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 The Swimming-Pool Library (1988)

  He was paired with a black boy, heavier than him but less agile. Alastair, who had hyped himself into a state of dancing aggression by the time that the two of them touched their white-knuckled gloves together, moved about with wonderful deftness, rather keeping himself to himself at first, but darting in for arhythmic, chancy jabs. Like many boxers I’d seen, people like Maurice at the Club, Alastair was not physically large; his shoulderblades and scruff, uncovered by his royal blue singlet, were not packed with muscle, and his upper arms, though long and powerful, lacked the volatile, easy massing that many ordinary working boys could muster. He ambled in for a swift succession of blows, left, right, left, that sent his opponent onto the ropes, half tripping as he fell backwards. As the referee sprang between them, conjuring an eight-second standing count with the deaf-and-dumb gestures of the ring, the voices rose for Alastair—his father loud and abrupt, and the juvenile babble of his team supporters and mates. One trio of teenage stylists bawled their encouragement while grinning and chewing, selfconscious, acting manly, caring and not caring. After a little more capering about the round ended. Bill was on his feet in a second, propelled by sheer anxiety and commitment. The helmet-whiskered man was planning to do the mopping and pepping up, but Bill snatched the stool and bounded up between the ropes, pushing his boy into the corner with an awkward, forceful accolade. I looked up at them and half caught Bill’s remarks, a mixture of love and surprising complaints. ‘You’re letting him off, you’re letting him off,’ he said. ‘And don’t forget your fists’—useful advice that was followed by dogmatic, nodding one-worders, as he sponged Alastair’s flushed, upturned face, wiping brusquely at the unspoilt features, and running his sopping embrace around the boy’s shoulders and up the shorn, gold fuzz of his neck. ‘Beautiful,’ he said. ‘Great. Smashing.’ Alastair just nodded back, saying nothing, staring entranced at Bill, breathing in keenly through his nostrils. When the bell rang, Bill popped the gumshield back into his mouth, swelling and spreading the pink lips into a fierce sneer. Then, as the referee bobbed backwards to the ropes, they were off again.

• From Fragments (7)

  the fact that the comedians represent as lovers of Sappho : Archilochus, who lived a century earlier, as well as Anacreon, who lived over a half century later. The most outstanding feature of Sappho is that passionate love, that worship of beauty, which, though a characteristic of the Aeolians in general, finds its most perfect expression in her poetry, which '' stands highest in the passionate lyric of all times and ages." It is a poetry pervaded by such love and sympathy for nature as is otherwise unknown to the ancient world (cf. e. g. nos. 12, 29, 77, 79). It is a poetry of the most exquisite melody, of the most enchanting images, which may reveal in the small- est and apparently most insignificant fragments the magic touch of her genius. The meager remnants of Sappho which have come down to us through quotation by ancient writers are gradually being supplemented by others from the papyrus finds in Egypt, nos. 3, 4, 6-8, 10-13, 40, and 41 being translations of such modem accessions. Though they are usually in such a bad state of preservation that complete and certain restoration is impossible, they have added considerably to our knowledge of her poetry, and, above all, raise the hope that some time practically complete copies of larger parts of her work will be foimd. For, al- 16 Sappho though she wrote in the Aeolic dialect, and there- fore would not be universally understood, it is now evident that she, as well as Alcaeus, was still popu- lar in Egypt many centuries after her death. TO APHRODITE (i) Ah! gold-enthroned immortal Aphrodite, Daughter of Zeus, through wily cunning mighty, Goddess revered, to thee I pray : My soul-subduing griefs allay. And hither come thou, if before this ever Thou didst my distant voice to hear endeavor. Leaving thy father's house of gold. If e'er thou camest to me of old. Upon thy radiant chariot thee ascending Thy beauteous sparrows, across the earth contending. Carried thee down from heaven on high. And busily their wings did ply. Scarce had they passed, O goddess, earth's wide portal. When thou, with smiling countenance immortal. Didst ask concrming^my distress. What misfortune did me oppress: " Why call'st thou me, what all-consuming passion Devoureth thee? The Goddess of Persuasion 17 Lyric Songs of the Greeks Shall whom constrain to do thy will? Who, Sappho, dares to do thee ill? "Though now she spurns thee, soon she'll friend- ship proffer; Gifts which she now refuses soon she'll offer ; Though now thy love she from her fling. Soon 'gainst thy will her love she'll bring." And now again come to me, cares dispelling, My soul's tempestuous fiery passion quelling. My heart's desire for me fulfill. And be my friend and ally still. TO A BELOVED MAIDEN J (2) That man who sits before thy face, Gfodlike he seems to me. He hears thy words' sweet charming grace, Conversing joyously. Thou laugh 'st a laugh of pure deKght ;

• From Fragments (7)

  My soul-subduing griefs allay. And hither come thou, if before this ever Thou didst my distant voice to hear endeavor. Leaving thy father's house of gold, If e'er thou camest to me of old. Upon thy radiant chariot thee ascending Thy beauteous sparrows, across the earth contending. Carried thee down from heaven on high, And busily their wings did ply. Scarce had they passed, O goddess, earth's wide portal. When thou, with smiling countenance immortal, Didst ask concerning my distress, __ What misfortune did me oppress: " Why call'st thou me, what all-consuming passion Devoureth thee? The Goddess of Persuasion 17 Lyric Sonffs of the Greeks Shall whom constrain to do thy will ? Who, Sappho, dares to do thee ill? " Though now she spurns thee, soon she'll friend- ship proffer; Gifts which she now refuses soon she'll offer ; Though now thy love she from her fling. Soon 'gainst thy will her love she'll bring." And now again come to me, cares dispelling, My soul's tempestuous fiery passion quelling. My heart's desire for me fulfill, And be my friend and ally still. TO A BELOVED MAIDEN (2) That man who sits before thy face. Godlike he seems to me. He hears thy words' sweet charming grace. Conversing joyously. Thou laugh 'st a laugh of pure delight ; But in my breast my heart Violently flutters at thy sight : No sound from me will start. My tongue is lamed, a fiery glow My limbs completely sears ; My eyes see nothing, rumblings low Play havoc in my ears. i8 Sappho Hot perspiration downward drops, And trembling seizes me. I am ghastly pale, my life-blbod stops, Near death I seem to be. ~- A VISION OF HERA (3) Thy beauteous form before me, it did seem. Appeared, O mistress Hera, in a dream, As first, by fervent prayers called, To Atreus' royal sons of old. For when they Ares' work completed had. From where the streams of the Scamander sped They started hither for their home. But first to Argos could not come, Until they prayed to thee and Zeus thy lord, And also Thyone's lovely child implored — With incense-offerings even now Their townsmen keep their ancient vow. " DEATH IS ALL I WISH FOR ME " (4) Some god hath charmed us, Gongyle. The children saw him visibly: Hermes himself did to me come. 19 Lyric Songs of the Greeks I saw him not, yet said : " Ah, lord ! No pleasure can my wealth afford. By the blessed mistress of my home. " For death is all I wish for me, And the dewy lotus-fields to see. The meadows of Elysium." WELCOME (5) You have come, you have come, to my great delight ; For I have longed for your welcome sight. In my heart you have kindled again love's flame, Which was burning even before you came. So I wish you welcome and welcome once more. And I wish you welcome o'er and o'er.

• From The Decameron (1353)

  [Footnote 420: _i.e._ we must see what is to be done.] Biancofiore, getting wind of this and hearing that the merchandise he had presently brought with him was worth good two thousand florins, without reckoning what he looked for, which was valued at more than three thousand, bethought herself that she had flown at too small game and determined to restore him the five hundred florins, so she might avail to have the greater part of the five thousand. Accordingly, she sent for him and Salabaetto, grown cunning, went to her; whereupon, making believe to know nothing of that which he had brought with him, she received him with a great show of fondness and said to him, 'Harkye, if thou wast vexed with me, for that I repaid thee not thy monies on the very day....' Salabaetto fell a-laughing and answered; 'In truth, madam, it did somewhat displease me, seeing I would have torn out my very heart to give it you, an I thought to pleasure you withal; but I will have you hear how I am vexed with you. Such and so great is the love I bear you, that I have sold the most part of my possessions and have presently brought hither merchandise to the value of more than two thousand florins and expect from the westward as much more as will be worth over three thousand, with which I mean to stock me a warehouse in this city and take up my sojourn here, so I may still be near you, meseeming I fare better of your love than ever lover of his lady.'

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

  For both these purposes man needs to live at peace and concord with his fellow-men. For man needs to be aided by man, as well to the preservation of life and limb, as also to the end that one man may inflame and incite and instruct another to yearn after God. In the absence of peace and concord, man’s mind must be disquieted by contentions and fighting, and hindered from aspiring to God. And therefore the divine law has made provision for the preservation of peace and concord amongst men by the practice of justice. It commands that to every man be rendered his due, as honour to parents: that none be harmed or hindered in the enjoyment of the good that belongs to him, whether by word,—hence the prohibition of false witness,—or by deed touching his own person,—hence the prohibition of murder,—or by deed touching a person allied to him,—hence the prohibition of adultery, or by deed touching his property,—hence the prohibition of theft. And because God takes cognisance not only of the public but also of the domestic behaviour of men, the divine law has forbidden neglect of wife, servants, etc., which is no concern of human law. But it is not enough for peace and concord to be preserved among men by precepts of justice, unless there be a further consolidation of mutual love. Justice provides for men to the extent that one shall not get in the way of another, but not to the extent of one helping another in his need. One may happen to need another’s aid in cases in which none is bound to him by any debt of justice, or where the person so bound does not render any aid. Thus there came to be need of an additional precept of mutual love amongst men, so that one should aid another even beyond his obligations in justice. Hence it is said: His commandment we have received, that whoever loveth God should also love his brother (1 John iv, 21): This is my commandment, that ye love one another as I have loved you (John xv, 12). It is evident that love suffices for the fulfilment of the works of justice. Hence it is said: Love is the fulfilment of the law (Rom. xiii, 10): to commend which fulfilment there are given us precepts and counsels of God concerning works of mercy, love and succour of enemies, and the like deeds of kindness, which overflow and run over the measures of justice.

• From Confessions of a Mask (1958)

  At almost the same moment the two of us fell tumbling off the log. I was helped to my feet. It was Omi who helped me. He pulled me up roughly by the arm and, saying not a word, brushed the dirt off my uniform. His elbows and gloves were stained with a mixture of dirt and glittering frost. He took my arm and began walking away with me. I looked up into his face as though reproving him for this show of intimacy. At my school we had all been classmates since lower-school days, and there was nothing unusual about putting arms about each other's shoulders. As a matter of fact, at that moment the whistle for class formation sounded and everyone hurried off in just that intimate way. The fact that Omi had tumbled to the ground with me was for them nothing but the conclusion of a game they had already gradually become bored with watching, and even the fact that Omi and I walked away together with linked arms could hardly have been a sight worthy of particular notice. For all that, it was a supreme delight I felt as I walked leaning on his arm. Perhaps because of my frail constitution, I usually felt a premonition of evil mixed in with every joy; but on this occasion I felt nothing but the fierce, intense sensation of his arm: it seemed to be transmitted from his arm to mine and, once having gained entry, to spread out until it flooded my entire body. I felt that I should like to walk thus with him to the end of the earth. But we arrived at the place for class formation, where, too soon, he let go of my arm and took his place in line. Thereafter he did not look around in my direction. During the ceremony that followed, he sat four seats away from me. Time and time again I looked from the stains on my own white gloves to those on Omi's. . . . My blind adoration of Omi was devoid of any element of conscious criticism, and still less did I have anything like a moral viewpoint where he was concerned. Whenever I tried to capture the amorphous mass of my adoration within the confines of analysis, it would already have disappeared. If there be such a thing as love that has neither duration nor progress, this was precisely my emotion. The eyes through which I saw Omi were always those of a "first glance" or, if I may say so, of the "primeval glance." It was purely an unconscious attitude on my part, a ceaseless effort to protect my fourteen-year-old purity from the process of erosion. Could this have been love? Grant it to be one form of love, for even though at first glance it seemed to retain its pristine form forever, simply repeating that form over and over again, it too had its own unique sort of debasement and decay.

• From The Decameron (1353)

  Messer Torello, with many companions, brought them a great way without the city, till, grievous as it was to Saladin to part from him, (so much was he by this grown enamoured of him,) natheless, need constraining him to press on, he presently besought him to turn back; whereupon, loath as he was to leave them, 'Gentlemen,' quoth he, 'since it pleaseth you, I will do it; but one thing I will e'en say to you; I know not who you are nor do I ask to know more thereof than it pleaseth you to tell me; but, be you who you may, you will never make me believe that you are merchants, and so I commend you to God.' Saladin, having by this taken leave of all Messer Torello's companions, replied to him, saying, 'Sir, we may yet chance to let you see somewhat of our merchandise, whereby we may confirm your belief;[474] meantime, God be with you.' Thereupon he departed with his followers, firmly resolved, if life should endure to him and the war he looked for undo him not, to do Messer Torello no less honour than that which he had done him, and much did he discourse with his companions of him and of his lady and all his affairs and fashions and dealings, mightily commending everything. Then, after he had, with no little fatigue, visited all the West, he took ship with his companions and returned to Alexandria, where, being now fully informed, he addressed himself to his defence. As for Messer Torello, he returned to Pavia and went long in thought who these might be, but never hit upon the truth, no, nor came near it. [Footnote 474: Sic (_la vostra credenza raffermeremo_); but the meaning is, "whereby we may amend your unbelief and give you cause to credit our assertion that we are merchants."]

• From The Decameron (1353)

  Pyrrhus, who had again and again pondered the words that Lusca had said to him, had determined, and she should return to him, to make her another guess answer and altogether to submit himself to comply with the lady's wishes, so but he might be certified that it was not a trick to try him, and accordingly answered, 'Harkye, Lusca; all that thou sayst to me I allow to be true; but, on the other hand, I know my lord for very discreet and well-advised, and as he committeth all his affairs to my hands, I am sore adread lest Lydia, with his counsel and by his wish, do this to try me; wherefore, an it please her for mine assurance do three things that I shall ask, she shall for certain thereafterward command me nought but I will do it forthright. And the three things I desire are these: first, that in Nicostratus his presence she slay his good hawk; secondly, that she send me a lock of her husband's beard and lastly, one of his best teeth.' These conditions seemed hard unto Lusca and to the lady harder yet; however, Love, who is an excellent comforter[354] and a past master in shifts and devices, made her resolve to do his pleasure and accordingly she sent him word by her chamberwoman that she would punctually do what he required and that quickly, and that over and above this, for that he deemed Nicostratus so well-advised, she would solace herself with him in her husband's presence and make the latter believe that it was not true. [Footnote 354: Syn. encourager, helper, auxiliary (_confortatore_).]

• From The Decameron (1353)

  You must know, then, dainty dames, that near unto Sicily is an islet called Lipari, wherein, no great while agone, was a very fair damsel called Costanza, born of a very considerable family there. It chanced that a young man of the same island, called Martuccio Gomito, who was very agreeable and well bred and of approved worth[268] in his craft,[269] fell in love with her; and she in like manner so burned for him that she was never easy save whenas she saw him. Martuccio, wishing to have her to wife, caused demand her of her father, who answered that he was poor and that therefore he would not give her to him. The young man, enraged to see himself rejected for poverty, in concert with certain of his friends and kinsmen, equipped a light ship and swore never to return to Lipari, except rich. Accordingly, he departed thence and turning corsair, fell to cruising off the coast of Barbary and plundering all who were weaker than himself; wherein fortune was favourable enough to him, had he known how to set bounds to his wishes; but, it sufficing him not to have waxed very rich, he and his comrades, in a brief space of time, it befell that, whilst they sought to grow overrich, he was, after a long defence, taken and plundered with all his companions by certain ships of the Saracens, who, after scuttling the vessel and sacking the greater part of the crew, carried Martuccio to Tunis, where he was put in prison and long kept in misery. [Footnote 268: Or "eminent" (_valoroso_), _i.e._ in modern parlance, "a man of merit and talent."] [Footnote 269: _Valoroso nel suo mestiere._ It does not appear that Martuccio was a craftsman and it is possible, therefore, that Boccaccio intended the word _mestiere_ to be taken in the sense (to me unknown) of "condition" or "estate," in which case the passage would read, "a man of worth for (_i.e._ as far as comported with) his [mean] estate"; and this seems a probable reading.]

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

  OF THE EFFECTS ATTRIBUTED TO THE HOLY GHOST IN SCRIPTURE IN THE WAY OF GIFTS BESTOWED ON THE RATIONAL CREATURESINCE the Father, Son and Holy Ghost have the same power, as they have the same essence, everything that God works in us must be by the efficient causation of Father, Son and Holy Ghost together. But the word of wisdom, sent us by God, whereby we know God, is properly representative of the Son; and the love, wherewith we love God, is properly representative of the Holy Ghost. Thus the charity that is in us, though it is the effect of Father, Son and Holy Ghost, is in a certain special aspect said to be in us through the Holy Ghost. But since divine effects not only begin by divine operation, but are also sustained in being by the same, and nothing operates where it is not , it needs must follow that wherever there is any effect wrought by God, there is God Himself who works it. Hence, since the charity wherewith we love God is in us through the Holy Ghost, the Holy Ghost Himself must be in us, so long as charity is in us. Know ye not that ye are the temple of God, and the Holy Ghost dwelleth in you? (1 Cor. iii, 16.) And through the Holy Ghost the Father and Son also dwell in us. Hence the Lord says: We will come to him, and take up our abode with him (John xiv, 23). Cf. 1 John iv, 13, 16.

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

  2. Although in certain respects man is inferior to some other creatures, and in some respects is likened to the very lowest, yet in respect of the end for which he is created nothing is higher than man but God alone: for in God alone does the perfect happiness of man consist. This dignity of man, requiring to find happiness in the immediate vision of God, is most aptly shown by God’s immediate assumption of human nature. The Incarnation has borne this fruit, visible to all eyes, that a considerable portion of mankind has abandoned the worship of creatures, trampled under foot the pleasures of the flesh, and devoted itself to the worship of God alone, in whom alone it expects the perfect making of its happiness, according to the admonition of the Apostle: Seek the things that are above (Col. iii, 1). 3. Since the perfect happiness of man lies in a knowledge of God beyond the natural capacity of any created intelligence (B. III, Chap.LII), there was wanted for man in this life a sort of foretaste of this knowledge to guide him to the fulness of it; and that foretaste is by faith (B. III, Chapp.XL,CLIII). But this knowledge of faith, whereby a man is guided to his last end, ought to be of the highest certitude: to which perfect certitude man needed to be instructed by God Himself made man. So it is said: No man hath seen God ever: the only begotten Son, who is in the bosom of the Father, he hath told us (John i, 18): For this I was born, and for this I came into the world to give testimony to the truth (John xviii, 37). Thus we see that since the Incarnation of Christ men have been instructed more evidently and surely in the knowledge of God, according to the text: The earth is filled with the knowledge of the Lord (Isai. xi, 9). 4. Since the perfect happiness of man consists in the enjoyment of God, it was requisite for man’s heart to be disposed to desire this enjoyment. But the desire of enjoying anything springs from the love of it. Therefore it was requisite for man, making his way to perfect happiness, to be induced to love God. Now nothing induces us to love any one so much as the experience of his love for us. Nor could God’s love for man have been more effectually demonstrated to man than by God’s willing to be united with man in unity of person: for this is just the property of love, to unite the lover with the loved. 5. Friendship resting on a certain equality, persons very unequal cannot be conjoined in friendship. To promote familiar friendship then between man and God, it was expedient that God should become man, “that while we know God in visible form, we may thereby be borne on to the love of His invisible perfections “ (Mass of Christmas Day).

• From The Well of Loneliness (1928)

  There were endless spots on the old nursery carpet, and these spots Stephen could pretend to be cleaning; always careful to copy Collins’ movements, rubbing backwards and forwards while groaning a little. When she got up at last, she must hold her left leg and limp, still groaning a little. Enormous new holes appeared in her stockings, through which she could examine her aching knees, and this led to rebuke: ‘Stop your nonsense, Miss Stephen! It’s scandalous the way you’re tearing your stock- ings!’ But Stephen smiled grimly and went on with the non- sense, spurred by love to an open defiance. On the eighth day, however, it dawned upon Stephen that Collins should be shown the proof of her devotion. Her knees were particularly scarified that morning, so she limped off in search of the unsuspecting housemaid. Collins stared: ‘Good gracious, whatever’s the matter? Whatever have you been doing, Miss Stephen? ’ Then Stephen said, not without pardonable pride: ‘I’ve 18 THE WELL OF LONELINESS been getting a housemaid’s knee, like you, Collins!’ And as Collins looked stupid and rather bewildered — ‘ You see, I wanted to share your suffering. I’ve prayed quite a lot, but Jesus won't listen, so I’ve got to get housemaid’s knee my own way — I can’t wait any longer for Jesus! ’ ‘Oh, hush!’ murmured Collins, thoroughly shocked. ‘ You mustn’t say such things: it’s wicked, Miss Stephen.’ But she smiled a little in spite of herself, then she suddenly hugged the child warmly. All the same, Collins plucked up her courage that evening and spoke to the nurse about Stephen. ‘ Her knees was all red and swollen, Mrs. Bingham. Did ever you know such a queer fish as she is? Praying about my knee too. She’s a caution! And now if she isn’t trying to get one! Well, if that’s not real loving then I don’t know nothing.’ And Collins began to laugh weakly. After this Mrs. Bingham rose in her might, and the self- imposed torture was forcibly stopped. Collins, on her part, was ordered to lie, if Stephen continued to question. So Collins lied nobly: ‘It’s better, Miss Stephen, it must be your praying — you see Jesus heard you. I expect He was sorry to see your poor knees — I know as I was when I saw them! ’ ‘Are you telling me the truth?’ Stephen asked her, still doubting, still mindful of that first day of Love’s young dream. ‘Why, of course I’m telling you the truth, Miss Stephen.’ And with this Stephen had to be content. 3 Cotins became more affectionate after the incident of the house- maid’s knee; she could not but feel a new interest in the child whom she and the cook had now labelled as ‘ queer,’ and Stephen basked in much surreptitious petting, and her love for Collins grew daily. }

• From The Well of Loneliness (1928)

  Mary went into Stephen’s study and sat down at the spacious writing-table, for now all of a sudden she had only one ache, and that was the ache of her love for Stephen. And because of her love she wished to comfort, since in every fond woman there is much of the mother. That letter was full of many things which a less privileged pen had best left unwritten — loyalty, faith, conso- lation, devotion; all this and much more she wrote to Stephen. As she sat there, her heart seemed to swell within her as though in response to some mighty challenge. Thus it was that Mary met and defeated the world’s first tentative onslaught upon them. CHAPTER 43 I HERE comes a time in all passionate attachments when life, i real life, must be faced once again with its varied and endless obligations, when the lover knows in his innermost heart that the halcyon days are over. He may well regret this prosaic intru- sion, yet to him it will usually seem quite natural, so that while loving not one whit the less, he will bend his neck to the yoke of existence. But the woman, for whom love is an end in itself, finds it harder to submit thus calmly. To every devoted and ardent woman there comes this moment of poignant re- gretting; and struggle she must to hold it at bay. * Not yet, not yet — just a little longer °’; until Nature, abhorring her idleness, forces on her the labour of procreation. But in such relationships as Mary’s and Stephen’s, Nature must pay for experimenting; she may even have to pay very dearly — it largely depends on the sexual mixture. A drop too little of the male in the lover, and mighty indeed will be the wastage. And yet there are cases — and Stephen’s was one — in which the male will emerge triumphant; in which passion combined with a real devotion will become a spur rather than a deterrent; in which love and endeavour will fight side by side in a desperate struggle to find some solution. Thus it was that when Stephen returned from Morton, Mary divined, as it were by instinct, that the time of dreaming was over and past; and she clung very close, kissing many times — ‘Do you love me as much as before you went? Do you love me?” The woman’s eternal question. And Stephen, who, if possible, loved her more, answered almost brusquely: ‘ Of course I love you.’ For her thoughts were still heavy with the bitterness that had come of that visit of hers to Morton, and which at all costs must be hidden from Mary. 390 THE WELL OF LONELINESS

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

  4. That should be the main purpose of a law, from which the law derives its efficacy. But the law given by God has efficacy among men from the fact that man is suited to God. This therefore ought to be the chief precept in the divine law, that the human mind should adhere to God. Hence it is said: And now, Israel, what doth the Lord thy God ask of thee but that thou fear the Lord thy God and walk in his ways, and love him and serve the Lord thy God with thy whole heart and thy whole soul? (Deut. x, 12.) CHAPTER CXVI THAT THE END OF THE DIVINE LAW IS THE LOVE OF GODTHE main intention of the divine law is that man should adhere to God; and man adheres to God chiefly by love. There are two powers whereby man may cleave to God, his understanding and his will. By the lower faculties of his soul man cannot cleave to God, but adheres to lower things. Now the adhesion that is of the understanding is completed by that which is of the will: for by the will man comes to rest in what the understanding apprehends. The will cleaves to a thing either through love or through fear, but in different ways. When it adheres to a thing through fear, it adheres for the sake of something else, namely, to avoid an evil threatening it, if it does not adhere: but when it adheres to a thing through love, it adheres for the thing’s own sake. But what is for its own sake carries the day over what is only for the sake of something else. Therefore the adhesion of love to God is the chief way of adhering to Him, and is the point principally intended in the divine law. 2. The end of every law, and particularly of the divine law, is to make men good. Now a man is called good from having a good will: for the will it is which reduces to act whatever good there is in the man: but the will is good by willing good, and particularly the chief good, which is the end: the more then the will wills this good, the better the man is. Therefore the will of the sovereign good, which is God, is what most of all makes men good, and is principally intended in the divine law. 3. The law aims at making men virtuous: but it is a condition of virtue that the virtuous person should act firmly and with pleasure; and love it is that best makes us do a thing firmly and with delight. Therefore it is said: The end of the commandment is charity (1 Tim. i, 5): The greatest and first commandment is, Thou shalt love the Lord thy God (Matt. xxii, 37, 38). CHAPTER CXVII

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

  There is then orderly concord amongst men, when to each there is rendered his own, which is the act of justice; and therefore it is said: The work of justice is peace (Isa. xxxii, 17). To the observance of this justice man is inclined both by an interior and an exterior principle. By an interior principle, in so far as a man has a will to observe the precepts of the divine law, which is done by his bearing love to God and to his neighbour: for whoever loves another renders him his due spontaneously and with pleasure, and even acts more by liberality: hence the whole fulfilment of the law hinges upon love (Rom. xiii, 10: Matt. xxii, 40). But because some are not so inwardly disposed as to do of their own accord what the law commands, they have to be dragged by an exterior force to the fulfilment of the justice of the law; and so they fulfil the law under fear of penalties, not as freemen but as slaves. Hence it is said: When thou shalt do thy judgements upon the earth by punishing the wicked, the inhabitants of earth shall learn justice (Isa. xxvi, 9). Others are so disposed as to do of their own accord what the law bids them. They are a law to themselves, having charity, which bends their wills in place of a law to generous conduct. There was no need of an exterior law being enacted for them: hence it is said: The law was not made for the just, but for the unjust: which is not to be taken to mean that the just are not bound to fulfil the law, as some have misunderstood the text, but that the just are inclined of themselves to do justice even without a law. CHAPTER CXXIX THAT THE THINGS COMMANDED BY THE DIVINE LAW ARE RIGHT, NOT ONLY BECAUSE THE LAW ENACTS THEM, BUT ALSO ACCORDING TO NATUREBY the precepts of the divine law the human mind is subordinated to God, and all the rest of man is subordinated to reason. But this is just what natural order requires, that the inferior be subject to the superior. Therefore the things commanded by the divine law are in themselves naturally right. 2. Divine providence has endowed men with a natural tribunal of reason (naturale judicatorium rationis), to be the ruling principle of their proper activities. But natural principles are ordained to natural purposes. There are certain activities naturally suited to man, and these activities are in themselves right, and not merely by positive law. 3. Where there is a definite nature, there must be definite activities proper to that nature: for the proper activity of every nature is consequent upon the nature. Now it is certain that men’s nature is definite. There must therefore be certain activities that in themselves befit man.

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

  They may also be called effects and signs of perfection. For when the mind is strongly possessed with love and desire of anything, it thereupon counts other things as quite secondary: so from man’s mind being carried with fervent love and desire to divine things, wherein its perfection consists, the consequence is a casting off of all that might retard its movement to God,—care of property, affection for wife and children, and even love of one’s own self. This is signified by the words of Scripture: If a man shall give the whole substance of his house in exchange for love, he will account it nothing (Cant. viii, 7): Having found one precious pearl, he went and sold all that he had, and acquired it (Matt. xiii, 46): the advantages that I had I considered as dirt, that I might gain Christ (Philip. iii, 8). Since then the three counsels aforesaid are dispositions to perfection, and effects of perfection, and signs of the same, they who make the three corresponding vows to God are properly said to be in a state of perfection. The perfection to which they dispose the mind consists in the free converse of the soul with God. Hence they who make profession of the aforesaid vows are called religious,’ as dedicating themselves and all that is theirs to God by a manner of sacrifice, extending to property by poverty, to the body by continence, and to the will by obedience: for religion consists in the worship of God (Chap.CXIX). CHAPTERS CXXXII, CXXXV ARGUMENTS AGAINST VOLUNTARY POVERTY, WITH REPLIESTHERE have been found persons to condemn voluntary poverty, thereby going against the teaching of the gospel, Of these Vigilantius was the first. He has had imitators, men making themselves out to be doctors of the law, not understanding either what they say or about what they affirm (1 Tim. i, 7). They have been led by these and the like reasons. Arg. 1. Animals that cannot find the necessaries of life at any time of the year, have a natural instinct for gathering such necessaries at a time when they can be found, and laying them up, as we see in bees and ants. But men need many things for the preservation of their life, which cannot be found any time. Therefore man has a natural tendency to gather together and lay up such things, and it is against the law of nature to scatter them again.

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

  THAT HUMAN CHOICES AND VOLITIONS ARE SUBJECT TO DIVINE PROVIDENCETHE government of providence proceeds from the divine love where with God loves His creatures. Love consists chiefly in the lover wishing good to the loved one. The more God loves things, then, the more they fall under His providence. This Holy Writ teaches, saying: God guards all that love him (Ps. cxliv, 20); and the Philosopher also teaches that God has especial care of those who love understanding, and considers them His friends. Hence He loves especially subsistent intelligences, and their volitions and choices fall under His providence. 6. The inward good endowments of man, which depend on his will and choice, are more proper to man than external endowments, as the gaining of riches: hence it is according to the former that man is said to be good, not according to the latter. If then human choices and motions of the will do not fall under divine providence, but only external advantages, it will be more true to say that human affairs are beyond providence than that they are under providence. CHAPTER XCI HOW HUMAN THINGS ARE REDUCED TO HIGHER CAUSESFROM what has been shown above we are able to gather how human things are reducible to higher causes, and do not proceed by chance. For choices and motives of wills are arranged immediately by God: human intellectual knowledge is directed by God through the intermediate agency of angels: corporeal events, whether interior (to the human body) or exterior, that serve the need of man, are adjusted by God through the intermediate agency of angels and of the heavenly bodies. All this arrangement proceeds upon one general axiom, which is this: Everything manifold and mutable and liable to fail may be reduced to some principle uniform and immutable and unfailing.’ But everything about our selves proves to be manifold, variable, and defectible. Our choices are evidently manifold, since different things are chosen by different persons in different circumstances. They are likewise mutable, as well on account of the fickleness of our mind, which is not confirmed in its last end, as also on account of changes of circumstance and environment. That they are defectible, the sins of men clearly witness. On the other hand, the will of God is uniform, because in willing one thing He wills all other things: it is also immutable and indefectible (B. I, Chapp.XXIII,LXXV). Therefore all motions of volition and choice must be reduced to the divine will, and not to any other cause, because God alone is the cause of our volitions and elections.

• From The Confessions of Saint Augustine (354)

  Not with doubting, but with assured consciousness, do I love Thee, Lord. Thou hast stricken my heart with Thy word, and I loved Thee. Yea also heaven, and earth, and all that therein is, behold, on every side they bid me love Thee; nor cease to say so unto all, that they may be without excuse. But more deeply wilt Thou have mercy on whom Thou wilt have mercy, and wilt have compassion on whom Thou hast had compassion: else in deaf ears do the heaven and the earth speak Thy praises. But what do I love, when I love Thee? not beauty of bodies, nor the fair harmony of time, nor the brightness of the light, so gladsome to our eyes, nor sweet melodies of varied songs, nor the fragrant smell of flowers, and ointments, and spices, not manna and honey, not limbs acceptable to embracements of flesh. None of these I love, when I love my God; and yet I love a kind of light, and melody, and fragrance, and meat, and embracement when I love my God, the light, melody, fragrance, meat, embracement of my inner man: where there shineth unto my soul what space cannot contain, and there soundeth what time beareth not away, and there smelleth what breathing disperseth not, and there tasteth what eating diminisheth not, and there clingeth what satiety divorceth not. This is it which I love when I love my God.

• 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.