Quorum vero substantia bona est, id quod sunt bona sunt; id quod sunt autem habent ex eo quod est esse.

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Quorum uero substantia bona est, id quod sunt bona sunt; id quod sunt autem habent ex eo quod est esse.
Impossibile est autem omnia quae sunt, talia esse, quia quod possibile est non esse, quandoque non est.
cur de illo tantum dictum est quasi locus ubi esset, qui non est locus, de quo solo dictum est quod sit donum tuum?
Ac per hoc id quod est participat eo quod est esse, ut sit; est vero, ut participet alio quolibet. 40 VII.
Ac per hoc id quod est participat eo quod est esse ut sit; est uero ut participet alio quolibet. 45 VII.
Recusatio Dei, qui est Spiritus invisibilis, ex eo iam quadamtenus oritur, quod mundus prorsus differt ab eo, quod videlicet « visibilis » est et « materialis » respectu eius qui est « invisibilis » et « purus Spiritus »; quod essentia sua et necessario est imperfectus respectu eius qui est perfectissimum esse ».
232 Opposition to God, who is an invisible Spirit, to a certain degree originates in the very fact of the radical difference of the world from God, that is to say in the world"s "visibility" and "materiality" in contrast to him who is "invisible" and "absolute Spirit"; from the world"s essential and inevitable imperfection in contrast to him, the perfect being.
Praeterea, non est nos qui univocales sumus in ente quod non est; est nos et nostra natura propria quae ambigua manet, in et pro ente univocali."
Moreover, it is not we who are univocal in a Being which is not; it is we and our individuality which remains equivocal in and for a univocal Being."
Non abhorreat a compage membrorum, non sit putre membrum quod resecari mereatur, non sit distortum de quo erubescatur: sit pulchrum, sit aptum, sit sacum, haereat corpori, vivat Deo de Deo: nunc laboret in terra, ut postea regnet in caelo» (S.
Let him not shy away from union with the members, let him not be a rotten member that deserves to be cut away, nor a distorted member to be ashamed of: let him be beautiful, let him be fitting, let him be healthy.
Iesus interim superest, humanae societatis angularis lapis, iterum comprobata sententia, non esse nisi in ipso salutem: Hic est lapis qui reprobatus est a vobis aedificantibus, qui factus est in caput anguli, et non est in alio aliquo salus (Act.
But Jesus remains for ever the corner stone of human society, and again the truth becomes apparent that without Him there is no salvation: "This is the stone which has been rejected by you, the builders, and which has become the head of the corner, neither is there salvation in any other" (Acts iv.
Quapropter, illa “plenitudo gratiae”, quae ideo est Virgini Nazarethanae concessa, quod “Theotokos” futura erat, simul perfectionis plenitudinem eius significat, “quod est mulieris proprium”, eius “quod muliebre est”.
Therefore the "fullness of grace" that was granted to the Virgin of Nazareth, with a view to the fact that she would become "Theotókos", also signifies the fullness of the perfection of" what is characteristic of woman", of "what is feminine".
Et hac die laetissima, qua recordamur Apostolos, quum Spiritu Sancto repletos, e Coenaculo exierunt ad Regnum Christi mundo praedicandum, descendat etiam super vos omnes virtus eiusdem Spiritus omneque rigidum flectat, animos frigidos foveat, quodque est devium recte dirigat: Flecte quod est rigidum, fove quod est rigidum, rege quod est devium.
13> On this day which is so reminiscent of that when the Apostles, full of the Holy Spirit, went out of the Cenacle to preach to the world the Kingdom of Christ, may the power of that same Spirit descend upon all of you. "May He bend whatever is rigid, inflame whatever has grown cold, and bring back whatever has gone astray."< 14>
Verum quidem est vos saepe experiri mundum amare “quod suum est”: “Si de mundo essetis, mundus quod suum est diligeret” (Io. 15, 19).
It is true that you often experience the fact that the world loves " its own": "If you were of the world, the world would love its own" (Jn 15:19).
Compluribus navibus fractis, reliquae cum essent funibus, ancoris reliquisque armamentis amissis ad navigandum inutiles, magna, id quod necesse erat accidere, totius exercitus perturbatio facta est. Neque enim naves erant aliae quibus reportari possent, et omnia deerant quae ad reficiendas naves erant usui, et, quod omnibus constabat hiemari in Gallia oportere, frumentum in his locis in hiemem provisum non erat.
A great many ships having been wrecked, inasmuch as the rest, having lost their cables, anchors, and other tackling, were unfit for sailing, a great confusion, as would necessarily happen, arose throughout the army; for there were no other ships in which they could be conveyed back, and all things which are of service in repairing vessels were wanting, and, corn for the winter had not been provided in those places, because it was understood by all that they would certainly winter in Gaul.
Ad alteram partem succedunt Ubii, quorum fuit civitas ampla atque florens, ut est captus Germanorum; ii paulo, quamquam sunt eiusdem generis, sunt ceteris humaniores, propterea quod Rhenum attingunt multum ad eos mercatores ventitant et ipsi propter propinquitatem <quod> Gallicis sunt moribus adsuefacti.
On the other side they border on the Ubii, whose state was large and flourishing, considering the condition of the Germans, and who are somewhat more refined than those of the same race and the rest , and that because they border on the Rhine, and are much resorted to by merchants, and are accustomed to the manners of the Gauls, by reason of their approximity to them.
“Non solum terra a Deo homini data est, qui ea uti debet primigenium propositum observans pro quo ei tamquam bonum est data; sed etiam homo sibi ipsi a Deo datus est eique est ideo observanda structura naturalis et moralis qua est donatus”.<
Non solum terra a Deo homini data est, qui ea uti debet primigenium propositum observans pro quo ei tamquam bonum est data; sed etiam homo sibi ipsi a Deo datus est eique est ideo observanda structura naturalis et moralis qua est donatus.
Not only has God given the earth to man, who must use it with respect for the original good purpose for which it was given to him, but man too is God"s gift to man. He must therefore respect the natural and moral structure with which he has been endowed.
Ita profecto confessus est et pronuntiavit se esse eum qui « unctus esset » a Patre, se esse Messiam, id est Christum, eum super quem requiesceret Spiritus Sanctus ut donum Dei ipsius, eum qui plenitudinem haberet Spiritus illius, eum qui « novum initium » denotaret doni, quod Deus hominum generi daret in Spiritu.
64 In this way he confessed and proclaimed that he was the Messiah, the one in whom the Holy Spirit dwells as the gift of God himself, the one who possesses the fullness of this Spirit, the one who marks the "new beginning" of the gift which God makes to humanity in the Spirit.
Unicum nempe eius fuit propositum curam exsequi atque officium proprium de homine, quod a Christo ipso est ilei creditum, nimirum hoc de homine qui Concilio Vaticano Secundo commonente sola creatura est quam Deus propter seipsam voluerit, id est ut aeternae particeps esset salutis.
Her sole purpose has been care and responsibility for man, who has been entrusted to her by Christ himself: for this man, whom, as the Second Vatican Council recalls, is the only creature on earth which God willed for its own sake, and for which God has his plan, that is, a share in eternal salvation.

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Gaudium et Spes, 16), quae valent in omnes homines qui nunc sunt quique sunt futuri, perinde ac pro iis qui fuerunt: quomodo dici potest pollere pro universis semperque iudicia rationesque praeteritis temporibus statuta, cum ignorabatur ad quem progressum perventuri essent homines?
Is it ever possible, they ask, to consider as universally valid and always binding certain rational determinations established in the past, when no one knew the progress humanity would make in the future?
Universae sic varietates ac tenues differentiae amoris demonstrantur in Domini misericordia erga suos: pater ipse eorum est (47) quoniam Israel primogenitus est eius filius (48); sponsus quoque est eius cui nomen novum declarat propheta: ruhama — id est « bene amata », quippe quae sit ipsa misericordiam consecutura (49).
All the subtleties of love become manifest in the Lord"s mercy towards those who are His own: He is their Father,47 for Israel is His firstborn son48; the Lord is also the bridegroom of her whose new name the prophet proclaims: Ruhamah, "Beloved" or "she has obtained pity." 49
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