resurrectionem oor Engels

resurrectionem

naamwoord

voorbeelde

Atque ut huiusmodi missionem implerent, Iesus contulit apostolis, et quidem per virtutem specificae effusionis Spiritus Sancti, eandem auctoritatem messianicam quam a Patre Ipse acceperat, et cuius plenitudo per resurrectionem confertur: «Data est mihi omnis potestas in caelo et in terra.
To enable them to carry out this mission Jesus confers upon the apostles, by a specific paschal outpouring of the Holy Spirit, the same messianic authority which he had received from the Father, conferred in its fullness in his resurrection: "All authority in heaven and on earth has been given to me.

Messianica Christi nuntiatio eiusque inter homines navitas in crucem demum et resurrectionem atque ascensionem evadunt.
The messianic message of Christ and His activity among people end with the cross and resurrection.

Illud ideo est vitae condicio, sanctitatis christianae via, vocatio quae ad gloriosam resurrectionem adque Regnum perducere debet, ubi “neque nubent neque nubentur” (Matth. 22, 30).
Marriage is therefore a state of life, a way of Christian holiness, a vocation which is meant to lead to the glorious resurrection and to the Kingdom, where "they neither marry nor are given in marriage" (Mt 22:30).

In magno Credo Ecclesiae media pars, quae tractat de mysterio Christi initium sumens ab aeterno ortu ex Patre atque a temporali nativitate ex Maria Virgine ut, per crucem et resurrectionem, ad eius alterum adventum redeatur, hisce concluditur verbis: « ... iterum venturus est cum gloria, iudicare vivos et mortuos ».
At the conclusion of the central section of the Church's great Credo—the part that recounts the mystery of Christ, from his eternal birth of the Father and his temporal birth of the Virgin Mary, through his Cross and Resurrection to the second coming—we find the phrase: “he will come again in glory to judge the living and the dead”.

Quidam « idealismi » asseclae multifarie fidem eiusque elementa, vel Iesu Christi mortem ac resurrectionem, in dialecticas structuras ratione intellegibiles immutare contenderunt.
Some representatives of idealism sought in various ways to transform faith and its contents, even the mystery of the Death and Resurrection of Jesus, into dialectical structures which could be grasped by reason.

Per mortem et resurrectionem Iesu Christi, Deus patefacit amorem suum, peccatum hominum dissolventem.
In the death and resurrection of Jesus Christ, God makes even more evident his love and its power to destroy all human sin.

Redemptio a Filio peracta secundum rationem historiae hominis terrenae — peracta quidem in « abitione » eius per Crucem et Resurrectionem — simul cum tota virtute sua salvifica Spiritui Sancto traditur: « qui de meo accipiet » (40).
The Redemption accomplished by the Son in the dimensions of the earthly history of humanity- accomplished in his "departure" through the Cross and Resurrection-is at the same time, in its entire salvific power, transmitted to the Holy Spirit: the one who "will take what is mine."

Huius continuatae universalisque traditionis sub lumine, plane intellegitur, quamlibet dies Domini, quemadmodum dictum est, in creationis ipso opere atque rectiusque in biblicae «quietis» Dei mysterio radices agat, peculiariter ad Christi resurrectionem esse tamen recurrendum, quo liquidius eius comprehendatur significatio.
In the light of this constant and universal tradition, it is clear that, although the Lord's Day is rooted in the very work of creation and even more in the mystery of the biblical "rest" of God, it is nonetheless to the Resurrection of Christ that we must look in order to understand fully the Lord's Day.

Sed simul agnoscit et magis etiam Domini potentiam collaudat, qui eam dono sanctitatis repletam trahit atque ad Suam passionem Suamque resurrectionem conformat.
At the same time, she acknowledges and exalts still more the power of the Lord, who fills her with the gift of holiness, leads her forward, and conforms her to his Passion and Resurrection.

In Eucharistia Iesum habemus, eius habemus redimens sacrificium, eius resurrectionem habemus, Spritus Sancti donum, adorationem, oboedientiam Patrisque amorem habemus.
In the Eucharist we have Jesus, we have his redemptive sacrifice, we have his resurrection, we have the gift of the Holy Spirit, we have adoration, obedience and love of the Father.

6) Suam post Resurrectionem et ante Ascensionem in eius supremo pastorali officio confirmat Iesus Petrum(7) itemque eandem missionem Apostolis concredit quam ipse a Patre susceperat.(
6) After his Resurrection and before the Ascension, the Lord reconfirmed Peter in the supreme pastoral office (7) and entrusted to the Apostles the same mission which he had himself received from the Father.(

Vultus, quem Apostoli post resurrectionem sunt contemplati, idem erat illius Iesu quocum tres fere annos vixerant, atque de mirabili novae suae vitae veritate nunc eis persuadet, «manus et latus» (ibidem) ostendens.
The face which the Apostles contemplated after the Resurrection was the same face of the Jesus with whom they had lived for almost three years, and who now convinced them of the astonishing truth of his new life by showing them "his hands and his side" (ibid.).

Deus, qui per resurrectionem Filii tui Domini nostri Iesu Christi mundum laetificare dignatus es: praesta, quaesumus, ut per eius Genetricem Virginem Mariam perpetuae capiamus gaudia vitae.
Oremus: Deus, qui per resurrectionem Filii tui, Domini nostri Iesu Christi, mundum lætificare dignatus es: præsta, quæsumus, ut per eius Genitricem Virginem Mariam, perpetuæ capiamus gaudia vitæ.

Quod Christus «post dies octo» (Io 20,26) revertit ad eos, id radicitus significare et figurare potest usum communitatis christianae conveniendi octavo quoque die, «Domini die» vel dominica, ut fidem erga eius resurrectionem profiteretur atque ab eo promissae beatitudinis fructus perciperet: «Beati, qui non viderunt et crediderunt!» (Io 20,29).
Christ's return among them "a week later" (Jn 20:26) can be seen as a radical prefiguring of the Christian community's practice of coming together every seven days, on "the Lord's Day" or Sunday, in order to profess faith in his Resurrection and to receive the blessing which he had promised: "Blessed are those who have not seen and yet believe" (Jn 20:29).

Etenim, quemadmodum in Christi corpore usu venit, nostra quoque corpora ad gloriosam resurrectionem contendunt, ad summam pro vita aeterna mutationem.
Our bodies, like the body of Christ, are oriented to the glorious resurrection, to the supreme transformation for eternal life.

Quam significantia sunt hac in re verba fatidica senis illius, Simeonis nomine, qui « venit in Spiritu in templum » Hierosolymitanum ut nuntiaret coram puero Bethleemitico recens nato: « Ecce positus est hic in ruinam et resurrectionem multorum in Israel, et in signum cui contradicetur » (232).
How eloquent from this point of view are the prophetic words of the old man Simeon who, inspired by the Spirit, came to the Temple in Jerusalem, in order to foretell in the presence of the new-born Babe of Bethlehem that he "is set for the fall and rising of many in Israel, for a sign of contradiction."

Haec iustitia Dei est misericordia omnibus concessa utpote gratia per mortem et resurrectionem Iesu Christi perfecta.
God’s justice is his mercy given to everyone as a grace that flows from the death and resurrection of Jesus Christ.

Magis magisque in dies desiderio flagramus Ecclesiarum annales repetendi, ut nostrae unitatis res gestas tandem scribamus, atque tempus illud revocemus, cum post Domini Iesu mortem et resurrectionem, Evangelium diversissimos cultus attigit, atque fecundissima quaedam permutatio est incohata, quam etiamnunc Ecclesiarum liturgiae testantur.
Every day I have a growing desire to go over the history of the Churches in order to write, at last, a history of our unity and thus return to the time when, after the death and Resurrection of the Lord Jesus, the Gospel spread to the most varied cultures and a most fruitful exchange began which still today is evidenced in the liturgies of the Churches.

In propatulo potissimum singularis nexus positus est qui inter resurrectionem et creationem intercedit.
In particular, there emerged the unique connection between the Resurrection and Creation.

Hoc iterat populi acclamatio post consecrationem: Tuam resurrectionem confitemur.
This is recalled by the assembly's acclamation following the consecration: “We proclaim your resurrection”.

Magna provocatio Baptizatis erit vitae christianae congruentia cum baptismatis officiis, quae mortem peccato significant et cotidianam resurrectionem ad vitam novam (Cfr. Rom.
For the baptized the great challenge will always be that of leading a Christian life in conformity with the commitments of Baptism, the Sacrament which signifies death to sin and daily resurrection to new life (cf.

Haec profecto est vis mortis, quae ope mysterii baptismalis penitus inserta est in Resurrectionem Christi, in eius veritatem, in eius amorem: “ maiorem hac dilectionem nemo habet, ut animam suam ponat quis pro amicis suis ” (Io. 15, 13).
This, surely, is the meaning of the death which by means of the mystery of baptism is involved in the Resurrection of Christ, in his truth and in his love: "greater love hath no man than this, that a man lay down his life for his friends" (Jn 15:13).

Cum haec enuntiat sacerdos aut cantat verba, acclamant praesentes: "Mortem tuam annuntiamus, Domine, et tuam resurrectionem confitemur donec venias".
When the priest recites or chants these words, all present acclaim: “We announce your death, O Lord, and we proclaim your resurrection, until you come in glory”.

Eucharistiae, per quam non desinimus mortem et resurrectionem Domini annuntiare et ad eius reditum in gloria nosmet componere, in memoriam vestram indesinenter dolores corporis et animi redigit, quibus Christus est discruciatus, quos tamen libere subiit usque ad agoniam et mortem in cruce procedens.
The Eucharist, through which we do not cease to proclaim the death and resurrection of the Lord and to prepare ourselves for His coming again in glory, brings back constantly to mind the physical and moral sufferings by which Christ was afflicted, and which He had indeed freely accepted, even to His agony and death on the Cross.

Celebratio eucharistica, in qua mortem annuntiamus Domini, eius resurrectionem confitemur, donec veniat, pignus est futurae gloriae in qua etiam nostra corpora glorificabuntur.
The eucharistic celebration, in which we proclaim that Christ has died and risen, and will come again, is a pledge of the future glory in which our bodies too will be glorified.