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dionysus-complex · 4 years

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I posted a brief excerpt of this a few weeks ago but I’ve been thinking a lot lately about this heartbreaking passage from the prologue of Tacitus’ Agricola (1.2-3) about surviving the rule of Domitian, and I finally decided to post it here in full (the translation is mine, and Tacitus is difficult to translate literally but I hope that I’ve captured the sense and a little bit of his style because it’s quite beautiful):

Memoriam quoque ipsam cum voce perdidissemus, si tam in nostra potestate esset oblivisci quam tacere.

Nunc demum redit animus; et quamquam primo statim beatissimi saeculi ortu Nerva Caesar res olim dissociabilis miscuerit, principatum ac libertatem, augeatque cotidie felicitatem temporum Nerva Traianus, nec spem modo ac votum securitas publica, sed ipsius voti fiduciam ac robur adsumpserit, natura tamen infirmitatis humanae tardiora sunt remedia quam mala; et ut corpora nostra lente augescunt, cito extinguuntur, sic ingenia studiaque oppresseris facilius quam revocaveris: subit quippe etiam ipsius inertiae dulcedo, et invisa primo desidia postremo amatur. Quid, si per quindecim annos, grande mortalis aevi spatium, multi fortuitis casibus, promptissimus quisque saevitia principis interciderunt, pauci et, ut ita dixerim, non modo aliorum sed etiam nostri superstites sumus, exemptis e media vita tot annis, quibus iuvenes ad senectutem, senes prope ad ipsos exactae aetatis terminos per silentium venimus?

---

We would have lost memory itself along with our voice, if it had been in our power to forget as much as it was to keep silent.

Now at last our spirit is returning; and immediately from the first dawn of this blessed era Nerva Caesar mixed together things once incompatible, the Principate and liberty, and Nerva Trajan increases the happiness of the times each day, and the public composure has not only taken up hopes and prayers, but faith in prayer itself and confidence.

Nevertheless, it is the nature of human frailty that remedies are slower than maladies; and just as our bodies grow slowly but are extinguished in a brief moment, so too will you find it easier to crush talents and passions than to revive them. For there is also a kind of pleasantness in languor itself, and the idleness which we hated at first finally comes to be loved. What about the fact that, if through fifteen years, a great period of a mortal lifespan, many fell to accidents of chance, while the bravest were cut short by the cruelty of the emperor, a few of us remain and we are, if I might say, survivors not only of other people but even of ourselves? So many years have been taken away from the middle of our lives - years in which those of us who were young have come to old age, and those who were already old have arrived nearly at the very endpoints of their waning lives - in silence.

#lingua latina #my translation #classics #tagamemnon #long post

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bil · 5 years

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La question du pourquoi....

Et licet quocumque oculos flexeris feminas adfatim multas spectare cirratas, quibus, si nupsissent, per aetatem ter iam nixus poterat suppetere liberorum, ad usque taedium pedibus pavimenta tergentes iactari volucriter gyris, dum exprimunt innumera simulacra, quae finxere fabulae theatrales.

Hoc inmaturo interitu ipse quoque sui pertaesus excessit e vita aetatis nono anno atque vicensimo cum quadriennio imperasset. natus apud Tuscos in Massa Veternensi, patre Constantio Constantini fratre imperatoris, matreque Galla sorore Rufini et Cerealis, quos trabeae consulares nobilitarunt et praefecturae.

Ego vero sic intellego, Patres conscripti, nos hoc tempore in provinciis decernendis perpetuae pacis habere oportere rationem. Nam quis hoc non sentit omnia alia esse nobis vacua ab omni periculo atque etiam suspicione belli?

Quod si rectum statuerimus vel concedere amicis, quidquid velint, vel impetrare ab iis, quidquid velimus, perfecta quidem sapientia si simus, nihil habeat res vitii; sed loquimur de iis amicis qui ante oculos sunt, quos vidimus aut de quibus memoriam accepimus, quos novit vita communis. Ex hoc numero nobis exempla sumenda sunt, et eorum quidem maxime qui ad sapientiam proxime accedunt.

Huic Arabia est conserta, ex alio latere Nabataeis contigua; opima varietate conmerciorum castrisque oppleta validis et castellis, quae ad repellendos gentium vicinarum excursus sollicitudo pervigil veterum per oportunos saltus erexit et cautos. haec quoque civitates habet inter oppida quaedam ingentes Bostram et Gerasam atque Philadelphiam murorum firmitate cautissimas. hanc provinciae inposito nomine rectoreque adtributo obtemperare legibus nostris Traianus conpulit imperator incolarum tumore saepe contunso cum glorioso marte Mediam urgeret et Parthos.

Harum trium sententiarum nulli prorsus assentior. Nec enim illa prima vera est, ut, quem ad modum in se quisque sit, sic in amicum sit animatus. Quam multa enim, quae nostra causa numquam faceremus, facimus causa amicorum! precari ab indigno, supplicare, tum acerbius in aliquem invehi insectarique vehementius, quae in nostris rebus non satis honeste, in amicorum fiunt honestissime; multaeque res sunt in quibus de suis commodis viri boni multa detrahunt detrahique patiuntur, ut iis amici potius quam ipsi fruantur.

Haec et huius modi quaedam innumerabilia ultrix facinorum impiorum bonorumque praemiatrix aliquotiens operatur Adrastia atque utinam semper quam vocabulo duplici etiam Nemesim appellamus: ius quoddam sublime numinis efficacis, humanarum mentium opinione lunari circulo superpositum, vel ut definiunt alii, substantialis tutela generali potentia partilibus praesidens fatis, quam theologi veteres fingentes Iustitiae filiam ex abdita quadam aeternitate tradunt omnia despectare terrena.

Martinus agens illas provincias pro praefectis aerumnas innocentium graviter gemens saepeque obsecrans, ut ab omni culpa inmunibus parceretur, cum non inpetraret, minabatur se discessurum: ut saltem id metuens perquisitor malivolus tandem desineret quieti coalitos homines in aperta pericula proiectare.

Et est admodum mirum videre plebem innumeram mentibus ardore quodam infuso cum dimicationum curulium eventu pendentem. haec similiaque memorabile nihil vel serium agi Romae permittunt. ergo redeundum ad textum.

Has autem provincias, quas Orontes ambiens amnis imosque pedes Cassii montis illius celsi praetermeans funditur in Parthenium mare, Gnaeus Pompeius superato Tigrane regnis Armeniorum abstractas dicioni Romanae coniunxit.

Accedebant enim eius asperitati, ubi inminuta vel laesa amplitudo imperii dicebatur, et iracundae suspicionum quantitati proximorum cruentae blanditiae exaggerantium incidentia et dolere inpendio simulantium, si principis periclitetur vita, a cuius salute velut filo pendere statum orbis terrarum fictis vocibus exclamabant.

Altera sententia est, quae definit amicitiam paribus officiis ac voluntatibus. Hoc quidem est nimis exigue et exiliter ad calculos vocare amicitiam, ut par sit ratio acceptorum et datorum. Divitior mihi et affluentior videtur esse vera amicitia nec observare restricte, ne plus reddat quam acceperit; neque enim verendum est, ne quid excidat, aut ne quid in terram defluat, aut ne plus aequo quid in amicitiam congeratur.

Hac ita persuasione reducti intra moenia bellatores obseratis undique portarum aditibus, propugnaculis insistebant et pinnis, congesta undique saxa telaque habentes in promptu, ut si quis se proripuisset interius, multitudine missilium sterneretur et lapidum.

Quanta autem vis amicitiae sit, ex hoc intellegi maxime potest, quod ex infinita societate generis humani, quam conciliavit ipsa natura, ita contracta res est et adducta in angustum ut omnis caritas aut inter duos aut inter paucos iungeretur.

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eglise22 · 4 years

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Ce dimanche, nous honorons le Saint Sacrement

Pour des raisons sanitaires, la paroisse ne peut pas distribuer les feuilles de messe habituelles. Si nous voulons chanter tous ensemble, voici les textes des cantiques du dimanche 14 juin, fête du Saint-SacrementPour se les remémorer, un lien You Tube est indiqué dans la plupart des cas.

Bon dimanche !

Dimanche 14 juinFête du Saint-Sacrement

Ce dimanche, à l'occasion de cette grande fête du Saint-Sacrement que nous appelions autrefois la Fête-Dieu, vous pouvez apporter des branches de buis qui seront bénites au début de la messe, et nous pourrons acclamer ainsi le Christ dans l'Eucharistie, Corps et Sang du Sauveur.

Entrée : C'est Toi Seigneur le Pain Rompu (D293) C'est toi, Seigneur

R/ C´est toi Seigneur le Pain rompu, Livré pour notre vie. C´est toi, Seigneur, notre unité, Jésus ressuscité.

1 - Jésus, la nuit qu´il fut livré, rompit le pain et dit :Prenez, mangez : voici mon corps, livré pour l´univers.

2 - Jésus, la nuit qu´il fut livré, montra le vin et dit :Prenez, buvez : voici mon sang, versé pour l´univers.

3 - Je donnerai gratuitement à ceux qui m´ont cherché,Et tous les pauvres mangeront, parole du Seigneur.

4 - Je suis le pain qui donne vie : qui croit en moi, vivra ;Et je le ressusciterai, au jour de mon retour.

5 - Je suis venu pour vous sauver et non pour vous juger :C´est notre Père qui m´envoie pour vous donner la vie.

6 - Nous partageons un même pain, dans une même foi, Et nous formons un même corps : l´Eglise de Jésus.

7 - C´est maintenant le temps de Dieu : il faut nous préparer.C´est maintenant le temps de Dieu : il faut changer nos cœurs.

8 - Avant d´aller vers mon autel, regarde ton prochain :Pardonne et réconcilie-toi, puis viens dans ma maison.

9 - Si nous souffrons en Jésus Christ, en lui nous régnerons.Si nous mourons en Jésus Christ, en lui nous revivrons.

10 - L'esprit de Dieu m'a envoyé pour annoncer la joie, Pour libérer les prisonniers, pour apporter la paix.

11 - Voici venir les temps nouveaux, la terre des vivants :Vous deviendrez mes biens-aimés ; Je suis « Dieu-avec-vous »

Bénédiction des rameaux et aspersion : Peuple de baptisés (p 100) Peuple de baptisés

R/ Peuple de baptisés, marche vers ta lumière : le Christ est ressuscité ! Alléluia ! Alléluia !

1 - Notre Père nous aime avec tendresse et cet amour est vivant pour les siècles. Que son peuple le dise à l'univers. Il rachète et rassemble tous les hommes.

2 - A tous ceux qui marchaient dans la tristesse,la solitude, la faim, les ténèbres,le Seigneur a donné son réconfort, les guidant sur sa route de lumière.

3 - Proclamons la bonté de notre Père, et les merveilles de Dieu pour les hommes. Plus de faim, plus de soif et plus de peur : car sans cesse il nous comble avec largesse.

4 - Et tous ceux qui lui disent leur détresseen invoquant son secours et sa grâceLe Seigneur les délivre de la peur, les tirant de la mort et des ténèbres.

5 - Et tous ceux qui demeurent dans l'angoisse ou déprimés, accablés par leurs fautes. Le Seigneur les guérit, leur donne vie leur envoie son Pardon et sa Parole.

6 - Rendons gloire et louange à notre Père,à Jésus Christ qui rachète les hommes,à l' Esprit qui demeure dans nos cœursmaintenant, pour toujours et dans les siècles.

Gloria : Daniel Gloria

Psaume : Glorifie le Seigneur Jérusalem, célèbre ton Dieu ô Sion

Séquence : Lauda Sion Salvatorem, lauda ducem et pastorem (Lourdes) – refrain avant et après la lecture Lauda Sion Salvatorem

Lauda, Sion, Salvatorem, lauda ducem et pastorem, in hymnis et canticis.Loue, Sion, ton Sauveur, loue ton chef et ton pasteur par des hymnes et des cantiques.

Quantum potes, tantum aude, quia major omni laude nec laudare sufficis.Autant que tu le peux, tu dois oser, car Il dépasse tes louanges et tu ne pourras jamais trop Le louer.

Laudis thema specialis, Panis vivus et vitalis hodie proponitur.Le sujet particulier de notre louange, le Pain vivant et vivifiant, c'est cela qui nous est proposé aujourd'hui.

Quem in sacræ mensa cenæ turbæ fratrum duodenæ datum non ambigitur.Au repas sacré de la Cène, au groupe des douze frères, Il a été clairement donné.

Sit laus plena, sit sonora ; Sit jucunda, sit decora ; mentis jubilatio.Que notre louange soit pleine, qu'elle soit sonore ; qu'elle soit joyeuse, qu'elle soit belle la jubilation de nos cœurs.

Dies enim solemnis agitur in qua mensæ prima recolitur hujus institutio.C'est en effet la journée solennelle où nous fêtons de ce banquet divin la première institution.

In hac mensa novi Regis, novum Pascha novæ legis, phase vetus terminat.A cette table du nouveau Roi, la nouvelle Pâque de la nouvelle loi met fin à la Pâque ancienne.

Vetustatem novitas, umbram fugat veritas, noctem lux eliminat.L'ordre ancien cède la place au nouveau, la vérité chasse l'ombre, la lumière dissipe la nuit.

Quod in cena Christus gessit, faciendum hoc expressit, in sui memoriam.Ce que le Christ a fait à la Cène, Il a ordonné de le refaire en mémoire de Lui.

Docti sacris institutis, panem, vinum in salutis consecramus hostiam.Instruits par ces commandements sacrés, nous consacrons le pain et le vin en victime de salut.

Dogma datur christianis, quod in carnem transit panis et vinum in sanguinem.C'est un dogme pour les chrétiens que le pain se change en son Corps et le vin en son Sang.

Quod non capis, quod non vides, animosa firmat fides, præter rerum ordinem.Ce que tu ne comprends pas, ce que tu ne vois pas, la foi vive l'affirme, hors de l'ordre naturel des choses.

Sub diversis speciebus, signis tantum et non rebus, latent res eximiæ.Sous des espèces différentes, signes seulement et non réalités, se cachent des choses sublimes.

Caro cibus, sanguis potus, manet tamen Christus totus, sub utraque specie.Sa chair est nourriture, son Sang est breuvage, pourtant le Christ tout entier demeure sous l'une ou l'autre espèce.

A sumente non concisus, non confractus, non divisus, integer accipitur.Par celui qui le reçoit, il n'est ni coupé ni brisé, ni divisé : Il est reçu tout entier.

Sumit unus, sumunt mille, quantum isti, tantum ille nec sumptus consumitur.Qu'un seul le reçoive ou mille, celui-là reçoit autant que ceux-ci et l'on s'en nourrit sans le détruire.

Sumunt boni, sumunt mali, sorte tamen inæquali : vitæ vel interitus.Les bons le reçoivent, les méchants aussi, mais pour un sort bien inégal : pour la vie ou pour la mort.

Mors est malis, vita bonis, vide paris sumptionis quam sit dispar exitus.Mort pour les méchants, vie pour les bons, vois comme d'une même communion l'effet peut être différent.

Fracto demum sacramento, ne vacilles, sed memento tantum esse sub fragmento quantum toto tegitur.Quand le Sacrement est rompu ne te laisses pas ébranler, mais souviens-toi qu'il y a autant sous chaque fragment que dans le tout.

Nulla rei fit scissura signi tantum fit fractura ; qua nec status, nec statura signati minuitur.La réalité n'est pas divisée, le signe seulement est fractionné ; mais ni l'état ni la taille de ce qui est signifié n'est diminué.

Ecce panis angelorum factus cibus viatorum, vere Panis filiorum non mittendis canibus.Voici le pain des anges devenu l'aliment de ceux qui sont en chemin, vrai Pain des enfants à ne pas jeter aux chiens.

In figuris præsignatur, cum Isaac immolatur, Agnus paschæ deputatur datur manna patribus.D'avance il est annoncé en figures, lorsqu'Isaac est immolé, l'Agneau pascal, sacrifié la manne, donnée à nos pères.

Bone pastor, Panis vere, Jesu, nostri miserere, Tu nos pasce, nos tuere, Tu nos bona fac videre in terra viventium.Ô bon Pasteur, notre vrai Pain, Jésus, aie pitié de nous, nourris-nous, protège-nous, fais-nous voir le bonheur dans la terre des vivants.

Tu qui cuncta scis et vales, qui nos pascis hic mortales tuos ibi commensales, Coheredes et sociales Fac sanctorum civium. Amen. Alleluia.Toi qui sais tout et qui peux tout, Toi qui sur terre nous nourris, fais que, là-haut, invités à ta table, nous soyons les cohéritiers et les compagnons des saints de la cité céleste. Amen. Alléluia.

Alleluia : Chemin neuf Alléluia

Prière universelle : Seigneur nous te prions ! (RHA 4)

Sanctus : Santel

Anamnèse : Proclamons le mystère de la foi

Notre Père : récité

Agnus : Lebon AL200

Après la communion : Tu es là présent livré pour nous (tu fais ta demeure en nous) Tu fais ta demeure en nous

R.Tu es là présent, livré pour nous. Toi le tout-petit, le serviteur. Toi, le Tout-Puissant, humblement tu t´abaisses.Tu fais ta demeure en nous Seigneur.

1.Le pain que nous mangeons, le vin que nous buvons, C´est ton corps et ton sang, Tu nous livres ta vie, tu nous ouvres ton cœur, Tu fais ta demeure en nous Seigneur.

2.Par le don de ta vie, tu désires aujourd´hui Reposer en nos cœurs, Brûlé de charité, assoiffé d´être aimé, Tu fais ta demeure en nous Seigneur.

3.Unis à ton Amour, tu nous veux pour toujoursOstensoirs du Sauveur, En notre humanité, tu rejoins l´égaré,Tu fais ta demeure en nous Seigneur.

(A Tréguier : Salut : Tantum ergo, puis silence) Tantum ergo

Tantum ergo SacramentumVeneremur cernui :Et antiquum documentum novo cedat ritui :Praestet fides supplementum sensuum defectui.

Genitori, Genitoque laus et iubilatio,Salus, honor, virtus quoque sit et benedictio :Procedenti ab utroqueCompar sit laudatio. Amen.

Sortie : Pain rompu (D284) Paim rompu

Prière universelle R/ Seigneur nous te prions !

Tu es le pain des anges : Donne aux prêtres de vivre de ce qu'ils célèbrent

Tu es le pain de vie : Donne à tous les malades, à tous ceux qui les soignent et les accompagnent de trouver en toi la nourriture qui fortifie.

Tu es le pain des forts : Donne à toutes les personnes humiliées la consolation dans l'épreuve et obtiens-leur d'être rétablies dans la dignité.

Tu es l'offrande parfaite : Accorde aux enfants, spécialement ceux qui devaient communier aujourd'hui pour la première fois, de grandir dans ton amour et sous ton regard.

Pour imprimer :

Messe du Saint-sacrement 2020

via Paroisse Saint-Tugdual de TREGUIER https://ift.tt/3cTQM1X

#Tréguier #Trégor #22 #paroisse #Bretagne #Paroisse Saint-Tugdual de TREGUIER

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ducavalentinos · 7 years

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“[...]Harsh as it was, however, Ramiro’s rule was salutary, its very harshness necessary in a province where lawlessness had become a habit through generations of misgovernment. Under Cesare’s dominion the change already was remarkable. During his two years of administration―to count from its commencement―the Romagna was already converted from a seething hell of dissensions, disorders and crimes―chartered brigandage and murder―into a powerful State, law-abiding and orderly, where human life and personal possessions found zealous protection, and where those who disturbed the peace met with a justice that was never tempered by mercy. A strong hand was wanted there, and the duke, supreme judge of the tools to do his work, ruled the Romagna and crushed its turbulence by means of the iron hand of Ramiro de Lorqua. It was also under the patronage of Valentinois that the first printing-press of any consequence came to be established in Italy. This was set up at Fano by Girolamo Sancino in 1501, and began the issue of worthy books. One of the earliest works understaken (says Alvisi) was the printing of the Statues of Fano for the first time in January of 1502. And it was approved by the Council, civil and ecclesiastical, that Sancino should undertake this printing of the Statues “Ad perpetuam memoriam Illmi. Domini nostri Ducis.”

#césar borgia #girolamo sancino #printing press #renaissance #auth: rafael sabatini #book: the life of cesare borgia #so so interesting #i really like how both cesare and rodrigo were so ahead of their times #they were visionaries in many ways #it also lowkey reminded me of how the woodvilles back at england were pioneers of the printing press there #about the romagna yeah i mostly agree #and i am kinda curious to see what sabatini will say of da lorqua's demise by cesare #bc that my friends is another borgia mystery #i have so many questions about it ughhh

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pamphletstoinspire · 6 years

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BOOK OF JOB - From The Douay-Rheims Bible - Latin Vulgate

Chapter 8

The Book of Job shows how human affairs are ruled by Divine Providence using probable arguments.

"Although you hide these things in your heart, I know that you still remember everything." - (Job speaking to God)

***

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned Gen. xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. Ch. --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to C. xv., the second to C. xxii., the third to C. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (C.) and set the most noble pattern of virtue, and particularly of patience. Tob. ii. 12. Ezec. xiv. 14. Jam. v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. H. --- The time when Job lived is not clearly ascertained. Some have supposed (C.) that he was a contemporary with Esther; (D. Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (H.) or sojourned in the wilderness. Num. xiv. 9. The Syrians place the book at the head of the Scriptures. C. --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. H. --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts. C. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, (ib. v. 8) and reprimands Elihu, (C. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. Houbigant. --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. S. Greg. S. Aug. &c. T. --- Job refutes them by sound logic. S. Jerom. --- We may discover in this book the sum of Christian morality, (W.) for which purpose it has been chiefly explained by S. Gregory. The style is very poetical, (H.) though at the same time simple, like that of Moses. D. --- It is interspersed with many Arabic and Chaldaic idioms; (S. Jer.) whence some have concluded, that it was written originally by Job and his friends (H.) in Arabic, and translated into Heb. by Moses, for the consolation of his brethren. W. --- The Heb. text is in many places incorrect; (Houbig.) and the Sept. seem to have omitted several verses. Orig. --- S. Jerom says almost eight hundred, (C.) each consisting of about six words. H. --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. H. --- Those who desire farther information, may consult Pineda, (W.) whose voluminous work, in two folios, will nearly (H.) give all necessary information. C.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin.

HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

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Chapter 8

Baldad, under pretence of defending the justice of God, accuses Job, and exhorts him to return to God.

[1] The Baldad the Suhite answered, and said:

Respondens autem Baldad Suhites, dixit :

[2] How long wilt thou speak these things, and how long shall the words of thy mouth be like a strong wind?

Usquequo loqueris talia, et spiritus multiplex sermones oris tui?

[3] Doth God pervert judgment, or doth the Almighty overthrow that which is just?

Numquid Deus supplantat judicium? aut Omnipotens subvertit quod justum est?

[4] Although thy children have sinned against him, and he hath left them in the hand of their iniquity:

Etiam si filii tui peccaverunt ei, et dimisit eos in manu iniquitatis suae :

[5] Yet if thou wilt arise early to God, and wilt beseech the Almighty:

tu tamen si diluculo consurrexeris ad Deum, et Omnipotentem fueris deprecatus :

[6] If thou wilt walk clean and upright, he will presently awake onto thee, and will make the dwelling of thy justice peaceable:

si mundus et rectus incesseris, statim evigilabit ad te, et pacatum reddet habitaculum justitiae tuae;

[7] Insomuch, that if thy former things were small, thy latter things would be multiplied exceedingly.

in tantum, ut si priora tua fuerint parva, et novissima tua multiplicentur nimis.

[8] For inquire of the former generation, and search diligently into the memory of the fathers:

Interroga enim generationem pristinam, et diligenter investiga patrum memoriam :

[9] (For we are but of yesterday, and are ignorant that our days upon earth are but a shadow:)

( hesterni quippe sumus, et ignoramus, quoniam sicut umbra dies nostri sunt super terram.)

[10] And they shall teach thee: they shall speak to thee, and utter words out of their hearts.

Et ipsi docebunt te, loquentur tibi, et de corde suo proferent eloquia.

[11] Can the rush be green without moisture? or a sedge-bush grow without water?

Numquid vivere potest scirpus absque humore? aut crescere carectum sine aqua?

[12] When it is yet in flower, and is not plucked up with the hand, it withereth before all herbs.

Cum adhuc sit in flore, nec carpatur manu, ante omnes herbas arescit.

[13] Even so are the ways of all that forget God, and the hope of the hypocrite shall perish:

Sic viae omnium qui obliviscuntur Deum, et spes hypocritae peribit.

[14] His folly shall not please him, and his trust shall be like the spider's web.

Non ei placebit vecordia sua, et sicut tela aranearum fiducia ejus.

[15] He shall lean upon his house, and it shall not stand: he shall prop it up, and it shall not rise:

Innitetur super domum suam, et non stabit; fulciet eam, et non consurget.

[16] He seemeth to have moisture before the sun cometh, and at his rising his blossom shall shoot forth.

Humectus videtur antequam veniat sol, et in ortu suo germen ejus egredietur.

[17] His roots shall be thick upon a heap of stones, and among the stones he shall abide.

Super acervum petrarum radices ejus densabuntur, et inter lapides commorabitur.

[18] If one swallow him up out of his place, he shall deny him, and shall say: I know thee not.

Si absorbuerit eum de loco suo, negabit eum, et dicet : Non novi te.

[19] For this is the joy of his way, that others may spring again out of the earth.

Haec est enim laetitia viae ejus, ut rursum de terra alii germinentur,

[20] God will not cast away the simple, nor reach out his hand to the evildoer:

Deus non projiciet simplicem, nec porriget manum malignis,

[21] Until thy mouth be filled with laughter, and thy lips with rejoicing.

donec impleatur risu os tuum, et labia tua jubilo.

[22] They that hate thee, shall be clothed with confusion: and the dwelling of the wicked shall not stand.

Qui oderunt te induentur confusione, et tabernaculum impiorum non subsistet.

Commentary:

Ver. 1. Suhite, from Sue, the son of Abraham, who dwelt in the desert Arabia; (Gen. xxv. 2.) though several suppose, without reason, (C.) that Baldad resided at Sueta, in Cœlosyria. M. --- He was the second in age and dignity. Pineda.

Ver. 2. How long. He seems tired with hearing, (H.) and accuses Job of want of moderation, representing him as a hypocrite, (C.) and an obstinate defender of his own opinion, against the better judgment of Eliphaz; (M.) though he was in reality only a constant asserter of truth. W.

Ver. 3. Just. He begins with the same principle as Eliphaz, which nobody denied. But he does not reflect, that God may cause even the just to be afflicted, for their trial and improvement.

Ver. 4. Iniquity, and suffered them to perish. C.

Ver. 6. Peaceable. Justice and peace shall kiss. H. --- Prosperity will attend the righteous. C.

Ver. 9. That. Heb. "because our days." H. --- Baldad strives, in vain, to prove what nobody contested. But he does not come to the point, and shew that Job was guilty. Past histories might have informed him that the just are often persecuted, like Abel, Abraham, Jacob, and Joseph. C. --- It is true, these were afterwards conforted in honour, except the first, who was slain, and better off in the other world. But Job might hope for the same treatment; and no man can be pronounced happy or miserable till his death. After a storm a calm frequently ensues; as Baldad might have seen verified in the person of his friend, if he had waited patiently, and not judged so peremptorily from equivocal arguments. H. --- We must allow, however, that what he said had been generally true. Houbigant.

Ver. 11. Sedge-bush, or flag. Heb. achu; so called, because from one root many brothers (as it were) spring. Sept. style it Boutomon, as it was usually "cut for oxen." Gen. xli. 2. Parkhurst. H. --- As plants die without suction, so do those who depart from God. M.

Ver. 12. Herbs, for want of moisture. C. --- Sic transit gloria mundi. H. --- The prophets often compare the prosperity of the wicked to grass, (Ps. xxxvi. 2. Jam. i. 10.) and Baldad ranks Job with them.

Ver. 14. Him, the hypocrite, or God. C. --- Both shall one day condemn the ill use of riches. H.

Ver. 15. He. The spider, or rather the hypocrite, who will not be able to screen himself, by his possessions, from the wrath of God. C.

Ver. 16. Seemeth. Heb. "he is green before the sun" beat upon him. --- Rising, ortu, for horto, (H.) as the Heb. &c. have "garden," (M.) with some Latin editions. He had compared the wicked to a rush without moisture. But the just is like a plant in a fine garden, which is not hurt by the sun beams. It will grow even among stones, (C.) and may be transplanted without danger, v. 19. H. --- The whole may be, however, a continuation of the former simile. The rush will presently be scorched, as if it were thrown among stones, and its place will know it no longer, v. 18. M.

Ver. 19. Joy. Sept. "the catastrophe of the wicked, for another shall spring," &c. H.

Ver. 21. Until. If thou be simple, (H.) or irreproachable, (C.) God will make thee exult. H. --- Until, &c. M. - He will restore thee to thy former state of affluence. C.

#book of job

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redqueenmiku · 5 years

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Bowser Jr. Day 2019.

Nostri is coming.

#Bowser Jr.#Bowser Jr. day #Bowser Jr. day 2019 #In Memoriam Nostri #my art

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justredqueenmikuthings · 6 years

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By the way, I bet you all are wondering how In Memoriam Nostri is going.

Well...

I’d say it’s going quite well...

#In Memoriam Nostri #anyone that can decipher this wins the biggest prize in the history of ever #not even kidding #i dare anyone to try to decipher all this #it'll be fun :)

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fondazioneterradotranto · 7 years

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Nuovo post su http://www.fondazioneterradotranto.it/2017/10/23/lobelisco-porta-napoli-lecce-24/

L'obelisco di Porta Napoli a Lecce (2/5)

di Marcello Gaballo e Armando Polito

DISTRETTO DI LECCE

Ecco i dettagli citati nell’opuscolo: “1) Minerva progrediente col motto Lycii Japygum ultima colonia1; 2) Il dio Pane, ed il Lupo, col motto Lycii Japygo-Messapii2; 3) L’Aquila, che nasconde la testa tra le nuvole, col motto allusivo Lycii Cretenses et Salentini3″4.

Procederemo ora ad esaminarli uno per uno partendo dal basso e aggiungeremo anche la descrizione di quei dettagli che nell’opuscolo non sono citati. Faremo così anche con le altre tre facce dedicate agli altri distretti.

“L’Autore vuole ancora, che il pubblico abbia la conoscenza di una sua latina iscrizione, da lui fatta per l’Aguglia medesima, nella quale essa non vedesi scolpita per causa della di lui assenza da Lecce. Egli ben si lusinga di meritarne alcun favorevole suffragio, che vale sempre più di quello, che gli verrebbe dall’opera dello scalpello.

FERDIN. I Siciliarum Regum omnium optumo

F. invicto Augusto

Viam hanc Praetoriam,

Quod,

Ubi eam fieri concessit, suum etiam sacrum

nomen commendaverit,

Moxque, ut abs Tarento Neapolim usque

sterni jusserat,

Ipsum quoque ad quatuor Salenti regiones

extendendam permiserit,

Ad perpetuum istius beneficii memoriam servandam,

Qua harum viarum caput occurrit, pyramide

a solo excitata,

Cunti5 hujus, populique

Concordibus, gratisque animis consecrarunt.

AE. Chr. MDCCCXXII6”

Eccone la traduzione linea per linea, nei limiti del possibile:

A Ferdinando I il migliore di tutti i re delle Sicilie,

pio felice invitto Augusto.

Questa via pretoria,

poichè

quando concesse che fosse costruita, anche il suo sacro

nome (le) diede,

e ora, come da Taranto fino a Napoli

aveva disposto che fosse spianata,

che essa pure alle quattro regioni del Salento

venisse estesa permise,

per conservare il perpetuo ricordo di questo beneficio,

dove è posto l’inizio di queste vie, una piramide

essendo stata elevata dal suolo,

tutte le istituzioni e i popoli di questa provincia

consacrarono con animo concorde e grato.

Nell’anno 1822 dell’era di Cristo.

Sul monumento, invece, venne incisa quella che all’inizio abbiamo riprodotto e che qui replichiamo.

Traduzione: A Ferdinando I di Borbone molto provvido re del Regno delle Due Sicilie, restauratore della pubblica felicità, poiché diede ordine che la via rotabile da tutti i principi prima intentata, opportunissima per il commercio della provincia otrantina e delle confinanti, fosse spianata e che all’eternità del nome di Augusto fosse consacrata. I cittadini di ogni ordine, gli abitanti del posto ed i vicini, formulati voti augurali per la prosperità del principe e la saldezza della casa augusta, devotissimi alla sua potenza e maestà.

Poiché il Cepolla lamenta che l’iscrizione che aveva preparato non vedesi scolpita, che quella che oggi leggiamo presenta non solo discordanze testuali notevoli ma, soprattutto l’assenza di un dettaglio presente in ogni epigrafe che si rispetti, cioè la data, bisogna concludere che la stessa fu apposta successivamente all’uscita dell’opuscolo cioè durante o dopo il 1827, a cinque o più anni dalla visita del sovrano (1822), a tre o più dalla sua morte (1 gennaio 1825). Tutto ciò giustificherebbe l’assenza della data, anche se lo spazio libero del margine inferiore poteva benissimo contenere non una ma due linee, il che non esclude che almeno un rigo sia stato abraso (per vandalismo politico? e quando?), anche perché il dettaglio nella prima immagine anteriore al recente restauro, mostrerebbe, rispetto al secondo successivo al restauro qualche residuo di incisione.

Continuando l’esame della facciata dell’obelisco dedicata al distretto di Lecce incontriamo un’iscrizione non citata nel progetto del Cepolla. È un augurio di buon viaggio per chi è diretto ad Otranto. Alla stessa altezza nelle facce dedicate agli altri distretti leggeremo messaggi analoghi, anche loro, come questo, non citati dal progettista.

Per questa origine di Lecce dai Lici il Cepolla ha seguito Erodoto (V secolo a. C.) per il quale (Storie, VII, 170): Ὡς δὲ κατὰ Ἰηπυγίην γενέσθαι πλέοντας, ὑπολαβόντα σφέας χειμῶνα μέγαν ἐκβαλεῖν ἐς τὴν γῆν: συναραχθέντων δὲ τῶν πλοίων, οὐδεμίαν γάρ σφι ἔτι κομιδὴν ἐς Κρήτην φαίνεσθαι, ἐνθαῦτα Ὑρίην πόλιν κτίσαντας καταμεῖναί τε καὶ μεταβαλόντας ἀντὶ μὲν Κρητῶν γενέσθαι Ἰήπυγας Μεσσαπίους, ἀντὶ δὲ εἶναι νησιώτας ἠπειρώτας [(Si racconta) che come (i Cretesi) navigando giunsero presso la Iapigia una grande tempesta dopo averli sorpresi li scaraventò a terra; essendosi fracassate le navi non c’era nessuna possibilità per loro di tornare a Creta. Allora, dopo aver fondato la città di Hyrie, restarono passando ad essere, invece di Cretesi, Iapigi Messapi, continentali invece di isolani)].

Per completare il quadro di questa commistione va detto che per Erodoto i Lici provenivano da Creta; op. cit., VII, 92: Λύκιοι δὲ Τερμίλαι ἐκαλέοντο ἐκ Κρήτης γεγονότες, ἐπὶ δὲ Λύκου τοῦ Πανδίονος ἀνδρὸς Ἀθηναίου ἔσχον τὴν ἐπωνυμίην (i Lici originari di Creta si chiamavano Termili ma presero il nome da Lico figlio dell’ateniese Pandione).

Anche se il Cepolla non lo dice espressamente, per lui Lecce è, pure etimologicamente parlando, da Lici). Sull’origine cretese dei Salentini ecco come si esprime Strabone (I secolo a. C.-I d. C.), Geographia, VI, 3: Τοὺς δὲ Σαλεντίνους Κρητῶν ἀποίκους φασίν (Dicono che i Salentini sono coloni dei Cretesi).

Questo dettaglio, insieme col successivo, si ripete, come abbiamo già detto, tal quale sulle altre tre facce. Si è pure detto che nell’opuscolo si parla solo di “uva intrecciata con frondi di ulivo”: le spighe di grano, che nel monumento hanno una rilevanza figurativa pari, come si può agevolmente notare, al ramo d’ulivo e al tralcio d’uva, non compaiono.

Anche questo dettaglio, insieme col precedente, si ripete tal quale sulle altre tre facce, riferendosi ad elementi perfettamente comuni ai quattro distretti.

(CONTINUA)

Questo lavoro è stato pubblicato integralmente nel periodico della Fondazione Terra d’Otranto Il delfino e la mezzaluna, anno III, n. 1 (ottobre 2014), pp. 171-189.

Per la prima parte: http://www.fondazioneterradotranto.it/2017/10/20/lobelisco-porta-napoli-lecce-1-4/

_______________

1 Lycii Japygum ultima colonia= I Lici ultima colonia degli Iapigi. “I discendenti di Giapeto rappresentati generalmente da tutti questi popoli [Siri-Egizi, Babilonesi ed Assiri] devono certamente considerarsi come gli autori dell’origine del loro nome collettivo di Giapigi nella prima epoca della civilizzazione dei nostri aborigeni…restò in fine riconosciuta per ultima colonia de’ cosiddetti Giapigi la Città di Lecce…chiara, ed evidente pruova nell’istessa significazione del primo di lei nome, che fu quello di Sybaris, dappoiché secondo il linguaggio Caldeo significa Figli della divinità del Sole. Quindi è ben agevole comprendere la ragione dell’assunto di loro emblema della Dea Minerva progrediente, poiché in siffatta guisa restò abbastanza definito il carattere della loro origine Achea, essendo stata Minerva la prima condottiera delle principali colonie di tali Genti”. (L. Cepolla, op. cit., pagg. 7-8).

2 Lycii Japygo-Messapii=I Lici Iapigo-Messapi. “Il secondo periodo dell’antica storia di questa Città si rinviene facilmente nella politica, e religiosa riunione dei primitivi Giapigi co’ popoli Messapi, ossia cogli altri nostri primi coloni Arabo-Egizi, giacchè tanto per l’appunto suona letteralmente il nome Messapus. Imperciocché non vi è dubbio, che il culto del Sole fu proprio dei Babilonesi, e degli Assiri, non che degli Arabo-Fenici, e degli Egizi, i quali adorarono la natura sotto tutt’i rapporti della fisica rappresentazione di tutti i di lei effetti; e da ciò avvenne, che fu da loro immaginato il Dio Pane, il quale colla sua figura rappresentava tutto l’ordine della natura” (L. Cepolla, op. cit., pag. 8).

3 Lycii Cretenses et Salentini=I Lici Cretesi Salentini. “L’ultimo periodo dell’antica storia di questa Città…può bene attribuirsi intieramente al glorioso avvenimento del governo della Dinastia Cretese sopra tutta questa Provincia. Licio Idomeneo, tanto per effetto delle sue armi, che per mezzo del matrimonio che contrasse con Evippa figlia di Malennio Re dei Messapi, fondò il suo trono sopra tutti i popoli di questa Penisola…Meritò quindi a buon diritto codesto sì grande avvenimento di esser consacrato all’immortalità coll’emblema di un’Aquila, che innalza la sua testa sopra le nuvole. Si sa, che l’Aquila è sacra a Giove, il quale nacque in Creta sul Monte Ida, onde i Cretesi assunsero per emblema nazionale il divino Augello. Qui ella figura, che vola, e nasconde la testa nelle nuvole per indicar la sublimità dell’origine del prototipo di siffatto emblema, qual fu Giove, padre degli uomini, e degli Dei” (L. Cepolla, op. cit., pag. 8).

4 L. Cepolla, op. cit., pag. 3.

5 Per Cuncti.

6 L. Cepolla, op. cit., pag. 16.

#Armando Polito #Ferdinando I di Borbone #Japigia #Lecce #Luigi Cepolla #Marcello Gaballo #Messapi #obelisco porta Napoli #Arte e Artisti di Terra d'Otranto #Monumenti di Terra d’Otranto #Spigolature Salentine

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catholicwatertown · 7 years

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Pope sends letter to Card. Parolin for Casamari Cistercian Abbey celebration

(Vatican Radio) Pope Francis sent a letter on Friday to the papal legate for the celebration of the 8th centenary of the consecration of the Basilica of the Casamari Cistercian Abbey in Italy.

Cardinal Pietro Parolin, Vatican Secretary of State, was appointed on 19 August as the papal legate for the celebration, which takes place on 15 September.

Cardinal Parolin is accompanied by a mission composed of the following ecclesiastics:

- Don Ugo Gianluigi Tagni, abbot vicar general of the Congregation of Casamari;

- Rev. Fr. Sebastiano Paciolla, O.Cist., under-secretary of the Congregation for the Institutes of Consecrated Life and the Societies of Apostolic Life.

The following is the Pope's full letter to the Cardinal Secretary of State:

Venerabili Fratri Nostro

PETRO S.R.E. Cardinali PAROLIN Secretario Status

Octingenti transeunt anni ab illo die quo Summus Pontifex Honorius III, Decessor Noster rec. mem., adstantibus Cardinalibus, Episcopis et fidelibus, in sollemni liturgia Basilicam consecravit Casamariensem, sanctis martyribus Romanis dicatam Ioanni et Paulo nec non Beatae Deiparae et Virgini Mariae. Sacra illa aedes saeculis decurrentibus in provincia potissimum spirituali, morali et cultus divini magni ponderis exstitit non solum in terris circumstantibus, sed etiam in tota Italia media et meridionali. Venusta eius architectura animum monachorum Cisterciensium revelans, magnificum constituit testimonium eorum precis, cantus, meditationis atque apud multos peregrinos et visitatores singularem suscitat admirationem.

Fausta ergo occasione memorati iubilaei data, dilecti sodales Congregationis Cisterciensis Casamariensis evangelici itineris elementa altiore usque modo perscrutantur, Domini vocem diligenter auscultant, spiritali ratione fideles abbatiam invisentes sequuntur ut omnes clare Divinam providentiam misericordiamque experiri possint. Die autem XV proximi mensis Septembris sollemnis agetur in memorata sacra aede celebratio, signum gratitudinis erga Deum omnipotentem ob tanta Eius beneficia quae saeculorum decursu fidelibus ibidem orantibus largiri est dignatus. Quapropter Reverendus Dominus Eugenius Romagnuolo, Abbas Praeses Congregationis Cisterciensis Casamariensis, humanissimas Nobis litteras scripsit quibus Nosmet Ipsos ad celebrationem hanc invitavit. Grati omnino hac de invitatione, quam in corde Nostro tenemus, decernimus tamen eminentem Virum illuc mittere qui Nostras vices Casamarii gerat Nostramque erga Christi discipulos ibi commorantes et adstantes dilectionem significet.

Ad Te ergo, Venerabilis Frater Noster, qui munus Secretarii Status studiose exerces, mentem Nostram vertimus Teque hisce Litteris LEGATUM NOSTRUM nominamus ad octavam centenariam memoriam consecrationis Basilicae Casamariensis, quae memorato die Casamarii sollemniter perficietur.

Praeclaro illo in templo sollemni praesidebis Eucharistiae atque omnes adstantes, sacros Pastores, presbyteros, religiosos viros ac mulieres, christifideles laicos, sermone tuo ad diligentiorem usque Christi vitae imitationem cohortaberis: oportet enim ut novis viribus novaque diligentia peculiarem dilectionem Ecclesiae et Evangelii demonstrent atque fidei virtute cotidie ardeant. Singularem insuper salutationem Nostram dilectis monachis Cisterciensibus transmittes; exoptamus omnino ut omnipotens Deus hanc monasticam Congregationem auxiliis suis foveat ita ut, vestigiis suos antecessores secuti, tum in sanctificatione adipiscenda tum in sacro ministerio explendo uberes iugiter fructus colligant (cfr Pius PP. XII, Litterae apostolicae Cum ex Summi Pontificatus, AAS 35 [1943], 392).

Nos autem Te, Venerabilis Frater Noster, in tua missione implenda precibus comitabimur. Denique Benedictionem Apostolicam, caelestium donorum pignus, libentes Tibi impertimur, quam omnibus celebrationis participibus rite transmittes.

Ex Aedibus Vaticanis, die XXV mensis Augusti, anno MMXVII, Pontificatus Nostri quinto.

(from Vatican Radio) from News.va http://ift.tt/2x7c4au via IFTTT from Blogger http://ift.tt/2y3r5I7

#Blogger

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apostleshop · 7 years

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Pope sends letter to Card. Parolin for Casamari Cistercian Abbey celebration

Great News has been shared on https://apostleshop.com/pope-sends-letter-to-card-parolin-for-casamari-cistercian-abbey-celebration/

Pope sends letter to Card. Parolin for Casamari Cistercian Abbey celebration

(Vatican Radio) Pope Francis sent a letter on Friday to the papal legate for the celebration of the 8th centenary of the consecration of the Basilica of the Casamari Cistercian Abbey in Italy.

Cardinal Pietro Parolin, Vatican Secretary of State, was appointed on 19 August as the papal legate for the celebration, which takes place on 15 September.

Cardinal Parolin is accompanied by a mission composed of the following ecclesiastics:

– Don Ugo Gianluigi Tagni, abbot vicar general of the Congregation of Casamari;

– Rev. Fr. Sebastiano Paciolla, O.Cist., under-secretary of the Congregation for the Institutes of Consecrated Life and the Societies of Apostolic Life.

The following is the Pope’s full letter to the Cardinal Secretary of State:

Venerabili Fratri Nostro

PETRO S.R.E. Cardinali PAROLIN Secretario Status

Ex Aedibus Vaticanis, die XXV mensis Augusti, anno MMXVII, Pontificatus Nostri quinto.

(from Vatican Radio) Source link

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korrektheiten · 7 years

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Quarto abeunte sæculo

LePenseur:"Wußten Sie, daß der von LePenseur so hochgeschätzte Papst Leo XIII heute vor 125 Jahren dem 400-Jahres-Gedächtnis der Entdeckung Amerikas – und ausdrücklich auch dem Entdecker Christoph Columbus – eine »Epistola Apostolica« widmete? Eh voilà ... hier ist sie:EPISTOLA Sanctissimi Domini Nostri LEONE divina providentia Papæ XIII ad Archiepiscopos et Episcopos ex Hispania, Italia et utraque AmericaDE CHRISTOPHORO COLUMBO QUARTO ABEUNTE SÆCULO, postea quam homo Ligur ad ignotas trans Oceanum Atlanticum oras, Deo auspice, primus appulit, gestiunt homines et memoriam rei grata recordatione celebrare et auctorem extollere. Nec sane facile reperiatur, quæ permoveat animos studiaque inflammet, caussa ulla dignior. Res enim per se omnium est, quas ulla ætas unquam ab hominibus effectas vidit, maxima et pulcherrima : is vero qui fecit, pectoris ingeniique magnitudine post natos homines cum paucis comparandus. Ejus opera, ex inexplorato Oceani sinu alter emersit orbis : centena mortalium millia ex oblivione et tenebris in communem humani generis societatem restituta, ex fero cultu ad mansuetudinem atque humanitatem traducta; quodque est longe maximum, eorum communicatione bonorum, quæ Jesus Christus peperit, ad vitam sempiternam ab interitu revocata. — Europa quidem, subitæ rei novitate et miraculo tunc attonita, quid Columbo debeat, sensim postea cognovit, cum nimirum deductis in Americam coloniis, commeatu assiduo, mutatione officiorum, dandis accipiendisque mari rebus, ad naturæ cognitionem, ad communes copias, ad opes incredibilis est accessio facta, unaque simul Europaei nominis mire crevit auctoritas. — In hac igitur tam multiplici significatione honoris, atque in hoc velut concentu gratulantem, omnino silere non decet Ecclesiam, quippe quae more atque instituto suo, quidquid usquam honestum ac laudabile videatur, probat libens ac provehere nititur. Honores illa quidem singulares et maximos reservat præstantissimis in genere morum virtutibus, qua saluti æternæ animorum cohærent: non idcirco tamen spernit aut parvi æstimat ceterum genus: immo vero magna voluntate favere honoremque semper habere consuevit egregie de civili hominum conjunctione meritis atque immortalitatem apud posteros consecutis. Mirabilis enim Deus est maxime in sanctis suis: sed divinæ virtutis ejus in iis quoque apparent impressa vestigia, in quibus eluceat vis quædam animi ac mentis excellens, quia non aliunde in homines lumen ingenii atque excelsitas animi, nisi a parente et procreatore Deo proficiscuntur. (Hier weiterlesen)Auch dem wenig (oder auch gar nicht) Lateinkundigen sei empfohlen, die getragene Schönheit dieser Sprache ganz einfach durch lautes Lesen auf sich einwirken zu lassen! Wobei einem die englische Übersetzung, die der Vatikan bereitstellt, natürlich das Textverständnis der vom überaus gewandten Latinisten auf der Cathedra Petri schwungvoll komponierten Satzperioden deutlich erleichtert. Vielleicht erfahren so auch Traditionsverächter einen kleinen Schimmer von der Schönheit unserer ererbten abendländischen Kultur, bevor sie — durch Talkshows, Dschungelcamp & Co. ruiniert — vor dem Ansturm unzivilisierter Horden aus dem Süden und Osten zusammenbricht ... http://dlvr.it/PVzTVX "

#Christentum #Gedenken #History revisited

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eglise22 · 4 years

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Ce dimanche, nous honorons le Saint Sacrement

Bon dimanche !

Dimanche 14 juinFête du Saint-Sacrement

Entrée : C'est Toi Seigneur le Pain Rompu (D293) https://www.youtube.com/watch?v=urS...