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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

• From Fragments (7)

  of imitation of the Anacreontea by Horace, although the real Anacreon shows his influence repeatedly. Similarly, they are quoted only twice by ancient writers, while from the real Anacreon some 170 quotations are found. To all this must be added differences in the general atmosphere, in dialect, and in meter; carelessness as to the latter showing dis- tinctly that the later Anacreontea belong to a period when the old quantitative differences between the vowels had been wiped out. The whole collection may be divided into three parts, comprising nos. 1-20, 21-34, and 35-60. In the first two there are some poems which may be as early as the first century b. c, and on the whole they are earlier than the third group, though some must be put as late as the Byzantine period, e. g. no. 4, an inferior imitation of no. 3. Both these groups seem to be characterized by a distinct striv- ing for novelty of some kind, which here and there leads to pedantries and even ridiculous absurdities, e. g. nos. 5, 8, 12, 13. However, these attempts at displaying fancy went wrong particularly in the first group, while the writers of the second had better success. In the third group, there is very much less striving for novelty, and consequently these writers are saved from most of the absurdi- ties found in the first. However, as a result of their 113 Lyric Songs of the Greeks being content to be merely imitators, we find the same motives of love, wine, song and dance, free- dom from care, repeated in the most barren and unimaginative way possible, although this does not mean that there were no new motives introduced at all. That some novel subjects were found is shown e. g. by no. 44 (To Spring) y 55 {To a Discus with an Engraving of Aphrodite) y and 56 (To Gold). This third group shows a contrast to the others also in this respect, that, as opposed to the simplicity and grace which is characteristic of the best poems of the earlier parts, some poems (e. g. 36) show a tendency to rhetorical effects. This group in its entirety, as is shown by metrical considerations, dates from the Byzantine period. A VISION OF ANACREON (I) Anacreon, the Teian bard. In nightly dream appearing, Saw me and spoke, and I did start Toward him with love and endearing; And then I felt his kind embrace, Who aged was, yet fair of face. Yes, fair he was, a lover still. And, though by youth forsaken. Yet e'er he followed Eros* will, 114 Anacreontea Who hold of him had taken. And now he gave to me a crown, Which from his head he had taken down. Just like Anacreon'is lips the wreath With breath of wine was florid, And foolishly I from beneath Did place it on my forehead ; And ever since and even now Will love no respite me allow. THE LYRE OF HOMER (2a)

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

  Objection 3: Further, love is the principle of all our emotions, as stated above (A[2], ad 3). Now hope is a kind of emotion, since it is a passion, as stated above ([1580]Q[25], A[2]). Therefore charity, which is love, precedes hope. On the contrary, The Apostle enumerates them thus (1 Cor. 13:13): “Now there remain faith, hope, charity.” I answer that, Order is twofold: order of generation, and order of perfection. By order of generation, in respect of which matter precedes form, and the imperfect precedes the perfect, in one same subject faith precedes hope, and hope charity, as to their acts: because habits are all infused together. For the movement of the appetite cannot tend to anything, either by hoping or loving, unless that thing be apprehended by the sense or by the intellect. Now it is by faith that the intellect apprehends the object of hope and love. Hence in the order of generation, faith precedes hope and charity. In like manner a man loves a thing because he apprehends it as his good. Now from the very fact that a man hopes to be able to obtain some good through someone, he looks on the man in whom he hopes as a good of his own. Hence for the very reason that a man hopes in someone, he proceeds to love him: so that in the order of generation, hope precedes charity as regards their respective acts. But in the order of perfection, charity precedes faith and hope: because both faith and hope are quickened by charity, and receive from charity their full complement as virtues. For thus charity is the mother and the root of all the virtues, inasmuch as it is the form of them all, as we shall state further on ([1581]SS, Q[23], A[8]). This suffices for the Reply to the First Objection. Reply to Objection 2: Augustine is speaking of that hope whereby a man hopes to obtain bliss through the merits which he has already: this belongs to hope quickened by and following charity. But it is possible for a man before having charity, to hope through merits not already possessed, but which he hopes to possess. Reply to Objection 3: As stated above ([1582]Q[40], A[7]), in treating of the passions, hope regards two things. One as its principal object, viz. the good hoped for. With regard to this, love always precedes hope: for good is never hoped for unless it be desired and loved. Hope also regards the person from whom a man hopes to be able to obtain some good. With regard to this, hope precedes love at first; though afterwards hope is increased by love. Because from the fact that a man thinks that he can obtain a good through someone, he begins to love him: and from the fact that he loves him, he then hopes all the more in him.

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

  With regard to wives the Law made certain prescriptions as to those who were to be taken in marriage: for instance, that they should marry a wife from their own tribe (Num. 36:6): and this lest confusion should ensue in the property of various tribes. Also that a man should marry the wife of his deceased brother when the latter died without issue, as prescribed in Dt. 25:5,6: and this in order that he who could not have successors according to carnal origin, might at least have them by a kind of adoption, and that thus the deceased might not be entirely forgotten. It also forbade them to marry certain women; to wit, women of strange nations, through fear of their losing their faith; and those of their near kindred, on account of the natural respect due to them. Furthermore it prescribed in what way wives were to be treated after marriage. To wit, that they should not be slandered without grave reason: wherefore it ordered punishment to be inflicted on the man who falsely accused his wife of a crime (Dt. 22:13, seqq.). Also that a man’s hatred of his wife should not be detrimental to his son (Dt. 21:15, seqq.). Again, that a man should not ill-use his wife through hatred of her, but rather that he should write a bill of divorce and send her away (Dt. 24:1). Furthermore, in order to foster conjugal love from the very outset, it was prescribed that no public duties should be laid on a recently married man, so that he might be free to rejoice with his wife. With regard to children, the Law commanded parents to educate them by instructing them in the faith: hence it is written (Ex. 12:26, seqq.): “When your children shall say to you: What is the meaning of this service? You shall say to them: It is the victim of the passage of the Lord.” Moreover, they are commanded to teach them the rules of right conduct: wherefore it is written (Dt. 21:20) that the parents had to say: “He slighteth hearing our admonitions, he giveth himself to revelling and to debauchery.” Reply to Objection 1: As the children of Israel had been delivered by the Lord from slavery, and for this reason were bound to the service of God, He did not wish them to be slaves in perpetuity. Hence it is written (Lev. 25:39, seqq.): “If thy brother, constrained by poverty, sell himself to thee, thou shalt not oppress him with the service of bondservants: but he shall be as a hireling and a sojourner . . . for they are My servants, and I brought them out of the land of Egypt: let them not be sold as bondmen”: and consequently, since they were slaves, not absolutely but in a restricted sense, after a lapse of time they were set free.

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

  Objection 4: Further, the Church’s sacraments are ordained for the profit of the faithful. But according to Gregory in a certain Homily (xxviii in Evang.), the ruler is rebuked “for demanding Christ’s bodily presence.” Moreover the apostles were prevented from receiving the Holy Ghost because they were attached to His bodily presence, as Augustine says on Jn. 16:7: “Except I go, the Paraclete will not come to you” (Tract. xciv in Joan.). Therefore Christ is not in the sacrament of the altar according to His bodily presence. On the contrary, Hilary says (De Trin. viii): “There is no room for doubt regarding the truth of Christ’s body and blood; for now by our Lord’s own declaring and by our faith His flesh is truly food, and His blood is truly drink.” And Ambrose says (De Sacram. vi): “As the Lord Jesus Christ is God’s true Son so is it Christ’s true flesh which we take, and His true blood which we drink.” I answer that, The presence of Christ’s true body and blood in this sacrament cannot be detected by sense, nor understanding, but by faith alone, which rests upon Divine authority. Hence, on Lk. 22:19: “This is My body which shall be delivered up for you,” Cyril says: “Doubt not whether this be true; but take rather the Saviour’s words with faith; for since He is the Truth, He lieth not.” Now this is suitable, first for the perfection of the New Law. For, the sacrifices of the Old Law contained only in figure that true sacrifice of Christ’s Passion, according to Heb. 10:1: “For the law having a shadow of the good things to come, not the very image of the things.” And therefore it was necessary that the sacrifice of the New Law instituted by Christ should have something more, namely, that it should contain Christ Himself crucified, not merely in signification or figure, but also in very truth. And therefore this sacrament which contains Christ Himself, as Dionysius says (Eccl. Hier. iii), is perfective of all the other sacraments, in which Christ’s virtue is participated. Secondly, this belongs to Christ’s love, out of which for our salvation He assumed a true body of our nature. And because it is the special feature of friendship to live together with friends, as the Philosopher says (Ethic. ix), He promises us His bodily presence as a reward, saying (Mat. 24:28): “Where the body is, there shall the eagles be gathered together.” Yet meanwhile in our pilgrimage He does not deprive us of His bodily presence; but unites us with Himself in this sacrament through the truth of His body and blood. Hence (Jn. 6:57) he says: “He that eateth My flesh, and drinketh My blood, abideth in Me, and I in him.” Hence this sacrament is the sign of supreme charity, and the uplifter of our hope, from such familiar union of Christ with us.

• From Enchanted: Erotic Bedtime Stories for Women (Erotic Fiction) (2006)

  The youngest sister took courage by this. “I don’t think it is because I am ugly that I am so happy,” she said slowly, thinking. “Of course, I did not rely on good looks to do me any favors, and that was part of it. But mostly I felt that whatever I should seek out of life, I should first identify it for what it truly is, and then find out what it would cost me. And that is what I have done.” She looked at her sister who was so unhappily married and went on, “You said yourself that if you had held back and waited, you might have discovered that your husband did not really love you. But you allowed yourself to be flattered by his attentions, not realizing that they weren’t really all that flattering because he didn’t care very much for you at all.” She turned to her other sisters and continued, “Each of you suffered similarly because you let yourselves be used for the moment as beautiful objects. You did get paid, but not enough considering that you traded your own requirements for a happy life for that payment. You’ve in a sense made men unaccountable for their actions.” After that, there seemed little left to say. Finally inside the door to her house, her haven, the ugly duckling sighed in relief. It was late, but a welcoming light had been left on in the entranceway. There were newly cut flowers in a vase sitting on a small table. She took a moment to smell them, savoring everything about being home. She continued on up the stairway until she came to a small bedroom at the top. She stepped inside, carefully making her way in the darkness to the small bed where the barely audible sleeping sounds drifted upward from a clutter of soft blankets. She stooped to kiss the tiny cheek, soft and warm. She adjusted the blankets as she admired her daughter, so beautiful like her aunts. She would teach her to enjoy her beauty but not to rely upon it. She left her sleeping daughter and quietly made her way down the hall to the larger bedroom. Upon entering, she stopped for a moment and closed her eyes, breathing in deeply the familiar scents of his cologne as it mingled with her perfume. It was a warm night, and it delighted her to see the long, filmy curtains swaying gently with the breeze. She removed her clothes and eased her way into the warm bed. He was awake, and without a word, took her in his arms and pulled her into his warmth. She nestled against him and felt the familiar hardening of his body. New York Times Bestselling Author MEGAN HART I had everything a woman could want… My husband, James. The house on the lake. Our perfect life. And then Alex came to visit. Wanting him was not planned. But it was surprising when my husband didn’t seem to mind.

• From The Decameron (1353)

  Gisippus, hearing this and seeing his tears, abode awhile irresolute, as one who, though more moderately, was himself taken with the charms of the fair damsel, but speedily bethought himself that his friend's life should be dearer to him than Sophronia. Accordingly, solicited to tears by those of his friend, he answered him, weeping, 'Titus, wert thou not in need as thou art of comfort, I should complain of thee to thyself, as of one who hath transgressed against our friendship in having so long kept thy most grievous passion hidden from me; since, albeit it appeared not to thee honourable, nevertheless dishonourable things should not, more than honourable, be hidden from a friend; for that a friend, like as he rejoiceth with his friend in honourable things, even so he studieth to do away the dishonourable from his friend's mind; but for the present I will refrain therefrom and come to that which I perceive to be of greater urgency. That thou lovest Sophronia, who is betrothed to me, I marvel not: nay, I should marvel, indeed, if it were not so, knowing her beauty and the nobility of thy mind, so much the more susceptible of passion as the thing that pleaseth hath the more excellence. And the more reason thou hast to love Sophronia, so much the more unjustly dost thou complain of fortune (albeit thou expressest this not in so many words) in that it hath awarded her to me, it seeming to thee that thy love for her had been honourable, were she other than mine; but tell me, if thou be as well advised as thou usest to be, to whom could fortune have awarded her, whereof thou shouldst have more cause to render it thanks, than of having awarded her to me? Whoso else had had her, how honourable soever thy love had been, had liefer loved her for himself[462] than for thee,[463] a thing which thou shouldst not fear[464] from me, an thou hold me a friend such as I am to thee, for that I mind me not, since we have been friends, to have ever had aught that was not as much thine as mine. Now, were the matter so far advanced that it might not be otherwise, I would do with her as I have done with my other possessions;[465] but it is yet at such a point that I can make her thine alone; and I will do so, for that I know not why my friendship should be dear to thee, if, in respect of a thing that may honourably be done, I knew not of a desire of mine to make thine. True it is that Sophronia is my promised bride and that I loved her much and looked with great joyance for my nuptials with her; but, since thou, being far more understanding than I, with more ardour desirest so dear a thing as she is, live assured that she shall enter my chamber, not as my wife, but as thine. Wherefore leave thought-taking, put away melancholy, call back thy lost health and comfort and allegresse and from this time forth expect with blitheness the reward of thy love, far worthier than was mine.'

• From The Decameron (1353)

  Although Cimon, loving Iphigenia as he did, might exceed in certain things, as young men in love very often do, nevertheless Aristippus, considering that Love had turned him from a dunce into a man, not only patiently bore with the extravagances into which it might whiles lead him, but encouraged him to ensue its every pleasure. But Cimon, (who refused to be called Galesus, remembering that Iphigenia had called him by the former name,) seeking to put an honourable term to his desire, once and again caused essay Cipseus, Iphigenia's father, so he should give him his daughter to wife; but Cipseus still answered that he had promised her to Pasimondas, a young nobleman of Rhodes, to whom he had no mind to fail of his word. The time coming the covenanted nuptials of Iphigenia and the bridegroom having sent for her, Cimon said to himself, 'Now, O Iphigenia, is the time to prove how much thou are beloved of me. By thee am I become a man and so I may but have thee, I doubt not to become more glorious than any god; and for certain I will or have thee or die.' Accordingly, having secretly recruited certain young noblemen who were his friends and let privily equip a ship with everything apt for naval battle, he put out to sea and awaited the vessel wherein Iphigenia was to be transported to her husband in Rhodes. The bride, after much honour done of her father to the bridegroom's friends, took ship with the latter, who turned their prow towards Rhodes and departed. On the following day, Cimon, who slept not, came out upon them with his ship and cried out, in a loud voice, from the prow, to those who were on board Iphigenia's vessel, saying, 'Stay, strike your sails or look to be beaten and sunken in the sea.' Cimon's adversaries had gotten up their arms on deck and made ready to defend themselves; whereupon he, after speaking the words aforesaid, took a grappling-iron and casting it upon the poop of the Rhodians, who were making off at the top of their speed, made it fast by main force to the prow of his own ship. Then, bold as a lion, he leapt on board their ship, without waiting for any to follow him, as if he held them all for nought, and Love spurring him, he fell upon his enemies with marvellous might, cutlass in hand, striking now this one and now that and hewing them down like sheep.

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

  John’s type of doctrine is less developed and fortified than Paul’s, but more ideal. His mind was neither so rich nor so strong, but it soared higher and anticipated the beatific vision. Although Paul was far superior to him as a scholar (and practical worker), yet the ancient Greek church saw in John the ideal theologian.818 John’s spirit and style may be compared to a calm, clear mountain-lake which reflects the image of the sun) moon, and stars, while Paul resembles the mountain-torrent that rushes over precipices and carries everything before it; yet there are trumpets of war in John, and anthems of peace in Paul. The one begins from the summit, with God and the Logos, the other from the depths of man’s sin and misery; but both meet in the God-man who brings God down to man and lifts man up to God. John is contemplative and serene, Paul is aggressive and polemical; but both unite in the victory of faith and the never-ending dominion of love. John’s theology is Christological, Paul’s soteriological; John starts from the person of Christ, Paul from his work; but their christology and soteriology are essentially agreed. John’s ideal is life eternal, Paul’s ideal is righteousness; but both derive it from the same source, the union with Christ, and find in this the highest happiness of man. John represents the church triumphant, Paul the church militant of his day and of our day, but with the full assurance of final victory even over the last enemy. The Central Idea. John’s Christianity centres in the idea of love and life, which in their last root are identical. His dogmatics are summed up in the word: God first loved us; his ethics in the exhortation: Therefore let us love Him and the brethren. He is justly called the apostle of love. Only we must not understand this word in a sentimental, but in the highest and purest moral sense. God’s love is his self-communication to man; man’s love is a holy self-consecration to God. We may recognize—in rising stages of transformation—the same fiery spirit in the Son of Thunder who called vengeance from heaven; in the Apocalyptic seer who poured out the vials of wrath against the enemies of Christ; and in the beloved disciple who knew no middle ground, but demanded undivided loyalty and whole-souled devotion to his Master. In him the highest knowledge and the highest love coincide: knowledge is the eye of love, love the heart of knowledge; both constitute eternal life, and eternal life is the fulness of happiness.819 The central truth of John and the central fact in Christianity itself is the incarnation of the eternal Logos as the highest manifestation of God’s love to the world. The denial of this truth is the criterion of Antichrist.820 The Principal Doctrines.

• From The Well of Loneliness (1928)

  But beyond the bounds of this turbulent river would lie gentle and most placid harbours of refuge; harbours in which the body could repose with contentment, while the lips spoke slow, in- dolent words, and the eyes beheld a dim, golden haze that blinded the while it revealed all beauty. Then Stephen would stretch out her hand and touch Mary where she lay, happy only to feel her nearness. The hours would slip by towards dawn or sunset; flowers would open and close in the bountiful garden; and per- haps, if it should chance to be evening, beggars would come to that garden, singing; ragged fellows who played deftly on their guitars and sang songs whose old melodies hailed from Spain, but whose words sprang straight from the heart of the island: ‘Oh, thou whom I love, thou art small and guileless; Thy lips are as cool as the sea at moonrise. But after the moon there cometh the sun; After the evening there cometh the morning. 360 THE WELL OF LONELINESS The sea is warmed by the kiss of the sun, Even so shall my kisses bring warmth to thy lips. Oh, thou whom I love, thou art small and guileless.’ And now Mary need no longer sigh with unrest, need no jonger lay her cheek against Stephen’s shoulder; for her rightful place was in Stephen’s arms and there she would be, overwhelmed by the peace that comes at such times to all happy lovers. They would sit together in a little arbour that looked out over miles upon miles of ocean. The water would flush with the after-glow, then change to a soft, indefinite purple; then, fired anew by the African night, would gleam with that curious, deep blue glory for a space before the swift rising of the moon. ‘ Thy lips are as cool as the sea at moonrise; but after the moon there cometh the sun.’ And Stephen as she held the girl in her arms, would feel that indeed she was all things to Mary; father, mother, friend and lover, all things; and Mary all things to her -— the child, the friend, the belovéd, all things. But Mary, because she was perfect woman, would rest without thought, without exultation, with- out question; finding no need to question since for her there was now only one thing — Stephen. 2

• From Enchanted: Erotic Bedtime Stories for Women (Erotic Fiction) (2006)

  But the man seemed to collect himself and he loosened his hold somewhat, although not enough so that she could escape him. For several moments he simply held her close to him, and she could feel his heart hammering inside his chest. His face was buried in her hair and, momentarily mesmerized by the smell of it; he relaxed his hold on her slightly as he inhaled the sweet scent. Thinking this her opportunity to bolt, she twisted herself out of his grasp and turned to flee. In that instant, the enchanted comb fell from her hair, releasing it, even as her captor reached out for her. Her loosened tresses fell directly into one of his hands and he closed it tightly around them. She was abruptly obliged to halt her escape. Very slowly, and purposefully, he wound her hair around his hand, round and round, bringing her closer and closer to him, until her face was only inches from his own. Something within her stirred. With his hand still clutching her hair, he gently pulled backwards, forcing her head back and positioning her lips directly below his own. She felt his familiar warm breath on her lips before he claimed them in a gentle kiss, just like the old familiar kisses she now remembered. She shuddered to think that she had almost run away from him. But why had he been so violent with her when she first approached him? She blushed suddenly as she imagined her prince standing there in the dark, listening to the sounds of her lovemaking with those impostors who managed to fool her into thinking that they were him. She realized that it was anger that had made him grab her so brutally. But he was tender with her now, as his body entered her right there where he was obliged to stand until she released him. They clung to each other in the darkness and, finally certain of her true prince, she whispered, “I love you.” Upon this admission, they were at once returned to the castle of the white bear, where they were both once again lying together in their very own bed. There were one hundred candles lit about the room, and the two gazed at each other, amazed by all that had happened. The prince and his true love were married, of course, and have lived happily together since that day. And though she loves nothing more than the sight of her handsome prince, his wife sometimes dreams about that unknown lover, and, on such occasions, he comes to her. Even now, this very evening, the prince is waiting outside her bedchamber door until it is fully dark, when he will slip quietly in…

• From The Decameron (1353)

  There was, then, no great while ago, in Florence a damsel very handsome and agreeable, according to her condition, who was the daughter of a poor father and was called Simona; and although it behoved her with her own hands earn the bread she would eat and sustain her life by spinning wool, she was not therefor of so poor a spirit but that she dared to admit into her heart Love, which,--by means of the pleasing words and fashions of a youth of no greater account than herself, who went giving wool to spin for a master of his, a wool-monger,--had long made a show of wishing to enter there. Having, then, received Him into her bosom with the pleasing aspect of the youth who loved her whose name was Pasquino, she heaved a thousand sighs, hotter than fire, at every hank of yarn she wound about the spindle, bethinking her of him who had given it her to spin and ardently desiring, but venturing not to do more. He, on his side, grown exceeding anxious that his master's wool should be well spun, overlooked Simona's spinning more diligently than that of any other, as if the yarn spun by her alone and none other were to furnish forth the whole cloth; wherefore, the one soliciting and the other delighting to be solicited, it befell that, he growing bolder than of his wont and she laying aside much of the timidity and shamefastness she was used to feel, they gave themselves up with a common accord to mutual pleasures, which were so pleasing to both that not only did neither wait to be bidden thereto of the other, but each forewent other in the matter of invitation. Ensuing this their delight from day to day and waxing ever more enkindled for continuance, it chanced one day that Pasquino told Simona he would fain have her find means to come to a garden, whither he wished to carry her so they might there foregather more at their ease and with less suspect. Simona answered that she would well and accordingly on Sunday, after eating, giving her father to believe that she meant to go a-pardoning to San Gallo,[250] she betook herself, with a friend of hers, called Lagina, to the garden appointed her of Pasquino. There she found him with a comrade of his, whose name was Puccino, but who was commonly called Stramba,[251] and an amorous acquaintance being quickly clapped up between the latter and Lagina, Simona and her lover withdrew to one part of the garden, to do their pleasure, leaving Stramba and Lagina in another.