The Way, the Truth and the Life oor Latyn

The Way, the Truth and the Life

Vertalings in die woordeboek Engels - Latyn

via, veritas, vita

From the words of Jesus in the Gospel of John 14:6; motto of many institutions

voorbeelde

Christ alone is the Way, the Truth and the Life (John XIV., 6).
Atqui via, veritas et vita Christus est unice. Ego sum via, et veritas, et vita (Io.

46] He is "the way, and the truth, and the life,"[47] coming into the world that man "may have life, and have it more abundantly."[
Ipse enim est via, veritas et vita [50], qui venit ut homines vitam habeant et abundantius habeant [51].

In the Body of Christ, "the way, and the truth, and the life" (Jn 14:6), who could consider legitimate a reconciliation brought about at the expense of the truth?
In Corpore Christi, qui est “via, veritas, vita” (Io. 14, 6), quis iustam putet reconciliationem actam impendio veritatis?

"The Synod recalls that to evangelize is to proclaim by word and witness of life the Good News of Jesus Christ, crucified, died and risen, the Way, the Truth and the Life".(
“Commonet Synodus evangelizare idem prorsus atque annuntiare esse sermone et vita Bonum Iesu Christi Nuntium crucifixi mortui resuscitati, viae veritatis et vitae” (Propositio 3).

The Lord Jesus, "the way, and the truth, and the life" (Jn 14:6), speaks to our thirsting, pilgrim hearts, our hearts yearning for the source of life, our hearts longing for truth.
Quapropter Dominus Iesus, « via et veritas et vita » (Io 14,6), hominis cordi anhelanti, qui peregrinum sitientem se esse animadvertit, cordi videlicet vitae fontem appetenti, cordi Veritatem mendicanti se praebet.

The common welfare, then, urgently demands a return to Him from whom we should never have gone astray; to Him who is the Way, the Truth, and the Life,-and this on the part not only of individuals but of society as a whole.
Clamat ergo communis salus, referre se necesse esse, unde numquam digredi oportuerat, ad eum qui via et veritas et vita est, nec singulos dumtaxat, sed societatem humanam universe.

From the moment when, through the Paschal Mystery, she received the gift of the ultimate truth about human life, the Church has made her pilgrim way along the paths of the world to proclaim that Jesus Christ is “the way, and the truth, and the life” (Jn 14:6).
Ab eo enim tempore, cum intra Paschale Mysterium postremam accepit de hominis vita veritatem uti donum, facta est illa vicissim peregrina per semitas orbis ut Christum Iesum esse praedicet "viam veritatem et vitam" (cfr Io 14,6).

To Christ then we must return. At His feet we must prostrate ourselves to hear from His divine mouth the words of eternal life, for He alone can show us the way of regeneration, He alone teach us the truth, He alone restore life to us. It is He who has said: "I am the way, the truth, and the life" (John xiv.
Ad Ipsum ergo redire necesse est, eius advolvi pedibus, ex ore illo divino verba vitae aeternae haurire; solus quippe potest instaurandae salutis indicare viam, solus vera docere, solus ad vitam revocare, qui de se dixit: Ego sum via et veritas et vita (Ioann.

Thus, it is manifest that man's best and surest teacher is God, the Source and Principle of all truth; and the only-begotten Son, who is in the bosom of the Father, the Way, the Truth, and the Life, the true Light which enlightens every man, and to whose teaching all must submit: "And they shall all be taught of God."( 8)
Qua ratione plane constat, optimum homini esse certissimumque magistrum Deum, omnis fontem ac principium veritatis, item Unigenitum, qui est in sinu Patris, viam, veritatem, vitam, lucem veram, quae illuminat omnem hominem et ad cuius disciplinam dociles esse omnes homines oportet : Et erunt omnes docibiles Dei (Ioan.

I recently wrote to the bishops of Asia: "Although the Church gladly acknowledges whatever is true and holy in the religious traditions of Buddhism, Hinduism and Islam as a reflection of that truth which enlightens all people, this does not lessen her duty and resolve to proclaim without fail Jesus Christ who is 'the way, and the truth and the life.'...
Ad Asiae nuper Episcopos scripsimus: “Quantumvis libenter agnoscat Ecclesia quidquid veri sacrique in religiosis Buddismi et Induismi et Islamismi traditionibus invenitur - redditas nempe imagines illius veritatis omnes quae homines illustrat -, non inc tamen officium ipsius minuitur nec firmum propositum praedicandi sine dubitatione Iesum Christum quae «via veritas et vita» est . . .

It does this without fear but rather with enthusiasm, dedicating itself to every path of knowledge, aware of being preceded by him who is "the Way, the Truth, and the Life"(8), the Logos, whose Spirit of intelligence and love enables the human person with his or her own intelligence to find the ultimate reality of which he is the source and end and who alone is capable of giving fully that Wisdom without which the future of the world would be in danger.
Omni igitur submoto timore at potius cum ardore animi se illa dedit cunctis scientiae viis, sibi quae conscia sit Eum praecedere se qui “via, veritas et vita” est (Io. 14, 6), Logos, cuius Spiritus intellectus et amoris humanae tribuit personae ut suo ingenio extremam comperiat veritatem quae fons illorum ac finis est, unde solum eius Sapientiae donari potest plenitudo, qua dempta venturum mundi aevum periclitabitur omnino.

In fact, since education consists essentially in preparing man for what he must be and for what he must do here below, in order to attain the sublime end for which he was created, it is clear that there can be no true education which is not wholly directed to man's last end, and that in the present order of Providence, since God has revealed Himself to us in the Person of His Only Begotten Son, who alone is "the way, the truth and the life," there can be no ideally perfect education which is not Christian education.
Etenim, quoniam omnis educandi ratio ad eam spectat hominis conformationem, quam is in hac mortali vita adipiscatur oportet, ut destinatum sibi a Creatore finem supremum contingat, liquido patet, ut nulla veri nominis educatio esse potest, quae ad finem ultimum non ordinetur tota, ita, praesenti hoc rerum ordine Dei providentia constituto, postquam scilicet se ipse in Unigenito suo revelavit qui unus « via, veritas et vita » est, plenam perfectamque educationem dari non posse, nisi eam, quae christiana vocatur.

Mt 23:8), to show the way, to proclaim the truth and to communicate the life which is Christ (cf.
Mt 23, 8) discipulorum officii conscientiam excitant ut `viam' monstremus, `veritatem' profiteamur et `vitam' quae Ipse est (cf.

Through the Church's consciousness, which the Council considerably developed, through all levels of this self-awareness, and through all the fields of activity in which the Church expresses, finds and confirms herself, we must constantly aim at him "who is the head"25, "through whom are all things and through whom we exist"26, who is both "the way, and the truth"27 and "the resurrection and the life",28, seeing whom, we see the Father29, and who had to go away from us30-that is, by his death on the Cross and then by his Ascension into heaven-in order that the Counsellor should come to us and should keep coming to us as the Spirit of truth31.
Per ipsius Ecclesiae conscientiam, tantopere a Concilio dilatatam, per omnes huius conscientiae gradus, per cunctas regiones operis, ubi Ecclesia se declarat segue reperit et confirmat, constanter debemus ad eum tendere, qui « est caput », (25) ad eum, « ex quo omnia et nos in illum », (26) ad eum, qui simul est « via et veritas »,(27) porro « resurrectio et vita »,(28) ad eum, quem videntes, nos Patrem videmus,(29) ad eum, qui debuit abire a nobis,(30) — scilicet per mortem in Cruce ac deinde per Ascensionem in caelum — ut Paraclitus ad nos veniret, immo etiam nunc tamquam Spiritus veritatis indesinenter veniat.(

The monk's life is evidence of the unity that exists in the East between spirituality and theology: the Christian, and the monk in particular, more than seeking abstract truths, knows that his Lord alone is Truth and Life, but also knows that he is the Way, (cf.
Monachi vita unitatem comprobat, quae in Oriente exstat inter spiritalitatem et theologiam: christianus, praesertim monachus, potius quam veritates abstrusas requirat, scit unum Dominum suum esse Veritatem et Vitam, at simul scit etiam eum esse Viam (Cfr.

"He then made his way back to Vitellius, and when the Emperor denied the truth of the intelligence which he brought, and even charged him with having been bribed, ""Since,"" he replied, ""you require some decisive proof, and I can no longer serve you in any other way either by my life or death I will give you a proof which you can believe."" So he departed, and confirmed his statement by a voluntary death."
Agrestis ad Vitellium remeavit abnuentique vera esse quae adferret, atque ultro corruptum arguenti 'quando quidem' inquit 'magno documento opus est, nec alius iam tibi aut vitae aut mortis meae usus, dabo cui credas.' atque ita digressus voluntaria morte dicta firmavit.

But if that saying, "a little leaven corrupteth the whole mass"53 corresponds at all to the truth, and if physical growth in youths can be prevented, by some infectious germ, from reaching full maturity, much more can some base element of education steal its way into the fibres of the religious life, and check the due shaping of morals.
Quodsi illud : « Modicum fermentum totam massam corrumpit » (Gal. 5, 9) veritati omnino respondet, atque in adulescentibus vita corporis, quodam contagionis germine infecta, impediri potest, quominus ad plenam virium maturitatem perveniat, multo magis pravum aliquod educationis elementum religiosae vitae nervos valet elidere, ac debitam morum conformationem remorari.

I have dealt at some length with the essential points of the conversion of Augustine, because they offer so much useful teachings, not only for believers, but for all men and women of good will: they teach how easy it is to go astray on the path of life, and how difficult it is to rediscover the way of truth.
Diutius aliquanto in rationibus praecipuis quibusdam sumus commorati ipsius Augustini conversionis utpote quae alias tot utiles pariant doctrinas non credentibus modo, verum universis etiam bonae voluntatis hominibus: quam nempe facile a via sit abscedere vitae quamque contra difficile veritatis iterum reperire semitam.

(29) In this way scientists, especially those who are Catholics, will by their research establish the truth of the Church's claim that "there can be no contradiction between two divine laws—that which governs the transmitting of life and that which governs the fostering of married love."
29) Ita quidem docti homines, ii praesertim qui catholico nomine censentur, sua data opera res plane se habere ostendent, ut Ecclesia docet, nempe veram contradictionem inter divinas leges vitae transmittendae et germani amoris coniugalis fovendi adesse non posse.(

The individual Churches, intimately built up not only of people but also of aspirations, of riches and limitations, of ways of praying, of loving, of looking at life and the world, which distinguish this or that human gathering, have the task of assimilating the essence of the Gospel message and of transposing it, without the slightest betrayal of its essential truth, into the language that these particular people understand, then of proclaiming it in this language.
Ecclesiae particulares, quae penitus non modo cum ipsis hominibus commiscentur, sed etiam cum appetitionibus, dlvltns angustiisque, necnon orandi, amandi, vitam mundumque spectandi modis, quae distinguunt definitum quemdam hominum coetum, debent substantiam evangelici nuntii intellectam excipere eamque, sine ulla velminima eius fundamentalis veritatis immutatione, in sermonem transferre, qui ab iisdem hominibus comprehendatur, eamque postea tali sermone nuntiare.

In particular, the life of holiness which is resplendent in so many members of the People of God, humble and often unseen, constitutes the simplest and most attractive way to perceive at once the beauty of truth, the liberating force of God's love, and the value of unconditional fidelity to all the demands of the Lord's law, even in the most difficult situations.
Singulariter est sanctitatis vita, quae tot in populi Dei membris fulget, demissis saepiusque ab oculis hominum remotis, quae simpliciorem venustioremque constituit viam, quam sequentes confestim percipere possumus veritatis pulchritudinem, amoris Dei vim liberantem, praestantiam fidelitatis absolutae omnibus legis Domini postulatis, etiam in adiunctis difficillimis.

Christian families can do this through their educational activity-that is to say by presenting to their children a model of life based on the values of truth, freedom, justice and love-both through active and responsible involvement in the authentically human growth of society and its institutions, and by supporting in various ways the associations specifically devoted to international issues.
Hoc autem exsequi poterunt familiae christianae tum per educandi suum opus, praebentes videlicet liberis exemplum vitae in veritatis, libertatis, iustitiae, amoris principiis innixae, tum per actuosum consciumque officium, collocatum in vere humano incremento societatis eiusque institutorum, tum denique per adiumentum variis modis tributum consociationibus, quae nominatim ordinis internationalis quaestionibus student.

In this way the word handed down – Tradition – has become ever more consciously a word of life, and at the same time the task of proclaiming and preserving it has progressively continued under the guidance and assistance of the Spirit of Truth, as a continuous passing on of all that the Church herself is and all that she believes.109
Sic vox tradita, Traditio, in dies maiore conscientia facta est Verbum vitae et interea obligatio id nuntiandi et custodiendi gradatim ad effectum adducta est, inspirante et suggerente Spiritu Veritatis, perpetuo transmittens omne quod Ecclesia est et omne quod ipsa credit.109