| STUDY LOVE |
| Synonyms |
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Word: anECHomai (430)
Zodhiates:
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Word: makrothyMEo- (3114)
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Word: hypoMENo- (5278)
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Word: kalYPto- (2572)
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Word: katakalYPto- (2619)
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Word: epikalYPto- (1943)
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Word: KRYPto- (2928)
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| Other Ancient Sources |
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Ignatius (35 or 50 to 98 or 110 AD), Epistle to Polycarp:--Let not those who seem worthy of credit, but teach strange doctrines, fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially, we ought to bear all things for the sake of God, that He also may bear with us. Be ever becoming more zealous than what thou art. Weigh carefully the times. Look for Him who is above all time, eternal and invisible, yet who became visible for our sakes; impalpable and impassible, yet who became passible on our account; and who in every kind of way suffered for our sakes.
Let not those who seem worthy of credit, but teach strange doctrines, (1 Tim. 1:3; 6:3) fill thee with apprehension. Stand firm, as does an anvil which is beaten. It is the part of a noble athlete to be wounded, and yet to conquer. And especially we ought to bear all things for the sake of God, that He also may bear with us, and bring us into His kingdom. Add more and more to thy diligence; run thy race with increasing energy; weigh carefully the times. Whilst thou art here, be a conqueror; for here is the course, and there are the crowns. Look for Christ, the Son of God; who was before time, yet appeared in time; who was invisible by nature, yet visible in the flesh; who was impalpable, and could not be touched, as being without a body, but for our sakes became such, might be touched and handled in the body; who was impassible as God, but became passible for our sakes as man; and who in every kind of way suffered for our sakes. John Chrysostom (c.349-407), Homily 33:--Seest thou how by degrees love makes her nursling an angel? For when he is void of anger, and pure from envy, and free from every tyrannical passion, consider that even from the nature of man he is delivered from henceforth, and hath arrived at the very serenity of angels. Nevertheless, he is not content with these, but hath something even more than these to say: according to his plan of stating the stronger points later. Wherefore he saith, "beareth all things." From her long-suffering, from her goodness; whether they be burdensome, or grievous, or insults, or stripes, or death, or whatsoever else. And this again one may perceive from the case of blessed David. For what could be more intolerable than to see a son rising up against him, and aiming at the usurpation, and thirsting for a father's blood? Yet this did that blessed one endure, nor even so could he bear to throw out one bitter expression against the parricide; but even when he left all the rest to his captains, gave a strong injunction respecting his safety. For strong was the foundation of his love. Wherefore also it "beareth all things." Augustine (354-430), On Patience:--They which say these things, do not understand that as well each one of the wicked is in that measure for endurance of any ills more hard, in what measure the lust of the world is mightier in him; as also that each one of the just is in that measure for endurance of any ills more brave, in what measure in him the love of God is mightier. But lust of the world hath its beginning from choice of the will, its progress from enjoyableness of pleasure, its confirmation from the chain of custom, whereas "the love of God is shed abroad in our hearts," (Rom. 5:5) not verily from ourselves, but "by the Holy Spirit which is given unto us." And therefore from Him cometh the patience of the just, by Whom is shed abroad their love (of Him). Which love (of charity) the Apostle praising and setting off, among its other good qualities, saith, that it "beareth all things. (1 Cor. 13:7) "Charity," saith he, "is magnanimous." And a little after he saith, "endureth all things." The greater then is in saints the charity (or love) of God, the more do they endure all things for Him whom they love, and the greater in sinners the lust of the world, the more do they endure all things for that which they lust after. And consequently from that same source cometh true patience of the righteous, from which there is in them the love of God; and from that same source the false patience of the unrighteous, from which is in them the lust of the world. With regard to which the Apostle John saith; "Love not the world, neither the things that be in the world. If any man love the world, the love of the Father is not in him: because all that is in the world, is lust of the flesh, and lust of the eyes, and pride of life; which is not of the Father, but is of the world." (1 John 2:15-16) This concupiscence, then, which is not of the Father, but is of the world, in what measure it shall in any man be more vehement and ardent, in that measure becometh each more patient of all troubles and sorrows for that which he lusteth after. Therefore, as we said above, this is not the patience which descendeth from above, but the patience of the godly is from above, coming down from the Father of lights. And so that is earthly, this heavenly; that animal, this spiritual; that devilish, this Godlike. Because concupiscence, whereof it cometh that persons sinning suffer all things stubbornly, is of the world; but charity, whereof cometh that persons living aright suffer all things bravely, is of God. And therefore to that false patience it is possible that, without aid of God, the human will may suffice; harder, in proportion as it is more eager of lust, and bearing ills with the more endurance the worse itself becometh: while to this, which is true patience, the human will, unless aided and inflamed from above, doth not suffice, for the very reason that the Holy Spirit is the fire thereof; by Whom unless it be kindled to love that impassible Good, it is not able to bear the ill which it suffereth. Augustine, On the Morals of the Catholic Church:--On fortitude we must be brief. The love, then, of which we speak, which ought with all sanctity to burn in desire for God, is called temperance, in not seeking for earthly things, and fortitude in bearing the loss of them. But among all things which are possessed in this life, the body is, by God's most righteous laws, for the sin of old, man’s heaviest bond, which is well known as a fact but most incomprehensible in its mystery. Lest this bond should be shaken and disturbed, the soul is shaken with the fear of toil and pain; lest it should be lost and destroyed, the soul is shaken with the fear of death. For the soul loves it from the force of habit, not knowing that by using it well and wisely its resurrection and reformation will, by the divine help and decree, be without any trouble made subject to its authority. But when the soul turns to God wholly in this love, it knows these things, and so will not only disregard death, but will even desire it. Then there is the great struggle with pain. But there is nothing, though of iron hardness, which the fire of love cannot subdue. And when the mind is carried up to God in this love, it will soar above all torture free and glorious, with wings beauteous and unhurt, on which chaste love rises to the embrace of God. Otherwise God must allow the lovers of gold, the lovers of praise, the lovers of women, to have more fortitude than the lovers of Himself, though love in those cases is rather to be called passion or lust. And yet even here we may see with what force the mind presses on with unflagging energy, in spite of all alarms, towards that it loves; and we learn that we should bear all things rather than forsake God, since those men bear so much in order to forsake Him. John Cassian (c.360-435), Conferences:--And that all the endurance, with which we can bear the temptations brought upon us, depends not so much on our own strength as on the mercy and guidance of God, the blessed Apostle thus declares: "No temptation hath come upon you but such as is common to man. But God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation make also a way of escape, that ye may be able to bear it." (1 Cor. 10:13) And that God fits and strengthens our souls for every good work, and worketh in us all those things which are pleasing to Him, the same Apostle teaches: "May the God of peace who brought out of darkness the great Shepherd of the sheep, Jesus Christ, in the blood of the everlasting Testament, fit you in all goodness, working in you what is well-pleasing in His sight." (Heb. 13:20-21) And that the same thing may happen to the Thessalonians he prays as follows, saying: "Now our Lord Jesus Christ Himself and God our Father who hath loved us and hath given us everlasting consolation and good hope in grace, exhort your hearts, and confirm you in every good word and work." (2 Thess. 2:16-17) John Cassian, Of the Spirit of Pride:--And when men remain in this condition, there is no doubt that this quiet and secure state of humility will follow, so that considering ourselves inferior to every one else we shall bear everything offered to us, even if it is hurtful, and saddening, and damaging--with the utmost patience, as if it came from those who are our superiors. And these things we shall not only bear with the greatest ease, but we shall consider them trifling and mere nothings, if we constantly bear in mind the passion of our Lord and of all His Saints: considering that the injuries by which we are tried are so much less than theirs, as we are so far behind their merits and their lives: remembering also that we shall shortly depart out of this world, and soon by a speedy end to our life here become sharers of their lot. For considerations such as these are a sure end not only to pride but to all kinds of sins. Then, next after this we must keep a firm grasp of this same humility towards God: which we must so secure as not only to acknowledge that we cannot possibly perform anything connected with the attainment of perfect virtue without His assistance and grace, but also truly to believe that this very fact that we can understand this, is His own gift. |
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| Words from the Greek Root |
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Collaborative International Dictionary:
Stegnosis, noun. (Medicine) Constipation; also, constriction of the vessels or ducts. Stegnotic:
Oxford English Dictionary:
stegnotic, steg'notic, adjective and noun. Medicine. Obs. [ad. mod. L. stegnoticus, ad. Gr. stegno-tiKOS, f. stegNOUN to render costive, to stop bleeding, f. stegNOS watertight, costive, f. STEGein to cover.]
Phrontistery:
Wikipedia:
The first recorded use of the term was in 1499 by Johannes Trithemius in his Steganographia, a treatise on cryptography and steganography, disguised as a book on magic. Generally, the hidden messages appear to be (or be part of) something else: images, articles, shopping lists, or some other cover text. For example, the hidden message may be in invisible ink between the visible lines of a private letter. Some implementations of steganography that lack a shared secret are forms of security through obscurity, whereas key-dependent steganographic schemes adhere to Kerckhoffs's principle. The advantage of steganography over cryptography alone is that the intended secret message does not attract attention to itself as an object of scrutiny. Plainly visible encrypted messages—no matter how unbreakable—arouse interest, and may in themselves be incriminating in countries where encryption is illegal. Thus, whereas cryptography is the practice of protecting the contents of a message alone, steganography is concerned with concealing the fact that a secret message is being sent, as well as concealing the contents of the message. Steganography includes the concealment of information within computer files. In digital steganography, electronic communications may include steganographic coding inside of a transport layer, such as a document file, image file, program or protocol. Media files are ideal for steganographic transmission because of their large size. For example, a sender might start with an innocuous image file and adjust the color of every 100th pixel to correspond to a letter in the alphabet, a change so subtle that someone not specifically looking for it is unlikely to notice it. Stegoceras ("horned roof") is a genus of plant-eating pachycephalosaurid dinosaurs that lived in what is now North America during the Late Cretaceous period. Stegodon (meaning "roofed tooth" from the Greek words STEGein stegein 'to cover' and odOUS odous 'tooth') is a genus of the extinct subfamily Stegodontinae of the order Proboscidea. It was assigned to the family Elephantidae (Abel, 1919), but has also been placed in Stegodontidae (R. L. Carroll, 1988). Stegodonts were present from 11.6 mya to late Pleistocene, with unconfirmed records of regional survival until 4,100 years ago. Fossils are found in Asian and African strata dating from the late Miocene. They lived in large parts of Asia, East and Central Africa and North America during the Pleistocene. Stegosaurus, meaning "roof lizard" or "covered lizard" in reference to its bony plates) is a genus of armored dinosaur. They lived during the Late Jurassic period (Kimmeridgian to early Tithonian), some 155 to 150 million years ago in what is now the western United States and Portugal. Due to its distinctive tail spikes and plates, Stegosaurus is one of the most recognizable dinosaurs. Several species have been identified in the upper Morrison Formation, represented by the remains of about 80 individuals. A large, heavily built, herbivorous quadruped, Stegosaurus had a distinctive and unusual posture, with a heavily rounded back, short fore limbs, head held low to the ground, and a stiffened tail held high in the air. Its array of plates and spikes has been the subject of much speculation. The spikes were most likely used for defense, while the plates have also been proposed as a defensive mechanism, as well as having display and thermoregulatory functions. Stegosaurus had a relatively low brain-to-body mass ratio. It had a short neck and small head, meaning it most likely ate low-lying bushes and shrubs. It was the largest known of all the stegosaurians (bigger than genera such as Kentrosaurus and Huayangosaurus) and, although roughly bus-sized, it nonetheless shared many anatomical features (including the tail spines and plates) with other stegosaurids. |
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