DOCSLIB.ORG

Gospel of St. John in Sanskrit-English-German-Latin – Page 1 –

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Gospel of St. John in Sanskrit-English-German-Latin – Page 1 – The Gospel According to St. John in Sanskrit-English-German-Latin In April 2008, I bought a very precious old translation of the New Testament from Greek into Sanskrit, published as second edition in the year 1851. It seems to be the translation made by William Carey and Bengali Sanskritists in 1808: The New Testament of our Lord and Saviour Jesus Christ in Sanscrit. Translated from the Greek by the Calcutta Baptist Missionaries with native assistants. Calcutta 1851 Second Edition Dharmya-pustakasya ÌeÍÀÎÌaÏ arthataÏ prabhunÀ yÁÌu-khrÁÍÊena nirÂpitasya nÂtana-dharmya-niyamasya grantha-saÎgrahaÏ In 2008, Mihail Bayaryn re-typeset all 28 chapters of the Gospel of St. Matthew, and the result of his work was presented in http://www.sanskritweb.net/sansdocs/matthew.pdf. This file was typeset using the font Alpa 99. See http://www.sanskritweb.net/itrans. In 2012, Mihail Bayaryn re-typeset all 21 chapters of the Gospel of St. John, and the result of his work is presented in this new file http://www.sanskritweb.net/sansdocs/john.pdf. This file was typeset using Mihail Bayaryn's own Devanagari font Siddhanta. See website http://www.sanskritweb.net/cakram/index.html. For facsimile scans of these Gospels in Sanskrit see http://www.sanskritweb.net/sansdocs. For this St. John's Gospel see file http://www.sanskritweb.net/sansdocs/john-facsimile.pdf. Ulrich Stiehl, Heidelberg, June 2012 http://www.sanskritweb.net/sansdocs/#BIBLE Gospel of St. John in Sanskrit-English-German-Latin – Page 1 – www.sanskritweb.net To search for diacritics in the transliterated Sanskrit text, on a Windows PC please press ALT key and enter 0 + code on numerical keypad, e.g. to search for À, press ALT key, keep it pressed, and enter 0192 on num pad. 192 193 194 195 197 198 199 200 201 202 203 204 205 206 207 À Á Â Ã Å Æ Ç È É Ê Ë Ì Í Î Ï १-१ अादाै वाद अासीत्꠰ स च वाद ईरेण साधमासीत्꠰ स वाद वयमीर एव꠰ 1-1 Àdau vÀda ÀsÁt | sa ca vÀda ÁÌvareÉa sÀrdham_ÀsÁt | sa vÀdaÏ svayam ÁÌvara eva | 1-1 In the beginning was the Word, and the Word was with God, and the Word was God. 1-1 Im Anfang war das Wort, und das Wort war bei Gott, und Gott war das Wort. 1-1 in principio erat Verbum et Verbum erat apud Deum et Deus erat Verbum १-२ स अादावीरेण सहासीत् 1-2 sa ÀdÀv_ÁÌvareÉa sahÀsÁt 1-2 The same was in the beginning with God. 1-2 Dasselbe war im Anfang bei Gott. 1-2 hoc erat in principio apud Deum १-३ तेन सव वत ससृजे꠰ सृवतषु कमप वत तेनासृ नात 1-3 tena sarvaÎ vastu sasÃje | sÃÍÊa-vastuÍu kim_api vastu tenÀsÃÍÊaÎ nÀsti 1-3 All things were made by him; and without him was not any thing made that was made. 1-3 Alle Dinge sind durch dasselbe gemacht, und ohne dasselbe ist nichts gemacht, was gemacht ist. 1-3 omnia per ipsum facta sunt et sine ipso factum est nihil quod factum est १-४ स जीवनयाकार꠰ त जीवन मनुयाणा याेित꠰ 1-4 sa jÁvanasyÀkÀraÏ | tac_ca jÁvanaÎ manuÍyÀÉÀÎ jyotiÏ | 1-4 In him was life; and the life was the light of men. 1-4 In ihm war das Leben, und das Leben war das Licht der Menschen. 1-4 in ipso vita erat et vita erat lux hominum १- ताेितरधकारे चकाशे क वधकारत जाह꠰ 1-5 taj_jyotir_andha-kÀre pra-cakÀÌe kiÎ_tv_andha-kÀras tan_na jagrÀha | 1-5 And the light shineth in darkness; and the darkness comprehended it not. 1-5 Und das Licht scheint in der Finsternis, und die Finsternis hat's nicht begriffen. 1-5 et lux in tenebris lucet et tenebrae eam non conprehenderunt १-६ याेहामक एकाे मनुज ईरेण ेषयाचे ꠰ 1-6 yohan_nÀmaka eko manu-ja ÁÌvareÉa preÍayÀÎ_cakre | 1-6 There was a man sent from God, whose name was John. 1-6 Es ward ein Mensch von Gott gesandt, der hieß Johannes. 1-6 fuit homo missus a Deo cui nomen erat Iohannes Gospel of St. John in Sanskrit-English-German-Latin – Page 2 – www.sanskritweb.net १-७ तारा यथा सवे वसत तदथ स ताेितष माण दात सावपाे भूवागमत् 1-7 tad-dvÀrÀ yathÀ sarve vi-Ìvasanti tad-arthaÎ sa taj-jyotiÍi pra-mÀÉaÎ dÀtuÎ sÀkÍi- svarÂpo bhÂtvÀgamat 1-7 The same came for a witness, to bear witness of the Light, that all men through him might believe. 1-7 Dieser kam zum Zeugnis, daß er von dem Licht zeugte, auf daß sie alle durch ihn glaubten. 1-7 hic venit in testimonium ut testimonium perhiberet de lumine ut omnes crederent per illum १-८ स वय ताेितन꠰ क त ताेितष माण दातमागमत्꠰ 1-8 sa svayaÎ taj_jyotir_na | kiÎ_tu taj_jyotiÍi pra-mÀÉaÎ dÀtum À-gamat | 1-8 He was not that Light, but was sent to bear witness of that Light. 1-8 Er war nicht das Licht, sondern daß er zeugte von dem Licht. 1-8 non erat ille lux sed ut testimonium perhiberet de lumine १-९ जगयागय य सवमनुजेयाे दि ददाित तदेव सययाेित꠰ 1-9 jagaty_À-gatya yaÏ sarva-manu-jebhyo dÁptiÎ dadÀti tad_eva satya-jyotiÏ | 1-9 That was the true Light, which lighteth every man that cometh into the world. 1-9 Das war das wahrhaftige Licht, welches alle Menschen erleuchtet, die in diese Welt kommen. 1-9 erat lux vera quae inluminat omnem hominem venientem in mundum १-१० स यगदसृजय एव स अासीत्꠰ क त जगताे लाेकात नाजानन ् 1-10 sa yaj_jagad_asÃjat tan-madhya eva sa ÀsÁt | kiÎ_tu jagato lokÀs_taÎ nÀjÀnan 1-10 He was in the world, and the world was made by him, and the world knew him not. 1-10 Es war in der Welt, und die Welt ist durch dasselbe gemacht; und die Welt kannte es nicht. 1-10 in mundo erat et mundus per ipsum factus est et mundus eum non cognovit १-११ िनजाधकार स अागछत्꠰ क त जात नागृन्꠰ 1-11 ni-jÀdhi-kÀraÎ sa À-gacchat | kiÎ_tu pra-jÀs_taÎ nÀgÃhÉan | 1-11 He came unto his own, and his own received him not. 1-11 Er kam in sein Eigentum; und die Seinen nahmen ihn nicht auf. 1-11 in propria venit et sui eum non receperunt १-१२ तथाप ये ये तमगृन्꠰ अथाय ना यसतेय ईरय पुा भवतमधकारमददात्꠰ 1-12 tathÀpi ye ye tam_agÃhÉan | arthÀt_tasya nÀmni vy-aÌvasan tebhya ÁÌvarasya putrÀ bhavitum adhi-kÀram adadÀt | 1-12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 1-12 Wie viele ihn aber aufnahmen, denen gab er Macht, Kinder Gottes zu werden, die an seinen Namen glauben; 1-12 quotquot autem receperunt eum dedit eis potestatem filios Dei fieri his qui credunt in nomine eius Gospel of St. John in Sanskrit-English-German-Latin – Page 3 – www.sanskritweb.net १-१३ तेषा जिन शाेणता शाररकाभलाषा मानवानामछाता े न क वीरादभवत्꠰ 1-13 teÍÀÎ janiÏ ÌoÉitÀn_na ÌÀrÁrikÀbhilÀÍÀn_na mÀnavÀnÀm icchÀto na kiÎ_tv_ÁÌvarÀd_abhavat | 1-13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1-13 welche nicht von dem Geblüt noch von dem Willen des Fleisches noch von dem Willen eines Mannes, sondern von Gott geboren sind. 1-13 qui non ex sanguinibus neque ex voluntate carnis neque ex voluntate viri sed ex Deo nati sunt १-१४ स वादाे मनुयपेणावतीय सयतानुहया परपूण ससाधमाभयवसत पतरतीयपुय याेयाे याे महमा त महमान तयापयाम꠰ 1-14 sa vÀdo manuÍya-rÂpeÉÀva-tÁrya satyatÀnu-grahabhyÀÎ pari-pÂrÉaÏ san sÀrdham asmÀbhir_ny-avasat tataÏ pitur_a-dvitÁya-putrasya yogyo yo mahimÀ taÎ mahimÀnaÎ tasyÀpaÌyÀma | 1-14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. 1-14 Und das Wort ward Fleisch und wohnte unter uns, und wir sahen seine Herrlichkeit, eine Herrlichkeit als des eingeborenen Sohnes vom Vater, voller Gnade und Wahrheit. 1-14 et Verbum caro factum est et habitavit in nobis et vidimus gloriam eius gloriam quasi unigeniti a Patre plenum gratiae et veritatis १-१ तताे याेहनप चाय सायमद दवायाे मम पादागमयित स माे गुतर꠰ यताे मपूव स वमान अासीत्꠰ यदथमह सायमदमदा स एष꠰ 1-15 tato yohan_api pra-cÀrya sÀkÍyam_idaÎ dattavÀn yo mama paÌcÀd À-gamiÍyati sa matto gurutaraÏ | yato mat-pÂrvaÎ sa vidyamÀna ÀsÁt | yad-artham ahaÎ sÀkÍyam_idam adÀÎ sa eÍaÏ | 1-15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. 1-15 Johannes zeugt von ihm, ruft und spricht: Dieser war es, von dem ich gesagt habe: Nach mir wird kommen, der vor mir gewesen ist; denn er war eher als ich. 1-15 Iohannes testimonium perhibet de ipso et clamat dicens hic erat quem dixi vobis qui post me venturus est ante me factus est quia prior me erat १-१६ अपर च तय पूणताया वय सवे मश मशाे ऽनुह ाा꠰ 1-16 a-paraÎ ca tasya pÂrÉatÀyÀ vayaÎ sarve kramaÌaÏ kramaÌo 'nu-grahaÎ prÀptÀÏ | 1-16 And of his fulness have all we received, and grace for grace.
Load more

Recommended publications
  • The Rhetoric of the Saints in Middle English Bibiical Drama by Chester N. Scoville a Thesis Submitted in Conformity with The
    The Rhetoric of the Saints in Middle English BibIical Drama by Chester N. Scoville A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of English University of Toronto O Copyright by Chester N. Scoville (2000) National Library Bibiiotheque nationale l*l ,,na& du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395, rwW~gtm OttawaON KlAûîU4 OtÈewaûN K1AW canada canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sel1 reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or otheMrise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. Abstract of Thesis for the Degree of Doctor of Philosophy 2000 Department of English, University of Toronto The Rhetoric of the Saints in Middle English Biblical Dnma by Chester N. Scovilie Much past criticism of character in Middle English drarna has fallen into one of two rougtily defined positions: either that early drama was to be valued as an example of burgeoning realism as dernonstrated by its villains and rascals, or that it was didactic and stylized, meant primarily to teach doctrine to the faithfùl.
    [Show full text]
  • Madonna and Child with the Blessing Christ, and Saints Peter, James Major, Anthony Abbott, and a Deacon Saint [Entire Triptych] C
    National Gallery of Art NATIONAL GALLERY OF ART ONLINE EDITIONS Italian Thirteenth and Fourteenth Century Paintings Martino di Bartolomeo Sienese, active 1393/1434 Madonna and Child with the Blessing Christ, and Saints Peter, James Major, Anthony Abbott, and a Deacon Saint [entire triptych] c. 1415/1420 tempera on panel Inscription: middle panel, on Christ's book: Ego S / um lu / x m / undi / [et] via / veritas / et vita / quise / gui ... (I am the light of the world and the way, the truth and the life; a conflation of John 8:12 and 14:6) [1] [1] See John 8:12: “Ego sum lux mundi: qui sequitur me non ambulat in tenebris,” and 14:6: “Ego sum via, et veritas, et vita: nemo venit ad patrem, nisi per me.” The grammatical errors of the inscription very likely are the result of retouching in that area, which has been heavily abraded in the past. Gift of Samuel L. Fuller 1950.11.1.a-c ENTRY This triptych's image of the Madonna and Child recalls the type of the Glykophilousa Virgin, the “affectionate Madonna.” She rests her cheek against that of the child, who embraces her. The motif of the child’s hand grasping the hem of the neckline of the Virgin’s dress seems, on the other hand, to allude to the theme of suckling.[1] The saints portrayed are easily identifiable by their attributes: Peter by the keys, as well as by his particular facial type; James Major, by his pilgrim’s staff; Anthony Abbot, by his hospitaller habit and T-shaped staff.[2] But the identity Madonna and Child with the Blessing Christ, and Saints Peter, James Major, 1 Anthony Abbott, and a Deacon Saint [entire triptych] National Gallery of Art NATIONAL GALLERY OF ART ONLINE EDITIONS Italian Thirteenth and Fourteenth Century Paintings of the deacon martyr saint remains uncertain; he is usually identified as Saint Stephen, though without good reason, as he lacks that saint’s usual attributes.
    [Show full text]
  • Medieval and Renaissance Manuscripts
    THE MORGAN LIBRARY & MUSEUM MASTERWORKS FROM THE MORGAN: MEDIEVAL AND RENAISSANCE MANUSCRIPTS Although Pierpont Morgan acquired medieval and Renaissance manuscripts only during the last dozen years of his life, his collection of some six hundred manuscripts was world renowned. His son, J. P. Morgan, Jr., added two hundred more that matched those of his father in terms of quality and importance. The collection currently numbers nearly fourteen hundred books and leaves. Written by hand and often sumptuously painted or illuminated with gold leaf, these manuscripts reflect the religious, intellectual, and artistic life of their time. Often commissioned by leaders of church and state, they were frequently made of rare and precious materials, requiring the combined skills of parchment makers, scribes, editors, illuminators, and binders. Protected by their bindings, the vivid colors of their miniatures have changed little, making them the best preserved of all medieval and Renaissance paintings. The icons of illumination shown here were selected because each, in some way, is the best of its kind and part of the core of masterworks upon which the Morgan’s international reputation is based. Nativity, in an initial P, leaf from a Gradual (I), in Latin. Italy, Florence, 1392–99, illuminated at Santa Maria degli Angeli by Don Silvestro dei Gherarducci for Paolo Venier, abbot of San Michele à Murano. This large historiated initial and four others in the Morgan come from the same two-volume Gradual, a choir book containing the sung portions of the Mass. The initial P begins the Introit for the Christmas Mass, taken from Isaiah (9:6): Puer natus est nobis (A child is born to us).
    [Show full text]
  • The Last Discourse and Prayer of Our Lord : a Study of St. John XIV-XVII
    A STUDY OF ST JOHN XIV.-XVIL BY HENRY BARCLAY SWETE, D.D. REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF CAMBRIDGE HON. CANON OF ELY ; HON. CHAPLAIN TO THE KING e\d,\r)ff(v OIITWS MACMILLAN AND CO., LIMITED ST. MARTIN S STREET, LONDON 1913 MACMILLAN AND CO., LIMITED LONDON BOMBAY CALCUTTA MELBOURNE THE MACMILLAN COMPANY NEW YORK BOSTON CHiCACO DALLAS SAN FRANCISCO THE MACMILLAN CO. OF CANADA, LTD. TORONTO TO THE MEMORY OF E. H. W. S. S. A. S. F. S. B. o> TO AI)TOS, 4>aiOa)c, irapeyevov -.WKparei tKtivri Ty ijfJ.fpq- JJ (ftdpnaKov firi(v tv rij} Sfff/jLwrrjpiy, 77 iSXXou rou iJKovffas ; 4>AlA- Avr6;, &> Ex^paTes. EX- Tt oCv STJ eVnc arra direv 6 dvrjp roG Oa.v6.rov . Ai* ?rp6 ; r/5^ws ^ap eytl> d/couffat^t. PLATO, Phaed. FOREWORD THIS little book makes no claim to the character of a formal commentary. Its purpose is to offer help to any who may wish to combine a devout study of our Lord s last discourse and prayer with some attempt to gain a better understanding of the thought that lies beneath the surface of His words. I hope that it may serve this end more especially in Holy Week, when the Church of England reads St John xiv.-xvii. at daily mattins and evensong. The present volume will thus range with two earlier books, The Appearances of our Lord after the Passion (1907), and The Ascended Christ (1910), which were designed for use at Eastertide and Ascensiontide respectively.
    [Show full text]
  • The Way of Purgation in the Works of Alice Meynell
    Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1949 The aW y of Purgation in the Works of Alice Meynell Richard Ferdinand Bocklage Loyola University Chicago Recommended Citation Bocklage, Richard Ferdinand, "The aW y of Purgation in the Works of Alice Meynell" (1949). Master's Theses. Paper 734. http://ecommons.luc.edu/luc_theses/734 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1949 Richard Ferdinand Bocklage THE WAY OF PURGATION IN THE WORKS OF ALICE MEYNELL BY RICHARD F. BOCKLAGE, S.J. A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS OF THE MASTER OF ARTS DEGREE AT LOYOLA UNIVERSITY TABLE OF CONTENTS CHAPTER PAGE PREFACE • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • INTRODUCTION ••••••••••••••••••••••••••••••••••• I. EXPRESSIONS OF THE PURGATIVE WAY AND PURI- FICATION IN THE POETRY OF MRS. MEYNELL •••• 1 Cleanness of heart a condition for spir- itual growth--- The motive Mrs. Meynell found for this cleanness of heart. II. EVIDENCES OF THE PURGATIVE WAY AND PENANCE IN THE POETRY OF MRS. MEYNELL ••••••••••••• 17 Alice Meynell's correlation of penance and justice--- Justice's wide atonement, to God, to other men, to oneself, to the Mystical Body. III. MRS. MEYNELL'S EXPRESSIONS OF THE PURGA- TIVE WAY AND MORTIFICATION IN HER POETRY •• 31 Mortification beyond penance and justice --- Goodier on mortification--- Mrs.
    [Show full text]
  • Reading Dante's Commedia Through Augustine's Hermeneutics of Caritas
    Reading Dante’s Commedia through Augustine’s Hermeneutics of caritas Rory David Sellgren Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds School of History Institute for Medieval Studies June 2019 -ii- The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. The right of Rory David Sellgren to be identified as Author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988. © 2019 The University of Leeds and Rory David Sellgren -iii- Acknowledgements This research has been carried out with the support and encouragement of my supervisors, Matthew Treherne, School of Languages, Cultures, and Societies, and Mark Wynn, School of Philosophy, Religion, and History of Science. As well as the support of my post-graduate tutors in the Institute for Medieval Studies, Emilia Jamroziak, Julia Barrow, and William Flynn. I owe a special thanks to my examiners, Claire E. Honess, University of Leeds, and Heather Webb, Selwyn College (Cambridge), for their guidance and encouragement. Also a special thanks to David Bowe, Somerville College (Oxford), for his friendship and co- organisation of Dante sessions at the International Medieval Congress in 2016 and 2017. Thank you to friends and colleagues in the IMS who I have shared many cups of coffee and tea with over the course of this research.
    [Show full text]
  • Vulgate Verses
    VULGATE VERSES 4000 Sayings from the Bible for Teachers and Students of Latin by Laura Gibbs, Ph.D. Published by Lulu Publishers 860 Aviation Parkway Morrisville, NC 27560 (919) 459-5858 www.lulu.com © 2007 Laura Gibbs. All rights reserved. This book is part of Bestiaria Latina, a collection of online and printed Latin language teaching materials. For more information, visit the website: www.bestlatin.net Post industriam sequitur sapientia. VULGATE VERSES This book and its companion website, BibliaVulgata.com, are designed to help you study Latin using the Vulgate Bible. Like my earlier book, Latin Via Proverbs: 4000 Proverbs for Students of Latin (also available from Lulu Publishers), this book is organized according to grammatical categories. This method allows you to find easy-to-read Bible verses (or parts of verses) which are suited to your level of Latin, whether you are a beginning or an intermediate student. Beginning Latin students. If you are a beginning Latin student, do not try to work through this book from start to finish. Rather than follow this book’s order, you should follow the order in which the nouns and verbs are presented in your textbook, using the Table of Contents in this book to find the specific groups of verses that match the nouns and verbs you are studying. Intermediate Latin students. If you are an intermediate Latin student who already has completed a course in Latin, you can use this book as a systematic review of Latin grammar. You either can work through this book from start to finish, or you can focus on the specific categories of Latin nouns and verbs that you most want to practice.
    [Show full text]
  • Learning Christian and Classical Latin Together a Self-Study Program
    Learning Christian and Classical Latin Together A Self-Study Program “Latin is dead, dead, dead as dead can be. First it killed the Romans, now it’s killing me.” -A person who was alive when he invented this saying While the little rhyme above is popular among those who are unwillingly forced to learn Latin, aspiring and eager Latin students may perhaps instead prefer Veni, vidi, vici--Caesar's famous saying, "I came, I saw, I conquered." But Christians submit to Christ before Casear—so they are more likely to value Ego sum via et veritas et vita (John 14:6) far more highly than veni, vidi, vici—Christ's “I am the way, the truth, and the life” above Caesar's bloody conquests? What if, while viewing as valuable arma virumque cano—Virgil’s “Arms and the man I sing,” the conquests of the “pious” Greek and Roman war hero—and idolatrous fornicator—Aeneas, they would rather learn Christ’s in me pacem habeatis (John 16:33), “in Me ye may have peace”? Or what if they recognize the value of classical Latin to Western civilization, but they wish to learn both Christian and classical Latin at the same time, instead of only focusing on classical pagan authors to the exclusion of the writers of Christendom? What if they want to learn the language that has had such an incredible impact on Christianity for over 1,500 years—the language of the Old Latin and Vulgate Bibles; the language known by Biblical writers such as John Mark, by early Christians, by patristic writers, by the writer and audience of the Athanasian Creed, by influential medieval theologians,
    [Show full text]
  • Unit 3A: Doctrine
    UNIT 3A: DOCTRINE 64: The Incarnation and the Theotokos in Our Christian Lives 1. A Model to Follow: The Apostle Thomas The aim of this lecture is to learn to relate the Incarnation and the life of The Theotokos to our own lives. The technical term for our goal is orthopraxy—correct action arising from living out Orthodox Christian beliefs. We are struggling together to find a Christian praxis—a practical application of the Incarnation to our own lives. A good place to begin is with the experience that the apostle Thomas had in trying to do just that in his own relationship to Jesus Christ—alive, dead and resurrected In this highly secular, developed Northern world of the twenty-first century, we are very much in the situation of the apostle Thomas. You will recall that Thomas refused to believe that Jesus was alive after the crucifixion and said: “Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe” (John 20:25). This was also of course said to test Christ as an identifiable living person, not a vision or ghost (against docetism). Today, many people do not believe that Jesus is the Christ, the Messiah, the founder of the Orthodox Christian Church, because they have not themselves seen the major events in the life of Jesus—the Incarnation, the Crucifixion, the Resurrection and the Ascension or, more significantly, they have not personally tested the evidence for Christ in the Church.
    [Show full text]
  • Classical Style and Catholic Theology: a Multi-Faceted Analysis of the Eucharistic Hymns of Saint Thomas Aquinas" (2017)
    Xavier University Exhibit Honors Bachelor of Arts Undergraduate 2017-3 Classical Style and Catholic Theology: A Multi- Faceted Analysis of the Eucharistic Hymns of Saint Thomas Aquinas David Nussman Xavier University, Cincinnati, OH Follow this and additional works at: http://www.exhibit.xavier.edu/hab Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Ancient Philosophy Commons, Classical Archaeology and Art History Commons, Classical Literature and Philology Commons, and the Other Classics Commons Recommended Citation Nussman, David, "Classical Style and Catholic Theology: A Multi-Faceted Analysis of the Eucharistic Hymns of Saint Thomas Aquinas" (2017). Honors Bachelor of Arts. 21. http://www.exhibit.xavier.edu/hab/21 This Capstone/Thesis is brought to you for free and open access by the Undergraduate at Exhibit. It has been accepted for inclusion in Honors Bachelor of Arts by an authorized administrator of Exhibit. For more information, please contact [email protected]. David Nussman Classical Style and Catholic Theology: A Multi-Faceted Analysis of the Eucharistic Hymns of Saint Thomas Aquinas Instructor: Dr. Thomas Strunk Director: Dr. Michael Sweeney Readers: Dr. Marita von Weissenberg and Fr. Thomas Kennealy, S.J. Abstract: Saint Thomas Aquinas wrote five Eucharistic hymns, and four of them are included among the liturgical texts for the Feast of Corpus Christi. This essay seeks to analyze these five hymns using a classical methodology. In short, this classical methodology consists of paying close attention to rhetorical devices—especially the micro-level details of diction, syntax, and word-order. The first chapter argues that Saint Thomas Aquinas approached his hymns with a mindset comparable in some respects to that of the ancient Roman poets.
    [Show full text]
  • GOSPEL of the RESURRECTION Proclamation of the Resurrection of Our Lord Jesus Christ According to Mark (16: 1-8A)
    III DOMENICA DI PASQUA 3rd SUNDAY OF EASTER Ambrosian Rite ENGLISH (USA) GOSPEL OF THE RESURRECTION Proclamation of the resurrection of our Lord Jesus Christ according to Mark (16: 1-8a) When the sabbath was over,a Mary Magdalene, Mary, the mother of James, and Salome bought spices so that they might go and anoint him. Very early when the sun had risen, on the first day of the week, they came to the tomb. They were saying to one another, «Who will roll back the stone for us from the entrance to the tomb?» When they looked up, they saw that the stone had been rolled back; it was very large. On entering the tomb they saw a young man sitting on the right side, clothed in a white robe, and they were utterly amazed. He said to them, «Do not be amazed! You seek Jesus of Nazareth, the crucified. He has been raised; he is not here. Behold, the place where they laid him. But go and tell his disciples and Peter, 'He is going before you to Galilee; there you will see him, as he told you.'» Then they went out and fled from the tomb, seized with trembling and bewilderment. Christ the Lord is risen! Alleluia. Alleluia. READING A reading of the Acts of the Apostles (16:22-34) In those days, The crowd joined in the attack on Paul and Silas, and the magistrates had them stripped and ordered them to be beaten with rods. After inflicting many blows on them, they threw them into prison and instructed the jailer to guard them securely.
    [Show full text]
  • Biblia Sacra Iuxta Vulgatam Versionem
    Biblia Sacra Iuxta Vulgatam Versionem adjuvantibus B. Fischer, I. Gribomont, H. F. D. Sparks, W. Thiele recensuit et brevi apparatu critico instruxit Robert Weber Editionen quintam emendatam retractatam praeparavit Roger Gryson Complete Text without Apparatus © 1969, 2007 Deutsche Bibelgesellschaft, Stuttgart All rights reserved www.dbg.de www.academic-bible.com INCIPIT SECUNDUM IOHANNEM 1,​1 ​I / III In principio erat Verbum et Verbum erat apud Deum et Deus erat Verbum 1,​2 ​hoc erat in principio apud Deum 1,​3 ​omnia per ipsum facta sunt et sine ipso factum est nihil quod factum est​ ​​1,​4 ​in ipso vita erat et vita erat lux hominum 1,​5 ​et lux in tenebris lucet et tenebrae eam non conprehenderunt 1,​6 ​II / III Fuit homo missus a Deo cui nomen erat Iohannes 1,​7 ​hic venit in testimonium ut testimonium perhiberet de lumine ut omnes crederent per illum 1,​8 ​non erat ille lux sed ut testimonium perhiberet de lumine 1,​9 ​III / III Erat lux vera quae inluminat omnem hominem venientem in mundum 1,​10 ​in mundo erat et mundus per ipsum factus est et mundus eum non cognovit 1,​11 ​IIII / X In propria venit et sui eum non receperunt 1,​12 ​quotquot autem receperunt eum dedit eis potestatem filios Dei fieri his qui credunt in nomine eius 1,​13 ​qui non ex sanguinibus neque ex voluntate carnis neque ex voluntate viri sed ex Deo nati sunt 1,​14 ​V / III Et Verbum caro factum est et habitavit in nobis et vidimus gloriam eius gloriam quasi unigeniti a Patre plenum gratiae et veritatis 1,​15 ​VI / I Iohannes testimonium perhibet de ipso et clamat
    [Show full text]