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 Letter to the Hebrews (The New Daily Study Bible) (2002)

  What happened on Calvary was not a matter of prescribed ritual, mechanically carried out; it was a matter of Jesus obeying the will of God for the sake of men and women. Behind it, there was not the mechanism of law but the choice of love. THE ONLY WAY IN WHICH SINS CAN BE FORGIVEN Hebrews 9:15–22 It is through him that there emerges a new covenant between God and man; and the purpose behind this new covenant is that those who have been called might receive the eternal inheritance which has been promised to them; but this could happen only after a death had taken place, the purpose of which was to rescue them from the consequences of the transgressions which had been committed under the conditions of the old covenant. For where there is a will, it is necessary that there should be evidence of the death of the testator before the will is valid. It is in the case of dead people that a will is confirmed, since surely it cannot be operative when the testator is still alive. That is why even the first covenant was not inaugurated without blood. For, after every commandment which the law lays down had been announced by Moses to all the people, he took the blood of calves and goats, together with water and scarlet and hyssop, and sprinkled the book itself and all the people. And as he did so, he said: ‘This is the blood of the covenant whose conditions God commanded you to observe.’ In like manner, he sprinkled with blood the tabernacle also and all the instruments used in its worship. Under the conditions which the law lays down, it is true to say that almost everything is cleansed by blood. Without the shedding of blood, there is no forgiveness. THIS is one of the most difficult passages in the whole letter, although it would not be difficult to those who were first to read the letter, for its methods of argument and expression and categories of thought would be familiar to them. As we have seen, the idea of the covenant is basic to the thought of the writer, by which he meant a relationship between God and human beings. The first covenant was dependent on people keeping the law; as soon as they broke the law, the covenant became ineffective. Let us remember that, to our writer, religion means access to God. Therefore, the basic meaning of the new covenant, which Jesus inaugurated, is that men and women should have access to God or, to put it another way, have fellowship with him.

• From Comrade Loves of the Samurai (1972)

  Jutaro, the druggist's son, had seen Itjikuro and fallen in love with him. He thought: 'My fair youth cannot last for ever, and I shall soon be a grown man. Many men love and admire me for my beauty, and I have received more than a hundred love letters; but I have not read a single one of them. People say that I have no heart. But none of these men had any allure for me. Only this elegant male has troubled me. If he could but return my love, I should love him all my life long. In truth I love him desperately. His manly beauty has made me lose my head. He has fascinated me.'His too ardent and youthful blood so inflamed him that his passion threw him to the ground. His eyes became set, and he seemed like a mad.'man. He rushed about, holding his long-cherished spaniel in his right hand, while he brandished a sword with the other. No one could go near him. At last, at the risk of her own life, his nurse managed to seize him. She consoled and cheered him: 'My dear young master, calm yourself! We can recall this traveller and arrange your love. I beg you to take command of yourself, dear master.'The young man then became a little calmer. His parents engaged a travelling priest to pray for his recovery. Hiusuke, the young man's father, had, when thirty-five years of age, married a rich merchant's daughter; but he had reached the age of sixty without having a child. Then he and his wife prayed Tenjin to grant them a child, and remained in prayer for seven days before the shrine of the god. On the evening of the seventh day they dreamed that a blossom fell from a plum tree into the wife's mouth, and that she became with child. They were very happy and grateful to the god Tenjin. Then Jutaro was born. He was hardly five years old when he began to write Chinese letters without ever having learned them. At thirteen he wrote a Story about a meeting between two young lovers who had to separate after a short time on a summer evening. He called the book: The Love of a Short Summer Evening. Such was his genius. Therefore his sudden illness caused great sorrow to his parents and friends. The priest's prayer had no great effect. Jutaro was in a continuous delirium, and grew weaker every day. His pulse became so faint that all hope of saving him was lost. His parents wove a fair white shroud and made ready a beautiful coffin for his burial; for they expected his death at any moment. But one day, suddenly, the young man raised his weary head and said in a weak voice to his relations: 'I am happy, for this man whom I love will pass along the stree tomorrow evening. Stop him, and bring him to me.'

• From Comrade Loves of the Samurai (1972)

  Senzayemon blushed with pleasure: 'My heart cannot express itself in words. I pray you to go and see it. It is in the shrine of the god Hatjiman, who is the god of war and of soldiers. I consecrated it there, my lover.' Tamanosuke went to the shrine, and asked the priest what was there. The priest said: 'Senzayemon gave me a box which contained his daily prayer for his friend's recovery.' Tamanosuke, with leave, opened the box and found in it a dagger of Sadamune and a fervent prayer for his recovery in a letter addressed to the god. In this manner he discovered that he owed his recovery to Senzayemon's prayer. Then he and Senzayemon became faithful lovers. Little by little this Story spread, and came to the ears of the Lord, who sentenced the two lovers to be confined in their own houses. They were both ready to die for their love, and did not at all fear death. They calmly awaited their severe punishment, and succeeded in finding a secret means of corresponding with each other. A year passed in this way. Then, on the ninth of March, they sent a petition to the Lord, in which they begged to be allowed an honourable death by Hara-kiri. They awaited their condemnation from moment to moment. But one day a messenger came from the Lord to Tamanosuke and ordered him to become a samurai instead of the page that he had been. Senzayemon was also pardoned. They were very grateful to this Lord, and decided to forgo their meetings until Tamanosuke should have reached the age of twenty-five. They no longer even spoke to each other when they met in the Street. They but continued to serve their Lord faithfully. [image file=image_rsrc1KW.jpg] NOTESPage numbers correspond to the print edition. PAGEThe AuthorAll these tales are the work of Saïkaku Ihara, who lived in Japan during the seventeenth century, being born in 1642 and dying in 1693. They are mainly chosen from his Glorious Tales of Pederasty, though some are from Tales of the Samurai Spirit and Tales of the Duty of a Samurai, and one from Stories in Letters. I have translated them from the recently published and quite unique French version of Ken Sato. The significance of the tales is discussed in my terminal essay, where further information about their author will also be found.3shyogunRegent, governor in general.17facingsThe samurai wore a kind of reversed collar, shaped as two triangles, falling like wings on each shoulder. The clothes worn by Ukyo are those prescribed for Hara-kiri.30great badgerIn old Japanese belief the badger had supernatural powers, and pursued men in some horrible shape.73Yukihiraand Narihira were brothers of noble family, each famous for his beauty and poetic talent.89JinkoThe name both of a tree and the incense which it furnishes.Songs of the Geishas

• From The Well of Loneliness (1928)

  And Stephen answered: ‘I know that I love you, and that nothing else matters in the world.’ Then, perhaps because of that glamorous evening, with its spirit of queer, unearthly adventure, with its urge to strange, unendurable sweetness, Angela moved a step nearer to Stephen, then another, until their hands were touching. And all that she was, and all that she had been and would be again, perhaps even to-morrow, was fused at that moment into one mighty impulse, one imperative need, and that need was Stephen. Stephen’s need was now hers, by sheer force of its blind and uncomprehending will to appeasement. Then Stephen took Angela into her arms, and she kissed her full on the lips, as a lover. CHAPTER 19 1 T hrough the long years of life that followed after, bringing with them their dreams and disillusions, their joys and sorrows, their fulfilments and frustrations, Stephen was never to forget this summer when she fell quite simply and naturally in love, in accordance with the dictates of her nature. To her there seemed nothing strange or unholy in the love that she felt for Angela Crossby. To her it seemed an inevitable thing, as much a part of herself as her breathing; and yet it appeared transcendent of self, and she looked up and onward towards her love—for the eyes of the young are drawn to the stars, and the spirit of youth is seldom earth-bound. She loved deeply, far more deeply than many a one who could fearlessly proclaim himself a lover. Since this is a hard and sad truth for the telling; those whom nature has sacrificed to her ends—her mysterious ends that often lie hidden—are sometimes endowed with a vast will to loving, with an endless capacity for suffering also, which must go hand in hand with their love. But at first Stephen’s eyes were drawn to the stars, and she saw only gleam upon gleam of glory. Her physical passion for Angela Crossby had aroused a strange response in her spirit, so that side by side with every hot impulse that led her at times beyond her own understanding, there would come an impulse not of the body; a fine, selfless thing of great beauty and courage—she would gladly have given her body over to torment, have laid down her life if need be, for the sake of this woman whom she loved.

• From Comrade Loves of the Samurai (1972)

  When she felt sad she used to play on the harp to distract herself and her dear son. In this manner they lived in their secluded hut. The destiny of man is surely inconstant and full of surprise. Senpatji Akanashi was banished by his master for some trifling offence; and, after travelling through several Provinces, he settled in a town near the hut in which the mother and son were living. They never met each other, and had no suspicion that they existed at such proximity. But one day Senpatji was invited by his friend Kurobatji Toriyama to hunt birds. On their way back they chanced to pass the widow's cottage, and heard the sound of the Corean harp which the mother was playing. They were charmed by this music and stopped to listen. Slipping through a hole in the hedge, they even peeped through a crack in the bamboo wall. A very beautiful woman of about thirty-five was playing the harp. She seemed to belong to some famous family of the high nobility, and to have disguised herself to live in this wretched hovel. Sitting by her side was her son Shynosuke, Studying the writing in a book which his mother had written herself. He was extremely handsome. The interested spectators were surprised to find such distinguished persons in this lonely village. They caused the door to be opened, and Stood for some minutes at the entrance to apologise for their intrusion. After a short visit they went away. Senpatji was Struck by the beauty of the young boy; he returned to the hut and became the intimate friend of its inhabitants. Little by little Senpatji and Shynosuke conceived a deep love for each other, and Senpatji took both mother and son with him to his town and there maintained them. In this way a year went peacefully. Then the mother noticed that Senpatji was very like the man who had killed her husband. One day she questioned him concerning his family and past life; then she became certain that he was the assassin of her husband, the father of her son. Next day she said to the boy: 'Senpatji killed your father before you were born. He was compelled to do so by the command of his master, who was also your father's master; but he is none the less your father's murderer. Kill him, and avenge your father.' Her son was at first dumb with astonishment. Then he reasoned with his mother: 'Senpatji did not kill my father out of personal enmity. He bore my father no hatred. He could not ad otherwise, since the Lord commanded it. He is not really my father's enemy. If you wish to avenge him, it is the Lord Jibudayu whom I ought to kill, not my friend Senpatji. We owe him much gratitude for his kindness. Think, mother: I cannot kill him.

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

  were not, then, O my God, I utterly were not, if Thou wert not in me. Yea, still more, I were not, O my God, if I were not in Thee, from whom all, in whom all, through whom all is. Even so, Lord, even so." In short, man is nothing without God, and everything in and through God. The undercurrent of this sentiment could not but carry this father onward to all the views he developed in opposition to the Pelagian heresy. While Pelagius widened the idea of grace to indefiniteness, and reduced it to a medley of natural gifts, law, gospel, forgiveness of sins, enlightenment, and example, Augustine restricted grace to the specifically Christian sphere (and, therefore, called it gratia Christi), though admitting its operation previous to Christ among the saints of the Jewish dispensation; but within this sphere he gave it incomparably greater depth. With him grace is, first of all, a creative power of God in Christ transforming men from within. It produces first the negative effect of forgiveness of sins, removing the hindrance to communion with God; then the positive communication of a new principle of life. The two are combined in the idea of justification, which, as we have already remarked, Augustine holds, not in the Protestant sense of declaring righteous once for all, but in the Catholic sense of gradually making righteous; thus substantially identifying it with sanctification.1839 Yet, as he refers this whole process to divine grace, to the exclusion of all human merit, he stands on essentially Evangelical ground.1840 As we inherit from the first Adam our sinful and mortal life, so the second Adam implants in us, from God, and in God, the germ of a sinless and immortal life. Positive grace operates, therefore, not merely from without upon our intelligence by instruction and admonition, as Pelagius taught, but also in the centre of our personality, imparting to the will the power to do the good which the instruction teaches, and to imitate the example of Christ.1841 Hence he frequently calls it the inspiration of a good will, or of love, which is the fulfilling of the law.1842 "Him that wills not, grace comes to meet, that he may will; him that wills, she follows up, that he may not will in vain."1843 Faith itself is an effect of grace; indeed, its first and fundamental effect, which provides for all others, and manifests itself in love. He had formerly held faith to be a work of man (as, in fact, though not exclusively, the capacity of faith, or receptivity for the divine, may be said to be); but he was afterwards led, particularly by the words of Paul in 1 Cor. iv. 7: "What hast thou, that thou hast not received?" to change his view.1844 In a word, grace is the breath and blood of the new man; from it proceeds all that is truly good and divine, and without it we can do nothing acceptable to God.

• From Comrade Loves of the Samurai (1972)

  After a little thought the Lord sentenced Shyume to be confined in his own house, whereupon Shyume quickly returned home and made Guzayemon assume the dress of a true samurai, and gave him two swords. Shyume and Guzayemon then loved each other madly and passionately, expecting every minute to be condemned to death by command of their master. This ardent love, at the price of life itself, was daring and audacious. But after twenty days the Lord pardoned Shyume, and gave him twenty suits of man's clothing and much money, saying to him: 'Send your samurai back to Yedo.' Shyume was very grateful for his Lord's kindness and generosity. Without delaying until next day, he made ready for Guzayemon's departure. When he reached the Province of Yedo, Guzayemon sent back all Shyume's men who had accompanied him. Instead of going to Yedo, he climbed up the high mountain of Katsororaju, in the Province of Yamato, and there lived as a hermit, remaining on the mountain and seeing no one. He called himself Mugento, the priest of dream. He cut off his hair. He spent all his days watching the cool springs flow from the rocks beside his dwelling. [image file=image_rsrc1KP.jpg] 9 An Actor loved his Patron, even as a Flint SellerTHERE WAS ONCE A CELEBRATED FEMALE character-actor named Sennojyo. He had made his first appearance on the Stage at the age of fourteen, and at forty-two years of age was Still so popular that people loved to see him portray feminine characters. His greatest success was in the drama called While going toward Kawashi to an assignation, which was performed for three years at Yedo. But one autumn an epidemic disease of the spinal marrow broke out in Yedo, and to this Sennojyo fell a victim. His back grew bent and deformed, and he altogether lost his grace of body. But he was gifted with high talent and intelligence, and did not lose his popularity because of his disease. Many employers even found it difficult to secure him for their comedies; for, when he was a little drunk, his cheeks became rosy, giving him such charm that many men fell in love with him. Several well-known priests lost their heads about him, and spent so much money to have him that they were obliged to sell the precious relics of their temples to gain an interview. Some of these were even so mad as to sell the holy trees of the sacred forests, for which they were driven from their temples and became beggars. Many clerks also spent their employers' money to see Sennojyo privately, and ruined their masters.

• From Cults Inside Out: How People Get In and Can Get Out (2014)

  Please give me the same consideration.” If during a visit the cult member becomes confrontational or argumentative, a considered response might be, “I am sorry you are upset, but I appreciate it when you express your feelings honestly.” And if the visit becomes too stressful, it’s all right to say, “Maybe this is not a good time for you.” At that point, apologize and leave. Again it’s almost always appropriate to add, “I love you” or “It’s been really good to see you.” It’s best to avoid an argument that might negatively affect future communication and visits. When invited to cult activities, such as a religious service or group program, be careful. Attending a public service or program to visibly demonstrate a reasonable attitude may be valuable, but participating in training sessions or intensive group programs designed for indoctrination would be unwise. Such a session or program could potentially become confrontational and volatile, and it could possibly lead to serious problems, such as arguments with leaders. Public events are much safer and more likely to be basically passive encounters. Cults typically try to manage their public image and often use open events to recruit new members. In such circumstances leaders and members are far less likely to engage in provocative behavior or become confrontational. Instead they usually endeavor to appear benign and welcoming. It is also possible to be influenced and even recruited into a group through such exposure. The influence of group involvement, or what is called “participant observation,” is recognized in the fields of sociology, anthropology, and communication. That is, the researcher’s involvement in a group being studied can diminish his or her objectivity, may potentially lead to bias, and can substantially affect research results.723 Doubts There may come a time when a cult member expresses doubts about the group, its leaders, or its practices. It’s important to understand that this time of questioning may be only a temporary time and it may pass. Being mindful that this situation might pass is an important reminder not to comment too readily about how bad the group is or to say, “I always knew that leader was bad” or “wrong.” Keep in mind that if the cult member later decides, often through the group or leader’s influence, that his or her doubts were somehow misplaced and family or friends said something negative, it’s likely that group members and possibly those in leadership will discuss their comments. For this reason being circumspect when commenting about a member’s doubts is best. A careful and considered response is to be a good listener and take no definite position. A cautious response might be, “That’s interesting” or “I didn’t know you felt that way.” This response defers taking a definite position. If the member communicates repeated doubts and misgivings about the group through further conversations and visits, you may want to consider a more assertive response.

• From The Well of Loneliness (1928)

  Restlessly tossing from side to side, Anna Gordon would pray for enlightenment and guidance; would pray that her husband might never suspect her feelings towards his child. All that she was and had been he knew; in all the world she had no other secret save this one most unnatural and monstrous injustice that was stronger than her will to destroy it. And Sir Philip loved Stephen, he idolized her; it was almost as though he divined by instinct that his daughter was being secretly defrauded, was bearing some unmerited burden. He never spoke to his wife of these things, yet watching them together, she grew daily more certain that his love for the child held an element in it that was closely akin to pity. CHAPTER 21A t about this time Stephen first became conscious of an urgent necessity to love. She adored her father, but that was quite different; he was part of herself, he had always been there, she could not envisage the world without him—it was other with Collins, the housemaid. Collins was what was called ‘second of three’; she might one day hope for promotion. Meanwhile she was florid, full-lipped and full-bosomed, rather ample indeed for a young girl of twenty, but her eyes were unusually blue and arresting, very pretty inquisitive eyes. Stephen had seen Collins sweeping the stairs for two years, and had passed her by quite unnoticed; but one morning, when Stephen was just over seven, Collins looked up and suddenly smiled, then all in a moment Stephen knew that she loved her—a staggering revelation! Collins said politely: ‘Good morning, Miss Stephen.’ She had always said: ‘Good morning, Miss Stephen,’ but on this occasion it sounded alluring—so alluring that Stephen wanted to touch her, and extending a rather uncertain hand she started to stroke her sleeve. Collins picked up the hand and stared at it. ‘Oh, my!’ she exclaimed, ‘what very dirty nails!’ Whereupon their owner flushed painfully crimson and dashed upstairs to repair them. ‘Put them scissors down this minute, Miss Stephen!’ came the nurse’s peremptory voice, while her charge was still busily engaged on her toilet. But Stephen said firmly: ‘I’m cleaning my nails ’cause Collins doesn’t like them—she says they’re dirty!’ ‘What impudence!’ snapped the nurse, thoroughly annoyed. ‘I’ll thank her to mind her own business!’ Having finally secured the large cutting-out scissors, Mrs. Bingham went forth in search of the offender; she was not one to tolerate any interference with the dignity of her status. She found Collins still on the top flight of stairs, and forthwith she started to upbraid her: ‘putting her back in her place,’ the nurse called it; and she did it so thoroughly that in less than five minutes the ‘second-of-three’ had been told of every fault that was likely to preclude promotion.

• From The Well of Loneliness (1928)

  And now life was full of new interest for Stephen, an interest that centred entirely in her body. She discovered her body for a thing to be cherished, a thing of real value since its strength could rejoice her; and young though she was she cared for her body with great diligence, bathing it night and morning in dull, tepid water—cold baths were forbidden, and hot baths, she had heard, sometimes weakened the muscles. For gymnastics she wore her hair in a pigtail, and somehow that pigtail began to intrude on other occasions. In spite of protests, she always forgot and came down to breakfast with a neat, shining plait, so that Anna gave in in the end and said, sighing: ‘Have your pigtail do, child, if you feel that you must—but I can’t say it suits you, Stephen.’ And Mademoiselle Duphot was foolishly loving. Stephen would stop in the middle of lessons to roll back her sleeves and examine her muscles; then Mademoiselle Duphot, instead of protesting, would laugh and admire her absurd little biceps. Stephen’s craze for physical culture increased, and now it began to invade the schoolroom. Dumb-bells appeared in the schoolroom bookcases, while half worn-out gym shoes skulked in the corners. Everything went by the board but this passion of the child’s for training her body. And what must Sir Philip elect to do next, but to write out to Ireland and purchase a hunter for his daughter to ride—a real, thoroughbred hunter. And what must he say but: ‘That’s one for young Roger!’ So that Stephen found herself comfortably laughing at the thought of young Roger; and that laugh went a long way towards healing the wound that had rankled within her—perhaps this was why Sir Philip had written out to Ireland for that thoroughbred hunter. The hunter, when he came, was grey-coated and slender, and his eyes were as soft as an Irish morning, and his courage was as bright as an Irish sunrise, and his heart was as young as the wild heart of Ireland, but devoted and loyal and eager for service, and his name was sweet on the tongue as you spoke it—being Raftery, after the poet. Stephen loved Raftery and Raftery loved Stephen. It was love at first sight, and they talked to each other for hours in his loose box—not in Irish or English, but in a quiet language having very few words but many small sounds and many small movements, which to both of them meant more than words. And Raftery said: ‘I will carry you bravely, I will serve you all the days of my life.’ And she answered: ‘I will care for you night and day, Raftery—all the days of your life.’ Thus Stephen and Raftery pledged their devotion, alone in his fragrant, hay-scented stable. And Raftery was five and Stephen was twelve when they solemnly pledged their devotion.

• From The Well of Loneliness (1928)

  ‘Well, Stephen?’ And after a pause: ‘What on earth made you send that absurd telegram? Ralph got hold of the thing and began to ask questions. You are such an almighty fool sometimes—you knew perfectly well that I couldn’t come back. Why will you behave as though you were six, have you no common sense? What’s it all about? Your methods are not only infantile—they’re dangerous.’ Then taking Angela firmly by the shoulders, Stephen turned her so that she faced the light. She put her question with youthful crudeness; ‘Do you find Roger Antrim physically attractive—do you find that he attracts you that way more than I do?’ She waited calmly, it seemed, for her answer. And because of that distinctly ominous calm, Angela was scared, so she blustered a little: ‘Of course I don’t! I resent such questions; I won’t allow them even from you, Stephen. God knows where you get your fantastic ideas! Have you been discussing me with that girl Violet? If you have, I think it’s simply outrageous! She’s quite the most evil-minded prig in the county. It was not very gentlemanly of you, my dear, to discuss my affairs with our neighbours, was it?’ ‘I refused to discuss you with Violet Antrim,’ Stephen told her, still speaking quite calmly. But she clung to her point: ‘Was it all a mistake? Is there no one between us except your husband? Angela, look at me—I will have the truth.’ For answer Angela kissed her. Stephen’s strong but unhappy arms went round her, and suddenly stretching out her hand, she switched off the little lamp on the table, so that the room was lit only by firelight. They could not see each other’s faces very clearly any more, because there was only firelight. And Stephen spoke such words as a lover will speak when his heart is burdened to breaking; when his doubts must bow down and be swept away before the unruly flood of his passion. There in that shadowy, firelit room, she spoke such words as lovers have spoken ever since the divine, sweet madness of God flung the thought of love into Creation. But Angela suddenly pushed her away: ‘Don’t, don’t—I can’t bear it—it’s too much, Stephen. It hurts me—I can’t bear this thing—for you. It’s all wrong, I’m not worth it, anyhow it’s all wrong. Stephen, it’s making me—can’t you understand? It’s too much—’ She could not, she dared not explain. ‘If you were a man—’ She stopped abruptly, and burst into uncontrollable weeping. And somehow this weeping was different from any that had gone before, so that Stephen trembled. There was something frightened and desolate about it; it was like the sobbing of a terrified child. The girl forgot her own desolation in her pity and the need that she felt to comfort. More strongly than ever before she felt the need to protect this woman, and to comfort.

• From An Unquiet Mind: A Memoir of Moods and Madness (1995)

  Richard and I moved into a house in Georgetown and quickly confirmed what our common sense should have told us: we could not have been more different. He was low-key, I was intense; things that cut me to the quick he was able to sail by with scarcely a notice; he was slow to anger, I quick; the world registered gently upon him, sometimes not at all, whereas I was fast to feel both pleasure and pain. He was, indeed, in most ways and at most times, a man of moderation; I was quicker to slight, quicker to sense, and perhaps quicker to reach out and attempt to heal hurts we inevitably caused one another. Concerts and opera, mainstays of my existence, were torture to him, as were long, extended talks or vacations lasting more than three days. We were a complete mismatch. I was filled with a thousand enthusiasms or black despair; Richard, who for the most part maintained an even emotional course, found it difficult to handle—or, worse yet, take seriously—my intensely mercurial moods. He had no idea what to do with me. If I asked him what he was thinking, it was never about death, the human condition, relationships, or us; it was, instead, almost always about a scientific problem or, occasionally, about a patient. He pursued his science and the practice of medicine with the same romantic intensity that was integral to the way I pursued the rest of life. He was not, it was clear, going to gaze meaningfully into my eyes over long dinners and fine wines, nor discuss literature and music over late-night coffee and port. He, in fact, couldn’t sit still very long, had a scarcely measurable attention span, didn’t drink much, never touched coffee, and wasn’t particularly interested in the complexities of relationships or the affirmations of art. He couldn’t abide poetry and was genuinely amazed that I seemed to spend so much of my day just wandering around, rather aimlessly, going to the zoo, visiting art galleries, walking my dog—a sweet, wholly independent, morbidly shy basset hound named Pumpkin—or meeting friends for lunch and breakfast. Yet not once in the years we have been together have I doubted Richard’s love for me, nor mine for him. Love, like life, is much stranger and far more complicated than one is brought up to believe. Our common intellectual interests—medicine, science, and psychiatry—are very strong ones, and our differences in both substance and style have allowed each of us a great deal of independence, which has been essential and which, ultimately, has bound us very close to one another over the years. My life with Richard has become a safe harbor: an extremely interesting place, filled with love and warmth and always a bit open to the outer sea. But like all safe harbors that manage to retain fascination as well as safety, it was less than smooth sailing to reach.

• From The Letter to the Hebrews (The New Daily Study Bible) (2002)

  The sacrifice of Jesus takes the load of guilt from people’s consciences. The animal sacrifices of the old covenant might well leave them estranged from God; the sacrifice of Jesus shows us a God whose arms are always outstretched and in whose heart is only love. (2) The sacrifice of Jesus brought eternal redemption. The idea was that human beings were under the dominion of sin; and, just as the purchase price had to be paid to free individuals from slavery, so the purchase price had to be paid to free us from sin. (3) The sacrifice of Christ enabled people to leave the deeds of death and to become the servants of the living God. That is to say, he did not only win forgiveness for past sin, he enabled men and women in the future to live godly lives. The sacrifice of Jesus was not only the paying of a debt; it was the giving of a victory. What Jesus did puts us right with God, and what he does enables us to stay right with God. The act of the cross brings the love of God to us in a way that takes our terror of him away; the presence of the living Christ brings the power of God to us so that we can win a daily victory over sin. The New Testament scholar B. F. Westcott outlines four ways in which Jesus’ sacrifice of himself differs from the animal sacrifices of the old covenant. (1) The sacrifice of Jesus was voluntary. The animal’s life was taken from it; Jesus gave his life. He willingly laid it down for his friends. (2) The sacrifice of Jesus was spontaneous. Animal sacrifice was entirely the product of law; the sacrifice of Jesus was entirely the product of love. We pay our debts in business dealings because we have to; we give gifts to our loved ones because we want to. It was not law but love that lay behind the sacrifice of Christ. (3) The sacrifice of Jesus was rational. The animal victim did not know what was happening; Jesus all the time knew what he was doing. He died, not as an ignorant victim caught up in circumstances over which he had no control and did not understand, but with eyes wide open. (4) The sacrifice of Jesus was moral. Animal sacrifice was mechanical; but Jesus’ sacrifice was made through the eternal Spirit.

• From Comrade Loves of the Samurai (1972)

  Shall I be noisy cricket Or firefly burning in silence, Dumb grief or tearful parting? And when I think we might Never have met, Been utter Strangers. 83. Spring Branches.Spring flowers at the branch end Over the water. Love is very deep, Their reflection is very deep. I had to wet my sleeves To gather them, And I want to go on Wetting, wetting, wetting my sleeves. 84. First Snow.This first snow Is very white Like first love. My maid asks from the doorstep: 'Where shall I throw The tea-leaves?' 85. Bed.Under the unnecessarily large Mosquito curtain My little heart Is fiercer than a nightlight. 86. Then.The flowers come to blossom, then We look at the flowers, then They wither, then [image file=image_rsrc1KZ.jpg] [image file=image_rsrc1M0.jpg]

• From Comrade Loves of the Samurai (1972)

  Nightingale Sings to Plum Tree. How the nightingales sing to the plum trees And the frogs splash in the water. That is love. The call of people and of things Is everywhere. Dark clouds, Fishing boats, At the will of the tide, At the will of the wind. They seem to move their own sails. The ropes are woven in the old way Like woman's hair. Deep down in green reflections. Ah, back her to the port of love! 47. Life. To the passing dawn? To a boat passing? To the wake the boat leaves? To the froth the wake leaves? 48. Hiding Place. No more grieving. I hide myself in my happiness As a firefly Hides in a moon ray. 49. Rupture. Steps die on the brittle leaves, I think of very much. Evening, a perched crow On a bare branch. The end of Autumn. 50. Plum Tree Under Snow. The plum tree Still lives, Even Still blossoms Under the snow; my heart, My most unfortunate heart Also. 51. Rose Chrysanthemum. Three butterflies On a rose chrysanthemum. The white flies away, The red flies away, The black lights on my garment. Meaning? 52. Firefly. This evening I caught a firefly To light my waiting soul And for amusement. My right hand covers the firefly in my left And both are transparent and rosy Because of it. How funny! 53. In the Spring Rain. The nightingale is quite wet In the Spring rain. The scent of the flowers of the plum tree Rises at every beating Of the wet wing. Nightingales that play with flowers, How charming that is. Some birds do not know Where they may nest at evening, But I am a nightingale And my master is a plum tree. Soon I shall be free of my body, Free to love. Is not that so? And nothing else matters. 54. 0 Dreams. O dreams, do not bring me The face of my girl in sleep. My waking and my pain Would quite unman me. 55. Flakes of Flowers. It is snowing, Winter, It is snowing. But the flakes Are flowers also. See, it is already Spring By the cloud way. 56. Surugi Lake. Dew from the lotuses Of Surugi Lake Goes up in a light fume. My hope becomes lighter than air And disappears. Yet a voice is saying: 'Who knows? Soon he may marry you.' 57. Maples Leaves. Do you know why the Autumn moon Spreads her desirable brightness On the hill? It is so that we two may count the leaves of the maple Falling One by one. 58. Deep Light. I have no wish for A frivolous or coquettish existence, I want the deep life of love. have set up the double screen Against a wind balmed with the plum trees. Come to me and I will love you In the tender light of a veiled moon, I will love you, far from the plum trees.

• From The Letter to the Hebrews (The New Daily Study Bible) (2002)

  The new relationship is based entirely on his love. Under the old covenant, people could keep this relationship to God only by obeying the law; that is, by their own efforts. Now everything is dependent not on human efforts but solely on the grace of God. The new covenant puts men and women into relationship with a God who is still a God of justice but whose justice has been swallowed up in his love. The most tremendous thing about the new covenant is that it makes our relationship to God no longer dependent on our obedience but entirely dependent on God’s love. There is one thing left to say. In Jeremiah’s words about the new covenant, there is no mention of sacrifice. It would seem that Jeremiah believed that, in the new age, sacrifice would be abolished as irrelevant; but the writer to the Hebrews can only think in terms of the sacrificial system, and very shortly he will go on to speak of Jesus as the perfect sacrifice, whose death alone made the new covenant possible. THE GLORY OF THE TABERNACLE Hebrews 9:1–5 So, then, the first tabernacle, too, had its ordinances of worship and its holy place, which was an earthly symbol of the divine realities. For the first tabernacle was constructed and in it there was the lamp stand and the table with the shewbread, and it was called the holy place. Behind the second curtain, there was that part of the tabernacle which was called the Holy of Holies. It was approached by means of the golden altar of incense, and it had in it the ark of the covenant, which was covered all over with gold. In the ark, there was the golden pot with the manna and Aaron’s rod which budded and the tables of the covenant. Above it, there were the cherubim of glory, overshadowing the mercy seat; but this is not the place to speak about all these things in detail. T HE writer to the Hebrews has just been thinking of Jesus as the one who leads us into reality. He has been using the idea that in this world we have only pale copies of what is truly real. The worship that we can offer is just a ghost-like shadow of the real worship which only Jesus, the real high priest, can offer. But even as he thinks of that, his mind goes back to the tabernacle (the tabernacle, remember, not the Temple). Lovingly he remembers its beauty; lovingly he lingers on its priceless possessions. And the thought in his mind is this: if earthly worship was as beautiful as this, what must the true worship be like?

• From Comrade Loves of the Samurai (1972)

  There was a page named Ukyo-Itami, who served a Lord at Yedo. He was cultured and elegant, and so extremely beautiful that he troubled the eyes of those who looked at him. His master had another page named Uneme Mokawa, eighteen years of age, who also had great beauty and a countenance full of graces. Ukyo was so smitten with this other as almost to lose his senses, so moved was he by his virile loveliness. He suffered to such an extent from his love that he fell ill and had to take to his bed, where he sighed and moaned his unheard love in solitude. But he was very popular, and many people had pity on him and came to see him in his illness, to care for him and console him. One day his fellow-pages came to visit him, and among them was his beloved Uneme. At sight of him, Ukyo betrayed by his expression the sentiments which he felt for him, and the pages then guessed the secret of his illness. Samano suke Shiga, another page who was Uneme's lover, was also present, and was much moved at seeing the suffering of poor Ukyo. He Stayed with the invalid when the others went away, knelt down beside him and whispered: 'I am sure, dear Ukyo, that there is a grief in your soul. Open your heart to me who am your friend and love you very much. Do not keep any secret from me: you only torture yourself by keeping it. If you love any of the pages who were here just now, tell me frankly. I shall do my best to help you, Ukyo.' But the bashful Ukyo could not open his sick heart to him. He simply said: 'You are wrong, my Samanosuke, you are mistaken about me,' and, since Samanosuke insisted, he pretended to be asleep. Samanosuke went away. They caused two High Priests to pray for Ukyo's recovery, and after they had prayed without ceasing for two days and two nights Ukyo seemed better. Then Samanosuke again went secretly to Ukyo and said: 'Dear friend, write him a love-letter. I will give it to him without fail, and he shall at once send you a kind answer. I know whom you love so desperately, and you need not consider me in your passion. He and I are lovers, but I am quite ready to satisfy your desire, because of our long and sincere friendship, Ukyo.'

• From Comrade Loves of the Samurai (1972)

  It was the custom to give the palace a thorough cleaning on the thirteenth of December, and for the courtiers to change their old clothes for new and spotless garments. On that day, following a plan conceived by Korin's servant, Sohatjiro was introduced into the palace in a big bamboo basket, in which Korin had already sent some new soft robes to his mother. They succeeded in carrying Sohatjiro into the room adjoining the Lord's bedroom. Korin pretended that he had pains in the stomach, and kept the screen doors well oiled so as to be able to open them easily in the night. The first time Korin went out of the room, the Lord complained of the noise he made; but, as the night advanced, the latter fell into a deep sleep and started to snore very loudly. Then Korin, thinking that the moment had come when he might join his love, crept into the next room. The two lovers embraced and swore a faithful and changeless love until their deaths. They spoke very quietly, in a whisper, of their amorous pleasures; but by ill luck it happened that the Lord was wakened by their voices. He shouted: 'There is someone in the next room, and he shall not escape.'He grasped a spear, which was renting against his pillow, and rushed upon Sohatjiro as he turned to run away. But Korin seized him by the sleeve and said: 'It is not worthy of you, Lord, to agitate yourself in this way. Be caI beg you. There was no one here but I. I was only uttering certain complaints because of my pain. Forgive me, Lord, for having disturbed your sleep.' At that moment Sohatjiro Started to climb over the wall by the help of a large branch, and the Lord saw him. He Sternly questioned Korin; but the other denied everything. Then, since he had great love for Korin, the Lord thought that this was perhaps another evil badger haunting the garden, and he calmed himself. But one of the sentinels, Shinroku Kanai, came and said to the Lord: 'I saw the track of a man in this room, and himself with my own eyes in the garden. His hair was disordered and his actions were Strange. It must be Korin's secret lover. I advise the Lord to watch Korin.'But Korin answered bravely: 'My dear one has given me his life. He is my faithful lover. Even if I must die, I will not tell his name. I have already said this many times to my Lord.'He was calm and serene.

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

  The life of the believer does not descend through the channels of fallen nature, but requires a creative act of the Holy Spirit through the preaching of the gospel. The life of the regenerate is free from the principle and power of sin. "Whosoever is begotten of God doeth no sin, because his seed abideth in him; and he cannot sin because he is begotten of God."850 Over him the devil has no power.851 The new life is the life of Christ in the soul. It is eternal intrinsically and as to duration. Eternal life in man consists in the knowledge of the only true God and of Jesus Christ—a knowledge which implies full sympathy and communion of love.852 It begins here in faith; hence the oft-repeated declaration that he who believes in Christ has (e[cei) eternal life.853 But it will not appear in its full development till the time of his glorious manifestation, when we shall be like him and see him even as he is.854 Faith is the medium of communication, the bond of union with Christ. Faith is the victory over the world, already here in principle.855 John’s idea of life eternal takes the place of Paul’s idea of righteousness, but both agree in the high conception of faith as the one indispensable condition of securing it by uniting us to Christ, who is both righteousness and life eternal.856 The life of the Christian, moreover, is a communion with Christ and with the Father in the Holy Spirit. Our Lord prayed before his passion that the believers of that and all future ages might be one with him, even as he is one with the Father, and that they may enjoy his glory. John writes his first Epistle for the purpose that his readers may have "fellowship with the Father, and with his Son Jesus Christ, and that thus their joy may be made full."857 This fellowship is only another word for love, and love to God is inseparable from love to the brethren. "If God so loved us, we also ought to love one another." "God is love; and he that abideth in love abideth in God and God abideth in him." Love to the brethren is the true test of practical Christianity.858 This brotherly fellowship is the true essence of the Church, which is nowhere even mentioned in John’s Gospel and First Epistle.859 Love to God and to the brethren is no mere sentiment, but an active power, and manifests itself in the keeping of God’s commandments.860 Here again John and Paul meet in the idea of love, as the highest of the Christian graces which abides forever when faith shall have passed into sight, and hope into fruition.861 Notes. The incarnation is expressed by John briefly and tersely in the phrase "The Word became flesh" (John 1:14). I. The meaning of savrx.

• From The Letter to the Hebrews (The New Daily Study Bible) (2002)

  A person might feel able to enter the tabernacle and yet at the same time be far away from the presence of God. The sacrifice of Jesus takes the load of guilt from people’s consciences . The animal sacrifices of the old covenant might well leave them estranged from God; the sacrifice of Jesus shows us a God whose arms are always outstretched and in whose heart is only love . (2) The sacrifice of Jesus brought eternal redemption. The idea was that human beings were under the dominion of sin; and, just as the purchase price had to be paid to free individuals from slavery, so the purchase price had to be paid to free us from sin. (3) The sacrifice of Christ enabled people to leave the deeds of death and to become the servants of the living God. That is to say, he did not only win forgiveness for past sin, he enabled men and women in the future to live godly lives. The sacrifice of Jesus was not only the paying of a debt; it was the giving of a victory. What Jesus did puts us right with God, and what he does enables us to stay right with God. The act of the cross brings the love of God to us in a way that takes our terror of him away; the presence of the living Christ brings the power of God to us so that we can win a daily victory over sin. The New Testament scholar B. F. Westcott outlines four ways in which Jesus’ sacrifice of himself differs from the animal sacrifices of the old covenant. (1) The sacrifice of Jesus was voluntary . The animal’s life was taken from it; Jesus gave his life. He willingly laid it down for his friends. (2) The sacrifice of Jesus was spontaneous . Animal sacrifice was entirely the product of law ; the sacrifice of Jesus was entirely the product of love . We pay our debts in business dealings because we have to; we give gifts to our loved ones because we want to. It was not law but love that lay behind the sacrifice of Christ. (3) The sacrifice of Jesus was rational . The animal victim did not know what was happening; Jesus all the time knew what he was doing. He died, not as an ignorant victim caught up in circumstances over which he had no control and did not understand, but with eyes wide open . (4) The sacrifice of Jesus was moral .