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 Saint Thomas Aquinas Collection (22 Books) (2016)

  On the first point: the cognitive power moves only through the medium of the appetitive power. Thus the notion of the universal moves us through the notion of the particular, as is said in 3 De Anima, texts 57 – 58. So also the intellectual appetite, which we call the will, moves in us through the medium of the sensitive appetite, whose action is always accompanied by some sensible change, especially in the heart, which according to the philosopher is the first principle of movement in animals (De Part. Animalium 2, ch. 1; 3, ch. 4). It is indeed because they are accompanied by bodily change that actions of the sensitive appetite are called passions, and not actions of will. Accordingly, in so far as love, joy, and delight signify actions of the sensitive appetite, they are passions. But in so far as they signify actions of the intellectual appetite, they are not passions. Now they signify the latter when referred to God. That is why the philosopher says: “ God rejoices by one, simple operation ” (7 Ethics, text ult.). God also loves in the same manner, without passion. On the second point: we must pay attention to the material element in the passions of the sensitive appetite, namely to the bodily change, and also to the formal aspect of an appetite. The material element in anger is the increase of blood around the heart, or something of the kind, while formally it is the desire for revenge. Further, the formal aspect of some passions involves a certain imperfection. Desire, for example, involves an unattained good. Sadness involves an evil which is endured, as does anger also, since it presupposes sadness. Other passions, however, such as love and joy, involve no imperfection. Now none of these can be attributed to God in respect of their material element, as we argued above. Nor can we attribute to God any passion which even formally involves imperfection, except in the metaphorical manner permissible in view of the likeness borne by an effect. (Q. 3, Art. 2; Q. ig, Art. 2.) But those which do not involve imperfection, such as love and joy, are rightly attributed to God, yet as without passion, as we have said.

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

  c. The buying of heavenly riches; Fields shall be bought for money, and deeds shall be written and sealed, and witnesses shall be taken … round about Jerusalem, in the cities of Juda; … for I will bring back their captivity, saith the Lord. Jerem. 32:44. The kingdom of Heaven is like to a merchant seeking pearls, who, when he had found one pearl of great price, went his way and sold all that he had and bought it. St. Matt. 13:45, 46. N. He that eateth this Bread shall live for ever. St. John 6:59. Prayer My Jesus, I am going to receive Thy adorable Body and Blood in the Sacrament of Thy love. My Jesus, I have many things to ask Thee. Hear me, dearest Lord, and answer my prayer, according to Thy Will. O Son of God, destroy all sin in me by Thy cleansing might. O Son of God, wash my heart, and make it whiter than snow, by Thy cleansing Blood. O Son of God, weaken in me all desires of the flesh, by the dew of Thy Heart. O Son of God, drive far from my soul every thought that is dark, by Thy brightness and by the flames of Thy love. O Son of Man, pour out Thy grace on my soul without stint, that I may live and grow in Thee. O Son of Man, adorn my soul for Thyself with all gifts of chastity. O Son of Man, fill me with Thy love, that my soul may be all aflame with desire for Thee. O Son of Man, let me taste and know how sweet Thou art. O Jesus, God and man, strengthen my soul, and grant that by Thy grace it may stand against the evil in rocky might. O Jesus, God and man, give me grace to trust in Thee, that so all devils may be driven far away. O Jesus, God and man, help me by Thy Passion to bear all pain and sorrow gladly, and always to kiss most lovingly Thy chastening hand. O Jesus, God and man, give me grace to do good works pleasing to Thee. My Saviour, let me do works of mercy in Thee, and get great gain for my soul and buy many heavenly treasures. Thou, my Saviour, the treasure of treasures, art coming to me now. Thanksgiving My Lord and my Love, I thank Thee for Thy heavenly gift. Thou art now within me, Body and Blood and Soul and Godhead. Now I carry God in my body; and I pray that I may be Thine for ever. My Lord and my Love, Thou hast visited me with blessing, and Thou dost crown my heart with gladness. Thou, my Heavenly Spouse, hast come into my garden; let Thy sunshine and rain fall upon it, that it may be a watered garden, whose waters do not fail.

• From New Testament Words (1964)

  4. By far the commonest NT words for love are the noun agapē and the verb agapan. We shall deal, first, with the noun. Agapē is not a classical word at all; it is doubtful if there is any classical instance of it. In the Septuagint it is used 14 times of sexual love (e.g. Jer. 2.2.) and twice (e.g. Eccles. 9.1) it is used as the opposite of misos, which means hatred. Agapē has not yet become a great word but there are hints of what is to come. The Book of Wisdom uses it for the love of God (Wisdom 3.9) and for the love of wisdom (Wisdom 6.18). The Letter of Aristeas in talking of beauty says (229) that piety is closely connected with beauty, for ‘it is the pre-eminent form of beauty, and its power lies in love (agapē) which is the gift of God’. Philo uses agapē once in its nobler sense. He says that phobos (fear) and agapē (love) are kindred feelings and that both are characteristic of man’s feeling towards God. But we can only find scattered and rare occurrences of this word agapē, which is to become the very key word of NT ethics. Now we turn to the verb agapan. It occurs oftener in classical Greek than the noun, but it is not very common. It can mean to greet affectionately. It can describe the love of money or of precious stones. It can be used for being content with some thing or some situation. It is even used once (Plutarch, Pericles, 1) to describe a society lady caressing a pet lap-dog. But, the great difference between philein and agapan in classical Greek is that agapan has none of the warmth that characterizes philein. There are two good instances of this. Dio Cassius reports Antony’s famous speech about Caesar, and he says (44.48). ‘You loved (philein) him as a father, and you held him in regard (agapan) as a benefactor.’ Philein describes the warm love for a father; agapan describes the affectionate gratitude for a benefactor. In the Memorabilia Xenophon describes how Aristarchus took a problem to Socrates. Owing to war conditions he has fourteen female relatives, displaced persons, billeted on him. They have nothing to do and, not unnaturally, there is trouble. Socrates advises him to set them to work, gentlefolk or not. Aristarchus does and the situation is solved. ‘There were happy instead of gloomy faces; they loved (philein) him as a protector; he regarded them with affection (agapan) because they were useful’. (Xenophon, Memorabilia 2.7.12). Once again there is a warmth in philein which is not in agapan.

• From Heptaméron (1559)

  " Much I care what name men give me," said Enna- suite ; " only let me have God's pardon and my husband's too, there is no reason why I should wish to die." " If this lady loved her husband as she ought," said Dagoucin, " I am surprised she did not die of grief at looking upon the bones of him whom her crime had brought to death." " Why, Dagoucin," said Simontault, " have you yet to learn that women know neither love nor regret ?" 304 THE HEPTAMERON OF THE \Nmet ^x " Yes," he replied, " for I have never ventured to prove their love for fear of finding it less than I should have wished." " You live, then, on faith and hope," said Normerfide, " as the plover lives on wind. You are easily kept," " I content myself with the love I feel in my own heart," he replied, " and with the hope that there is the same in the hearts of ladies. But if I was quite sure that that love corresponded to my hope, I should feel a pleasure so extreme that I could not sustain it and live." " Keep yourself safe from the plague," said Geburon, " for as for the other malady, I warrant you against it. But let us see to whom Madame Oisille will give her voice." " I give it," she said, " to Simontault, who I know will spare no one." " That is as much as to say that I am rather given to evil speaking," said he. " I shall, nevertheless, let you see that people who have been regarded in that same light have yet spoken the truth. I believe, ladies, you are not so simple as to put faith in everything a person tells you, however sanctified an air he may assume, un- less the proof is clear beyond doubt. Many an abuse is committed under the guise of a miracle. Therefore I intend to relate to you a story not less honourable to a religious prince than shameful to a wicked minister ol the church." Fourth iiay.\ QUEEN OF NAVARRE. 305 NOVEL XXXIII. Incest of a priest, who got his sister with child under the cloak of sanctity, and how it was punished.

• From New Testament Words (1964)

  Christian agapē is impossible for anyone except a Christian man. No man can perform the Christian ethic until he becomes a Christian. He may see quite clearly the desirability of the Christian ethic; he may see that it is the solution to the world’s problems; mentally he may accept it; practically he cannot live it, until Christ lives in him. (ii) When we understand what agapē means, it amply meets the objection that a society based in this love would be a paradise for criminals, and that it means simply letting the evil-doer have his own way. If we seek nothing but a man’s highest good, we may well have to resist a man; we may well have to punish him; we may well have to do the hardest things to him—for the good of his immortal soul. But the fact remains that whatever we do to that man will never be purely vindictive; it will never even be merely retributory; it will always be done in that forgiving love which seeks, not the man’s punishment, and still less the man’s annihilation, but always his highest good. In other words, agapē means treating men as God treats them —and that does not mean allowing them unchecked to do as they like. When we study the NT we find that love is the basis of every perfect relationship in heaven and in earth. (i) Love is the basis of the relationship between the Father and the Son, between God and Jesus. Jesus can speak of ‘the love wherewith thou hast loved me’ (John 17.26). He is God’s ‘dear Son’ (Col. 1.13; cf. John 3.35; 10.17; 15.9; 17.23, 24). (ii) Love is the basis of the relationship between the Son and the Father. The purpose of Jesus’ whole life was that ‘the world may know that he loves the Father’ (John 14.31). (iii) Love is God’s attitude to men (John 3.16; Rom. 8.37; Rom. 5.8; Eph. 2.4; II Cor. 13.14; I John 3.1, 16; I John 4.9, 10). Sometimes Christianity is presented in such a way that it looks as if it was the work of a gentle and a loving Jesus to pacify a stern and an angry God, as if Jesus did something which changed the attitude of God to men. The NT knows nothing of that. The whole process of salvation began because God so loved the world. (iv) It is man’s duty to love God (Matt. 22.37; cp. Mark 12.30 and Luke 10.27; Rom. 8.28; I Cor. 2.9; II Tim. 4.8; I John 4.19). Christianity does not think of a man finally submitting to the power of God; it thinks of him as finally surrendering to the love of God. It is not that man’s will is crushed, but that man’s heart is broken. (v) The motive power of Jesus’ life was love for men (Gal. 2.20; Eph. 5.2; II Thess. 2.16; Rev. 1.5; John 15.9). Jesus is indeed the lover of the souls of men.

• From Dirty Pretty Things (2014)

  Sunday at the Cemetery It has been said that to wear a scarlet dress in a cemetery can attract the spirit of a lover long dead. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . If you were taken from me, from this place I call our world, I would not cry, or even sigh, wring my hands, or wonder why. Instead you’d find me waiting, ever by your side, every single second, this rule I do abide. Whatever did this girl possess? The question they will pose, to make her wear the scarlet dress and hold a ruby rose. If you were given to me, from this place I call your heart, I would not cry, or even sigh, wring my hands, or wonder why. A Parting Gift I cannot sleep, I cannot cry, I cannot even wonder why. You broke my heart, will I be missed? Red ribbons wrapped around my wrist. Perfect Timing Sometimes you make me feel like a clock perched on a dusty shelf, she said. Counting down the hours, the minutes and seconds until we meet again. And when we do, the hands become my legs. Forever stuck on 4:40 p.m. Smitten Oh to be smitten, tangled by silly cuteness, like a ball of red wool, chased by a kitten. My lemon meringue pie, sugary sweet, with a trace of playful sour. Let’s catch our summer butterflies, blue skies, radiant above. Two foolish fools falling — in love, with love. Sunday Enlightenment I am afraid of the dark, she said. I am your torch, he replied.

• From Blue Like Jazz (2003)

  Him again, where they were going to stretch Him out on a cross, something shifted within me. I remember it was cold outside, crisp, and the leaves in the trees of the park across the street were getting tired and dry. And I remember sitting at my desk, and I don’t know what it was that I read or what Jesus was doing in the book, but I felt a love for Him rush through me, through my back and into my chest. I started crying, too, like that guy Bill Bright. I remember thinking that I would follow Jesus anywhere, that it didn’t matter what He asked me to do. He could be mean to me; it didn’t matter, I loved Him, and I was going to follow Him. I think the most important thing that happens within Christian spirituality is when a person falls in love with Jesus. Sometimes when I go forward at church to take Communion, to take the bread and dip it in the wine, the thought of Jesus comes to me, the red of His blood or the smell of His humanity, and I eat the bread and I wonder at the mystery of what I am doing, that somehow I am one with Christ, that I get my very life from Him, my spiritual life comes from His working inside me, being inside me. I know our culture will sometimes understand a love for Jesus as weakness. There is this lie floating around that says I am supposed to be able to do life alone, without any help, without stopping to worship something bigger than myself. But I actually believe there is something bigger than me, and I need for there to be something bigger than me. I need someone to put awe inside me; I need to come second to someone who has everything figured out. All great characters in stories are the ones who give their lives to something bigger than themselves. And in all of the stories I don’t find anyone more noble than Jesus. He gave His life for me, in obedience to His Father. I truly love Him for it. I feel that, and so does Laura and Penny and Rick and Tony the Beat Poet. I think the difference in my life came when I realized, after reading those Gospels, that Jesus didn’t just love me out of principle; He didn’t just love me because it was the right thing to do. Rather, there was something inside me that caused Him to love me. I think I realized that if I walked up to His campfire, He would ask me to sit down, and He would ask me my story. He would take the time to listen to my ramblings or my anger until I could calm down, and then He would look me directly in the eye, and He would speak to me; He would tell me the truth, and I would sense in his voice and in the lines on

• From Heptaméron (1559)

  sicians, a class of men on whose hands hangs not the health of men, began to despair on account of an ob' struction of the spleen, which rendered her melancholy, and they advised the husband to warn his wife to think of her conscience, saying that she was in the hands of God ; as if people in good health were not there also. The husband, who was excessively fond of his wife, was so overwhelmed at this news that he wrote, for his own consolation, to M. D'Avannes, begging he would take the trouble to come and see them, in the hope that his presence would be a comfort to the patient. M. D'Avan- nes, on receipt of the letter, instantly started off post- haste, and on entering the house, he found the domestics of both sexes as full of grief for their mistress as she deserved. Shocked at what he saw, he remained at the door as if paralyzed, until his good father came and em- braced him with tears, and without being able to utter a word, led him to the sick woman's chamber. Turning her languid eyes full upon him, she held out her hand, and drew hira towards her with all the little strength left her. " The moment is come, my lord," she said, embracing him, "when all dissimulation must cease, and I must declare to you the truth I have had so much difficulty in concealing ; it is, that if you have had much love for me, I have had no less for you. But my pain is greater than yours, because I have been compelled to hide it. Conscience and honour have never allowed me to declare to you the sentiments of my heart, for fear of augment- ing in you a passion which I wished to diminish. But know, my lord, that the no which I have said to you so often, and which it has cost me so much pain to pro- nounce, is the cause of my death. I die with satis- faction, since, by God's grace, notwithstanding the 2 68 THE HEPTAMERON OF THE \Ncrcel 2^

• From Little Women (1868)

  Oh, when these hidden stores of ours Lie open to the Father's sight, May they be rich in golden hours, Deeds that show fairer for the light, Lives whose brave music long shall ring, Like a spirit-stirring strain, Souls that shall gladly soar and sing In the long sunshine after rain. "It's very bad poetry, but I felt it when I wrote it, one day when I was very lonely, and had a good cry on a rag bag. I never thought it would go where it could tell tales," said Jo, tearing up the verses the Professor had treasured so long. "Let it go, it has done its duty, and I will haf a fresh one when I read all the brown book in which she keeps her little secrets," said Mr. Bhaer with a smile as he watched the fragments fly away on the wind. "Yes," he added earnestly, "I read that, and I think to myself, She has a sorrow, she is lonely, she would find comfort in true love. I haf a heart full, full for her. Shall I not go and say, 'If this is not too poor a thing to gif for what I shall hope to receive, take it in Gott's name?'" "And so you came to find that it was not too poor, but the one precious thing I needed," whispered Jo. "I had no courage to think that at first, heavenly kind as was your welcome to me. But soon I began to hope, and then I said, 'I will haf her if I die for it,' and so I will!" cried Mr. Bhaer, with a defiant nod, as if the walls of mist closing round them were barriers which he was to surmount or valiantly knock down. Jo thought that was splendid, and resolved to be worthy of her knight, though he did not come prancing on a charger in gorgeous array. "What made you stay away so long?" she asked presently, finding it so pleasant to ask confidential questions and get delightful answers that she could not keep silent. "It was not easy, but I could not find the heart to take you from that so happy home until I could haf a prospect of one to gif you, after much time, perhaps, and hard work. How could I ask you to gif up so much for a poor old fellow, who has no fortune but a little learning?" "I'm glad you are poor. I couldn't bear a rich husband," said Jo decidedly, adding in a softer tone, "Don't fear poverty. I've known it long enough to lose my dread and be happy working for those I love, and don't call yourself old—forty is the prime of life. I couldn't help loving you if you were seventy!" The Professor found that so touching that he would have been glad of his handkerchief, if he could have got at it.

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

  Thirdly, this consideration inflames the souls of men to the love of the divine goodness. For whatever goodness and perfection is generally apportioned among various creatures, is all united together in Him universally, as in the source of all goodness, as we proved in the First Book. Wherefore if the goodness, beauty, and sweetness of creatures are so alluring to the minds of men, the fountainhead of the goodness of God Himself, in comparison with the rivulets of goodness which we find in creatures, will draw the entranced minds of men wholly to itself. Hence it is said in the psalm, Thou hast given me, O Lord, a delight in Thy doings; and in the works of Thy hands I shall rejoice: and elsewhere it is said of the children of men: They shall be inebriated with the plenty of Thy house, that is of all creatures, and Thou shalt make them drink of the torrent of Thy pleasure. For with Thee is the fountain of life. Again it is said (Wis. 13:1) against certain men: By these good things that are seen, namely creatures that are good by participation, they could not understand Him that is, good to wit, nay more, that is goodness itself, as we have shown in the First Book. Fourthly, this consideration bestows on man a certain likeness to the divine perfection. For it was shown in the First Book that God, by knowing Himself, beholds all other things in Himself. Since then the Christian faith teaches man chiefly about God, and makes him to know, creatures by the light of divine revelation, there results in man a certain likeness to the divine wisdom. Hence it is said (2 Cor. 3:18): But we all beholding the glory of the Lord with open face, are transformed into the same image. Accordingly it is evident that the consideration of creatures helps to build up the Christian faith. Wherefore it is said (Ecclus. 42:15): I will … remember the works of the Lord, and I will declare the things I have seen: by the words of the Lord are His works. CHAPTER III THAT THE KNOWLEDGE OF THE NATURE OF CREATURES AVAILS FOR REFUTING ERRORS AGAINST GODTHE consideration of creatures is likewise necessary not only for the building up of faith, but also for the destruction of errors. For errors about creatures sometimes lead one astray from the truth of faith, in so far as they disagree with true knowledge of God. This happens in several ways.

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

  Reply to Objection 1: As Augustine says (ad Probam. Ep. cxxx), “to pray with many words is not the same as to pray long; to speak long is one thing, to be devout long is another. For it is written that our Lord passed the whole night in prayer, and that He ‘prayed the longer’ in order to set us an example.” Further on he says: “When praying say little, yet pray much so long as your attention is fervent. For to say much in prayer is to discuss your need in too many words: whereas to pray much is to knock at the door of Him we pray, by the continuous and devout clamor of the heart. Indeed this business is frequently done with groans rather than with words, with tears rather than with speech.” Reply to Objection 2: Length of prayer consists, not in praying for many things, but in the affections persisting in the desire of one thing. Reply to Objection 3: Our Lord instituted this prayer, not that we might use no other words when we pray, but that in our prayers we might have none but these things in view, no matter how we express them or think of them. Reply to Objection 4: One may pray continually, either through having a continual desire, as stated above; or through praying at certain fixed times, though interruptedly; or by reason of the effect, whether in the person who prays—because he remains more devout even after praying, or in some other person—as when by his kindness a man incites another to pray for him, even after he himself has ceased praying. Whether prayer is meritorious?Objection 1: It would seem that prayer is not meritorious. All merit proceeds from grace. But prayer precedes grace, since even grace is obtained by means of prayer according to Lk. 11:13, “(How much more) will your Father from heaven give the good Spirit to them that ask Him!” Therefore prayer is not a meritorious act. Objection 2: Further, if prayer merits anything, this would seem to be chiefly that which is besought in prayer. Yet it does not always merit this, because even the saints’ prayers are frequently not heard; thus Paul was not heard when he besought the sting of the flesh to be removed from him. Therefore prayer is not a meritorious act. Objection 3: Further, prayer is based chiefly on faith, according to James 1:6, “But let him ask in faith, nothing wavering.” Now faith is not sufficient for merit, as instanced in those who have lifeless faith. Therefore prayer is not a meritorious act. On the contrary, A gloss on the words of Ps. 34:13, “My prayer shall be turned into my bosom,” explains them as meaning, “if my prayer does not profit them, yet shall not I be deprived of my reward.” Now reward is not due save to merit. Therefore prayer is meritorious.

• From Heptaméron (1559)

  who was there pictured is the only one whom I love, revere, and adore, not as a woman merely, but as an earthly divinity, on whom my life and death depend. The only favour I ask of you, madam, is that the perfect passion, which has been life to me whilst concealed, may not be my death now that I have declared it. If I am worthy that you should regard me and receive me as your most impassioned servant, suffer me at least to live, as I have hitherto done, upon the blissful consciousness that I have dared to give my heart to a being so perfect, and so worthy of all honour, that I must be content to love her, though I can never hope to be loved in re- turn. If the knowledge you now possess of my intense love does not render me more agreeable to your eyes than heretofore, at least do not deprive me of life, which for me consists in the bliss of seeing you as usual. I now receive from you no other favour than that which is absolutely necessary for my existence. If I have less, you will have a servant the less, and will lose the best and most affectionate one you have ever had or ever will have." The queen, whether it vi^as that she might appear other than she really was, or that she might put his love for her to a longer proof, or that she loved another whom she would not forsake for him, or, lastly, that she was glad to have this lover in reserve in case her heart should become vacant through any fault which might possibly be committed by him whom she loved already, said to him, in a tone which expressed neither anger nor satisfaction, " I will not ask you, Elisor, although I know not the power of love, how you can have been so presumptuous and so extravagant as to love me ; for I know that the heart of man is so little at his own com- mand that one cannot love or hate as one chooses. But Third day.\ QUEEN OF NA VARRE. 2 4 1 since you have so well concealed your feelings, I desire to know how long you have entertained them ? " Elisor, looking in her beautiful face, and hearing her inquire about his malady, was not without hopes that she would afford him some relief ; but, on the other hand, seeing the self-command and the gravity with which she questioned him, he feared he had to do with a judge who was about to pronounce sentence against him. Not- withstanding this fluctuation between hope and fear, he protested that he had loved her since her early youth ; but that it was only within the last seven years he had been conscious of his pain, or rather of a malady so agreeable that he would rather die than be cured.

• From The Swimming-Pool Library (1988)

  The old bashful earnestness crossed Bill’s face, and as the train fiercely slowed and the inertia carried him towards me he said bravely: ‘I loves that boy.’ His innocence and embarrassment were revealed in the relish he summoned up in his tone, and even more in the tortured affectation of saying loves. The train abruptly stopped, tilting him backwards as he rose, and he bustled off with a sad and hasty goodbye. June 9, 1925: Back in London after nearly 2 years, & everyone complaining about the heat. Unable to wear shorts, open shirt & topi, I begin to see what they mean. The town, after Cairo & then Alexandria, is strikingly brisk & convenient—also much smaller, in detail if not in plan, than I’d expected; I’ve been going about with the sort of pleasure I used to have on getting back to Oxford after the vac, checking that it’s all there (which in fact it isn’t). At Brook St, Sandy had called already before I got in, & left a message, in his inimitable style, on a page torn out of a book; it was in French, & highly, if florally & indirectly, improper, about how ‘il y a une chose aussi bruyante que la souffrance, c’est le plaisir’, & so on. I was tantalised at the end of the page & only then turned to the message, which was florally and indirectly improper, but in English. I sat for a while in the little morning room, with the old brass clock ticking busily away, & some lovely calceolarias, & Poppy’s picture looking down sternly, & thought of all the days that have passed there since I went to Africa, with no more happening than occasional visits from Wilson with a duster. It was deliciously calming, like an Egyptian nobleman’s tomb, where the guide angles the sun in off an old piece of tin-foil, & the departed embrace the gods on the walls. After that a round of visits of a dutiful kind before seeking out Sandy at his bizarre address in Soho. For a while I thought I wasn’t going to find it, but after ringing at one house where I was welcomed by a vast, fair woman with pink feathers I heard his characteristic whistling of ‘La donna è mobile’ from way up above & stepping back saw him leaning over a balcony between 2 palm trees. He dropped down a key, & I made my way up. It was wonderful to see him & despite joyful exclamations I cd think of nothing to say at first, so we hugged each other for ages until we needed a drink.

• From The Swimming-Pool Library (1988)

  ‘He just kept ringing the bell, man. I stuck me head out the lav window, and there was this little nipper. He must a rung the bell ten times, fifteen times. So I thought, no ’arm in a little kid. So I went down. Very sure of ’imself, he was, come up ’ere, asked me who I was and that. Just a friend of Will’s, I said.’ He looked up into my eyes. ‘Anyway you come back after a bit.’ ‘How’s your face feeling?’ I asked. ‘James says he’ll come tomorrow and take the stitches out—just the ends, apparently, and the rest all dissolves.’ ‘Not too bad.’ I ran my hands over his soft half-open mauve lips. His tongue slid up and licked my fingers. I had certainly never fallen in love more inconveniently, and more and more I wanted it to end. Even when he spoke, in his basic, unimaginative way, I felt almost sick with desire and compassion for him. Indeed, the fact that he had not mastered speech, that he laboured towards saying the simplest things, that his vocal expressions were prompted only by the strength of his feelings, unlike the camp, exploitative, ironical control of my own speech, made me want him more. Loving him was all interpretation, creative in its way. We barely used language at all to communicate: he sulked and thought I was putting him down if I made complicated remarks, and sometimes I felt numb at the compromise and self-suppression I submitted to. Yet beyond that it was all guesswork; we were thinking for two. The darkened air of the flat was full of the hints we made. The stupidity and the resentment were dreadful at times. But then in sex he lost his awkwardness. He showed his capacity to change as I rambled over him now with my fingertips and watched him glow and gulp with desire; his clothes seemed to shrivel off him and he lay there making his naked claim for the only certainty in his life. It wasn’t something learnt, I suspected, from the guys before me who’d picked him up and fucked him and fucked him around. It was a kind of gift for giving, and while he did whatever I wanted it emerged as the most important thing there was for him. It was all the harder, then, when the resentment returned and I longed for him to go. After James had taken out Arthur’s stitches we took the Tube to the Corry together, leaving Arthur to do—whatever he did when I wasn’t there. ‘He watches telly most of the time, I think,’ I said. ‘Does he read or anything?’ James wanted to know. ‘He once asked me to buy him some War Picture Library comics, but I just couldn’t bring myself to do it in our local newsagents.’

• From Dirty Pretty Things (2014)

  and touching me, makes me blush in all the right places. Love Story To read in books of love well told, leaves nothing in the meaning. For the love we have is barely held, between pages of our reading. True Love True love is elusive, she said. Sometimes I think it’s as rare as a red moon on a cloudless night. First Love Petals unfurl from a delicate flower, closer to picked with each passing hour, losing the I and gaining an our. Hypnotized I am hypnotized. Sleepwalking to the rhythm of your words, Never wishing to wake— Love Letters The kind of love letters I write are the ones you read in bed, stretched out under the sheets with one hand between your legs. Dreams She turns her mind to countless things, then back again where it begins. This restless urge, and all it brings, to be someone— to do something. The Gift Her eyes were beautifully gift-wrapped; long black lashes of velvet ribbon— and every time she opened them, it felt like Christmas. Poetic Now’s not the time to be poetic, she said. Just pull my panties down and do me up against this tree. The End I could taste the sting of whiskey on your lips, a final kiss, before we said our last good-bye, without a word being said. Acknowledgments To my mum and dad, for all the freedom, love, and support you’ve always given me. My sister, Genevieve, who sacrifices so much of her life to help others. Respect. My grandparents, who spoiled me in the nicest possible way. To my ridiculously clever son, Oliver. I love you more than all the words in the world. My beautifully mad friends (you know who you are), thank you for the wine, conversation, and endless laughter. And last, but by no means least, a special thank-you to my readers, for your continued support and wonderful kindness. About the Author Michael Faudet has done many interesting things. Most notable was enjoying an eighteen-year career working for arguably one of the most creative advertising networks in the world. During his time at DDB, he held the positions of director on the Australian management board, managing partner in New Zealand, and executive creative director in the Auckland, Sydney, and Melbourne offices. He has tutored extensively, guest lectured at universities, sat on many industry judging panels, and has spoken at creative conferences around the world. Michael has also won numerous international awards in some of the most prestigious advertising shows. In 2013, he decided to walk away from advertising to focus on his own creativity and writing. He also helped launch the international best seller Love & Misadventure by author Lang Leav. Michael’s poetry and prose explores the many facets of love and relationships. His whimsical and sometimes erotic writing quickly went viral and continues to attract a growing cult following of readers from around the world.

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

  It may be objected, however, that St. Matthew, St. Bartholomew, and Zaccheus were rich; nevertheless, they entered into Heaven. St. Jerome replies, that, “we must remember that they had ceased to be wealthy at the time of their admission to Heaven.” Abraham, however, never lost his wealth, but, as we read in Genesis, died a rich man, bequeathing his property to his sons. How then could he be perfect? Nevertheless God said to him, “Be perfect” (Gen. 17:1). This question cannot be answered if we hold that it is the mere renunciation of wealth which constitutes perfection. For, if such were the case, no one who was rich could be perfect. Our Lord does not say that perfection lies in giving up what we possess, but He mentions this renunciation of our possessions as a means to perfection. We see this by His own words, “If thou wilt be perfect, go, sell all that thou hast and give to the poor, and follow me.” The following of Christ constitutes perfection; the sacrifice of riches is a means to perfection. St. Jerome, commenting on the Gospel of St. Matthew, says, “As if to show that merely giving up our possessions does not suffice to make us perfect, Peter mentions that wherein perfection consists, when he says, ‘We have followed thee.’ ” Origen, again, says on the same passage, “We are not to gather from the words, ‘if thou wilt be perfect’ that, when a man has given his goods to the poor, he becomes perfect at once. What we are to understand is, that from that time, his contemplation of God begins to attract him to all virtues.” A rich man may be perfect if his affections be not entangled in his possessions, but devoted entirely to God. In this way Abraham was perfect. Although he possessed wealth, he was detached from it. The words of the Lord spoken to him, “Walk before me and be perfect,” make it clear, that the perfection of the Patriarch was to consist in walking before God, and in loving Him with a love so perfect that it reached to contempt of himself, and of all that belonged to him. So perfect, indeed, was his love of God, that he showed it by his readiness to slay his son. Wherefore the Lord said to him, “Because thou hast done this thing, and hast not spared thy only begotten son for my sake, I will bless thee” (Gen. 22:16).

• From Heptaméron (1559)

  excess of my love, I have nothing to reproach myself with in regard to piety and honour. I say the excess of my love, for a less fire than mine has destroyed greater and stronger edifices. I die happy, since, before quit- ting this world, I can declare my affection, which cor- responds to yours, save only that the honour of men and that of women are not the same thing. I pray you, my lord, henceforth not to be afraid to address yourself to the greatest and most virtuous ladies you can ; for it is hearts of that character which have the strongest pas- sions, and which control them most wisely ; and your grace, good looks, and good breeding will always enable you to gather the fruits of your lov'e. I will not ask you to pray to God for me, for I know that the gate of Paradise is not shut against true lovers, and that love is a fire which punishes lovers so well in this life that they are exempted from the sharp torment of purgatory. And now, farewell, my lord ; I comm.end to you your good father, my husband. Tell him truly, I beg you, what you know of me, in order that he may know how much I have loved God and him. And come no more before my eyes, for henceforth I wish to employ my mind only in putting myself in a condition to receive the promises made to me by God before the foundation of the world." So saying, she embraced him with all the strength of her weak arms. M. D'Avannes, on whom compassion produced the same effect as pain and sickness in the lady, retired without being able to say a word, and threw himself upon a bed which was in the room, where he fainted several times. The lady then called her husband, and after many becoming demonstrations, she recqm- mended M. D'Avannes to him, assuring him that next %o himself that was the person she had loved best in the Third day.] QUEEN OF NAVARRE. 269

• From Heptaméron (1559)

  The bastard, feeling assured that Rolandine loved him, did not scruple to say to her one day, " You see, mademoiselle, to what I expose myself for your service, and how the queen has forbidden you to speak to me. You see, too, that nothing is farther from your father's thoughts than disposing of you in marriage. He has refused so many good offers that I know no one far or near who can have you. I know that I am poor, and that you could not marry a gentleman who was not richer than myseif ; but if to have a great deal of love were to be rich, I should think myself the most opulent man in the world. God has given you great wealth, and the ex- pectation of still greater. If I were so happy as to be chosen by you for your husband, I would be all my life your spouse, your friend, and your servant. If you marry one who is your own equal — and such a one, I think, will not easily be found — he will insist on- being the master, and will have more regard to your werJtli than to your person, to beauty than to virtue ; he will enjoy your wealth, and will not treat you as you deserve. My longing to enjoy this contentment, and my fear that you will have none with another, oblige me to entreat that you will make me happy, and yourself the best- satisfied and best-treated wife in the world." Rolandine, hearing from her lover's lips the declara- tion she had made up her mind to address to him, re- plied, with a glad face, •' I rejoice that you have antio Third day. \ QUEEN OF NAVARRE. igy

• From Dirty Pretty Things (2014)

  The Rose Have you ever loved a rose, and watched her slowly bloom; and as her petals would unfold, you grew drunk on her perfume. Have you ever seen her dance, her leaves all wet with dew; and quivered with a new romance — the wind, he loved her too. Have you ever longed for her, on nights that go on and on; for now, her face is all a blur, like a memory kept too long. Have you ever loved a rose, and bled against her thorns; and swear each night to let her go, then love her more by dawn. — Lang Leav Cake Sex is the cake and love the icing on top. Away from You I think of thoughts that cannot be, no hand can reach across this sea, the seasons change on distant shores, from frosty skies to sunshine blue, as summer’s touch undresses you — Reminding me of all the things I often wish, but cannot do. The Lighthouse The autumn sun smiled softly across the gentle waves that lapped against the old wooden pier. The lighthouse threw a morning shadow as a magpie’s note rang out from the swaying trees. Dawn’s light poured through the dusty wooden blinds and washed over the white linen sheets that lay crumpled and kicked off the bed. She lay naked, breathless and beautiful. Black hair tumbling across her pert breasts. “I love our house,” she sighs. He stares up at the powder blue ceiling, a little dreamy and wet. “I think this might be a good morning to make marshmallows,” he replies. Lust Lust is a lovely word and makes love so much more interesting. Lost Words A midnight scribble, a morning sigh, you watch the words, curl up and die. Madness lives inside your head, of poems lost, and pages dead. A mind possessed, by unmade books, unwritten lines on empty hooks. Lips Kisses dream of lips like yours. Airplanes She rode on airplanes and fell asleep in hotel beds. Dreaming of faraway places — writing poetry with her sunset eyes.

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

  We see, thirdly, from the precept concerning charity, that our love of our neighbour must be holy. That is called holy which is directed to God. An altar, and the other things used in the sacred ministry, are holy, because they are dedicated to His service. Now, when one man loves another as himself, there must be intercommunion between them; and, in so far as the two persons are united together, they are considered as forming one; and the one behaves to the other as to himself. There are, however, several ways in which two persons may be joined together. They may be joined by ties of blood, i.e. by being born of the same parents. They may be joined by certain social ties—they may be fellow-citizens, under the same ruler and the same laws. Or, they may be joined by certain professional or commercial bonds—they may be fellow-workmen, or fellow-soldiers. Now the neighbourly love which may exist between men, united by these various bonds, may be just and seemly, but it cannot, on that account, be called holy. For love can only be called holy in so far as it is directed to God. Fellow-citizens agree in being subject to the same ruler whose laws they obey; and all men, inasmuch as they naturally aspire to happiness, are united in their inclinations towards God, the Beginning of all things, the Source of happiness, and the Principle of justice. But, we must remember, that, in the right order, the general is preferable to the particular good. A part is, by a natural instinct, governed by the good of the whole. The hand, for example, is exposed to danger in order to shield the head or heart, the source of life. Now, in the communion, whereof we have been speaking, and in which all men are united by their natural tendency towards happiness, each individual must be considered as a part, and God, in whom the happiness of all consists, must be regarded as the universal Good of the whole. Hence, according to right reason and natural instinct, each man orders himself towards God, as a part is ordered to the whole; and this order is made perfect by charity, whereby man loves himself for God’s sake. Now, when he also loves his neighbour for God’s sake, he loves him as himself; and his love thus becomes holy. This is plainly expressed by St. John, in the following words: “This commandment we have from God that he, who loveth God, love also his brother” (1 John 4:21).