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John, supposing them to have been written by John the Presbyter, not John the Apostle. This doubt is mentioned by Eusebius H. Jerome de Scrip. But that both these Epistles are canonical is now de fide, and also that they were written by S. John the Apostle. From the Fathers, viz. Ireneus lib3 c13S.

Augustine lib2de Doct. Hear also S. Jerome Epis. Similarity of style and matter is an argument for these two Epistles having the same author as the first. This is what Baronius says An99cap9 : "Certainly, if ever it be allowable to judge by their likeness to one another that children are born of the same parents, any one can easily perceive, from the words, the sentences, the style, the tone, bearing as they do on the surface the same character, that these Epistles have proceeded from the same author.

First, with regard to the words and sentences, there are many indications of this, as when he says in the First Epistle "I write not a new commandment unto you, but an old. In the Third the same idea is thus expressed, "He that doeth good is of God; and he that is born of God sinneth not. So in the Second we find the same idea in almost identical words, "There are many seducers gone out into the world: he who confesseth not that Jesus is come in the flesh, this is a seducer and an antichrist.

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John, just as we have in the First. To the objection that John writes of himself as the Elder, or Presbyter, I reply that in that age Presbyter and Bishop had the same meaning, as I have shown on 1 Timothy Moreover, S.

John, worn out at this time with the fulness of years and the weight of the apostolic dignity, was the oldest of all living Christians.

The last of the Apostles, he lived until the age of Trajan, and died about A. The Elder : S. John, as the last survivor of the Apostles, surpassed all the three Bishops both in age and dignity.

Ambrose says, "an Elder, who was furnished with a sort of swan-like grace of age. Elect: Serarius endeavours to prove by eight conjectural reasons that by the name Electa is signified not a person, or matron, but an Asiatic Church. For the Church is the elect Spouse of God, according to the words in Song vi9"Fair as the moon, elect as the sun" Vulg. Peter"s1st Epist. John warns and teaches in the Apocalypse: or else that it was the Church of Corinth, because Gaius the host of S. Paul was a member of it, as we gather from Romans ; and 1 Corinthians For it would seem that this Second Epistle was sent with the Third to the Church in which Gaius, to whom the Third Epistle is inscribed, lived.

But, omitting other things, it is against this opinion that S.Hours: Monday 7am - 6pm, Tuesday 7am - 6pm, Wednesday 7am - 6pm, Thursday 7am - 6pm, Friday 7am - 6pm, Saturday 7am - 6pm, Sunday 7am - 6pm.

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Wholesale Plants Store. Join our mailing list to receive the latest news and updates from our team. Skip to content. Frannie Thurston. Gail Reed-Barnett, Ed.

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Jen Danticat.Commentaria in Scripturam SacramParisvol. Forgotten Truths. Four Ways to Discern a Man's Soul by His Appearance You can discern a man's soul by his face, eyes, laugh, clothing and way of walking.

These are the ways to know the soul of a man taught by Fr. Cornelius a Lapide, S. If you don't believe it, read these commentaries on the topic by many Saints and Catholic theologians. The attire of the body and the laughter of the teeth and the gait of the man show what he is.

Ecclesiasticus "Interpreting this verse, Siracides gives four ways by which one can see, as through windows of the soul, the hidden virtues or vices, the simplicity or hypocrisy of a person. The nature of a person shows and reveals itself by the eyes. For if the lamp of the body is the eyes, why is it surprising if that lamp should reveal the body?

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So, when one first meets a ferocious man, his eyes seem to spread terror; when one meets a pious man, his eyes spread joy. Just as wisdom and sanctity shine in the face of the wise and the holy, Eccles,so also foolishness and evil darken the face of the stupid and wicked. Ambrose Book on Eliaschap. The outward appearance is often a sign of the conscience and the unspoken words of the mind.

Hence St. Gregory Nazianzen discerned his hidden impiety.

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Indeed, the sincere and regular laugh reveals a sincere, constant and open heart. The short, twisted, sardonic, and arrogant laugh reveals a narrow, twisted, fraudulent, and arrogant spirit and signifies an imbued hatred.

In this respect Rabanus says that by the bearing of the body one demonstrates the quality of the will. The fast and precipitate way of walking is a symptom of the impulsive spirit, just as the slow step reveals slowness of spirit; the light step, lightness of spirit; the arrogant step, an arrogant spirit; the furious step, an angry spirit; and an affected or feigned step, falseness of spirit.

Bernard On the Way to Live Wellchap. No shame, no sensuality, no arrogance, no insolence, no frivolity should appear in your way of walking. Indeed, the spirit shows itself in the movement of the body, the carriage of the body is a signal of the soul.He was born at Bocholtin Belgian Limburg.

He studied humanities and philosophy at the Jesuit colleges of Maastricht and Colognefirst theology for half a year at the University of Douai and afterwards for four years at the Old University of Leuven ; he entered the Society of Jesus on 11 June and, after a novitiate of two years and another year of theology, was ordained a Catholic priest on 24 December After teaching philosophy for half a year, he was made a professor of Sacred Scripture at Leuven in and next year of Hebrew also.

During his professorship at Leuven it pleased him to spend his holidays preaching and administering the Sacramentsespecially at the pilgrimage of Scherpenheuvel Montaigu. Twenty years later in he was called to Rome in the same capacity, where, on 3 November, he assumed the office that he held for many years thereafter. The latter years of his life, however, he apparently devoted exclusively to completing and correcting his commentaries.

He died in Rome on 12 March He described himself in a prayer to the Prophets at the end of his commentary on the Book of Daniel : "For nearly thirty years I suffer with and for You [God] with gladness the continual martyrdom of religious life, the martyrdom of illness, the martyrdom of study and writing; obtain for me also, I beseech You, to crown all, the fourth martyrdom, of blood. For You I have spent my vital and animal spirits; I will spend my blood too.

Cornelius a Lapide wrote commentaries on all the books of the Catholic Canon of Scripture, i. Even before departing Flandershe edited the Commentaries in omnes divi Pauli epistolas in and In Pentateuchum On the Pentateuch inboth in Antwerp. The remainder were edited posthumously, and all of them have been re-edited several times severally and collectively.

Cornelius a Lapide

Of the Commentary on the Epistles of Saint Paul he lived to see at least eleven editions. The complete series, with the Book of Job and the Psalms added by others, was published in Antwerp in and ; in Venice in, and ; in Cologne in ; in Turin in ; in Lyons in to 42,and ; in Malta in to 46; in Naples in ; in Lyons and Paris in and ; in Milan in ; and in Paris in to All of the aforementioned commentaries are great in scope.

They explain not only the literal, but also the allegoricaltropologicaland anagogical senses of the Sacred Scriptures and provide numerous quotations of the Church Fathers and mediaeval interpreters.

Like most of his predecessors and contemporaries, a Lapide intended to serve the historical and scientific study of the Sacred Scriptures and, more so, pious meditation and especially homiletic exposition.

An extract from the commentary on the Acts of the Apostles appeared in in Tyrnau under the title Effigies Sancti Pauli, sive idea vitae apostolicae.

Faber and published in Parma in to 70, in 10 volumes and 16 mo.

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Goetzius authored an academic dissertation, Exercitatio theologica de Cornelii a Lapide Commentariis in Sacram Scripturam Leipzig,in which he praised a Lapide as the most important Catholic scriptural commentator. Thomas W. A manuscript in the Vatican Library contains an Arabic translation of the Commentary on the Apocalypse of Saint John by the Maronite Yusuf ibn Girgis beginning of the eighteenth centurywho also purportedly translated the Commentary on the Epistles of Saint Paul.

Were the Pope to fall into public heresy, he would ipso facto cease to be Pope, yea, even to be a Christian believer. Catholic Encyclopedia. New York: Robert Appleton Company. From Wikipedia, the free encyclopedia. Flemish Jesuit priest and exegete. This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed.

Belgium portal Biography portal Catholicism portal. Categories : births deaths People from Limburg Belgium Flemish Jesuits Flemish theologians Catholic University of Leuven — alumni 16th-century Jesuits 17th-century Belgian Jesuits 16th-century Roman Catholic priests 17th-century Roman Catholic priests Roman Catholic biblical scholars University of Douai alumni Roman Catholic theologians Jesuit theologians 17th-century biblical scholars 16th-century Christian biblical scholars 17th-century Christian biblical scholars.

Namespaces Article Talk. Views Read Edit View history. Help Learn to edit Community portal Recent changes Upload file. Download as PDF Printable version. Wikimedia Commons.Tiberius est puer bonus. Tiberius quoque canem habet. Tiberius pilam habet. Tiberius saepe prope arborem ludit. Tiberius saepe montem spectat. Marcus, malus senex, quoque ad arborem ambulat.

Marcus Tiberium quaerit quod Marcus informationem desiderat. Marcus Lapidem desiderat et saepe de Lapide putat. Marcus locum Lapidis desiderat. Operative, please note the role of the ending -m in these pairs of words. Malus relinquit charta m. The bad man leaves behind a map : charta m is the object of relinquit. In the above example, malus is the subject of the verb relinquitbecause the bad man is the one doing the leaving. The chartam is the object of the verb relinquitbecause the map is the thing being acted upon that is, the map is what is being left behind.

In Latin, we give the subject an ending frequently referred to as the nominative casewhile the object is given an ending called the accusative case.

Operative, you are advised not to get too comfortable with - m! We regret to inform you that - m will be used for several different things for example, saxum ends with - m in its subject-form, alsoand that other endings will be used for objects as well. For now, it is most important that you be aware that the difference between subject and object is indicated in Latin by the use of different endings.

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You may find it helpful to view this video about the nominative and accusative cases courtesy of latintutorial. Operative, - issimus is the ending of an adjective descriptive word called the superlative. You may find information about Pompeii through the following links, and you are advised to do so as necessary in order to improve your TSTT-attunement. In particular, the Demiurge advises that you learn as much as you can about daily life what Romans ate, what Romans wore, what Romans did all day in Pompeii, in order to function as efficiently as possible in your TSTT-immersions.

The Demiurge advises that a working knowledge of the structure of the Roman house will be of utmost importance in fulfilling mission objectives on several levels. Operatives will need to be able to find things in a Roman house. They will also be called upon to make important conceptual analysis of the relation of the structure of the Roman house to the workings of Roman society more general.

The Demiurge therefore advises operatives to study the following diagram carefully, and use it as a guide to your actions in your TSTT immersions. The Demiurge also advises that operatives dig deeper into the structure of the Roman house.There were some at Corinth who had abandoned themselves to impurity, others who were proud and contentious xi2021others given to other sins, and disposed to regard S.

Paul"s admonitions cheaply. He threatens such in this chapter, that he may provoke them to repentance. He bids them ver3 keep in mind and reverence the effectual grace given him by Christ, and the wonderful works it had enabled him to perform. He beseeches them ver7 to do no evil, lest he be forced to use against them his power to punish.

He exhorts them ver11 to perfection, to love one another, to live at peace, to greet one another, and sends them his own salutation.

Or the third that I have purposed to come; and when I come it will be to punish those who are convicted, on the testimony of two or three witnesses, of having sinned, and of not having done penance. In the mouth of two or three witnesses. Every accusation, every cause shall be settled on the deposition of two or three witnesses, so that the guilt that I shall punish may be sufficiently established. Others explain this to mean that the two or three witnesses are his three visits to Corinth, and they point to the reference to his three visits which immediately precedes this clause.

I am one, he would then say; but coming to you a third time xii14noteI shall have the authority of two or three witnesses Maldonatus, Not, mss. But this interpretation is too jejune. The lofty mind of the Apostle has in view something wider and higher than this; moreover, it seems foreign to his drift.

He is quoting Deut. Although this law, in so far as it is part of the judicial law of the Old Testament, has been abrogated by Christ, yet in so far as it is part of the law of nature, it is still in force, and has been admitted by both Civil and Canon Law; for common-sense has taught all nations that it is only fair and fitting that no one should be condemned but on the testimony of two or three witnesses at least.

One witness may easily be suborned or be deceived, but not so well two. Paul then accepts and follows this law in its literal meaning, as does Christ in S. Matthew As I declared when I was present with you, so do I still say when absent. The Greek copies add after present, the second time, but the meaning, is unaltered. His writing from a distance is, as it were, a second personal address.

Do you mean to disregard my injunctions, in order to see whether I dare and have power to punish the disobedient by the power given me by Christ? So may a teacher say to his rebellious pupil, "Do you wish to feel the weight of my arm, and to try the birch? Which to you-ward is not weak. Christ has already shown Himself not weak but powerful, by powerfully working through me so many wonderful miracles, and by so recently punishing the fornicator by my excommunication, and handing him over to Satan as his tormentor.

He refers principally to this power of punishing possessed by him. Through the weakness of His humanity, yet by the power of His Godhead He rose and lives.

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For we also are weak in Him. With Him and for Him we are weak, we suffer, and are afflicted. According to this the for denotes not cause but likeness, and is put for so, by a usual Hebrew usage, which expresses similitude by doubling the conjunction.

We shall live with Him by the power of God toward you. Through Him and with Him we will show the power of Christ, i. Anselm and Theodoret explain it: We with you shall rise by the power of God to eternal bliss.

But the first sense is more in harmony with the context. This is supported by the phrase toward you not merely in youas well as by the fact that he is concerned with showing the power of Christ lodged in himself, to punish the contumacious.Achaia, or the peninsula commonly called the Morea, had in olden times several famous cities.

Hence poets, as, e. Having been destroyed, it was rebuilt by Corinth, son of Marithon, or of Pelops, according to Suidas, or according to others of Orestes, and was called after his name. Its natural position was so strong that the Romans found great difficulty in reducing it. This Corinthian copper was well known and in great request; so much so that Pliny lib. Demosthenes replied to a harlot who asked for eight talents of gold as her hire that he did not give so high a price for repentance.

Guide to Cornelius a Lapide’s Great Commentary

For the same reason the Apostle is called upon to rebuke their vices, and especially in ch. Paul, we can see, went to Corinth because it gave him so excellent an opportunity for spreading the Gospel. Some then came to prefer him to Paul, as a more polished and eloquent speaker. After dealing in the first four chapters with their schisms and striving after empty wisdom, he proceeds in ch.

In ch. Then in chs. He answers in the negative. The Greek MSS. But it seems more likely from xvi. Patristic Bible Commentary. Search this site.

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Acts of the Apostles. Ambrosiaster on Paul's Letters- Latin. Ambrosiaster Questions on the Old and New Testaments. Augustine Page. Buy Patristic Commentaries in print. Calmet's Bible Dictionary. Douay Rheims Study Bible.

Douay-Rheims Bible. Glossa Ordinaria. Gospel of John Commentary. Gospel of Luke Commentary. Gospel of Mark Commentary. Gospel of Matthew Commentary. Gregory the Great Homilies on the Gospels. Harmony of the Gospels. Jerome Page.