not to be refused oor Latyn

not to be refused

Vertalings in die woordeboek Engels - Latyn

inrecusabilis

irrecusabilis

voorbeelde

Hence, when she was about to be taken back to Sudan, Bakhita refused; she did not wish to be separated again from her “Paron”.
Ita, cum quidam eam transferre vellent in Sudaniam, Bakhita recusavit; nolebat a suo « Paron » iterum separari.

Are not, then, they to be termed cruel who, by the refusal of the obedience which is due, increase that burden and its bitterness?
Nonne crudeles dicendi sunt, qui eis, obsequium debitum recusando, id oneris, id sollicitudinis augent?

Thus the innate language that expresses the total reciprocal self-giving of husband and wife is overlaid, through contraception, by an objectively contradictory language, namely, that of not giving oneself totally to the other. This leads not only to a positive refusal to be open to life but also to a falsification of the inner truth of conjugal love, which is called upon to give itself in personal totality.
Sic naturali verbo, quod reciprocam plenamque coniugum donation em declarat, conceptuum impeditio verbum opponit obiectivae contradictionis, videlicet nullius plenae sui donationis alteri factae: hinc procedit non sola recusatio certa ac definita mentis ad vitam apertae, verum simulatio etiam interioris veritatis ipsius amoris coniugalis, qui secundum totam personam dirigitur ad sese donandum.

The prophet’s words attest to this: “They shall not return to the land of Egypt, and Assyria shall be their king, because they have refused to return to me” (Hos 11:5).
Verba prophetae id testantur: « Revertetur in terram Aegypti, et Assur ipse rex eius, quoniam noluerunt converti » (Os 11,5).

In another passage of the New Testament, namely in St. Matthew's Gospel,(88)Jesus himself speaks of a "blasphemy against the Holy Spirit" that " will not be forgiven" by reason of the fact that in its manifestation, it is an obstinate refusal to be converted to the love of the Father of mercies.
In altero loco Novi Testamenti, ac quidem in Evangelio secundum Matthaeum (88), Iesus ipse de « blasphemia contra Spiritum Sanctum » loquitur, quae « non remittetur », quoniam per eam, quae variis modis manifestatur, conversio ad amorem Patris misericordiarum mente obstinata respuitur.

Wearied at last by the assembly's clamorous importunity and the urgent demands of individual Senators, he gave way by degrees, not admitting that he undertook empire, but yet ceasing to refuse it and to be entreated.
fessusque clamore omnium, expostulatione singulorum flexit paulatim, non ut fateretur suscipi a se imperium, sed ut negare et rogari desineret.

But the salary usually granted to a proconsul, and which he had himself given to some governors, he did not bestow on Agricola, either because he was offended at its not having been asked, or was warned by his conscience that he might be thought to have purchased the refusal which he had commanded.
Salarium tamen proconsulare solitum offerri et quibusdam a se ipso concessum Agricolae non dedit, sive offensus non petitum, sive ex conscientia, ne quod vetuerat videretur emisse.

And if these men do not at once and everywhere endeavour to carry out their extreme views, it is not to be attributed to their teaching and their will, but to the virtue of that divine religion which cannot be destroyed; and also because the sounder part of men, refusing to be enslaved to secret societies, vigorously resist their insane attempts.
Quod si nec continuo nec ubique ad extrema experiendo decurrunt, non ipsorum est disciplinae, non voluntati tribuendum, sed virtuti religionis divinae, quae extingui non potest, itemque saniori hominum parti, qui societatum clandestinarum recusantes servitutem, insanos earum conatus forti animo refutant.

He followed those teachers of philosophy who hold nothing to be good but what is honourable, nothing evil but what is base, and who refuse to count either among things good or evil, power, rank, or indeed any thing not belonging to the mind.
Helvidius Priscus [regione Italiae Carecina] e municipio Cluviis, patre, qui ordinem primi pili duxisset, ingenium inlustre altioribus studiis iuvenis admodum dedit, non, ut plerique, ut nomine magnifico segne otium velaret, sed quo firmior adversus fortuita rem publicam capesseret.

Can it be that he is not satisfied with your sorrows and griefs? It shows the same spirit not to believe in Poppaea's divinity as to refuse to swear obedience to the acts of the Divine Augustus and the Divine Julius.
prospera principis respuit: etiamne luctibus et doloribus non satiatur? eiusdem animi est Poppaeam divam non credere, cuius in acta divi Augusti et divi Iuli non iurare.

Ex 34:33), and that our gatherings may make room for God's presence and avoid self - celebration; in preaching, so as not to delude ourselves that it is enough to heap word upon word to attract people to the experience of God; in commitment, so that we will refuse to be locked in a struggle without love and forgiveness.
Ex. 34, 33), utque nostrae congressiones locum dent Dei praesentiae, vitantes ne se ipsas celebrent; praedicatio, ne putet satis esse verba multiplicare, ut quis ad Dei experientiam alliciatur; officium, ut reiciatur periculum certamine quodam concludi sine amore et venia.

For Augustus, when in his last conversations he was discussing who would refuse the highest place, though sufficiently capable, who would aspire to it without being equal to it, and who would unite both the ability and ambition, had described Marcus Lepidus as able but contemptuously indifferent, Gallus Asinius as ambitious and incapable, Lucius Arruntius as not unworthy of it, and, should the chance be given him, sure to make the venture.
quippe Augustus supremis sermonibus cum tractaret quinam adipisci principem locum suffecturi abnuerent aut inpares vellent vel idem possent cuperentque, M'. Lepidum dixerat capacem sed aspernantem, Gallum Asinium avidum et minorem, L. Arruntium non indignum et si casus daretur ausurum.

12. These statutes have been discussed at length and with great care by both parties. The outcome of these discussions is that the Diocesan Associations which are contemplated by this plan are quite different from those which Pius X condemned and had refused permission to organize. This conclusion takes on added certainty due to the facts that these statutes do not depend, either necessarily or directly, upon the law condemned by Pius X, and that the functioning of these Associations must always be in conformity with Canon Law. In case of difficulties or conflicts, those in charge of the Associations have the right and the duty of informing this Apostolic See.
Eiusmodi quidem statuta, cum de iis diu multumque utrinque disceptatum esset, in eam tandem formam redacta sunt, ut Dioecesanae Consociationes ; quae inde exsisterent, longe aliae essent ab iis quas Pius X reprobaverat seu non permittendas decreverat, eo vel maxime quod et statuta a lege Pii X. iudicio damnata neque necessario neque directo pehderent, et Consociationes in operis sui exsecutione aeque etiam canonicis legibus conformari deberent, integro iure adeundi Apostolicam Sedem, si forte quid difficultatis eveniret.

After he saw that this request was firmly refused him, all hope of success being lost, he began to tamper with the chief persons of the Gauls, to call them apart singly and exhort them to remain on the continent; to agitate them with the fear that it was not without reason that Gaul should be stripped of all her nobility; that it was Caesar's design, to bring over to Britain and put to death all those whom he feared to slay in the sight of Gaul, to pledge his honor to the rest, to ask for their oath that they would by common deliberation execute what they should perceive to be necessary for Gaul.
Posteaquam id obstinate sibi negari vidit, omni spe impetrandi adempta principes Galliae sollicitare, sevocare singulos hortarique coepit uti in continenti remanerent: metu territare: non sine causa fieri, ut Gallia omni nobilitate spoliaretur; id esse consilium Caesaris, ut quos in conspectu Galliae interficere vereretur, hos omnes in Britanniam traductos necaret; fidem reliquis interponere, iusiurandum poscere, ut quod esse ex usu Galliae intellexissent communi consilio administrarent.