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)

  2. Again, what is found in the greater number would seem to be the more in accordance with nature, and consequently the better. Now as the philosopher says in 8 Ethics 8, “ there are many who wish to be loved rather than to love, and those who love flattery are always many. ” To be loved is therefore better than to love, and consequently more in accordance with charity. 3. Again, the philosopher says (1 Post. An., text 5): “ that on account of which anything is of a certain kind is itself more so. ” Now men love on account of being loved, since “ nothing evokes love so much as loving another first, ” as Augustine says (De Catech. Rud., cap. 4). Charity therefore consists in being loved, more properly than in loving. On the other hand: the philosopher says (8 Ethics 8): “ friendship consists in loving rather than in being loved. ” Now charity is a kind of friendship. It therefore consists in loving rather than in being loved. I answer: to love belongs to charity as charity. For charity is a virtue, and therefore inclines to its proper act by its very essence. But to be loved is not the act of the charity of the loved one. The act of his charity is to love. He happens to be loved because another is moved by charity to seek his good, as one instance of the universal nature of good. This makes it clear that to love belongs to charity more properly than to be loved. For what belongs to a thing essentially and substantially belongs to it more properly than what belongs to it on account of something else. There are two signs of this. One is that friends are praised because they love, rather than because they are loved. If they are loved and do not love, they are indeed blamed. The other is that mothers, who love supremely, seek to love rather than to be loved. Some of them, as the philosopher says in 8 Ethics 8, “ give their sons to a nurse, and love them without expecting any affection in return, if this is impossible. ” On the first point: better persons are more lovable because they are better. But it is their own love that is greater because their charity is more perfect — although their love is proportionate to what they love. A better man does not love what is beneath him less than it deserves, whereas one who is not so good does not love a better man as he deserves to be loved.

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

  I. On the first head, it is to be noted, that there were five things in the death of Christ in which we ought to follow Him—(1) humility; (2) obedience. Of these two, Philip. 2:8, “He humbled Himself and became obedient unto death.” To the first the Lord invites us, S. Matt. 11:29, “Learn of Me, for I am meek and lowly in heart;” to the second, S. John 14:15, “If ye love Me, keep My commandments.” (3) Ineffable charity was in the death of Christ, S. John 15:13, “Greater love hath no man than this, that a man lay down his life for his friends;” and in this we ought to be like Him ourselves, S. John 15:12, “This is My commandment, that ye love one another.” (4) Patience, 1 S. Peter 2:23, “When He suffered He threatened not;” and in this we ought to be made like unto Him, Heb. 12:1, 2, “Let us run with patience the race that is set before us, looking unto Jesus, the Author and Finisher of our faith, Who for the joy that was set before Him endured the Cross.” (5) Perseverance, because he who in all things perseveres unto death will be saved, Philip. 2:8, “Obedient unto death, even the death of the Cross;” but we ought to have the likeness of His death in our perseverance, S. Matt. 10:27, “But he that endureth unto the end shall be saved.

• From My Life and Loves, Vol. 1 (of 4) (1922)

  It is the first duty of every individual to develop all his faculties of body, mind and spirit as completely and harmoniously as possible; but it is a still higher duty for each of us to develop our special faculty to the uttermost consistent with health; for only by so doing shall we attain to the highest self-consciousness or be able to repay our debt to humanity. No Anglo-Saxon, so far as I know, has ever advocated this ideal or dreamed of regarding it as a duty. In fact, no teacher so far has even thought of helping men and women to find out the particular power which constitutes their essence and inbeing and justifies their existence. And so nine men and women out of ten go through life without realising their own special nature: they cannot lose their souls for they have never found them. For every son of Adam, for every daughter of Eve, this is the supreme defeat, the final disaster. Yet no one, so far as I know, has ever warned of the danger or spoken of this ideal. That’s why I love this book in spite of all its shortcomings and all its faults: it is the first book ever written to glorify the body and its passionate desires and the soul as well and its sacred, climbing sympathies. Give and forgive, I always say, is the supreme lesson of life. I only wish I had begun the book five years ago, before I had been half drowned in the brackish flood of old age and become conscious of failing memory; but notwithstanding this handicap, I have tried to write the book I have always wanted to read, the first chapter in the Bible of Humanity. And so I front this foreword with the lovely figure of Venus Queen, and I close it with the face of Christ as seen by Rubens when He forgave the adulterous woman. Hearken to good counsel: “Live out your whole free life, while yet on earth, Seize the quick Present, prize your one sure boon: Though brief, each day a golden sun has birth; Though dim, the night is gemmed with stars and moon.” Christ and The Woman taken in Adultery by Rubens. * * * MY LIFE AND LOVES. Chapter I. Memory is the Mother of the Muses, the prototype of the Artist. As a rule she selects and relieves out the important, omitting what is accidental or trivial. Now and then, however, she makes mistakes like all other artists. Nevertheless I take Memory in the main as my guide. I was born on the 14th of February 1855, and named James Thomas, after my father’s two brothers: my father was in the Navy, a lieutenant in command of a revenue cutter or gunboat, and we children saw him only at long intervals.

• From Heptaméron (1559)

  tation of Amadour. Florida, who had formerly shunned nothing so much as her husband's presence, resolved to pass all her life by his side, to avoid her mother's harsh- ness ; but seeing that nothing succeeded with her, she made up her mind to deceive Amadour. To this end she pretended to be more tractable, and advised him to attach himself to a lady to whom she said she had spoken of their mutual love. This lady, who was in the queen's household, and whose name was Loretta, de- lighted at having made such a conquest, was so little mistress of her transports that the affair became noised abroad. The Countess of Aranda herself, being at court, became aware of it, and afterwards treated Florida with more gentleness. Loretta's husband, who was a captain, and one of the King of Spain's great governors, was so incensed that he was resolved to kill Amadour at all hazards; but Florida, who heard of this, and, in spite of herself, still loved Amadour, instantly gave him warning. Eager as he was to return to her, he replied that if she would grant him every day three hours conversation, he would never speak another word to Loretta ; but she would do nothing of the sort. " Since, then, you do not wish me to live," said Amadour, " why would you hinder me from dying, unless you hope to make me suffer more in living than the pain of a thou- sand deaths ? Let death fly me as it will, I will seek it, so that at last I shall find it, and then only I shall be at rest." Meanwhile, news arrived that the King of Grenada had begun hostilities against the King of Spain, which obliged the king to send his son thither with the Con- stable of Castile and the Duke of Alva, two old and sage lords. The Duke of Cardona and the Count of Aranda desired to take part in the campaign, and begged the First day?^ Q UEEN OF JVA VA RRE. I o \

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

  1. Tobias, by order of St. Raphael, took a large fish from the river. That river, in which are fishes, signifies the world; all the fishes there are the different races of men; the great fish is the Jewish nation; the heart of the fish, as its noblest member, and as the member from which life proceeds, signifies the Mother of God; and the little piece of the heart signifies that Body of Jesus which He assumed from the flesh of Mary. This Body must be put on hot coals, that is, given to the faithful, kindled and aflame with the fire of love. The smoke, then, that is, its spiritual virtue, drives away the devils. 2. David speaks of Selmon, the mount of God, a fat mountain. The mountain of God is Christ, and Selmon is interpreted shadow. He, therefore, is the shadow that refreshes us: for from His Body spreads the shadow of grace, which is to us a refuge against the incentives of vice and of all fleshly desire. Thus our Lady was overshadowed by the power of the Most High. There can only be a shadow where there are a body and light. The light is the Word of God, and the Body is the flesh of Christ. There came light to the Body, that is, the Word to flesh: for the Word was made flesh. When, therefore, the faithful soul receives the Body of Jesus, it feels the refreshment of the spirit, as it were the shadow of grace which flows from that Body. Jesus is like dew, and the faithful soul blossoms like a lily. 3. One of the Seraphim touched the lips of Isaias with a live coal brought from the Altar. That live coal signifies the Body of Jesus, and when He touches the lips of the heart venial sin is taken away. St. Gregory says, ‘Our Lord gave us the Sacrament of salvation, that as we sin daily, and He can now no more die for sin, by this we may obtain forgiveness.’ 4. In the old law the bread baked in the fryingpan and offered and anointed with oil was a type of Christ, wholly anointed with the Spirit of God, suffering for us, and dying for us on the Cross. The memorial of this sacrifice is the Host, which is offered in remembrance of the Passion of our Lord. This must be burned on the Altar, that is to say, it must be kindled, because it should be received by the faithful soul with all fervour of desire and all fire of love. This is an odour of sweetness to God. It is so pleasing to Him that for the sake of it He turns away His anger, and reconciles us to Himself and leads us to His everlasting peace. The Voice of the Holy Ghost

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

  Reply to Objection 1: The act of one lacking charity may be of two kinds; one is in accordance with his lack of charity, as when he does something that is referred to that whereby he lacks charity. Such an act is always evil: thus Augustine says (Contra Julian. iv, 3) that the actions which an unbeliever performs as an unbeliever, are always sinful, even when he clothes the naked, or does any like thing, and directs it to his unbelief as end. There is, however, another act of one lacking charity, not in accordance with his lack of charity, but in accordance with his possession of some other gift of God, whether faith, or hope, or even his natural good, which is not completely taken away by sin, as stated above (Q[10], A[4]; [2509]FS, Q[85], A[2]). In this way it is possible for an act, without charity, to be generically good, but not perfectly good, because it lacks its due order to the last end. Reply to Objection 2: Since the end is in practical matters, what the principle is in speculative matters, just as there can be no strictly true science, if a right estimate of the first indemonstrable principle be lacking, so, there can be no strictly true justice, or chastity, without that due ordering to the end, which is effected by charity, however rightly a man may be affected about other matters. Reply to Objection 3: Science and art of their very nature imply a relation to some particular good, and not to the ultimate good of human life, as do the moral virtues, which make man good simply, as stated above ([2510]FS, Q[56] , A[3]). Hence the comparison fails. Whether charity is the form of the virtues?Objection 1: It would seem that charity is not the true form of the virtues. Because the form of a thing is either exemplar or essential. Now charity is not the exemplar form of the other virtues, since it would follow that the other virtues are of the same species as charity: nor is it the essential form of the other virtues, since then it would not be distinct from them. Therefore it is in no way the form of the virtues. Objection 2: Further, charity is compared to the other virtues as their root and foundation, according to Eph. 3:17: “Rooted and founded in charity.” Now a root or foundation is not the form, but rather the matter of a thing, since it is the first part in the making. Therefore charity is not the form of the virtues. Objection 3: Further, formal, final, and efficient causes do not coincide with one another (Phys. ii, 7). Now charity is called the end and the mother of the virtues. Therefore it should not be called their form. On the contrary, Ambrose [*Lombard, Sent. iii, D, 23] says that charity is the form of the virtues.

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

  GREGORY. (Hom. xxx.) Into some hearts He cometh, but not to make His abode with them. For some feel compunction for a season and turn to God, but in time of temptation forget that which gave them compunction, and return to their former sins, just as if they had never lamented them. But whoso loveth God truly, into his heart the Lord both comes, and also makes His abode therein: for the love of the Godhead so penetrates him, that no temptation withdraws him from it. He truly loves, whose mind no evil pleasure overcomes, through his consent thereto. AUGUSTINE. (Tract. lxxvi. 4) But while the Father and the Son make Their abode with the loving soul, is the Holy Spirit excluded? What meaneth that which is said of the Holy Spirit above: He dwelleth with you, and shall be in you, but that the Spirit makes His abode with us? Unless indeed a man be so absurd as to think that when the Father and the Son come, the Holy Spirit departs, as if to give place to His superiors. Yet even this carnal thought is met by Scripture, in that it says, Abide with you for ever. (v.16) He will therefore be in the same abode with Them for ever. As He did not come without Them, so neither They without Him. As a consequence of the Trinity, acts are sometimes attributed to single persons in it: but the substance of the same Trinity demands, that in such acts the presence of the other Persons also be implied. GREGORY. (Hom. xxx.) In proportion as a man’s love rests upon lower things, in that proportion is he removed from heavenly love: He that loveth Me not, keepeth not My sayings. To the love then of our Maker, let the tongue, mind, life bear witness. CHRYSOSTOM. (Hom. lxxv. 1, 2) Or thus: Judas thought that he should see Him, as we see the dead in sleep: How is it, that Thou wilt manifest Thyself unto us, and not unto the world? meaning, Alas, as Thou art to die, Thou wilt appear to us but as one dead. To correct this mistake, He says, I and My Father will come to him, i. e. I shall manifest Myself, even as My Father manifests Himself. And will make our abode with Him; which is not like a dream. It follows, And the word which ye hear is not Mine, but the Father’s which sent Me; i. e. He that heareth not My words, inasmuch as he loveth not Me, so loveth he not My Father. This He says to shew that He spoke nothing which was not the Father’s, nothing beside what seemed good to the Father.

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

  Thirdly, according to right order, things that are less familiar become known through things that are more familiar. Likewise, things that are less good are loved because of their connection with things that possess greater goodness. Consequently, as God is the first truth and supreme goodness, and is eminently knowable and lovable in Himself, the order of nature would require that all things should be known and loved through Him. Therefore, if the mind of any person has to be brought to the knowledge and love of God through creatures, this results from his imperfection. Accordingly such a one has not yet achieved perfect beatitude, which excludes all imperfection. We conclude, therefore, that perfect beatitude consists in the direct union of the spirit with God in knowledge and love. In the same way that a king has the office of directing and governing his subjects, that tendency is said to predominate in man which is the norm for regulating everything else in him. This is the reason for the Apostle’s warning in Romans 6:12: “Let not sin therefore reign in your mortal body.” Accordingly, since the notion of perfect beatitude requires that God be known and loved in Himself, so that the soul embraces other objects only through Him, God reigns truly and perfectly in the good. Hence we are told in Isaiah 49:10: “He that is merciful to them shall be their shepherd, and at the fountains of waters He shall give them drink.” In other words, by Him they shall be refreshed with all the most excellent goods, of whatever kind they may be. We should recall, further, that the intellect understands all it knows by means of a certain likeness or form; in a similar way the external organ of sight perceives a stone by means of a form of the stone. Consequently the intellect cannot behold God as He is in His essence by means of a created likeness or form that would represent the divine essence. For we are aware that an object belonging to a higher order of being cannot be represented, so far as its essence is concerned, by a likeness pertaining to a lower order. Thus a spiritual substance cannot, if there is question of its essence, be understood by means of any bodily likeness. And so, as God transcends the whole order of creation much more than a spiritual substance excels the order of material things, He cannot be seen in His essence through the medium of a corporeal likeness.

• From Heptaméron (1559)

  " Since we have vowed to speak the truth," said Oisille, " we have also vowed to hear it. You may then speak freely ; for the evil we speak of men and women does not injure those who are the heroes of the tale, and only serves to cure people of the esteem they have for the creatures, and the confidence they might repose in them, by showing the faults to which they are subject, to the end that we may rest our hopes on none but Him who is alone perfect, and without whom every man is but imperfection." " Well, then," said Hircan, " I will proceed boldly with my story." Fifth day. ] Q UEEN OF NAVARRE. 4 1 3 NOVEL XLIX. Of a countess who diverted herself adroitly with love sport, and how her game was discovered. At the court of one of the kings of France, named Charles (I will not say which of them, for the honour of the lady of whom I am about to speak, and whom I shall also abstain from naming), there was a foreign countess of v?ry good family. As new things please, this lady at once attracted all eyes, both by the novelty of her cos- tume, and by its richness and magnificence. Though she was not a beauty of the first order, she possessed, nevertheless, so much grace, such a lofty deportment, and a manner of speaking which inspired so much re- spect, that no one ventured to attempt her. except the king, who was very much in love with her That he might enjoy her society more freely, he gave the count her husband a commission which kept him a long time away from the court, and during that interval the king diverted himself with the countess. Several of the king's gentlemen, seeing that their master was well treated by the countess, took the liberty to speak to her on the subject; among the rest, one named Astillon, an enterprising and handsome man. At first she answered him with great dignity, and thought to frighten him by threatening to complain to the king his master, but he, who was not a man to be moved by the menaces of an intrepid captain, made light of those which the lady held forth, and pressed her so closely that she consented to grant him a private interview, and even told him what he should do in order to reach her 414 THE HEPTAMEROiY OF THE [A'ove/ ^g.

• From Heptaméron (1559)

  Next morning the duke's servants, not seeing or hearing anything of him, concluded that he had gone to see some lady ; but at last becoming uneasy at his long absence, they began to look for him in all directions. The poor duchess, who was beginning to love hmi greatly, was extremely distressed at hearing that he could not be found. The favourite also not making his appearance, some of the servants went for him to his house. They saw blood at his chamber door, but no one could give any account of him. The trace of blood led the duke's servants to the chamber where he lay, and finding the door locked, they broke it open at once, saw the floor covered with blood, drew the curtains, and be- held the duke stark dead on the bed. Picture to your- selves the affliction of these servants, as they carried the body to the palace. The bishop arrived there at the same time, and told them how the gentleman had fled in the night under pretence of going to see his brother. This was enough to lead every one to the conclusion that it was he who had done the deed. It clearly ap- peared that his sister had known nothing about it. Though she was surprised at so unexpected an event, she loved her brother for it, since, without regard to his own life, he had delivered her from a tyrant who was bent on the ruin of her honour. She continued always to lead the same virtuous life ; and though she was reduced to poverty by the confiscation of all the family property, hej- sister and she found husbands as honour* Second day.\ QUEEN OF NA VARRE. I jg able and wealthy as any in Italy. Both of them have always lived subsequently in the best repute.* Here is a fact, ladies, which should make you beware of that little god, who delights in tormenting princes and private persons, the strong and the weak, and who so infatuates them that they forget God and their con- science, and even the care of their own lives. Princes and those who are in authority ought to fear to outrage their inferiors. There is no man so insignificant but he can do mischief when it is God's will to inflict ven- geance on the sinner, nor any so great that he can do hurt to one whom God chooses to protect.

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

  First, we are taught to refer everything to God as to our End by the words of the Apostle (1 Cor. x. 31), “Whether you eat or drink, or whatsoever else you do, do all to the glory of God.” We fulfil this precept when we order our life to the service of God; and when, in consequence, all our actions are, virtually, directed to Him, save those that are sinful, and which, therefore, withdraw us from Him. While we act thus, we love God with our whole heart. Secondly, we love God with our whole mind, when we subject our understanding to Him, believing what has been divinely transmitted to us, according to the words of St. Paul (2 Cor. x. 5), “bringing into captivity every understanding unto the obedience of Christ.” Thirdly, we love God with our whole soul, when all that we love is loved in God, and when we refer all our affections to the love of Him. St. Paul expresses this love in the following words: “For whether we be transported in mind it is to God, or whether we be sober, it is for you; for the charity of Christ presses us” (2 Cor. v. 13). Fourthly, we love God with our whole strength, when all our words and works are established in divine charity according to the precept of St. Paul, “Let all your things be done in charity” (1 Cor. xvi. 14). This, then, is the third degree of perfection of divine love, to which all are bound of necessity and by precept. But the second degree is not possible in this life, save to one who, like Our Lord Jesus Christ, is, at the same time, both travelling on the road to Heaven, and enjoying the happiness of the Blessed.” CHAPTER VI The Perfection of Divine Love Which is A Matter of CounselWHEN St. Paul had said to the Philippians, “Not as though I had already attained, or were already perfect,” he continued, “but I follow after, if I may by any means apprehend.” Shortly afterwards he added, “Let us therefore, as many as are perfect, be thus minded.” From these words it is plain that, although the perfection of the blessed is not possible to us in this life, we ought, nevertheless, to endeavour, as far as we can, to emulate it. Now, it is in this effort that consists the perfection in this life, to which we are invited by the counsels.

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

  About drinking the Blood of Jesus spiritually; Our fathers … all drank the same spiritual drink: and they drank of the spiritual rock that followed them, and that rock was Christ. 1 Cor. 10:1, 4. (1) It is found in the Wounds of Jesus; He struck the rock and the waters gushed out, and the streams overflowed. Ps. 77:20. Who are these that fly as clouds and as doves to their windows? Is. 60:8. They shall say to Him, What are these wounds in the midst of Thy hands? And He will say, With these I was wounded in the house of them that love Me. Zach. 13:6. The Lord is my strength and my praise, and He is become my salvation. You shall draw waters with joy out of the Saviour’s fountains. Is. 12:2, 3. Lift up Thine eyes round about and see: all these are gathered together; they are come to Thee; Thy sons shall come from afar, and Thy daughters shall rise up at Thy side. Is. 60:4. The crown is fallen from our head; woe to us because we have sinned. Therefore are our hearts sorrowful; therefore are our eyes dim. Lam. 5:16, 17. (2) The profit of this Blood; Dip a bunch of hyssop in the blood that is at the door, and sprinkle the transom of the door therewith and both the door-posts. Ex. 12:22. (3) The spiritual sweetness of this Blood; Peter, an Apostle of Jesus Christ, to the strangers dispersed … elect, according to the foreknowledge of God the Father, to sanctification of the Spirit, to obedience and sprinkling of the Blood of Jesus Christ: grace be unto you and peace be multiplied. 1 St. Pet. 1:1, 2. Grace is like a Paradise in blessings. Ecclus. 40:17. Their soul shall be as a watered garden. Jerem. 31:12. The Lord will give thee rest continually, and will fill thy soul with brightness; … and thou shalt be like a watered garden, and like a fountain of water whose waters shall not fail. Is. 58:11. 1. Flowers; a. Roses of love; He shone as the flower of roses in the days of the spring. Ecclus. 1:6, 8. Bud forth as the rose, planted by the brooks of waters. Ecclus. 39:17. Thy head is like Carmel, and the hairs of Thy head as the purple of the king. Cantic. 7:5. b. Lilies of chastity; He shone … as the lilies that are on the brink of the water. Ecclus. 1:6, 8. Send forth flowers as the lily. Ecclus. 39:19. These are they who are come out of great tribulation, and have washed their robes and made them white in the Blood of the Lamb. Apoc. 7:14. His eyes are as doves upon brooks of waters, which are washed with milk, and sit beside the plentiful streams. Cantic. 5:12. I will be as the dew; Israel shall spring as the lily. Osee 14:6.

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

  Whether it is more meritorious to love an enemy than to love a friend?Objection 1: It would seem more meritorious to love an enemy than to love a friend. For it is written (Mat. 5:46): “If you love them that love you, what reward shall you have?” Therefore it is not deserving of reward to love one’s friend: whereas, as the same passage proves, to love one’s enemy is deserving of a reward. Therefore it is more meritorious to love one’s enemy than to love one’s friend. Objection 2: Further, an act is the more meritorious through proceeding from a greater charity. But it belongs to the perfect children of God to love their enemies, whereas those also who have imperfect charity love their friends. Therefore it is more meritorious to love one’s enemy than to love one’s friend. Objection 3: Further, where there is more effort for good, there seems to be more merit, since “every man shall receive his own reward according to his own labor” (1 Cor. 3:8). Now a man has to make a greater effort to love his enemy than to love his friend, because it is more difficult. Therefore it seems more meritorious to love one’s enemy than to love one’s friend. On the contrary, The better an action is, the more meritorious it is. Now it is better to love one’s friend, since it is better to love a better man, and the friend who loves you is better than the enemy who hates you. Therefore it is more meritorious to love one’s friend than to love one’s enemy. I answer that, God is the reason for our loving our neighbor out of charity, as stated above ([2578]Q[25], A[1]). When therefore it is asked which is better or more meritorious, to love one’s friend or one’s enemy, these two loves may be compared in two ways, first, on the part of our neighbor whom we love, secondly, on the part of the reason for which we love him. In the first way, love of one’s friend surpasses love of one’s enemy, because a friend is both better and more closely united to us, so that he is a more suitable matter of love and consequently the act of love that passes over this matter, is better, and therefore its opposite is worse, for it is worse to hate a friend than an enemy.

• From Heptaméron (1559)

  He had hardly been a month married when he was obliged to go to the wars again, and it was more than two years before he could return to his wife, who all the while continued to reside where she had been brought up. He wrote frequently to her in the interval ; but the chief part of his letters consisted of compliments to Florida, who on her part failed not to return them, and often even wrote with her own hand some pretty phrase in Aventurada's letters. This was quite enough to in- duce the husband to write frequently to his wife ; yet in all this Florida knew nothing but that she loved him like a brother. Amadour went and came several times, and during five years he saw Florida not more than two months altogether. Yet, in spite of distance and long absence, his love not only remained in full force, but even grew stronger. At last Amadour, coming to see his wife, found the countess far away from the court. The king had gone into Andalusia, and had taken with him the young Count of Aranda, who was already beginning to bear arms, and the countess had retired to a country-house of hers on the frontier of Aragon and Navarre. She was very glad of the arrival of Amadour, whom she had not seen for nearly three years. He was welcomed by every- body, and the countess commanded that he should be treated as her own son. When he was with her, she consulted him on all the affairs of her house, and did just 76 THE HEPTAMERON OF THE \Novd lo. as he advised. In fact, his influence in the family was unbounded ; and so strong was the belief in his discern- ment that he was trusted on all occasions as though he had been a saint or an angel. As for Florida, who loved Aventurada, and had no suspicion of her husband's in- tentions, she testified her affection for him without reserve. Her heart being free from passion, she felt much pleasure in his society, but she felt nothing more. He, on the other hand, found it a very hard task to evade the penetration of those who knew by experience the difference between the looks of a man who loves and of one who does not love ; for when Florida talked familiarly with him in her frank simplicity, the hidden fire in his heart blazed up so violently that he could not help feel- ing it in his face, and letting some sparks from it escape from his eyes.

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

  I thank Thee, dear Jesus, for all Thy Sacraments. I thank Thee above all for Thyself. I thank Thee because I can feed upon Thee spiritually, even when I cannot come before Thy Altar. Give me a greater thirst for Thee, Thou lover of my soul, and let me sit beneath Thy shadow and taste of Thy sweetness more. Lift me to Thyself on high, and let my soul be steeped in Thy light. Give me a great love for all things holy and just and pure and lovely and true. Let me feed on the pleasures of Thy right hand, and let me drink of the torrent of Thy river. Thy land is ever flowing with milk and honey; but Thou, my own Jesus, my loved One, art far sweeter than honey and the honeycomb. Thy city has gates of pearl, and its jasper wall has foundations of precious stones; but Thou art the one Pearl without price, and for Thy love I would gladly sell all that I have. Thy sweetness deadens my taste for the world’s gifts, and in all bitterness of sorrow the light of Thy face and the love of Thy heart are joy and rest and peace. I bless and praise Thee for forgiving my sins. I bless and praise Thee for saving me from the undying fire. I bless and praise Thee for all Thy spiritual gifts here, and for the hope of Thy heavenly joys hereafter. Thou art my Jesus in Heaven and my Jesus on the Altar. Thou art my Jesus in my heart. For this I love Thee, and bless Thee, and praise Thee, and glorify Thee, and adore Thee for ever and ever. XX About the third way of eating, or the way sacramental and spiritual at onceC. The third way of eating the Body of Jesus is the way in which good Christians communicate, that is, not only sacramentally, but also spiritually. Three things have to be considered about this: (1) First, there is the multitude of those who do not go to Communion, that is, the multitude of the bad. For since there is a threefold way of eating—one sacramental only, in which bad Christians eat, and yet do not eat; one spiritual only, in which the good do not eat, and yet do eat; one sacramental and spiritual, in which only good Christians eat and are eaten—there remains to fill up this part of our subject the consideration of the multitude of bad persons who neither eat nor are eaten. These, indeed, do not eat the Body of Christ, and therefore they die everlastingly. There are three kinds or bands of these people: a, unbelievers; b, the careless; c, the despisers.

• 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. xvii. 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 you would be perfect, go, sell all that you 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 you.’” Origen, again, says on the same passage, “We are not to gather from the words, ‘if you would 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 you have done this thing, and have not spared your only begotten son for my sake, I will bless you” (Gen. xxii. 16).

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

  But to love our enemies with an actual love when there is no necessity for so doing, is a counsel of perfection. Of course it is necessary for salvation to love our enemies by doing them actual service and assisting them, if they be in any extremity, if, for example, they be dying of hunger. The precept of brotherly love does not ‘ however, bind us to show any special affection nor to do any particular service to our enemies, unless they be in the extreme distress of which we have spoken; neither are we bound by precept to do any special service to any other of our neighbours. Love of our enemies springs, directly and purely, from love of God; whereas our love for other men arises from divers motives, e.g., from gratitude, from kinship, from fellow-citizenship, and the like. But nothing save the love of God can make us love our enemies; for we love them because they are His creatures, made in His image, and capable of enjoying Him. And, as charity prefers God before all other good, the consideration of the Divine Good which inclines it to love its enemies, outweighs the consideration of any injury received from them which would incline our nature to hate them. Thus, in proportion to the love of God in a man’s soul, will be his readiness to love his enemies.

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

  THEOPHYLACT. He confesses indeed that He is the Christ announced by the Prophets; but the Evangelist Mark passes over what the Lord answered to his confession, and how He blessed him, lest by this way of relating it, he should seem to be favouring his master Peter; Matthew plainly goes through the whole of it. ORIGEN. (in Matt. Tom. xii. 15) Or else, Mark and Luke, as they wrote that Peter answered, Thou art the Christ, without adding what is put down in Matthew, the Son of the living God, so they omitted to relate the blessing which was conferred on this confession. It goes on, And he charged them that they should tell no man of him. THEOPHYLACT. For He wished in the mean time to hide His glory, lest many should be offended because of Him, and so earn a worse punishment. CHRYSOSTOM. (ubi sup.) Or else, that He might wait to fix the pure faith in their minds, till the Crucifixion, which was an offence to them, was over, for after it was once perfected, about the time of His ascension, He said unto the Apostles, Go ye and teach all nations. THEOPHYLACT. But after the Lord had accepted the confession of the disciples, who called Him the true God, He then reveals to them the mystery of the Cross. Wherefore it goes on, And he began to teach them that the Son of man must suffer many things, and be rejected of the elders and of the chief priests, and the scribes, and be killed, and after three days rise again; and he spake that saying openly, that is, concerning His future passion. But His disciples did not understand the order of the truth, neither could they comprehend His resurrection, but thought it better that He should not suffer. CHRYSOSTOM. (Vict. Ant. e Cat. in Marc. v. Chrys. ubi sup.) The reason, however, why the Lord told them this, was to shew, that after His cross and resurrection, Christ must be preached by His witnesses. Again, Peter alone, from the fervour of his disposition, had the boldness to dispute about these things. Wherefore it goes on, And Peter took him up, and began to rebuke hime. BEDE. (ubi sup. Chrys. ubi sup.) This, however, he speaks with the feelings of a man who loves and desires; as if he said, This cannot be, neither can mine ears receive that the Son of God is to be slain.

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

  AUGUSTINE. (Tract. lxxxii. 1) Made bright or glorified; the Greek word may be translated in either way. Δόξα signifies glory; not our own glory, we must remember, as if we had it of ourselves: it is of His grace that we have it; and therefore it is not our own but His glory. For from whom shall we derive our fruitfulness, but from His mercy preventing us. Wherefore He adds, As My Father hath loved Me, even so love I you. This then is the source of our good works. Our good works proceed from faith which worketh by love: but we could not love unless we were loved first: As My Father hath loved Me, even so love I you. This does not prove that our nature is equal to His, as His is to the Father’s, but the grace, whereby He is the Mediator between God and man, the man Christ Jesus. The Father loves us, but in Him. CHRYSOSTOM. (Hom. lxxvi. 2) If then I love you, be of good cheer; if it is the Father’s glory that ye bring forth good fruit, bear no evil. Then to rouse them to exertion, He adds, Continue ye in My love; and then shews how this is to be done: If ye keep My commandments, ye shall abide in My love.

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

  “Thy Kingdom Come.”The Holy Spirit makes us love, desire and pray rightly; and instills in us, first of all, a fear whereby we ask that the name of God be sanctified. He gives us another gift, that of piety. This is a devout and loving affection for our Father and for all men who are in trouble. Now, since God is our Father, we ought not only reverence and fear Him, but also have towards Him a sweet and pious affection. This love makes us pray that the kingdom of God may come: “We should live soberly and justly in this world, looking for the blessed hope and coming of the glory of the great God.” It may be asked of us: “Why, since the kingdom of God always was, do we then ask that it may come?” This, however, can be understood in three ways. First, a king sometimes has only the right to a kingdom or dominion, and yet his rule has not been declared because the men in his kingdom are not as yet subject to him. His rule or dominion will come only when the men of his kingdom are his subjects. Now, God is by His very essence and nature the Lord of all things; and Christ being God and Man is the Lord over all things: “And He gave Him power and glory and a kingdom.” It is, therefore, necessary that all things be subject to Him. This is not yet the case, but will be so at the end of the world: “For He must reign, until He hath put all His enemies under His feet.” Hence it is for this we pray when we say: “Thy kingdom come.” WHY WE PRAY THUSIn so doing we pray for a threefold purpose: that the just may be strengthened, that sinners may be punished, and that death be destroyed. Now, the reason is that men are subject to Christ in two ways, either willingly or unwillingly. Again, the will of God is so efficacious that it must be fully complied with; and God does wish that all things be subject to Christ. Hence, two things are necessary: either man will do the will of God by subjecting himself to His commands, as do the just; or God shall exert His will and punish those who are sinners and His enemies; and this will take place at the end of the world: “Until I make Thy enemies Thy footstool.”