Theatrum Chemicum "Chemical Theatre" is a compendium of early alchemical writings published in six volumes over the course of six decades. The first three volumes were published inwhile the final sixth volume was published in its entirety in Theatrum Chemicum remains the most comprehensive collective work on the subject of alchemy ever published in the Western world.

For the sake of brevity, the work is most often referred to simply as Theatrum Chemicum. All volumes of the work, with exception of the last two volumes, were published by Lazarus Zetzner in Oberursel and Strasbourg, France. The final two volumes were published posthumously by Zetzner's heirs, who continued to use his name for publication purposes.

The volumes are in actuality a collection of previously published and unpublished alchemical treatises, essays, poems, notes, and writings from various sources, some of which are attributed to known writers and others remain anonymous. Despite Zetzner acting primarily as publisher and editor, many of the contents are not believed to have been written by him. However, because the Theatrum Chemicum was more widely disseminated in comparison to most alchemical texts of the era, and its text was in the universal Latin used by most scholars of the time, Zetzner is often cited as the author of many early alchemical texts which he in fact did not compose.

Theatrum Chemicum developed as an evolution of previous alchemical printing projects dating back as early aswhen a handful of writings believed to have been written by Geber or pseudo-Geber were printed with attached alchemical poems and circulated in the area of Veniceand then a decade later in Rome.

A more directly related ancestor of Theatrum Chemicum was a publication by Johannes Petreius entitled " De Alchemia ", a work which contained ten alchemical tracts, which was published in Nuremberg in Petreius had been collecting alchemical documents with the intention of publishing a more complete compilation, though he never completed this task.

Upon Petreius's death his collection came into the possession of his relative, Heinrich Petri of Basel who published it in cooperation with Pietro Perna and Guglielmo Gratarolo in By this time the collection had accrued a total of 53 texts and was published under the name, Verae alchemiae artisque metallicae, citra aenigmata, doctrina. Though Petri would continue to publish alchemical works, it was his partner Perna who in published an entire series of expanded publications totaling seven volumes with over 80 texts.

Perna intended to include the collection of his son-in-law, Konrad Waldkirchin an even larger multi-volume series, but instead sold the collection to Lazarus Zetzner. Zetzner would publish the newly acquired 80 texts and those of Waldkirch as the first volumes of Theatrum Chemicum.

Over the course of the six volumes of Theatrum ChemicumZetzner expanded the collection to include over alchemical tracts. Lazarus Zetzner L. Zetzneri published the Theatrum Chemicum in unsystematic editions, instead he reprinted issues of previous volumes that had appeared up to the date of the particular volume of Theatrum Chemicum as it was published.

The material is diverse, being intended as a single body of work containing all significant alchemical texts of its time. The physician and philosopher Sir Thomas Browne possessed a copy, while Isaac Newton filled the margins of his copy with annotations. Establishing a precise table of contents for the various volumes of Theatrum Chemicum is an issue of debate amongst scholars. Because of the unstandardized nature of early publication practices and the reprinting of tracts from earlier editions, sometimes under their modified full " elenchus " titles, those studying the contents of Theatrum Chemicum often encounter discrepancies in format, tract title, page number, and in some cases even authorship.

For example, it is not clear whether some tracts that appear anonymous are in fact uniquely authored, or intended to be attributed to the author of the preceding text. Some of the authorship proposed by Zetzner remains unverifiable due to the nature of publication, the various age of the works, and the practice of attributing authorship without modern methods of citation.Achaia, or the peninsula commonly called the Morea, had in olden times several famous cities.

Hence poets, as, e. Having been destroyed, it was rebuilt by Corinth, son of Marithon, or of Pelops, according to Suidas, or according to others of Orestes, and was called after his name.

Guide to Cornelius a Lapide’s Great Commentary

Its natural position was so strong that the Romans found great difficulty in reducing it. This Corinthian copper was well known and in great request; so much so that Pliny lib.

Demosthenes replied to a harlot who asked for eight talents of gold as her hire that he did not give so high a price for repentance. For the same reason the Apostle is called upon to rebuke their vices, and especially in ch. Paul, we can see, went to Corinth because it gave him so excellent an opportunity for spreading the Gospel. Some then came to prefer him to Paul, as a more polished and eloquent speaker. After dealing in the first four chapters with their schisms and striving after empty wisdom, he proceeds in ch.

In ch. Then in chs. He answers in the negative. The Greek MSS.

lapide in latino 9

But it seems more likely from xvi. Patristic Bible Commentary. Search this site. Acts of the Apostles. Ambrosiaster on Paul's Letters- Latin. Ambrosiaster Questions on the Old and New Testaments.

Augustine Page. Buy Patristic Commentaries in print. Calmet's Bible Dictionary. Douay Rheims Study Bible. Douay-Rheims Bible. Glossa Ordinaria. Gospel of John Commentary. Gospel of Luke Commentary. Gospel of Mark Commentary. Gospel of Matthew Commentary. Gregory the Great Homilies on the Gospels. Harmony of the Gospels.He proceeds to stimulate the Corinthians to almsgiving by motives of human shame and praise; he bids them not to be put to shame before the liberality of the Macedonians.

lapide in latino 9

He dwells ver6 on the fruits of almsgiving, how it enriches those that give with good things, now and hereafter. He points ver11 to the thanksgiving that flows from it to God, and the joy of the poor Christians, who are the recipients, and who will pray for their benefactors the Corinthians. At the end of the last chapter, Paul had commended to them Titus and his companions, but not their errand of collecting alms; for, as he says, it was superfluous for him to write about this, since they were of their own accord ready for it Anselm.

It is a politic device on the part of those that ask for alms to praise the liberality of the givers. Public beggars in the streets and churches are experts at this. See, then, by your action that my boasting of you be not in vain, lest we both be put to confusion.

As a blessing Latin version. That your beneficence may seem spontaneous and generous, not extorted from greedy persons Anselm, Theophylact, Chrysostom. Why bounty is called a blessing is explained in the note to ver6.

Both meanings have place here. Paul is urging the Corinthians to spontaneous and cheerful denoted by blessingas well as to fruitful and liberal, contribution. He is engaged in describing the spirit that should animate the giver, viz.

lapide in latino 9

Literally, he which soweth in blessings, i. For God, who reckons that to be done to Himself which is done to the poor, does not suffer Himself to be surpassed in liberality, but to the liberal is far more liberal, and repays them in greater abundance, both corporal and spiritual gifts. For parallel expressions, cf.

Joshua ; 1 Samuel ; Genesis In this last passage, Jacob hints at the reason why the Hebrew calls beneficence blessing. It is because, by a pious form of speech, they wish to point out that the beneficence of God, which is the fount and origin of all ours, flows from His benediction. With God to bless is to do, and is the same as to benefit, and therefore God by His word alone bestows on us all good things.

A third reason is that it is pleasanter, both to giver and receiver, to call the gift an act of benediction rather than of beneficence.

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Hence poor honest men, when asking for alms, call them benedictions, extenuating their importance, and rich givers in their turn do the same. Theophylact adds that S. Paul by this word stimulates them to cheerful giving, reminding them by it that what they give is a blessing to him that gives and him that takes.

No one is saddened by giving such a blessing, but cheerfully imparts it. Notice also the use of the words "sow" and "reap. Hence you may infer against Calvin that good works effect and merit a reward, for seed, by its natural powers, produces its proper fruit at harvest-time; therefore almsgiving produces truly its reward, not physically, as is evident, but meritoriously.

Avarice makes reluctance, and regard for one"s reputation induces constraint. Let each man give what he likes, not influenced or compelled by my authority or that of Titus, and not because regard for his honour makes him ashamed of giving less than others.

For God loveth a cheerful giver. Quoted from Prov. On cheerfulness in giving, see Romans Augustine Enarr.Passed over : that is, sailed across the sea of Galilee, to its western side. And came into his own city. Sedulius thinks Bethlehem is meant because he was born there. Jerome, with more probability, understands Nazareth, where He was brought up. The best opinion is that of S. Chrysostom, Theophylact, Maldonatus, and many others, who say, Capernaum is to be understood, in which Christ often dwelt.

And chap. Matthew says that, leaving Nazareth, Christ dwelt there.

lapide in latino 9

And S. Mark teaches that the healing of the paralytic, which is now to be related, look place at Capernaum. Mark ii3. Mark says, the paralytic man was carried by four bearers. Learn from this to care not only for thine own salvation, but for that of thy neighbours, and that earnestly, as well because charity demands it, as because God often chastises the good as well as the bad, because the good neglect to chastise and amend the faults of the bad.

The faith of those who brought the paralytic to Christ. For when they were not able to bring him into the house to Christ, they carried him up upon the roof. The roofs of the houses in Palestine are not steep, as they are in Germany, but flat, more so than they are in Italy. They uncovered the roof: that is, they broke through it, by taking away the tiles.

Mark says, thy laid bare the roof: and thus they let down the sick man by means of ropes before Christ. All these things showed their great faith and devotion to Christ. Their refers to those who brought him, say SS. Ambrose and Jerome. Chrysostom adds, that the faith of the paralytic himself is included, for through this faith he wished himself to be carried, and let down through the roof before Christ. Neither would he have heard the words, "Thy sins are forgiven thee," unless he had had faith.Your Library Podcasts News.

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Help Privacy Policy Terms of Use.M y favorite Bible Scholar of all time is Cornelius a Lapide His commentary on Sacred Scripture is, in my little opinion, the best that exists. Lapide wrote commentaries on the books the Holy Bible.

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His knowledge of the Church Fathers is amazing and he incorporates all relevant sources when weighing in on a passage.

Lapide is valuable because he often explores not only the literal, but also the allegorical, tropological, and anagogical senses of the passage. Regrettably you have to read Latin pretty well to read his commentaries. Here are the Latin volumes. However, most of his New Testament commentaries are available in English and online for free. I have kept this link in the sidebar to the right, but here it is again.

Please get busy and start reading Lapide:.

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Commentary of Cornelius a Lapide in English. Comments Policy: I reserve the right to delete comments that are offensive or off-topic. If your comment contains a hyperlink to another site, your comment automatically goes into "Comments Purgatory" where it waits for release by way of moderation.

Taylor Marshall Menu Skip to content. Follow me on Twitter Like me on Facebook. Protestant Reformers Does the Word Epiphany Appear in the Posted on Monday, January 9, Regardless, I only recommend products or services I use personally and believe will add value to my readers.Maldonatus is of opinion that the Evangelists Matthew and Mark are intended; but these were not many, but only two.

Luke rather seems here to allude to the Apocryphal Gospels, which were circulated under the names of Matthias, Thomas, and other apostles. Most surely believed. This word signifies—1. Ambrose, Theophylact, Euthymius. Ipsi viderunt, Vulgate. In order. Theophilus was a noble and chief man of Antioch, who was converted by S.

Peter and dedicated his house as a church in which S. Peter held assemblies of Christians, and placed his chair as primate, as S. Clement relates Recog. Baronius conjectures that S. Luke, who was a physician and painter of Antioch, wrote to Theophilus as a citizen and as his own intimate friend; Theophylact adds that S.

Luke was a catechumen of Theophilus, for S. Peter by himself was not able to instruct the multitude who came together to be taught the faith of Christ, and therefore he made use of the labours of many others for instructing the faithful.

He is called most excellent, which was a title given to governors and magistrates; he seems therefore to have been a senator or governor of Antioch. Veritatem, truth, Vulgate. Luke begins by mentioning the name of Herod to point out the time when John the Baptist and Christ were born; and also to show that the sceptre had now departed from Judah, and had passed over to an alien, and therefore that the time for the advent of the Messiah was at hand according to the prophecy of Jacob, Gen.

This Herod was the first of that name, surnamed the Great, the father and grandfather of the others. He was a priest and also a prophet, as will appear from verses 64 and Whence his name is enrolled among the saints in the Roman Martyrology for the 5th of November: where Baronius, following Origen, Nyssen, Cyril, and Peter Alexander, is of opinion that this Zacharias was the martyr who was slain by Herod between the Temple and the Altar, and therefore that he was the one whom Christ mentions, S.

His head is preserved and shown at Rome in the Lateran Basilica, from which there is a tradition that formerly blood trickled during several days.

El Enigma del Número 9

I have seen it there and venerated it. Of the course of Abia. Of that class of the priests of which in the time of David Abia was the head. For David, seeing that the priests, the sons of Aaron, had increased to a large number, so that all could not at once minister in the Temple, distributed them into twenty-four classes, so that each class might minister in the Temple during one week in succession. In this drawing of lots the eighth place fell to Abia and his descendants. All this is clear from 1 Chron.

Josephus Antiq. And his wife was of the daughters of Aaron. But Zacharias having more regard to religion, married a wife not only of the daughters of Levi, but of Aaron. Wherefore S. John is derived, a descent not exalted by secular power, but venerable from its sanctity.

She was called Elizabeth from the wife of the first high priest Aaron, Exod.

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