2020.11.24 01:13 Dasmithsta Kas iga paberitükk mis jääb minust maha saab olla legaalne testment?
2020.11.01 04:45 mecenas1111 Testament
https://vimeo.com/459932524submitted by mecenas1111 to u/mecenas1111 [link] [comments]
Testamenty szczególne dzielą się na:
b) spadkodawca przekazuje swoją wolę dwóm świadkom a jeden z nich sporządza testament, który podpisują razem ze spadkodawcą.
c) przewidziany w sytuacji, gdy spadkodawca nie może złożyć własnoręcznego podpisu, dokonuje się w obecności minimum 3 świadków, którzy podpisują spisany testament.
2020.10.29 12:53 invazijaleptira Sudski prevodilac Jasna Filipovic Bojic - usluge
https://preview.redd.it/00grh9pwv0w51.jpg?width=338&format=pjpg&auto=webp&s=ddaffdb3c0770fff463bdac9cac5ca392e4196fbsubmitted by invazijaleptira to u/invazijaleptira [link] [comments]
PrevodiPružamo usluge overenih i neoverenih prevoda sa engleskog na srpski jezik i sa srpskog na engleski: prevodi i overe svih vrsta opštih tekstova i dokumenata;
Prevodi za fizička lica: Prevodi diploma, svedočanstva, prepisi ocena, pisma preporuke, planovi i programi studija, potvrde o nekažnjavanju, prebivalištu, izvodi iz matične knjige rođenih, umrlih i venčanih, rešenja o nasleđivanju i razvodu, testamenti...
Prevodi za pravna lica: Rešenja o registraciji društava, rešenje Agencije za privredne registre, tenderska dokumentacija, bilansi, finansijski izveštaji, OP obrasci, statuti, ugovori, web stranice, zakoni EU.
Usmeno prevođenje: Prisustvo sudskog tumača na venčanjima sa stranim državljanima koji ne govore srpski jezik, overa potpisa stranih državljana u sudu i opštini...
Mogućnost plaćanja prevoda u gotovini i preko računa.
Prevodi dokumenata su gotovi istog dana.
Direktnim dolaskom kod nas uštedećete novac.
S obzirom da smo kancelarija sudskog tumača/sudskog prevodioca naše cene su povoljnije nego cene koje nude posrednici. Kod nas ostvarujete direktan kontakt sa prevodiocima sa kojim možete da se konsultujete u vezi sa prevodom. Sudski tumač – sudski prevodilac overava svojim pečatom prevod dokumenta i garantuje da je taj prevod istovetan sa originalom. Za overen prevod nekog dokumenta potrebno je dostaviti ili original ili overenu kopiju originalnog dokumenta. Usluga sudskog tumača podrazumeva prevođenje dokumenta i overu prevedenog dokumenta pečatom stalnog sudskog tumača – sudskog prevodioca.
2020.10.29 02:05 ClericalAbnormal DeRossi
2020.10.22 16:15 Cavalierimmortal2 Qual'è l'edizione migliore della Bibbia cattolica?
2020.09.27 20:09 lutetiensis De certitudinum fine
2020.09.27 20:04 lutetiensis De certitudinum fine
2020.03.21 19:50 piparmynditee Filosoofiline küsimus
2020.03.12 21:23 BorracciaBlu Info su successioni e testamento?
2020.03.12 12:57 WhiteTiger8598 Theory about the Makyrs
2019.11.15 00:40 slightlytoomoldy What if God were a total metalhead? Would singing hymns be enough to keep someone out of heaven? Would punishments get real old-testamenty? What would be the important things in life?
2019.11.07 17:51 MarleyEngvall veteris testamenti has been created
By Nathaniel Hawthorne FANCY'S SHOW-BOX. A MORALITY. What is guilt? A stain upon the soul. And it is a point of vast interest whether the soul may con- tract such stains in all their depth and flagrancy from deeds which may have been plotted and resolved upon, but which physically have never had existence. Must the fleshly hand and visible frame of man set its seal to the evil designs of the soul, in order to give them their entire validity against the sinner? Or, while none but crimes perpetrated are cogniza- ble before an earthly tribunal, will guilty thought,—— of which guilty deeds are no more than shadows,—— will these draw down the full weight of a condemn- ing sentence in the supreme court of eternity? In the solitude of a midnight chamber or in a desert afar from men or in a church while the body is kneeling the soul may pollute itself even with those crimes which we are accustomed to deem altogether carnal. If this be true, it is a fearful truth. Let us illustrate the subject by an imaginary exam- ple. A venerable gentleman——one Mr. Smith——who had long been regarded as a pattern of moral excel- lence was warming his aged blood with a glass or two of generous wine. His children being gone forth about their worldly business and his grandchildren at school, he sat alone in a deep luxurious arm-chair, with his feet beneath a richly-carved mahogany table. Some old people have a dread of solitude, and when better company may not be had rejoice even to hear the quiet breathing of a babe asleep upon the carpet. But Mr. Smith, whose silver hair was the bright ymbol of a life unstained except by such spots as are inseparable from human nature—— he had no need of a babe to protect him by its purity, nor of a grown person to stand between him and his own soul. Nevertheless, either manhood must converse with age, or womanhood must soothe him with gentle cares, or infancy must sport around his chair, or his thoughts will stray into the misty region of the past and the old man be chill and sad. Wine will not always cheer him. Such might have been the case with Mr. Smith, when, through the brilliant medium of his glass of old Madeira, he beheld three figures entering the room. These were Fancy, who had assumed the garhb and aspect of an itinerant showman, with a box of pictures on her back ; and Memory, in the like- ness of a clerk, with a pen behind her ear, an ink- horn at her buttonhole and a huge manuscript vol- ume beneath her arm ; and lastly, behind the other two, a person shrouded in a dusky mantle which concealed both face and form. But Mr. Smith had a shrewd idea that it was Conscience. How kind of Fancy, Memory and Conscience to visit the old gentleman just as he was beginning to imagine that the wine had neither so bright a sparkle nor so ex- cellent a flavor as when himself and the liquor were less aged ! Through the dim length of the apartment, where crimson curtains muffled the glare of sunshine and created a rich obscurity, the three guests drew near the silver-haired old man. Mem- ory, with a finger between the leaves of her huge vol- ume, placed herself at his right hand ; Conscience, with her face still hidden in the dusky mantle, took her station on the left, so as to be next his heart ; while Fancy set down her picture-box upon the table with the magnifying-glass convenient to his eye. We can sketch mere the outlines of two or three out of the many pictures which at the pull- ing of a string successively peopled the box with the semblance of living scenes. One was a moon- light picture, in the background a lowly dwelling, and in front, partly shadowed by a tree, yet besprinkled with flakes of radiance, two youthful figures, male and female. The young man stood with folded arms, a haughty smile upon his lip and a gleam of triumph in his eye as he glanced down- ward at the kneeling girl. She was almost pros- trate at his feet, evidently sinking under a weight of shame and anguish which hardly allowed her to lift her clasped hands in supplication. Her eyes she could not lift. But neither her agony, nor the lovely features on which it was depicted, nor the slender grace of the form which it convulsed, ap- peared to soften the obduracy of the young man. He was the personification of triumphant scorn. Now, strange to say, as old Mr. Smith peeped through the magnifying-glass, which made the objects start out from the canvas with magical deception, he began to recognize the farmhouse, the tree and both the figures of the picture. The young man in times long past had often met his gaze within the looking-glass ; the girl was the very image of his first love——his cottage-love, his Martha Bur- roughs. Mr. Smith was scandalized. "Oh, vile and slanderous picture ! " he exclaims. " When have I triumphed over ruined innocence? Was not Martha wedded in her teens to David Tomkins, who won her girlish love and long enjoyed her affection as a wife? And ever since his death she has lived a reputable widow !" Meantime Memory was turning over the leaves of her volume, rustling them to and fro with un- certain fingers, until among the earlier pages she found one which had reference to this picture. She reads it close to her old gentleman's ear ; it is a record merely of sinful thought which never was embodied in an act, but, while Memory is reading, Conscience unveils her face and strikes a dagger to the heart of Mr. Smith. Though not a death blow, the torture was extreme. The exhibition proceeded. One after another Fancy displayed her pictures, all of which appeared to have been painted by some malicious artist on purpose to vex Mr. Smith. Not a shadow of proof could have been adduced in any earthly court that he was guilty of the slightest of those sins which were thus made to stare him in the face. In one scene there was a table set out, with several bottles and glasses half filled with wine, which threw back the dull ray of an expiring lamp. There had been mirth and revelry until the hand of the clock stood just at midnight, when Murder stepped between the boon-companions. A young man had fallen on the floor, and lay stone dead with a ghastlly wound crushed into his temple, while over him, with a delirium of mingled rage and horror in his coun- tenance, stood the youthful likeness of Mr. Smith. The murdered youth wore the features of Edward Spencer. " What does this rascal of a painter mean?" cries Mr. Smith, provoked beyond all patience. " Edward Spencer was my earliest and dearest friend, true to me as I to him through more than half a century. Neither I nor any other ever mur- dered him. Was he not alive within five years, and did he not, in token of our long friendship, bequeath me his gold-headed cane and a mourning-ring?" Again had Memory been turning over her vol- ume, and fixed at length upon so confused a page that she surely must have scribbled it when she was tipsy. The purport was, however, that while Mr. Smith and Edward Spencer were heating their young blood with wine a quarrel had flashed up between them, and Mr. Smith, in deadly wrath, had flung a bottle at Spencer's head. True, it missed its aim and merely smashed a looking-glass; and the next morning, when the incident was imperfectly remem- bered, they had shaken hands with a hearty laugh. Yet, again, while Memory was reading, Conscience unveiled her face, struck a dagger to the heart of Mr. Smith and quelled his remonstrance with her iron frown. The pain was quite excruciating. Some of the pictures had been painted with so doubtful a touch and in colors so faint and pale, that the subjects could barely be conjectured. A dull, semi-transparent mist had been thrown over the surface of the canvas, into which the figures seemed to vanish while the eye sought most earnestly to fix them. But in every scene, however dubiously por- trayed, Mr. Smith was invariably haunted by his own lineaments at various ages as in a dusty mirror. After poring several minutes over one of these blurred and almost indistinguishable pictures, he began to see that the painter had intended to repre- sent him, now in the decline of life, as stripping the clothes from the backs of three half-starved children. " Really, this puzzles me !" quoth Mr. Smith, with the irony of conscious rectitude. " Asking pardon of the painter, I pronounce him a fool as well as a scandalous knave. A man of my standing in the world to be robbing little children of their clothes ! Ridiculous !" But while he spoke Memory had searched her fatal volume and found a page which with her sad calm voice she poured into his ear. It was not altogether inapplicable to the misty scene. It told how Mr. Smith had been griev- ously tempted by many devilish sophistries on the ground of a legal quibble, to commence a lawsuit against three orphan-children, joint-heirs to a con- siderable estate. Fortunately, before he was quite decided, his claims had turned out nearly as de- void of law as justice. As Memory ceased to read, Conscience again thrust aside her mantle, and would have struck her victim with the envenomed dagger only that he struggled and clasped his hands before his heart. Even then, however, he sustained an ugly gash. Why should we follow Fancy through the whole series of those awful pictures? Painted by an artist of wondrous power and terrible acquaintance with the secret soul, they embodied the ghosts of all the never-perpetrated sins that had glided through the life-time of Mr. Smith. And could such beings of cloudy fantasy, so near akin to noth- ingness, give valid evidence against him at the day of judgment? Be that the case or not, there is reason to believe that one truly penitential tear would have washed away each hateful picture and left the canvas white as snow. But Mr. Smith, at a prick of Conscience too keen to be endured, bel- lowed aloud with impatient agony, and suddenly discovered that his three guests were gone. There he sat alone, a silver-haired and highly-venerated old man, in the rich gloom of the crimson-cur- tained room, with no box of pictures on the table, but only a decanter of most excellent Madeira. Yet his heart still seemed to fester with the venom of the dagger. Nevertheless, the unfortunate old gentleman might have argued the matter with Conscience and alleged many reasons wherefore she should not smite him so pitilessly. Were we to take up his cause, it should be somewhat in the following fashion. A scheme of guilt, till it be put in exe- cution, greatly resembles a train of incidents in a projected tale. The latter, in order to produce a sense of reality in the reader's mind, must be con- ceived with such proportionate strength by the author as to seem in the glow of fancy more like truth, past, present or to come, than purely fiction. The prospective sinner, on the other hand, weaves his plot of crime, but seldom or never feels a per- fect certainty that it will be executed. There is a dreaminess diffused about his thoughts ; in a dream, as it were, he strikes the death-blow into his vic- tim's heart, and starts to find an indelible blood- stain on his hand. Thus a novel-writer, or a dram- atist, in creating a villain of romance and fitting him with evil deeds, and the villain of actual life in projecting crimes that will be perpetrated, may almost meet each other halfway between reality and fancy. It is not until the crime is accom- plished that Guilt clenches its gripe upon the guilty heart and claims it for his own. Then, and not before, sin is actually felt and acknowledged. and, if unaccompanied by repentance, grows a thousand-fold more virulent by its self-conscious- ness. Be it considered, also, that men often over- estimate their capacity for evil. At a distance while its attendant circumstances do not press upon their notice and its results are dimly seen, they can bear to contemplate it. They may take the steps which lead to crime, impelled by the same sort of mental action as in working out a mathematical problem, yet be powerless with com- punction at the final moment. They knew not what deed it was that they deemed themselves resolved to do. In truth, there is no such thing in man's nature as a settled and full resolve either for good or evil, except at the very moment of execution. Let us hope, therefore, that all the dreadful conse- quences of sin will not be incurred unless the act have set its seal upon the thought. Yet, with the slight fancy-work which we have framed, some sad and awful truths are interwoven. Man must not disclaim his brotherhood even with the guiltiest, since, though his hand be clean, his heart has surely been polluted by the flitting phantoms of iniquity. He must feel that when he shall knock at the gate of heaven no semblance of an unspotted life can entitle him to entrance there. Penitence must kneel and Mercy come from the footstool of the throne, or the golden gate will never open.
2019.10.29 18:40 MarleyEngvall merovingian has been created
By John Lord, LL. D. CHARLEMAGNE. A. D. 742-814. REVIVAL OF WESTERN EMPIRE. (iii. of iii.) But I will not pursue this gradual development of constitutional government from the anarchies which arose out of the fall of the Roman Empire,——just the reverse of what happened in the history of Rome; I say no more of the imperialism which Charlemagne sought to restore, but was not permitted by Providence, and which after all, was the dream of his latter days, when, like Napoleon, he was intoxicated by power and brilliant conquests; and I turn to consider briefly his direct effects in civilization, which showed his great and enlightened mind, and on which his fame in no small degree rests. Charlemagne was no insignificant legislator. His Capitularies may not be equal to the laws of Justinian in natural justice, but were adapted to his times and circumstances. He collected the scattered codes, so far as laws were codified, of the various Germanic nations, and modified them. He introduced a great Christian element into his jurisprudence. He made use of the canons of the Church. His code is more ecclesiastical than that of Theodosius even, the last great Christian emperor. But in his day the clergy wielded great power, and their ordinances and decisions were directed to society as it was. The clergy were the great jurists of their day. The spiritual courts decided matters of great importance, and took cognizance of cases which were out of the jurisdiction of temporal courts. Charlemagne recognized the value of these spiritual courts, and aided them. He had no quarrels with ecclesiastics, nor was he jealous of their power. He allied himself with it. He was a friend of the clergy. One of the peculiarities of all the Germanic laws, seen especially in those of Ina and Alfred, was pecuniary compensation for crime: fifty shillings, in England, would pay for the loss of a foot, and twenty for a nose and four for a tooth; thus recognizing a principle seen in our times in railroad accidents, though not recognized in our civil laws in reference to crimes. This system of compensation Charlemagne retained, which perhaps answered for his day. He was also a great administrator. Nothing escaped his vigilance. I do not read that he made many roads, or effected important internal improvements. The age was too barbarous for the development of national in- dustries,——one of the main things which occupy modern statesmen and governments. But whatever he did was wise and enlightened. He rewarded merit; he made an alliance with learned men; he sought out the right men for important posts; he made the learned Alcuin his teacher and counsellor; he established libraries and schools; he built convents and monasteries; he gave encouragement to men of great attainments; he loved to surround himself with learned men; the scholars of all countries sought his protection and patronage, and found him a friend. Alcuin became one of the richest men in his dominions, and Englebert received one of his daughters in marriage. Napoleon professed a great admiration for Charlemagne, although Frederic II. was his model sovereign. But how differently Napoleon acted in this respect! Napoleon was jealous of lite- rary genius. He hated literary men. He rarely in- vited them to his table, and was constrained in their presence. He drove them out of the kingdom even. He wanted nothing but homage,——and literary genius has no sympathy with brute force, or machinery, or military exploits. But Charlemagne, like Peter the Great, delighted in the society of all who could teach him anything. He was a tolerably learned man him- self, considering his life of activity. He spoke Latin as fluently as his native German, and it is said that he understood Greek. He liked to visit schools, and witness the performances of the boys; and, provided they made proficiency in their studies, he cared little for their noble birth. He was no respecter of persons. With wrath he reproved the idle. He promised re- wards to merit and industry. The most marked feature of his reign, outside his wars, was his sympathy with the clergy. Here, too, he differed from Napoleon and Frederic II. Mr. Hallam considers his alliance with the Church the great error of his reign; but I believe it built up his throne. In his time the clergy were the most influential people of the Empire and the most enlightened; but at that time the great contest of the Middle Ages between spiritual and temporal authority had not begun. Ambrose, indeed, had rebuked Theodosius, and set in defiance the empress when she interfered with his spiritual functions; and Leo had firmly established the Papacy by emphasizing a divine right to his decrees. But a Hildebrand and a Becket had not arisen to usurp the prerogatives of their monarchs. Least of all did popes then dream of subjecting the temporal powers and raising the spiritual over them, so as to lead to issues with kings. That was a later development in the his- tory of the papacy. The popes of the eighth and ninth centuries sought to heal disorder, to punish turbulent chieftains, to sustain law and order, to establish a tri- bunal of justice to which the discontented might appeal. They sought to conserve the peace of the world. They sought to rule the Church, rather than the world. They aimed at a theocratic ministry,——to be the ambassadors of God Almighty,——to allay strife and division. The clergy were the friends of order and law, and they were the natural guardians of learning. They were kindness itself to the slaves,——for slavery still prevailed. That was an evil with which the clergy did not grapple; they would ameliorate it, but did not seek to remove it. Yet they shielded the unfortunate and the persecuted and the poor; they gave the only consolation which an iron age afforded. The Church was gloomy, ascetic, aus- tere, like the cathedrals of that time. Monks buried themselves in crypts; they sang mournful songs; they saw nothing but poverty and misery, and they came to the relief in a funereal way. But they were not cold and hard ad cruel, like baronial lord. Secular lords were rapacious, and ground down the people, and mocked and trampled upon them; but the clergy were hospi- table, gentle, and affectionate. They sympathized with the people, from whom they chiefly sprang. They had their vices, but those vices were not half so revolting as those of barons and knights. Intellectually, the clergy were at all times the superiors of these secular lords. They loved the peaceful virtues which were generated in the consecrated convent. The passions of nobles urged them on to perpetual pillage, injustice, and cru- elty. The clergy quarrelled only among themselves. They were human, and not wholly free from human frail- ties, but they were not public robbers. They were the best farmers of their times; they cultivated lands, and made them attractive by fruits and flowers. They were generally industrious; every convent was a bee- hive, in which various kind of manufactures were produced. The monks aspired even to be artists. They illuminated manuscripts, as well as copied them; they made tapestries and beautiful vestments. They were a peaceful and useful set of men, at this period, outside their spiritual functions; they built grand churches; they had fruitful gardens; they were ex- ceedingly hospitable. Every monastery was an inn, as well as a beehive, to which all travelers resorted, and where no pay was exacted. It was a retreat for the unfortunate, which no one dared assail. And it was vocal with songs and anthems. The clergy were not only thus general benefactors in an age of turbulence and crime, in spite of all their nar- rowness and spiritual pride and their natural ambition for power, but they lent a helping hand to the peasantry. The Church was democratic, and enabled the poor to rise according to their merits, while nobles combined to crush them or keep them in an ignoble sphere. In the Church, the son of a murdered peasant could rise ac- cording to his deserts; but if he followed a warrior to the battle-field, no virtues, no talents, no bravery could elevate him,——he was still a peasant, a low-born menial. If he entered a monastery, he might pass from office to office until as a mitred abbot he would become the mas- ter of ten thousand acres, the counsellor of kings, the equal of that proud baron in whose service his father spent his abject life. The great Hildebrand was the son of a carpenter. The Church ever recognized, what feudality did not,——the claims of man as man; and en- abled peasants' sons, if they had abilities and virtues, to rise to proud positions,——to be the patrons of the learned, the companions of princes, the ministers of kings. And that is the reason why Charlemagne befriended the Church and elevated it, because its influence was civilizing. He sought to establish among the clergy a counterbalancing power to that of nobles. Who can doubt that the influence of the Church was better than that of the nobles of the Middle Ages? If it ground down society by a spiritual yoke, that yoke was necessary, for the rude Middle Ages could be ruled only by fear. What fear more potent than the destruction of the soul in a future life! It was by this weapon——excommu- nication——that Europe was governed. We may abhor it, but it was the great idea of Mediæval Europe, which no one could resist, and which kept society from disso- lution. Charlemagne may have erred in thus giving power and consideration to the clergy, in view of the subsequent encroachments of the popes. But he never anticipated the future quarrels between his successors and the popes, for the popes were not then formidable as the antagonists of kings. I believe his policy was the best for Europe, on the whole. The infancy of the Gothic races was long, dark, dreary, and unfortu- nate, but it prepared them for the civilization which they scorned. Such were the services which this great sovereign rendered to his times and to Europe. He probably saved it from renewed barbarism. He was the great legislator of the Middle Ages, and the greatest friend—— after Constantine and Theodosius——of which the Church can boast. With him dawned the new civilization. He brought back souvenirs of Rome and the Empire. Not for himself did he live, but for the welfare of the na- tions he governed. It was his example which Alfred sought to imitate. Though a warrior, he saw something greater than the warrior's excellence. It is said he was eloquent, like Julius Cæsar. He loved music and all the arts. In his palace at Aix-la-Chapelle were sung the songs of the earliest poets of Germany. He took great pains to introduce the Gregorian chant. He was simple in dress, and only on rare occasions did he in- dulge in parade. He was temperate in eating and drinking, as all the famous warriors have been. He absolutely abhorred drunkenness, the great vice of the Northern nations. During meals he listened to the lays of minstrels or the readings of his secretaries. He took unwearied pains with the education of his daughters, and he was so fond of them that they even accompanied him in his military expeditions. He was not one of those men that Gibbon appreciated; but his fame is steadily growing, after a lapse of a thousand years. His whole appearance was manly, cheerful, and dignified. His countenance reflected a child-like serenity. He was one of the few men, like David, who was not spoiled by war and flatteries. Though gentle, he was subject to fits of anger, like Theodosius; but he did not affect anger, like Napoleon, for theatrical effect. His greatness and his simplicity, his humanity and his re- ligious faith, are typical of the Germanic race. He died A. D. 814, after a reign of half a century, lamented by his own subjects and to be admired by succeeding generations. Hallam, though not eloquent generally, has pronounced his most beautiful eulogy, "written in the disgraces and miseries of succeeding times. He stands alone like a rock in the ocean, like a beacon on a waste. His sceptre was the bow of Ulysses, not to be bent by a weaker hand. In the dark ages of European history, his reign affords a solitary resting-place between two dark periods of turbulence and ignominy, deriving the advantage of contrast both from that of the preceding dynasty and of a posterity for whom he had founded an empire which they were unworthy and unequal to maintain." To such a tribute I can add nothing. His greatness consists in this, that, born amidst barbarism, he was yet the friend of civilization, and understood its ele- mental principles, and struggled forty-seven years to establish them,——failing only because his successors and subjects were not prepared for them, and could not learn them until the severe experience of ten centuries, amidst disasters and storms, should prove the value of the "old basal walls and pillars" which remained un- buried amid the despised ruins of antiquity, and show that no structure could adequately shelter the European nations which was not established by the beautiful union of German vigor with Christian art,——by the combined richness of native genius with those immor- tal treasures which had escaped the wreck of the classic world. AUTHORITIES. Eginhard's Vita Caroli Magni; Le Clerc's De la Bruyère, Histoire du Règne de Charlemagne; Haureau's Charlemagne et son Cour; Gaillard's Histoire de Charlemagne; Lorenz's Karls des Grossen. There is a tolerably popular history of Charlemagne by James Bulfinch, entitled "Legends of Charlemagne;" also a Life buy James the novelist. Henri Martin, Sismondi, and Michelet may be consulted; also Hallam's Middle Ages, Milman's Latin Christianity, Gibbon's Decline and Fall of the Roman Empire, Bio- graphie Universelle, and the Encyclopædias.
2019.10.05 15:32 jj-07312 Psalm 12
2019.09.30 22:52 jj-07312 Psalm 71
2019.09.23 09:19 jj-07312 Psalm 65
2019.09.17 13:49 jj-07312 Psalm 81
2019.09.15 20:19 MatteoJean I Testamenti di Margaret Atwood - Recensione
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2019.09.11 03:50 jj-07312 Psalm 51
2019.06.26 01:31 OZYMNDX 1581 LATIN BIBLE Testamenti Veteris Biblia Sacra BLIND STAMPED VELLUM RARE
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2019.06.03 01:07 Ibrey Profession of faith prescribed by Pope Urban VIII for the Oriental Churches
|PROFESSIO ORTHODOXAE FIDEI||PROFESSION OF THE ORTHODOX FAITH|
|Ab Orientalibus facienda.||To be made by the Oriental Churches.|
|In nomine Patris, et Filii, et Spiritus Sancti. Amen.||In the name of the Father, and of the Son, and of the Holy Ghost. Amen.|
|1 Ego N. firma Fide credo, et profiteor omnia, et singula, quae continentur in symbolo fidei, quo Sancta Romana Ecclesia utitur, videlicet.||1 I N. with firm faith believe and profess each and every thing contained in the symbol of faith which the Holy Roman Church useth, to wit:|
|Credo in unum Deum Patrem omnipotentem, factorem coeli, et terrae, visibilium omnium, et invisibilium. Et in unum Dominum Jesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula, Deum de Deo, lumen de lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri, per quem omnia facta sunt; qui propter nos homines, et propter nostram salutem descendit de coelis, et incarnatus est de Spiritu Sancto, ex Maria Virgine, et Homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato passus, et sepultus est. Et resurrexit tertia die secundum scripturas. Et ascendit in coelum, sedet ad dexteram Patris. Et iterum venturus est cum gloria judicare vivos, et mortuos, cujus regni non erit finis. Et in Spiritum Sanctum Dominum, et vivificantem, qui ex Patre, Filioque procedit; qui cum Patre, et Filio simul adoratur, et conglorificatur, qui locutus est per Prophetas. Et unam Sanctam Catholicam, et Apostolicam Ecclesiam. Confiteor unum Baptisma in remissionem peccatorum, et expecto resurrectionem mortuorum, et vitam venturi saeculi. Amen.||I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the Only-begotten Son of God, born of the Father before all ages. God of God; Light of Light; very God of very God; begotten, not made; being of one substance with the Father, by whom all things were made. Who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary: and was made man. He was crucified also for us, suffered under Pontius Pilate, and was buried. The third day He rose again according to the Scriptures; and ascended into Heaven, and sitteth at the right hand of the Father: and He shall come again with glory to judge both the living and the dead: of whose kingdom there shall be no end. And I believe in the Holy Ghost, the Lord and Giver of Life, who proceedeth from the Father and the Son: who together with the Father and the Son is worshipped and glorified; who spoke by the Prophets. And One Holy Catholic and Apostolic Church. I confess one Baptism for the remission of sins. And I look for the Resurrection of the dead, and the life of the world to come. Amen.|
|2 Veneror etiam, et suscipio universales Synodos, prout sequitur, videlicet:||2 I also revere and receive the universal synods, which are as follows, to wit:|
|Nicaenam primam, et profiteor quod in ea contra Arium damnatae memoriae, definitum est: Dominum Jesum Christum esse Filium Dei, ex Patre natum Unigenitum, idest, ex substantia Patris natum, non factum, consubstantialem Patri; atque impias illas voces, recte in eadem Synodo damnatas esse, quod aliquando non fuerit, aut quod factus sit ex iis, quae non sunt, aut ex alia substantia, vel essentia, aut quod sit mutabilis, vel convertibilis Filius Dei.||The First Council of Nicaea, and I profess what was defined in it, against Arius of condemned memory: that the Lord Jesus Christ is the Son of God, born of the Father, Only-begotten, that is, born from the substance of the Father, not made, consubstantial with the Father; and that those impious phrases were rightly condemned in that same Synod, that "there was a time when He was not," or that "He was made out of nothing," or out of another substance, or essence, or that the Son of God is mutable or changeable.|
|3 Constantinopolitanam primam, secundam in ordine; et profiteor quod in ea contra Macedonium damnatae memoriae, definitum est, Spiritum Sanctum, non esse servum, sed Dominum; non creaturam, sed Deum; ac unam habentem cum Patre, et Filio Deitatem.||3 The First Council of Constantinople, the second in order; and I profess what was defined in it, against Macedonius of condemned memory, that the Holy Ghost is not a slave, but the Lord; not a creature, but God; and that He hath one Godhead with the Father and the Son.|
|4 Ephesinam primam, tertiam in ordine, et profiteor quod in ea contra Nestorium damnatae memoriae, definitum est: Divinitatem, et humanitatem, ineffabili, et incomprehensibili unione, in una persona Filii Dei, unum nobis Jesum Christum constituisse, eaque de causa Beatissimam Virginem vere esse Dei Genitricem.||4 The First Council of Ephesus, the third in order, and I profess what was defined in it, against Nestorius of condemned memory: that Divinity and humanity, by an ineffable and incomprehensible union, in the one person of the Son of God, have constituted one Jesus Christ for us, and that for this reason the Most Blessed Virgin is truly the Mother of God.|
|5 Chalcedonensem, quartam in ordine, et profiteor quod in ea contra Eutychem, et Dioscorum, ambos damnatae memoriae, definitum est: Unum, eumdemque Filium Dei Dominum nostrum Jesum Christum, perfectum esse in Deitate, et perfectum in humanitate, Deum verum, et hominem verum, ex anima rationali, et corpore, consubstantialem Patri secundum Deitatem, eumdem consubstantialem nobis secundum humanitatem, per omnia nobis similem, absque peccato, ante saecula quidem de Patre genitum secundum Deitatem, in novissimis autem diebus, eumdem propter nos, et propter nostram salutem, ex Maria Virgine Dei Genitrice secundum humanitatem; unum, eumdemque Christum Filium Dominum unigenitum, in duabus naturis inconfuse, immutabiliter, indivise, inseparabiliter agnoscendum, nusquam sublata differentia naturarum propter unitionem, magisque salva proprietate utriusque naturae, et in unam personam, atque subsistentiam concurrente, non in duas personas partitum, aut divisum, sed unum, eumdemque Filium, et Unigenitum, Deum Verbum Dominum Jesum Christum.||5 The Council of Chalcedon, the fourth in order, and I profess what was defined in it, against Eutyches and Dioscorus, both of condemned memory: that one and the same Son of God, the Lord Jesus Christ, is perfect in Deity and perfect in humanity, true God, and true man, composed of a rational soul and a body. The same one is consubstantial with the Father according to Deity, and consubstantial with us according to humanity, like unto us in all things apart from sin; indeed the same one is begotten of the Father before the ages according to Deity, but in these last days begotten of Mary the Virgin Mother of God for us and for our salvation according to humanity; one and the same Lord Christ, the Only-begotten Son, must be recognised in two natures, inconfusedly, immutably, undividedly, inseparably—nothing being taken away from the difference of natures on account of their unition, but rather what is proper to each nature being preserved—concurring in one person and hypostasis, not parted or divided into two persons, but one and the same Only-begotten Son, God the Word, our Lord Jesus Christ.|
|6 Item ejusdem Domini nostri Jesu Christi Divinitatem, secundum quam consubstantialis est Patri, et Spiritui Sancto, impassibilem esse, et immortalem; eumdem autem crucifixum, et mortuum tantummodo secundum carnem, ut pariter definitum est in dicta Synodo, et in Epistola Sancti Leonis Romani Pontificis, cujus ore Beatum Petrum loquutum esse, Patres in eadem Synodo acclamaverunt. Per quam definitionem damnatur impia haeresis illorum, qui Trisagio ab Angelis tradito, et in praefata Chalcedonensi Synodo decantato, Sanctus Deus, Sanctus fortis, Sanctus immortalis, miserere nobis, addebant: Qui crucifixus es pro nobis: atque adeo Divinam naturam trium personarum passibilem asserebant, et mortalem.||6 Likewise, that the Divinity of the same Jesus Christ our Lord, according to which He is consubstantial with the Father and the Holy Ghost, is impassible and immortal; and that the same Lord was crucified, and died only according to the flesh, as was equally defined in the said Synod, and in the epistle of Saint Leo, the Roman Pontiff, by whose mouth the Fathers in that same Synod acclaimed Blessed Peter to have spoken. Through that definition, the impious heresy was condemned of those who to the Thrice Holy Hymn that was handed down by angels, and sung in the aforesaid Chalcedonian Synod, Holy God, Holy mighty, Holy immortal, have mercy on us, would add: Who wast crucified for us, and to this extent would assert that the Divine nature of the three persons is passible and mortal.|
|7 Constantinopolitanam secundam, quintam in ordine, in qua praefatae Chalcedonensis Synodi definitio renovata est.||7 The Second Council of Constantinople, the fifth in order, in which the aforesaid definition of the Chalcedonian Synod was renewed.|
|8 Constantinopolitanam tertiam, sextam in ordine, et profiteor quod in ea contra Monothelitas definitum est: in uno, eodemque Domino nostro Jesu Christo duas esse naturales voluntates, et duas naturales operationes indivise, inconvertibiliter, inseparabiliter, inconfuse: et humanam ejus voluntatem non contrariam, sed subjectam Divinae ejus, atque omnipotenti voluntati.||8 The Third Council of Constantinople, the sixth in order, and I profess what was defined in it, against the Monothelites: that in one and the same Jesus Christ our Lord there are two natural wills, and two natural operations, undividedly, unchangeably, inseparably, inconfusedly: and that His human will is not contrary, but subject to His Divine and omnipotent will.|
|9 Nicaenam secundam, septimam in ordine, et profiteor quod in ea contra Iconoclastas definitum est: Imagines Christi, ac Deiparae Virginis, necnon aliorum Sanctorum habendas, et retinendas esse, atque eis debitum honorem, ac venerationem impertiendam.||9 The Second Council of Nicaea, the seventh in order, and I profess what was defined in it against the Iconoclasts: that the images of Christ, and of the God-Bearing Virgin, and also of other saints must be held and retained, and that to them honour is owed and veneration must be imparted.|
|10 Constantinopolitanam quartam, octavam in ordine, et profiteor in ea Photium merito fuisse damnatum et Sanctum Ignatium Patriarcham restitutum.||10 The Fourth Council of Constantinople, the eighth in order, and I profess that deservingly in that council was Photius condemned and Saint Ignatius reinstated as Patriarch.|
|11 Veneror etiam, et suscipio omnes alias universales Synodos auctoritate Romani Pontificis legitime celebratas, et confirmatas, et praesertim Florentinam Synodum, et profiteor quae in ea definita sunt, videlicet:||11 I also revere and receive all the other universal Synods legitimately celebrated and confirmed by the authority of the Roman Pontiff, and especially the Florentine Synod, and I profess the things that were defined in it, to wit:|
|12 Quod Spiritus Sanctus ex Patre, et Filio aeternaliter est, et essentiam suam, suumque esse subsistens habet ex Patre simul, et Filio, et ex utroque aeternaliter, tamquam ab uno principio, et unica spiratione procedit.||12 That the Holy Ghost is eternally from the Father and the Son, and eternally hath His essence and His hypostatic being from the Father and the Son together, and proceedeth from each eternally, as from one principle, and by only one spiration.|
|13 Item dictionem illam (Filioque) veritatis declarandae gratia, et imminente necessitate, licite, et rationabiliter Symbolo fuisse appositam.||13 Likewise, that that expression (Filioque), for the sake of a truth that needed to be declared, and with imminent necessity, was licitly and reasonably added to the Symbol.|
|14 Item in azymo, sive fermentato pane triticeo, Corpus Christi veraciter confici: Sacerdotesque in alterutro ipsum Domini Corpus conficere debere, unumquemque scilicet juxta suae Ecclesiae, sive occidentalis, sive orientalis consuetudinem.||14 Likewise, that in either unleavened or leavened wheaten bread, the Body of Christ is truly confected: and that priests should confect the very Body of the Lord in either one—each man, of course, according to the custom of his own Church, whether Western or Eastern.|
|15 Item si vere poenitentes in Dei charitate decesserint, antequam dignis poenitentiae fructibus de commissis satisfecerint, et omissis, eorum animas poenis purgatoriis post mortem purgari, et ut a poenis hujusmodi releventur, prodesse eis fidelium vivorum suffragia, Missarum scilicet sacrificia, orationes, et eleemosynas, et alia pietatis officia, quae a fidelibus pro aliis fidelibus fieri consueverunt, secundum Ecclesiae instituta. Illorumque animas, qui post Baptisma susceptum nullam omnino peccati maculam incurrerunt, illas etiam, quae post contractam peccati maculam, vel in suis corporibus, vel eisdem exutae, sunt purgatae, in coelum mox recipi, et intueri clare ipsum Deum Trinum, et Unum sicuti est, pro meritorum tamen diversitate, alium alio perfectius. Illorum autem animas, qui in actuali mortali peccato, vel solo originali decedunt mox in infernum descendere, poenis tamen disparibus puniendas.||15 Likewise, that if truly penitent people die in the love of God before they should have made satisfaction for their deeds and omissions by worthy fruits of penance, their souls are cleansed after death by purgatorial pains, and that in order for pains of this sort to be relieved, the suffrages of the living faithful are of service to them, such as sacrifices of Masses, prayers, alms, and other duties of piety which have been accustomed to be done by the faithful for others of the faithful, according to the ordinances of the Church. And that the souls of those who after having received Baptism have incurred no stain of sin whatsoever, and also those which, after they have contracted the stain of sin, have been cleansed either in their bodies or stripped of them, are promptly received into heaven, and clearly behold as He is the One and Triune God Himself, yet one more perfectly than another, according to the diversity of their merits. But the souls of those who die in actual mortal sin or in original sin alone promptly descend into hell, yet to be punished with unequal pains.|
|16 Item Sanctam Apostolicam Sedem, et Romanum Pontificem in universum Orbem tenere Primatum, et ipsum Pontificem Romanum successorem esse Beati Petri Principis Apostolorum, et verum Christi Vicarium, totiusque Ecclesiae caput, et omnium Christianorum Patrem, ac Doctorem existere: et ipsi in Beato Petro pascendi, regendi, ac gubernandi universalem Ecclesiam a Domino nostro Jesu Christo plenam potestatem traditam esse; quemadmodum etiam, ut eadem Florentina Synodus asserit, in gestis oecumenicorum Conciliorum, et in sacris canonibus continetur.||16 Likewise, that the Holy Apostolic See, and the Roman Pontiff hold the Primacy in the entire world, and that the Roman Pontiff himself is the successor of Blessed Peter the Prince of the Apostles, and the true Vicar of Christ, the head of the whole Church, and Father and Doctor of all Christians: and that the full power of feeding, ruling, and governing the universal Church was handed down to him in Blessed Peter by our Lord Jesus Christ; just as is also contained, as the same Florentine Synod asserteth, in the acts of the ecumenical Councils, and in the sacred canons.|
|17 Item legalia veteris Testamenti, seu Mosaicae Legis Coeremonias, Sacra, Sacrificia, et Sacramenta, Domino nostro Jesu Christo adveniente, cessasse, et post promulgatum Evangelium, sine peccato observari non posse. Ejusdem etiam Legis Veteris ciborum mundorum, et immundorum differentiam ad coeremonialia pertinere, quae surgente Evangelio, transierunt.||17 Likewise, that the legal Ceremonies, Rites, Sacrifices, and Sacraments of the old Testament, or Mosaic law, ceased with the coming of our Lord Jesus Christ, and cannot be observed without sin after the promulgation of the Gospel. And also that the same Old Law's distinction of clean and unclean foods pertaineth to the ceremonial matters which, when the Gospel arose, passed away.|
|18 Illam etiam Apostolorum prohibitionem, ab immolatis simulacrorum, et sanguine, et suffocato illi tempori congruisse, ut inter Judaeos, et Gentiles dissensionis materia tolleretur. Cujus Apostolicae prohibitionis causa cessante, etiam cessavit effectus.||18 And also that that prohibition of the Apostles of foods sacrificed to idols, and of blood, and of what hath been strangled was suited to that time, so that matter for dissension between Jews and Gentiles might be taken away. With the cause of that Apostolic prohibition coming to an end, the effect came to an end also.|
|19 Pariter veneror, et suscipio Tridentinam Synodum, et profiteor quae in ea definita, et declarata sunt, et praesertim offeri Deo in Missa verum, proprium, et propitiatorium Sacrificium pro vivis, et defunctis, atque in Sanctissimo Eucharistiae Sacramento (juxta Fidem, quae semper in Ecclesia Dei fuit) contineri vere, realiter, et substantialiter corpus, et sanguinem, una cum anima, et Divinitate Domini nostri Jesu Christi; ac proinde totum Christum, fierique conversionem totius substantiae panis in corpus, et totius substantiae vini in sanguinem, quam conversionem Catholica Ecclesia aptissime transubstantionem appellat, et sub unaquaque specie, et singulis cujusque speciei partibus, separatione facta, totum Christum contineri.||19 Equally I revere and receive the Tridentine Synod, and I profess the things which were defined and declared in it, and especially that there is offered to God in the Mass a true, proper, and propitiatory Sacrifice for the living and the dead, and that in the Most Holy Sacrament of the Eucharist (according to the Faith, which was ever in the Church of God) the body and blood, together with the soul and Divinity of our Lord Jesus Christ, is truly, really, and substantially contained; and therefore the whole Christ, and that a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood is made, which conversion the Catholic Church most suitably calleth "transubstantiation," and that under each species, and each of the parts of each species, when separated, the whole Christ is contained.|
|20 Item septem esse novae legis Sacramenta a Christo Domino nostro instituta ad salutem humani generis, quamvis non omnia singulis necessarias, videlicet: Baptismum, Confirmationem, Eucharistiam, Poenitentiam, Extremam Unctionem, Ordinem, et Matrimonium, illaque gratiam conferre; et ex his Baptismum, Confirmationem, et Ordinem iterari non posse.||20 Likewise, that there are seven Sacraments of the new law instituted by Christ our Lord for the salvation of the human race, although not all are necessary for each person, to wit: Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony, and that they confer grace; and that out of these, Baptism, Confirmation, and Order cannot be repeated.|
|21 Item Baptismum esse necessarium ad salutem, ac proinde si mortis periculum immineat, mox sine ulla dilatione conferendum esse, et a quocumque, et quandocumque sub debita materia, forma, et intentione collatum, esse validum.||21 Likewise, that Baptism is necessary for salvation, and that therefore if danger of death is imminent, it must be promptly conferred without any delay, and that whenever and by whomever it is conferred with due matter, form, and intention, it is valid.|
|22 Item Sacramenti Matrimonii vinculum indissolubile esse, et quamvis, propter adulterium, haeresim, aut alias causas, possit inter conjuges thori et cohabitationis separatio fieri, non tamen illis aliud matrimonium contrahere fas esse.||22 Likewise, that the bond of the Sacrament of Matrimony is indissoluble, and although, on account of adultery, heresy, or other causes, a separation can be made between spouses of the common home and marriage bed, yet it is not permitted to them by divine law to contract another marriage.|
|23 Item Apostolicas, et Ecclesiasticas traditiones suscipiendas esse, et venerandas.||23 Likewise, that Apostolic and Ecclesiastical traditions must be received and revered.|
|24 Indulgentiarum etiam potestatem a Christo in Ecclesia relictam fuisse, illarumque usum, Christiano populo maxime salutarem esse.||24 And also that the power of indulgences hath been left by Christ in the Church, and that the use of them is most salutary to the Christian people.|
|25 Pariter quae de peccato Originali, de Justificatione, de Sacrorum librorum tam veteris, quam novi Testamenti Indice, et interpretatione, in praedicta Tridentina Synodo definita sunt, suscipio, et profiteor.||25 Equally I receive and profess what was defined in the aforesaid Tridentine Synod concerning Original sin, Justification, and the list of the sacred books of the Old as well as the New Testament, and the interpretation of them.|
|Item veneror et suscipio oecumenicam synodum Vaticanam: atque omnia ab eadem tradita, definita et declarata, praesertim de Romani Pontificis, primatu ac de eius infallibili magisterio firmissime amplector et profiteor.||Likewise, I revere and receive the ecumenical Vatican synod: and I most firmly embrace and profess all things handed down, defined and declared by that same council, especially concerning the primacy of the Roman Pontiff and his infallible magisterium.|
|26 Caetera item omnia suscipio, et profiteor, quae recipit, et profitetur Sancta Romana Ecclesia, simulque contraria omnia, et schismata, et haereses ab eadem Ecclesia damnatas, rejectas, et anathematizatas ego pariter damno, rejicio, et anathematizo.||26 I likewise receive and profess all the other things which the Holy Roman Church receiveth and professeth, and at the same time all things to the contrary, and schisms and heresies which by that same Church have been condemned, rejected, and anathematised, I equally condemn, reject, and anathematise.|
|27 Insuper Romano Pontifici Beati Petri Principis Apostolorum successori, ac Jesu Christi Vicario veram obedientiam spondeo, ac juro.||27 Moreover I promise and swear true obedience to the Roman Pontiff, the successor of Blessed Peter Prince of the Apostles, and Vicar of Jesus Christ.|
|28 Hanc fidem Catholicae Ecclesiae, extra quam nemo salvus esse potest, quam in praesenti sponte profiteor, et veraciter teneo, eamdem integram, et inviolatam usque ad extremum vitae spiritum, constantissime, Deo adjuvante, retinere, et confiteri, atque a meis subditis, vel illis, quorum cura ad me in meo munere spectabit, teneri, doceri, et praedicari, quantum in me erit, me curaturum,||28 And that I am going to take care to retain and confess, whole and inviolate, unto the last breath of life, unshakeably, with the help of God, this faith of the Catholic Church (outside of which nobody can be saved) which I truthfully hold and willingly profess in these presents, and that by those subject to me, or by those whose care should belong to me in my office, it shall be held, taught, and preached, insofar as it shall be in me,|
|Ego idem N.||I, the same N.|
|spondeo, voveo, et juro.||promise, vow, and swear.|
|Sic me Deus adjuvet, et haec Sancta Dei Evangelia.||So help me God, and these Holy Gospels of God.|
2019.03.15 22:27 Renfield2013 Grammar question about the Benedictus