of|relating to an individual oor Latyn

of|relating to an individual

Vertalings in die woordeboek Engels - Latyn

personalis

adjektief

voorbeelde

He demands, therefore, a moral and religious order; and it is this order—and not considerations of a purely extraneous, material order—which has the greatest validity in the solution of problems relating to his life as an individual and as a member of society, and problems concerning individual states and their inter-relations.
Atque ita compositus animus moralem legem omnino postulat, in religione innixam, quae longe melius quam alia quaevis externa vis aut utilitas valet ad quaestiones dissolvendas, quae vel ad singulorum vitam, vel ad civium coniunctiones attineant, quaeve aut singulas aut universas simul civitates contingant.

Priestly obedience has also a "community" dimension: It is not the obedience of an individual who alone relates to authority, but rather an obedience which is deeply a part of the unity of the presbyterate, which as such is called to cooperate harmoniously with the bishop and, through him, with Peter's successor.( 75)
Habet quoque presbyteralis oboedientia exigentiam quandam «communitariam»: non enim erga auctoritatem consideranda est individua singulorum oboedientia; sed profunde inseritur in unitatem presbyterii, quod, ut tale, ad concordem cum Episcopo collaborationem fovendam vocatur, et per eum cum Petri successore.180

Inequity affects not only individuals but entire countries; it compels us to consider an ethics of international relations.
Inaequalitas non modo singulos homines afficit, verum etiam integras Nationes, atque impellit ad ethicam internationalium relationum cogitandam.

It is quite clear from the words and attitude of Christ, which are normative for the Church, that no discrimination exists on the level of an individual's relation to Christ, in which "there is neither male nor female; for you are all one in Christ Jesus" (Gal 3:28) and on the level of participation in the Church's life of grace and holiness, as Joel's prophecy fulfilled at Pentecost wonderfully attests: "I will pour out my spirit on all flesh; your sons and daughters shall prophecy" (Joel 3:1; cf.
E verbo et modo agendi Christi, quae pro Ecclesia norma sunt, perspicuum est nullum haberi discrimen in linea relationis cum Christo, in qua “non est masculus et femina; omnes enim vos unus estis in Christo Iesu” (Gal. 3, 28), neque in linea participationis in Ecclesiae vita et sanctitate, sicut prophetia Ioëlis die Pentecostes impleta splendide testatur: “Effundam spiritum meum super omnem carnem, et prophetabunt filii vestri et filiae vestrae” (Ioe. 3, 1; cfr.

In the Synod Hall the question was raised whether the relationship between the Bishop and the Church's supreme authority could be treated in the light of the principle of subsidiarity, especially with regard to relations between individual Bishops and the Roman Curia. Hope was expressed that this relationship, in accordance with an ecclesiology of communion, could be characterized by respect for the competence of each and thus contribute to a greater decentralization.
In synodali aula quidam quaestionem posuit, possetne inter Episcopum ac supremam auctoritatem necessitudo sub principii subsidiarietatis lumine tractari, potissimum quod ad necessitudinem attinet inter Episcopum et Curiam Romanam, dum exoptatur ut hae necessitudines, cum ecclesiologia communi congruentes, servatis uniuscuiusque officiis explicentur et propterea in ampliore decentralizatione quae dicitur efficienda.

(57) In Rerum Novarum this principle was set down with regard to a just wage for the individual worker; but it should be applied with equal force to contracts made between nations: trade relations can no longer be based solely on the principle of free, unchecked competition, for it very often creates an economic dictatorship.
Quod vero de iusta singulorum opificum mercede illic docetur, id ad pactiones quoque accommodari merito debet, quae inter orbis terrarum populos conflantur: nam negotiandarum rerum ratio et disciplina in sola lege liberae immoderataeque competitorum aemulationis iam nequit consistere, quippe quae oeconomicum imperium quam saepissime etiam pariat.

The moral conscience, both individual and social, is today subjected, also as a result of the penetrating influence of the media, to an extremely serious and mortal danger: that of confusion between good and evil, precisely in relation to the fundamental right to life.
Conscientia moralis, tum personalis tum socialis, etiam ob instrumentorum socialis communicationis praepotentes virtutes, pergravi mortiferoque periculo hodie subditur: permixtionis scilicet boni malique, quod attinet ad idem fundamentale vitae ius.

And it is precisely from this Catholic heart that the commitment must likewise issue forth to make manifest and effective, both within individual communities and in relations between different communities, that spirit of communion, understanding and forgiveness which – as was said earlier (cf. section 5 above, paragraph 4, and section 6) – is the visible seal of an authentic Christian life.
Ipso ex hoc catholico corde nascatur oportet etiam munus ad reddendum manifestum et operosum, tum intra singulas communitates tum in necessitudinibus inter varias communitates, illum communionis spiritum, comprehensionis et veniae qui — sicut supra dictum est (cfr nn. 5, cap. ver. 4[o] et 6[o]) — sigillum visibile est germanae vitae christianae.