But sighs thereof bear witness true for me, The which from out my bosom day nor night Ne'er, as with other ladies, fierce and wild, Storm up; nay, thence they issue warm and mild And straight betake them to my loved one's sight, Who, hearing, moveth of himself, delight To give me; ay, and when I'm like to say "Ah come, lest I despair," still cometh he. Neifile's canzonet was much commended both of the king and of the other ladies; after which, for that a great part of the night was now spent, the king commanded that all should betake themselves to rest until the day. HERE ENDETH THE NINTH DAY OF THE DECAMERON _Day the Tenth_ HERE BEGINNETH THE TENTH AND LAST DAY OF THE DECAMERON WHEREIN UNDER THE GOVERNANCE OF PAMFILO IS DISCOURSED OF WHOSO HATH ANYWISE WROUGHT GENEROUSLY OR MAGNIFICENTLY IN MATTERS OF LOVE OR OTHERWHAT Certain cloudlets in the West were yet vermeil, what time those of the East were already at their marges grown lucent like unto very gold, when Pamfilo, arising, let call his comrades and the ladies, who being all come, he took counsel with them of whither they should go for their diversion and fared forth with slow step, accompanied by Filomena and Fiammetta, whilst all the others followed after. On this wise, devising and telling and answering many things of their future life together, they went a great while a-pleasuring; then, having made a pretty long circuit and the sun beginning to wax overhot, they returned to the palace. There they let rinse the beakers in the clear fountain and whoso would drank somewhat; after which they went frolicking among the pleasant shades of the garden until the eating-hour. Then, having eaten and slept, as of their wont, they assembled whereas it pleased the king and there he called upon Neifile for the first discourse, who blithely began thus: THE FIRST STORY [Day the Tenth]

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

  [79] The consequence of this love is that the government of good kings is stable, because their subjects do not refuse to expose themselves to any danger whatsoever on behalf of such kings. An example of this is to be seen in Julius Caesar who, as Suetonius relates [Divus Iulius 67], loved his soldiers to such an extent that when he heard that some of them were slaughtered, “he refused to cut either hair or beard until he had taken vengeance.” In this way, he made his soldiers most loyal to himself as well as most valiant, so that many, on being taken prisoner, refused to accept their lives when offered them on the condition that they serve against Caesar. Octavianus Augustus, also, who was most moderate in his use of power, was so loved by his subjects that some of them “on their deathbeds provided in their wills a thank-offering to be paid by the immolation of animals, so grateful were they that the emperor’s life outlasted their own” [Suetonius, Divus Augustus 59]. Therefore it is no easy task to shake the government of a prince whom the people so unanimously love. This is why Solomon says (Prov 29:14): “The king that judgeth the poor in justice, his throne shall be established forever.” [80] The government of tyrants, on the other hand, cannot last long because it is hateful to the multitude, and what is against the wishes of the multitude cannot be long preserved. For a man can hardly pass through this present life without suffering some adversities, and in the time of his adversity occasion cannot be lacking to rise against the tyrant; and when there is an opportunity there will not be lacking at least one of the multitude to use it. Then the people will fervently favour the insurgent, and what is attempted with the sympathy of the multitude will not easily fail of its effects. It can thus scarcely come to pass that the government of a tyrant will endure for a long time.

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

  2. The robbery; The woman saw that the tree was good to eat and fair to the eyes and delightful to behold; and she took of the fruit thereof and did eat, and gave to her husband, who did eat. Gen. 3:6. 3. The corruption; Of the tree of knowledge of good and evil thou shalt not eat; for in what day soever thou shalt eat of it thou shalt die the death. Gen. 2:17. They are corrupt and become abominable in their ways. Ps. 13:1. c. Never did man speak like this Man. St. John 7:46. A. The remembrance of our Saviour; Taking bread, He gave thanks and brake and gave to them, saying, This is My Body which is given for you. Do this for a commemoration of Me. In like manner the chalice also after He had supped, saying, This is the chalice; the new testament in My Blood which shall be shed for you. St. Luke 22:19, 20. N. Three signs of His love; 1. The forgiveness of sins; I am He that blots out thine iniquities, for My own sake, and I will not remember thy sins. Is. 43:25. 2. Deliverance from bondage; Forget not the kindness of thy surety; for He hath given His life for thee. Ecclus. 29:19. Open to Me, My sister, My love, My dove, My undefiled, for My head is full of dew, and My locks of the drops of the night. Cantic. 5:2. I am the good Shepherd. The good Shepherd giveth His life for the sheep. St. John 10:11. 3. God’s kindness; Take heed and beware lest at any time thou forget the Lord thy God and neglect His commandments … lest after thou hast eaten and art filled and shalt have plenty of all things, thy heart be lifted up and thou remember not the Lord thy God. Deut. 8:11–14. B. The Sacrifice; The Sacrifice of Juda and Jerusalem shall please the Lord, as in the days of old and as in the ancient years. Mal. 3:4. In every place there is Sacrifice, and there is offered to My name a clean oblation. Mal. 1:2. N. Three reasons for changing Sacrifice; 1. Our Lord’s power; Thou art a Priest for ever according to the order of Melchisedech. Ps. 109:4. If then perfection were by the Levitical priesthood, for under it the people received the law, what further need was there that another Priest should rise according to the order of Melchisedech, and not be called according to the order of Aaron? For the priesthood being translated it is necessary that a translation also be made of the law. Heb. 7:11, 12. 2. The greatness of our debt; When He cometh into the world He saith, Sacrifice and oblation Thou wouldest not, but a body hast Thou fitted to Me. Heb. 10:5. Then did I pay that which I took not away. Ps. 68:5.

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

  c. When the three men, representing God, stood before Abraham, he set before them a calf very tender and very good; but before this Sara mixed three measures of flour, and made cakes upon the hearth. Now this means that we, before we approach the Altar, should have true love for three classes of men, namely, those beneath us, our equals, and those above us. St. Augustin says, ‘He who receives the mystery of unity, and does not hold the bond of peace, receives the mystery, not for himself, but against himself.’ Again, the marriage-garment spoken of by our Lord is charity. Because of the things already noted about the bread, Israel at a certain time had to eat bread that was unleavened; and this was a sign and memorial to them. It signified, as has been said: a, contrition of heart; b, confession of lips; c, love of our neighbour. By these things we should make ourselves ready to draw near worthily to the Body of our Lord. The Voice of the Holy Ghost About preparation; The chalice of benediction which we bless, is it not the communion of the Blood of Christ? And the bread which we break, is it not the partaking of the Body of the Lord? 1 Cor. 10:16. Let a man prove himself, and so let him eat of that bread and drink of the chalice: for he that eateth and drinketh unworthily eateth and drinketh judgment to himself, not discerning the Lord’s Body. 1 Cor. 11:28, 29. The priests also that come to the Lord, let them be sanctified, lest He strike them. Ex. 19:22. A. The majesty of the holy Body; 1. The fulness of faith; Let us draw near with a true heart in fulness of faith. Heb. 10:22. Having the loins of your minds girt up, being sober, trust perfectly in the grace which is offered to you in the revelation of Jesus Christ. 1 Pet. 1:13. 2. Purity of heart; Take one vessel and put manna into it, … and lay it up before the Lord, to keep unto your generations. Ex. 16:33. After the second veil the tabernacle, which is called the Holy of Holies, having the golden censer, and the ark of the testament covered about on every part with gold, in which was the golden pot that had manna. Heb. 9:3, 4. When it was evening there came a certain rich man of Arimathea, named Joseph, who also himself was a disciple of Jesus. He went to Pilate, and asked the Body of Jesus. Then Pilate commanded that the Body should be delivered: and Joseph, taking the Body, wrapped it up in a clean linen cloth. St. Matt. 27:57–59. N. The whiteness of the corporal; a. Cleansing by tears; Let us draw near, … having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Heb. 10:22.

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

  The Second Means of Perfection Which is the Renunciation, of Earthly Ties and of MatrimonyIN order the more clearly to understand this second means of perfection, we should reflect on the words of St. Augustine which occur in xii. de Trinit.: “The less a man loves his private possessions, the more closely will he cleave to God.”Hence, according to the order of the things which a man sacrifices for the love of God, will be the order of those things which will enable him to adhere perfectly to God. The things to be first given up, are those least closely united to ourselves. Therefore, the renunciation of material possessions, which are extrinsic to. our nature, must be our first step on the road to perfection. The next objects to be sacrificed will be those which are united to our nature, by a certain communion and necessary affinity. Hence, Our Lord says, “If any man comes to me, and does not hate his father, and mother, and wife, and children, and brothers, and sisters, yes, and his own life also, he cannot be my disciple “(Luke xiv. 26). But, as St. Gregory says, “It is permissible to inquire how we can be commanded to hate our parents and kinsfolk, when we are bidden to love even our enemies? If, however, we carefully consider this precept, we shall be able to obey it by means of discretion. For, when we refuse to listen to one who, savouring earthly things, suggests to us to do what is wrong, we at the same time love him and hate him. Thus we must bear this discreet hatred towards our kinsfolk, loving in them what they are in themselves, and hating them when they hinder our progress towards God. For, whosoever desires eternal life must, for the love of God, be independent of father and mother, of wife, children, and relations, yea, detached from self, in order that he may the better know God, for whose sake he loses sight of every other. For it is but too clear, that earthly affections warp the mind, and blunt its keenness.” Now amongst all relationships the conjugal tie does, more than any other, engross men’s hearts. So that our first parent said (Gen. ii. 24): “A man shall leave father and mother, and shall cleave to his wife.” Hence, they who are aiming at perfection, must, above all things, avoid the bond of marriage, which, in a pre-eminent degree, entangles men in earthly concerns. This is the reason which St. Paul gives for his counsel concerning continence. “He that is without a wife, is solicitous for the things that belong to the Lord, how he may please God. But he that is with a wife, is solicitous for the things of the world, how he may please his wife” (1 Cor. vii. 32).

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

  3. Its union with God; As a girdle sticketh close to the loins of a man, so have I brought close to Me all the house of Israel and all the house of Judah, saith the Lord, that they might be My people, for a name and for a praise and for a glory. Jerem. 13:11. Because the children were partakers of flesh and blood, He also Himself in like manner hath been partaker of the same. Heb. 2:14. Take heed to yourselves and to the whole flock wherein the Holy Ghost hath placed you bishops, to rule the Church of God which He hath purchased with His own Blood. Acts 20:28. (2) The reason; 1. Necessity of paying debt; a. Small transgressions; If any one sin through ignorance, and do one of those things which by the law of the Lord are forbidden, and being guilty of sin shall understand his iniquity, he shall offer of the flocks a ram without blemish to the priest. Lev. 5:17, 18. Almost all things according to the law are cleansed with blood, and without the shedding of blood there is no remission. Heb. 9:22. b. Blood-shedding; Whosoever shall shed man’s blood his blood shall be shed, for man was made to the image of God. Gen. 9:6. Defile not the land of your habitation, which is stained with the blood of the innocent; neither can it otherwise be expiated but by his blood that hath shed the blood of another. Numb. 35:33. c. The sin to death; I will deliver them out of the hand of death: I will redeem them from death. Osee 13:14. If we confess our sins He is faithful and just to forgive us our sins, and to cleanse us from all iniquity. 1 St. John 1:9. My little children, these things I write to you that you may not sin. But if any man sin we have an advocate with the Father, Jesus Christ the just; and He is the propitiation for our sins: and not for ours only, but also for those of the whole world. 1 St. John 2:1, 2. 2. The proof of love in the price paid; There are three that give testimony on earth: the spirit and the water and the blood; and these three are one. 1 St. John 5:8. With the Lord there is mercy, and with Him plentiful redemption; and He shall redeem Israel from all his iniquities. Ps. 129:7, 8. Israel was a child, and I loved him. Osee 11:1. With everlasting kindness have I had mercy on thee, saith the Lord thy Redeemer. Is. 54:8. 3. Recovery of good lost; a. Freedom from the slavery of the devil; The Lord hath redeemed Jacob, and hath delivered him out of the hand of one that was mightier than he. Jerem. 31:11.

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

  Jesus knowing that His hour was come, that He should pass out of this world to the Father, having loved His own who were in the world, He loved them to the end.… Knowing that the Father had given all things into His hands, and that He came from God, and goeth to God, He riseth from supper, and layeth aside His garments, and having taken a towel, girded Himself. After that He putteth water into a basin, and began to wash the feet of the disciples, and to wipe them with the towel wherewith He was girded. St. John 13:1–5. Grace be unto you and peace … from Jesus Christ, who is the faithful witness, the first begotten of the dead, and the Prince of the kings of the earth; who hath loved us, and washed us from our sins in His own Blood, and hath made us a kingdom and priests to God and His Father. Apoc. 1:4–6. (4) The Redeemed; 1. Open enemies: His hands; a. Forgiveness; He stretched out His hand to make a libation, and offered of the blood of the grape. He poured out at the foot of the Altar a divine odour to the most high prince. Ecclus. 1:16, 17. b. Sinners brought back; I have blotted out thy iniquities as a cloud, and thy sins as a mist; return to Me, for I have redeemed thee. Is. 44:22. 2. The ancient Just: His feet; a. Brought from Limbus; The Lord hath taken away all my mighty men out of the midst of me; … the Lord hath trodden the wine-press for the virgin daughter of Juda. Lam. 1:15. Thou also by the Blood of Thy testament hast sent forth Thy prisoners out of the pit, where is no water: return to the stronghold, ye prisoners of hope. Zach. 9:11, 12. b. Taken to Heaven; He entered once into the holies, having obtained eternal redemption. Heb. 9:12. Thou hast ascended on high, and hast led captivity captive, and hast received gifts in men. Ps. 67:19. Who is this that cometh from Edom, with dyed garments from Bosra: this beautiful One in His robe, walking in the greatness of His strength? Is. 63:1. 3. Doubtful friends: The wound in His side and Heart; a. He gives life to dead souls; One of the soldiers with a spear opened His side. St. John 19:34. I am become like a pelican of the wilderness. Ps. 101:7. The King of Israel stood in his chariot against the Syrians: and he died in the evening, and the blood ran out of the wound. 3 Kings 22:35. The blueness of a wound shall wipe away evils. Prov. 20:30. Thy wound is grievous. Nah. 3:19. Woe is me for my destruction: my wound is very grievous. Jer. 10:19. I have wounded thee with a wound of an enemy. Jer. 30:14. I will close up thy scar, and will heal thee of thy wounds, saith the Lord. Jer. 30:17.

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

  An Answer to Certain Arguments Which May Seem to Call in Question the Perfection of the Episcopal StateIT is not difficult to answer the objections brought against the perfection of the Episcopal office. The perfection of fraternal charity springs, as we have seen, from the perfection of the love of God, which in the hearts of some men is so vigorous that it urges them, not only to desire to enjoy God and to serve Him, but likewise for His sake to assist their neighbours. Hence in the 2nd Epistle to the Corinthians (v. 13), St. Paul says, “Whether we be transported in mind” (by contemplation) “it is to God” (i.e. to the. glory of God), “or whether we be sober” (in condescension. to you) “it is to you,” i.e. for your profit; “for the love of Christ presses us,” “causing us (as the Gloss explains) to do all things for you.” For it is clear that it is a greater sign of love if a man, for the sake of his friend, be willing to serve another, than if he will only render service to his friend in his own person. The argument drawn from the comparison between the perfection of the contemplative and the active life, does not seem to have much bearing on the point in question. A bishop, being singled out as mediator between God and men, must, as minister to men, be pre-eminent in the active life. At the same time he must excel in contemplation, in order to draw from God the spiritual wisdom which he is bound to impart to those committed to his care. Hence St. Gregory says (in Liber regulae pastoralia), “A bishop should be foremost in action, and he should be raised above all men by contemplation. He should be solicitous, lest, on account of external occupation, he relax in his zeal for spiritual affairs; neither should his care for spiritual things lessen his diligence concerning such as are temporal.” It may happen, indeed, that a man occupied in the service of others, may suffer some loss of sweetness in contemplation; but this very sacrifice is a proof of the perfection of his love of God. For if, for the sake of doing service to one whom we love, we deprive ourselves of the happiness of being in his presence, we show stronger affection for him, than if we endeavoured. always to enjoy his company. St. Paul writing to the Romans (ix. 3) says, “Neither death, nor life shall separate me from the love of God”; he then continues, “I wished myself to be anathema from Christ for my brethren.” St. Chrysostom, in his book, De compunctione cordis has the following commentary on these words: “The love of Christ had thus so completely conquered the heart of this Apostle, that, in order to please Him, he was ready to sacrifice His presence, which to him was the thing dear above all others.”

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

  AN ANSWER TO CERTAIN ARGUMENTS WHICH MAY SEEM TO CALL IN QUESTION THE PERFECTION OF THE EPISCOPAL STATEIT is not difficult to answer the objections brought against the perfection of the Episcopal office. The perfection of fraternal charity springs, as we have seen, from the perfection of the love of God, which in the hearts of some men is so vigorous that it urges them, not only to desire to enjoy God and to serve Him, but likewise for His sake to assist their neighbours. Hence in the 2nd Epistle to the Corinthians (5:13), St. Paul says, “Whether we be transported in mind” (by contemplation) “it is to God” (i.e. to the glory of God), “or whether we be ober” (in condescension to you) “it is to you,” i.e. for your profit; “for the love of Christ presseth us,” “causing us (as the Gloss explains) to do all things for you.” For it is clear that it is a greater sign of love if a man, for the sake of his friend, be willing to serve another, than if he will only render service to his friend in his own person. The argument drawn from the comparison between the perfection of the contemplative and the active life, does not seem to have much bearing on the point in question. A bishop, being singled out as mediator between God and men, must, as minister to men, be pre-eminent in the active life. At the same time he must excel in contemplation, in order to draw from God the spiritual wisdom which he is bound to impart to those committed to his care. Hence St. Gregory says (in Pastoral), “A bishop should be foremost in action, and he should be raised above all men by contemplation. He should be solicitous, lest, on account of external occupation, he relax in his zeal for spiritual affairs; neither should his care for spiritual things lessen his diligence concerning such as are temporal.” It may happen, indeed, that a man occupied in the service of others, may suffer some loss of sweetness in contemplation; but this very sacrifice is a proof of the perfection of his love of God. For if, for the sake of doing service to one whom we love, we deprive ourselves of the happiness of being in his presence, we show stronger affection for him, than if we endeavoured always to enjoy his company. St. Paul writing to the Romans (9:3) says, “Neither death, nor life shall separate me from the love of God”; he then continues, “I wished myself to be anathema from Christ for my brethren.” St. Chrysostom, in his book, De compunctione cordis has the following commentary on these words: “The love of Christ had thus so completely conquered the heart of this Apostle, that, in order to please Him, he was ready to sacrifice His presence, which to him was the thing dear above all others.”

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

  Now we must observe a certain difference in the aforesaid effects of grace. For though the name of grace befits them all, in that they are bestowed gratis, without any preceding merit: the effect alone of love deserves furthermore the name of grace for this other reason, that it makes man pleasing (gratum) to God: for it is said (Prov. 8:17): I love them that love Me. Consequently faith and hope, and other things directed to faith, can be in sinners who are not pleasing to God: but love alone is the peculiar gift of the righteous, because he that abides in charity, abideth in God, and God in him (1 Jo. 4:16). But there is yet another difference to be noticed in the aforesaid effects of grace. Because some of them are necessary to man during his whole life, seeing that without them he cannot be saved: for instance, faith, hope, charity, and obedience to God’s commandments. For such effects man needs to have certain habitual perfections within him, in order that when it is time for him to do so, he may be able to act according to them.—Whereas the other effects are necessary, not during the whole of man’s life, but at certain times and places: such as working miracles, foretelling the future, and so forth. For the like habitual perfections are not bestowed, but certain impressions are made by God which cease as soon as the act ceases; and must be repeated when there is need for the act to be repeated: thus the prophet’s mind is enlightened with a new light in each revelation; and in each miraculous work there must be a renewal of the activity of the divine power. CHAPTER CLV THAT MAN NEEDS THE DIVINE AID IN ORDER TO PERSEVERE IN GOODMAN also needs the aid of divine grace in order to persevere in good. Because everything that is changeable of itself, needs the aid of an immovable mover, in order to stand fast to one thing. Now, man is changeable from evil to good, and from good to evil. Therefore, that he may persevere unchangeably in good, in a word, that he may persevere, he needs the divine assistance.

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

  Now, what we do by our friends, we do apparently by ourselves: because friendship, especially the love of charity, binds two persons together as one. Wherefore as a man can satisfy God by himself, so can he by another; especially when there is urgent need for it. For a man looks upon the punishment which his friend suffers for his sake, as though he suffered it himself: and so he is not without punishment, seeing that he suffers with his suffering friend, and he suffers all the more, according as he is the cause of his friend’s suffering. Again, the love of charity in him who suffers for his friend makes the satisfaction more acceptable to God, than if he suffered for himself: for the former comes of the eagerness of charity, but the latter comes of necessity. Hence we infer that one man may satisfy for another, so long as both remain in charity: wherefore the Apostle says (Gal. 6:2): Bear ye one another’s burdens, and so ye shall fulfil the law of Christ. CHAPTER CLIX THAT, ALTHOUGH MAN CANNOT BE CONVERTED TO GOD WITHOUT GOD’S GRACE, YET IT IS REASONABLY IMPUTED TO HIM, IF HE BE NOT CONVERTEDSINCE, without the aid of divine grace, man cannot be directed to his last end, as we have shown in the preceding chapters; and seeing that without it man can have none of the things required that he may tend to his last end, such as faith, hope, love, and perseverance; someone might think that man is not to be blamed if he lack the things in question: and especially because man cannot merit the assistance of divine grace, nor be converted to God unless God convert him: since no one is blamed for what depends on another. But, if this be granted, it is clear that several absurdities follow, For it would follow that a man without faith, or hope, or love of God, or perseverance in good, is not deserving of punishment: whereas it is said expressly (Jo. 3:36): He that believeth not in the Son, shall not see life, but the wrath of God abideth on him.—And since no man obtains beatitude without these things, it would also follow that there are some who neither obtain beatitude from God, nor suffer punishment from Him. Whereas the contrary is proved from the words of Matth. 25:34–41, where we are told that to all who are present at God’s judgement it will be said, Come … possess the kingdom prepared for you; or Depart … into everlasting fire.