#st capiti

[spiritualdirections]

No, in confession you aren't talking directly to Jesus, nor is He to you

A friend asked me to comment on the following sentence that she had come across:

"When the priest declares our sins are forgiven, it is Jesus speaking his words of love through the priest."

I fgured I would share my response:

"St. Thomas Aquinas is the source of the distinction that in confession and other sacraments, the words said by the priest are the priest's, but in the mass at the consecration the words of the priest are Jesus'.  

"Aquinas' distinction is: At the consecration, the priest acts in persona Christi. In all other sacraments, the priest acts ex persona ministri (see Summa Theologia III.78.1). Vatican II introduced the phrase "in persona Christi capitis" to refer to the priest or bishop insofar as he is exercising his Holy Orders (see Presbyterorum Ordinis 2).

"St. Thomas never expected that his choice of terms would later become canonical, and used by people who otherwise would not read the Summa Theologiae. But since they did, and because the two expressions are so similar, people are sometimes confused about the teaching regarding the other sacraments, particularly confession.

"You can tell that the words in confession come from the priest, since in the formula of absolution, the priest says, "I absolve you in the name of the Father and the Son and the Holy Spirit." If the words came from Jesus, he wouldn't be acting "in the name of" anybody else. 

"So the text above is incorrect. The priest is not possessed by Jesus when he talks to the penitent, nor is the priest prophesying, nor must he use Jesus' words in Scripture. Those are pretty much the ways for Jesus to put his words in the priest's mouth as the text suggests, and none of them happen regularly. What happens is that the priest uses his intellect and judgment. Hopefully, he's open to any promptings from the Holy Spirit, but the action is fully his. Some Protestants tried to deny this before the Council of Trent, but Trent condemned anyone who thought the priest was not acting as a judge using his own prudence."

#in persona christi #sacramental theology #holy orders #confession #priesthood #thomas aquinas #council of trent #in persona christ capitis

[eternal-echoes]

Catechism of the Catholic Church

I. THE HIERARCHICAL CONSTITUTION OF THE CHURCH

Why the ecclesial ministry?

874 Christ is himself the source of ministry in the Church. He instituted the Church. He gave her authority and mission, orientation and goal:

In order to shepherd the People of God and to increase its numbers without cease, Christ the Lord set up in his Church a variety of offices which aim at the good of the whole body. the holders of office, who are invested with a sacred power, are, in fact, dedicated to promoting the interests of their brethren, so that all who belong to the People of God . . . may attain to salvation.389

875 "How are they to believe in him of whom they have never heard? and how are they to hear without a preacher? and how can men preach unless they are sent?"390 No one - no individual and no community - can proclaim the Gospel to himself: "Faith comes from what is heard."391 No one can give himself the mandate and the mission to proclaim the Gospel. the one sent by the Lord does not speak and act on his own authority, but by virtue of Christ's authority; not as a member of the community, but speaking to it in the name of Christ. No one can bestow grace on himself; it must be given and offered. This fact presupposes ministers of grace, authorized and empowered by Christ. From him, they receive the mission and faculty ("the sacred power") to act in persona Christi Capitis. the ministry in which Christ's emissaries do and give by God's grace what they cannot do and give by their own powers, is called a "sacrament" by the Church's tradition. Indeed, the ministry of the Church is conferred by a special sacrament.

876 Intrinsically linked to the sacramental nature of ecclesial ministry is its character as service. Entirely dependent on Christ who gives mission and authority, ministers are truly "slaves of Christ,"392 in the image of him who freely took "the form of a slave" for us.393 Because the word and grace of which they are ministers are not their own, but are given to them by Christ for the sake of others, they must freely become the slaves of all.394

877 Likewise, it belongs to the sacramental nature of ecclesial ministry that it have a collegial character. In fact, from the beginning of his ministry, the Lord Jesus instituted the Twelve as "the seeds of the new Israel and the beginning of the sacred hierarchy."395 Chosen together, they were also sent out together, and their fraternal unity would be at the service of the fraternal communion of all the faithful: they would reflect and witness to the communion of the divine persons.396 For this reason every bishop exercises his ministry from within the episcopal college, in communion with the bishop of Rome, the successor of St. Peter and head of the college. So also priests exercise their ministry from within the presbyterium of the diocese, under the direction of their bishop.

878 Finally, it belongs to the sacramental nature of ecclesial ministry that it have a personal character. Although Chnst's ministers act in communion with one another, they also always act in a personal way. Each one is called personally: "You, follow me"397 in order to be a personal witness within the common mission, to bear personal responsibility before him who gives the mission, acting "in his person" and for other persons: "I baptize you in the name of the Father and of the Son and of the Holy Spirit ..."; "I absolve you...."

879 Sacramental ministry in the Church, then, is at once a collegial and a personal service, exercised in the name of Christ. This is evidenced by the bonds between the episcopal college and its head, the successor of St. Peter, and in the relationship between the bishop's pastoral responsibility for his particular church and the common solicitude of the episcopal college for the universal Church.

#Catholic #Christianity #Catechism

[lawrenceop]

HOMILY for 20th Sunday after Pentecost (EF)

Eph 5:15-21; John 4:46-53

“Look carefully then how you walk, not as unwise men but as wise, making the most of the time, because the days are evil” (Eph 5:15), says St Paul in today’s epistle. And how do we know that the days in which live now, that these, our current times, are evil? You might say to me that this is obvious! Certainly, even our non-religious contemporaries will agree that 2020 has been a terrible catastrophic year, and we have seen and suffered many evils: the coronavirus and its many deadly, restrictive, and debilitating effects, of course, but also widespread riots and protests, the destruction of churches and public property, family strife and assaults, and of course, the ongoing evil of abortion. These, you might think, would be signs that the “days are evil”.

But if we are sensitive to the nuances of Sacred Scripture, we should notice that, in fact, the prevalence of sin and sickness is not the main indication that the age is evil. Rather, the prevalence of these evils in every age merely reminds us that, as St John says: “we are of God, [but] the whole world is in the power of the evil one.” (1 Jn 5:19) For the Saviour too affirms that Satan is the “ruler of this world”, whom he has cast out by the power of his holy Cross. But the reclamation of the world and its redemption takes place in us and in our lives; in how we use the material things of this world, and how we relate to God and one another. Hence, the Church exorcises and blesses persons and things, claiming them for God so that the whole of this world can be redeemed by Christ, and be used for his glory.

Therefore, given this fact, we should indeed, as St Paul says, look carefully and wisely how we walk – in other words, we must be mindful to behave as God’s own children, to follow the Lord’s wisdom handed down for generations. The prophet Micah thus says: “He has showed you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (6:8) So, in every age, whether it is an evil age or not, the Lord has asked this of us: that we should walk in friendship with our neighbours, where possible; walk in the kind of fraternal solidarity with people of good will that is spoken of by Pope Francis, and to “walk humbly” with God as Scripture says.

So, what, according to the Word of God, is a sign that we live in an evil age? In St Luke’s Gospel Jesus says: “This generation is an evil generation; it seeks a sign…” (Lk 11:29) Hence in today’s Gospel from St John, the Lord says to the official from Capernaum who had come to him seeking a healing miracle for his son: “Unless you see signs and wonders you will not believe.” (Jn 4:48) Now, it is not unreasonable to ask for one’s child, one’s parent, one’s friend and loved ones to be healed. We do it all the time, and well we should. But the key question is this: do we need signs and wonders in order to believe in God, to believe in Jesus Christ, to believe in the Word of God? In other words, do the miracles, the external signs, produce belief such that our faith depends on them? For the result of this kind of belief is that when there are no visible miracles, no external signs and beautiful wonders, no great healings, or indeed, when our prayers and novenas and penances seem to produce no results, then our faith fails; then, we doubt the goodness and wisdom of God. However, when this happens, perhaps one didn’t really have faith at all. Rather, one is of an “evil generation”, a faithless generation, that would not believe unless one sees signs and wonders.

Jesus thus first converts the heart of the man who approaches him in the Gospel. He gives him the gift of faith. As St John recounts: “Jesus said to him, ‘Go; your son will live.’ The man believed the word that Jesus spoke to him and went his way.” (Jn 4:50) Pay attention, again, to the words of the Gospel: “the man believed the word that Jesus spoke to him and went his way.” So, too, if we have the gift of faith, then we shall believe in the word of Jesus, believe in his promises, and therefore have a deep thirst to understand and contemplate the Word of God in Sacred Scripture. For, with belief in the Word of God, we will go on our way, but, mindful to look carefully how we walk, as St Paul said, so that we walk along the way of salvation that is taught by Christ’s Holy Church. This is what is meant by walking as “wise” men rather than as the unwise.

For, regrettably, there is, among some people in the Catholic Church today, a certain excitement about purported signs and wonders, and even, supposedly new revelations concerning the divine will. But this is unwise! For there can be no new revelations which supplement the public revelation given to the Church – any novelties stemming from so-called private revelation would be just heresy. And there are various groups and online videos spreading talk of signs, miracles, private revelations, new prophecies, charismatic utterances, and so on. However, to what end? For what purpose? Is it to deepen our faith in the wisdom and providence of God? Do these help us to be truly abandoned to divine providence. Or do they give us a false sense of control and security about how to navigate these evil times? Therefore, do not, like the unwise, follow false prophets and be led away from the Gospel. Remember, “walk humbly with your God”, and be warned: “an evil, faithless generation seeks a sign” (cf Mt 12:39).

Therefore, do not seek signs in order to believe. Rather, believe the Word of the Lord, and then trust that great marvels will be done in your life. For God wills to convert your heart, to raise you up from the deadliness of sin, and to give you, finally, a share in his divine Trinitarian life. This is the promise that is made to us in today’s Gospel miracle. But all this Christ does invisibly through grace albeit acting visibly through the Sacraments of his Church. At his word, spoken by the priest in persona Christi capitis, God’s grace works invisibly in our lives, but sanctifying grace will at last have visible effects too: in the way we talk to one another, in the way we love one another, in our works of mercy and charity. Thus, the sure sign of God’s power at work among us isn’t seen in splendid spectacles and great wonders; nor in mystical experiences and visions, but in the transformation of our everyday lives, in the depth and reality of our love for God and compassion for one another. A faithful generation, therefore, would recognise this, and long for an increase of charity, and seek to build a more just, fraternal, and virtuous society.  

So St Paul says in his letter to the Ephesians: “Be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.” Then, continuing on with the passage sung in today’s epistle, St Paul describes how it looks like if we Christians walk in love. The grace of God produces a tangible visible sign among us as we’re “filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart, always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father.” (Eph 5:18-20)

My brothers and sisters, because the “days are evil”, and because we will continue to labour under the effects of the current pandemic and the other evils of our age, know this therefore: the world is in dire need of our Christian witness of love, faith, and unity. So, as things in the world become fractured and polarised and divided, let us be united in Jesus Christ, firmly founded on faith in his Word, held within the unity of Christ’s One, Holy, Catholic, and Apostolic Church, in a communion of filial love for the Pope and our Bishops. For Christ has promised to remain with us, here in his holy Church, until the end of time. And, as things become difficult and complex and confusing in our world, let us offer up our inconveniences and sufferings in penance for sin, continuing “always and for everything” to thank God for his graces and mercy. Therefore let us now lift up our hearts at the Altar, and so offer to God, in union with Christ, this Eucharist, this holy Sacrifice of our thanksgiving and praise. Through you and me, God is at work in us to redeem the world!

#faith #unity #charity #ecclesiology #miracles #signs #wonders #private revelation

[thehopefulraincoat]

Feb 23rd's Drawing (kind of):

Today's post is a little different. Skipped my regular #28drawingslater prompt in favor of putting the final little touch on this to get it finished and posted. I think this piece has been a good growing experience for me & I'm pleased with the results.

I do feel that it kind of represents both books more than just Seraphina. But I love how it sets up a cast of characters without showing their faces. Obviously there's both Seraphina herself, who is too backlit to see properly and her representative in St Capiti. Then we see St Ogdo, St Eustace, and St Clare, representing, respectively, the part of society that hates dragons, the death that sets the events in Seraphina in motion, and Kiggs, the person who is most central in Seraphina transformation. The image in the ceiling of the apse is not a particular saint so much as a representation of the conflict of Seraphina's two races (ethnicities? Somehow seems an odd word to use in relation to dragons). And above that yet is a dragon... Maybe Imlann? 😉

#28 drawings later #seraphina #rachel hartman #seraphina fanart #seraphina novel #book #dragon #stained glass #church #dragons #art challenge #feb 2020 #digital #drawing #art blogging #28drawingslater #book cover #book art #imlann #st clare #st eustace #st capiti #st ogdo #st george and the dragon #completed

[glassstreetclinic]

A Review of Clinic One Dermatology

The specialists at clinic one dermatology are dedicated to providing comprehensive care for skin ailments, from cancer to acne. All skin conditions are treated by the staff, including psoriasis and melanoma. You'll never have to wait in line for an appointment again. The clinic's online presence also allows patients to communicate with the dermatologist and their support team. You'll get the best possible results from the care you receive.

The clinic offers comprehensive services, including comprehensive dermatology for pediatrics, a dedicated program for adolescents and an all-encompassing care for geriatrics. In addition to general dermatology, the practice specializes in skin cancer and other skin problems. Its diverse patient population makes it an excellent choice for patients of all ages. But it's important to remember that a number of doctors in the field are not as qualified as one another.

The clinic's case load is unique and high. There is a preponderance of infectious diseases in the population, such as tuberculosis, dengue, and AIDS. There are also many bacterial and fungal skin infections. In addition to these, there are parasites, such as scabies and pediculosis capitis. A combination of conditions such as poor hygiene, problematic waste management, and contaminated water make it a challenging practice for the dermatologist to manage.

Despite these problems, the staff at clinic one dermatology remain committed to providing the best care possible to their patients. The doctors and nurses are professional, but the staff does not care about their patients. In addition to these shortcomings, the clinic's staff frequently disputes patients' concerns and insists that these reviews are "fake" or made up by reviewers. This lack of customer service is not surprising given the high number of positive reviews online.

In addition to patient reviews, the practice is well-known for its quality of care. During the audit, the staff provided detailed information on patient satisfaction, including how many times they were able to meet with patients and discuss their concerns. As a result, patients are more satisfied and happier with the results of their visits. These factors help the physicians offer high-quality care to their patients. A good doctor will also know the right amount of time to spend on each patient's treatment.

Generally, dermatology consultations were scheduled on the day of planned discharge. This was difficult to coordinate and could cause patients to wait indefinitely. The quality of consultations was better when dermatologists were requested earlier during admission or during early hours. Although it was hard to work with a limited number of patients, the results showed that most patients had a great experience at clinic one. It is recommended to go to a good dermatologist who cares about their patients.

Moreover, the clinic's staff members are professional and courteous. However, the doctor at Clinic One Dermatology is not a nice person. It doesn't care about its patients and does not care about the medical history. There are reviews of the practice that are not helpful for the patients. The doctors at the practice do not listen to their patients. They ignore them. It's important to know your dermatologist. You need to be comfortable with the doctor you're going to visit.

When you're looking for a dermatologist, do your research and find one with a good reputation. It's not easy to find a dermatologist you can trust, so you need to be sure of this before making an appointment. This will give you peace of mind and a better chance of finding a dermatologist you can trust. In addition, you should also choose a reputable practice with good reviews. There are plenty of good places to look for a dermatologist in the area.

The dermatology department at St. George Hospital conducted regular audits to evaluate the consulting process and clinical effectiveness. This was done to improve the quality of dermatology consultations. For example, the staff was more responsive to patients who requested appointments in the afternoon. Using smartphones for consultations has many benefits. For one, it has streamlined the entire process of receiving healthcare. This has helped patients receive prompt and accurate diagnoses. Furthermore, a mobile app can provide clinical images of skin problems and help in determining treatment.

#Health Care

[incorrect-seraphina]

Send me asks!

Send me a brief description of yourself and your personality, and I’ll answer with your psalter-saint!

Please no anon! I might need to visit your blog if your ask is vague.

I’ll go first:

My psalter-saint is St. Capiti. I think that knowledge and education are the most important things in life, and if I could, I would go to school forever so I would never stop learning. Also, because of my gender dysphoria, I prefer to think of my mind as being separate from my body, so I appreciate the distinction that St. Capiti represents in that regard.

Send in the asks! I can’t wait!

#not incorrect quotes #seraphina #shadow scale #tess of the road #rachel hartman #ask

[saleoutletsneakers-blog]

Golden Goose Scarpe Outlet Le condizioni di gotta stanno diventando sempre più una vacca da mungere per i grandi farma!

La passeggiata giornaliera include davvero tutta la galleria d'arte (gratuita) 'Topografia del terrore'. Indirizzo: Niederkirchnerstrasse 5. Il museo (per il momento spesso, esposto al cielo aperto), è in realtà situato anche in precedenza sofferto in genere le cantine di tortura di solito le forze di sicurezza interne del Nazi Gestapo e semplicemente la sede della SS. Ora il trasferimento di ritorno a Mark è molto importante per rimanere organizzato. Cliffy ha avvertito che a sua volta il manuale non dovrebbe essere Golden Goose Outlet icino a questa scuola. L'incontro si è rivelato forse clandestino, preferibilmente e dopo il tramonto. Questo è stato determinato dal fatto che sia Celebrate che io incontreremmo John Louise per quanto riguarda il pick-up, per questo motivo Mark può spesso tenerla in buona fede per il roi della mia preziosa proprietà reale. Le persone optano per la creazione di ricchezza e persino l'acquisizione di beni in vari modi modellati su questo speciale background, attraverso esperienze e successivamente ciò che la persona ha appena imparato o forse conosce i soldi. A nome di una parte, molti pensano che le grandi ricchezze e la ricchezza siano prevalentemente irraggiungibili come nel modello principale o forse una mentalità queste aziende hanno informazioni sul denaro. Ciò che la maggior parte dei professionisti non ti aiuta a capire è che normalmente ogni persona non ha bisogno di costi per provare a fare soldi. Convinto, ma è davvero necessario che capiti di avere accesso ai soldi degli altri clienti nell'ordine interno con i dollari. Potrei solo notare le proteste gridate a dire il display del computer. Non ci sono soldi sul collo per un anno ?! Sicuramente gli esperti affermano che in genere non può essere vero! Internet potrebbe apprezzare il marchio Golden Goose Deluxe perfetto per il fatto che se qualcuno può semplicemente catturarlo, comincerà a produrre immediatamente denaro contante. Sfortunatamente gran parte della nostra economia deve raggiungere l'intero 'punto di svolta'. Ma ciò che sembra associato ai comandanti politici non è ancora possibile fermarsi. Questi ragazzi si stanno dirigendo per premiare e adattarsi fino all'oca in tutte le loro mani. Forse anche allora che probabilmente non siamo sicuri che lo cercheranno. Come sarà molto più probabile che i meccanici più severi siano in grado di raggiungere la conformità Golden Goose Outlet Scarpe lettrica direttamente dal suo corpo defunto. Alcune persone cambieranno le riunioni con la stampa e si sposteranno per la prospettiva di fronte al tipo di microfoni per minacciare finalmente il nostro futuro e, di conseguenza, il futuro del nostro piccolo nel caso in cui semplicemente non continuiamo a mostrare le uova degli individui. Stanno per non essere a conoscenza di un certo numero di altro modo. Pensa a tutto, direi che gli oggetti che hai sviluppato hanno visto SpongeBob acceso - portachiavi, coppe, personaggi lussuosi, figurine, quaderni, scatole per il pranzo, vestiti, Golden Goose Scarpe Outlet ttività, ecc. Cliffy ha anche dimostrato il modo di essere un valido organizzatore organizzato di valore. Il tuo uomo possedeva sicure capacità di risoluzione dei problemi aiutando la 'rapina' professionale che in questo momento vive durante il tipo di annali della maggior parte delle scuole di grado di St. Charles Borromeo.

[ggdbsalediscount-blog]

Golden Goose Outlet La salute della gotta Il problema sta cambiando in una mucca da soldi per ottenere grandi pharmas!

La passeggiata serale dovrà includere il molto (gratuito) adulto ed 'Topografia al terrore'. Indirizzo: Niederkirchnerstrasse 5. La galleria d'arte (spesso per il momento, non più di un ampio cielo aperto), potrebbe trovarsi dove precedentemente erano state tipicamente le cantine di tortura delle principali forze di sicurezza interne naziste, da Gestapo a SS. Ora il nostro trasferimento per consentire loro di Mark doveva essere organizzato. Golden Goose Scarpe liffy ha avvertito chi deve essere in qualche modo lontano da questa particolare scuola. L'incontro è già stato per finire clandestino e poi preferibilmente a causa del buio. Questo particolare era potenzialmente determinato dal fatto che sia Indicate che mia moglie avrebbero gratificato con Jane Louise per quanto riguarda il pick-up, in realtà Mark è in grado di apprezzarla appropriatamente per ottenere il ritorno del prezioso possesso. Le persone scelgono la ricchezza della posizione o forse acquisiscono Golden Goose Outlet roprietà in modi diversi incentrati sul proprio background, oltre le esperienze a ciò che questi tipi di persone hanno recentemente insegnato o conoscono più o meno denaro. Per le numerose famiglie numerose pensano a grandi somme e successo come generalmente irraggiungibili per dire che il modello, in alternativa, ha una mentalità per avere informazioni sul denaro. Quello che molte persone non riescono a capire è che in realtà non è necessario avere soldi per avere denaro. Certamente lo fa, ma semplicemente è necessario che capiti di avere accesso al denaro di un'altra persona per poter realmente fare un prezzo. Potrei solo notare le proteste gridate a direi il grande schermo del computer. Non guadagnare denaro per ricevere un anno di produzione ?! Sicuramente nessuno può rimanere vero! Internet di una persona dovrebbe essere come un enorme marchio di Golden Goose Deluxe, solo che se riusciremo a catturarlo, inizieremo a produrre denaro sonante all'istante. Sfortunatamente quale nostra economia sta raggiungendo il nostro 'punto di svolta'. Ma sembra che molti dei nostri comandanti politici non possano ancora fermarsi. Golden Goose Scarpe Outlet uesti tipi di persone devono schiacciare e premiare fino a quando queste oche non vengono svapate nelle mani delle aziende. Anche allora siamo lontani dall'essere sicuri che lo cercheranno. La maggior parte delle persone farà nuove leggi e regolamenti più severi per verificare l'imposizione della conformità nel suo corpo fatiscente. Chiameranno le riunioni del gruppo stampa e sproneranno per l'occupazione di fronte a voi, i microfoni per aiutarvi a minacciare questo futuro popolare e, inoltre, il nostro futuro minore, non continuiamo a mostrare queste uova. Poiché non vedono in nessun altro modo. Pensa a tutti i tuoi articoli attuali perché hai visto SpongeBob acceso - portachiavi, tazze, lussuose figure, figurine, quaderni, scatole per il pranzo, vestiti, giocattoli educativi, ecc. Cliffy ha spesso dimostrato di fare sicuro di essere un pianificatore di livello di valore. Lui o possedeva solide capacità di correzione dei problemi e consente all'ingegnere industriale 'The Heist' che vive costantemente negli annali principali della scuola di qualità St. Charles Borromeo.

[jbpiggin]

Science Manuscripts at Vatican

Medieval (and earlier) science dominates the recent releases by the Bibliotheca Palatina project in Heidelberg, Germany. The old ducal and university library at Heidelberg was confiscated and given to the pope. The whole stock of books is now being reconstituted both for the DigiVatiLib project and as a standalone online digital resource in Heidelberg that is especially interesting for those studying the history of medicine and alchemy. What caught my eye in this lot was an elaborate book-length horoscope prepared by astrologers and geomancers for one Erasmus von Minckwitz, chancellor of the kingdom of Saxony in the mid 16th century.

Although he had obtained a doctorate in law at Padua, Erasmus was clearly more susceptible to his stars than to science. Below is the full list, compiled from the library's RSS feed. Most of these manuscripts are late medieval, but note the 11th century Epistulae of Symmachus, Pal.lat.1576. Where codices are mentioned in the catalog of incipits by Lynn Thorndike and Pearl Kibre, I have added the incipit and a link to the electronic Thorndike-Kibre (eTK).

Pal. lat. 56 Questo e il santo vangelio (14. Jh.) :

Pal. lat. 1124 Arcolani, Giovanni; Johannes Michael : Medizinische Sammelhandschrift (Ferrara, 1460/61) :

Pal. lat. 1194 Bartholomaeus/ Galeatus de Sancta Sophia; Antonius Guainerius; Guilhelmus de Brescia; Bartholomaeus de Montagnana: Medizinische Sammelhandschrift (Italien (Padua?), Mitte 15. Jh.) : eTK, Tibi amoris gratia mi Antoni Maglane.

Pal. lat. 1224 Hermannus; Johannes de Toleto; Constantinus ; Andromachus: Medizinischer Sammelband (Ostmitteldeutschland, 15. Jh. ; Ende 14. Jh.) :

Pal. lat. 1225 Knab, Erhardus; Walter Agilon; Concellarius Montespessulani; Johannes ; Petrus ; Johannes de Burgundia; Mundinus; Gentilis ; Petrus Bononiensis: Medizinischer Sammelband (Heidelberg (I) , Italien (II), 1456-1462 ; um 1408) : eTK, Actus curativus pestis est in tribus (15c), by Petrus de Tussignano

Pal. lat. 1228 Bartholomaeus de Montagnana; Bernardus : Ambrosius Prechtl Collectanea (Regensburg, ca. 1560) : eTK, Cautele medicorum in iudicando urinas, by Bartholomaeus de Montagnana ?

Pal. lat. 1230 Gentilis ; Galenus: Medizinische Sammelhandschrift (Italien, 2. Hälfte 14. Jh.) :

Pal. lat. 1249 Bd. 1 Leopoldus de Austria; Johannes ; Alexander ; Hermannus Stilus de Norchem; Johannes ; Almansor astrologus; Thetel; Lullus, Raimundus; u.a.: Sammelhandschrift zum Quadrivium (Paris, 14. Jh. (um 1368)) :

Pal. lat. 1249 Bd. 2 Leopoldus de Austria; Johannes ; Alexander ; Hermannus Stilus de Norchem; Johannes ; Almansor astrologus; Thetel; Lullus, Raimundus; u.a.: Sammelhandschrift zum Quadrivium (Paris, 14. Jh. (um 1368)) :

Pal. lat. 1252 Galenus; Rāzī, Muḥammad Ibn-Zakarīyā /ar-; Avicenna; Conradus : Medizinische Sammelhandschrift (Deutschland, 1. Hälfte 15. Jh.) : eTK, Si dormitatis inter medios cleros penne columbe; De commendatione cler.

Pal. lat. 1254 Hippocrates; Benevenutus : Collectanea practicae medicinalis, Vol. III (Süddeutschland, um 1400) :

Pal. lat. 1255 Godefridus; Gerardus de Monte Pessulano; Johannes de Sancto Amando; Petrus Musandinus: Collectanea practicae medicinalis, Vol. I (Süddeutschland, um 1400) :

Pal. lat. 1256 Matthaeus ; Bartholomaeus Pictaviensis; Richardus ; Johannes de Sancto Amando; Gualterus Agilon; Gerardus de Monte Pessulano; Petrus Hispanus: Medizinische Sammelhandschrift (Ostmitteldeutschland, 1. Hälfte 15. Jh.) : eTK, Abesa (Abela?) id est agrimonia latinus arabicus acacia

Pal. lat. 1260 Gentilis ; Thomas de Garbo; Marsilius de Sancta Sophia; Petrus ; Mesue Minor; Aegidius Corbolensis; Isrāʾīlī, Isḥāq Ibn-Sulaimān /al-; Lanfrancus ; u.a.: Zusammengesetzte Handschrift (Italien (I) , Süddeutschland (II) , Montpellier (III), Anfang 15. Jh. ; 1363 (III)) : eTK, Alphita farina ordei idem (15c); .sp Presentis negotii propositum est tractare

Pal. lat. 1261 Ferrarius de Gradibus, Johannes Matthaeus; Isrāʾīlī, Isḥāq Ibn-Sulaimān /al-; Avicenna; Gerardus de Solo; u.a.: Zusammengesetzte Handschrift (Hedelberg (I) , Montpellier (II), 15. Jh. (1476) ; 2. Hälfte 14. Jh. (II)) : eTK, Ad capitulum octavum huius libri primo veniamus (15c), by Petrus Blancus

Pal. lat. 1264 Knab, Erhardus; Gerhard Brant; Nicolaus Salernitanus; Ps.-Albertus Magnus; Gentilis ; u.a.: Medizinische Sammelhandschrift (Heidelberg, 1450-1455) : eTK,

Pal. lat. 1265 Bernardus Alberti; Antonius de Scarpariis; Maimonides, Moses; Bernardus ; Arnoldus ; Guido de Chauliaco; Petrus ; u.a.: Medizinische Sammelhandschrift (Padua und Süddeutschland, 1. Viertel 15. Jh.) : eTK , Anno domini 1345 ? magna erat pestilentia et duravit (15c)

Pal. lat. 1266 Marsilius de Sancta Sophia; Bernardus : Medizinische Sammelhandschrift (Norditalien, Anfang 15. Jh. (1402)) :

Pal. lat. 1267 Rāzī, Muḥammad Ibn-Zakarīyā /ar-; Elias de Assissi: Alchemistische Sammelhandschrift (Frankreich, 14. Jh.) :

Pal. lat. 1269 Magenbuch, Johannes: Ärztliche Verordnungen (Nürnberg, 1525-1528) :

Pal. lat. 1270 Receptarium (Heidelberg, 2. Hälfte 16. Jh.) :

Pal. lat. 1277 Thessalus ; Ps.-Alexander Magnus: Herbarium pictum (Süddeutschland, 2. Hälfte 16. Jh.) :

Pal. lat. 1278 Algafiqui; Algizar; Kiranides; Alexius Africanus; Johannes Paulinus: Medizinische Sammelhandschrift (2. Drittel 15. Jh.) : eTK; Non inveni aliquem de antiquis aut modernis (15c); .ix1 In dei nomine verba Abicrasar

Pal. lat. 1279 Galeatius de Sancta Sophia; Kiranides; u.a.: Medizinische Sammelhandschrift (Speyer, 3. Viertel 15. Jh. (1462,1468)) : eTK, Abrotanum est planta plures habens ramusculos (1468), by Sancta Sophia, Galeatius de

Pal. lat. 1280 Isrāʾīlī, Isḥāq Ibn-Sulaimān /al-; Ibn Gazla; Bartholomaeus : Medizinische Sammelhandschrift (14. Jh.) :

Pal. lat. 1281 Aegidius Corbolensis; Gualterus Agilon; Bartholomaeus ; u.a.: Zusammengesetzte Handschrift (Deutschland (II) , Frankreich (III), 14. Jh. ; 13./14. Jh. ; 14. Jh.) :

Pal. lat. 1282 Baverius de Baveriis: Practica medicinae (Bologna, 1469) : eTK, Antequam accedamus ad curam doloris capitis (1469), by Baverius de Baveriis

Pal. lat. 1283 Ambrosius Prechtl: Sammlung lateinischer und deutscher Rezepte, Experimente und Kuren (Amberg, letztes Drittel 16. Jh.) :

Pal. lat. 1284 Guilhelmus Placentinus; Arnoldus ; Jacobus de Sanatis; Nicolaus de Sancta Sophia; Innocentius ; Thaddaeus; Bernardus : Medizinische Sammelhandschrift (Mitte 15. Jh.) : eTK, Medicina est scientia cognoscendi dispositiones (14c-15c); .sp Introductiones appellantur indebite que prima

Pal. lat. 1285 Guilhelmus de Varignana: Practica Sybona (Vol. I) (Augsburg, 1471) : eTK, Exsurge domine deus meus in dextra tua forti et infinita (15c)

Pal. lat. 1286 Guilhelmus de Varignana: Practica Sybona (Vol. II) (Augsburg, nach 1471) : eTK, Exsurge domine deus meus in dextra tua forti et infinita

Pal. lat. 1287 Guilhelmus de Saliceto Placentinus: Practica (15. Jh.) :

Pal. lat. 1288 Johannes Stocker: Liber medicinalis (Süddeutschland, 1. Hälfte 16. Jh.) :

Pal. lat. 1289 Johannes des Gaddesden: Rosa anglica medicinae (Süddeutschland, 1368) : eTK In viridario voluptatis et iocunditatis in mense (1368), by John of Gaddesden

Pal. lat. 1290 Johannes des Gaddesden: Rosa anglica medicinae (Wien (?), 1. Hälfte 15. Jh.) : eTK, In viridario voluptatis et iocunditatis in mense (1365), by John of Gaddesden

Pal. lat. 1291 Mesue Minor; Rāzī, Muḥammad Ibn-Zakarīyā /ar-; Avicenna: Medizinische Sammelhandschrift (15. Jh. (1425)) :

Pal. lat. 1292 Matthaeus Silvaticus: Opus pandectarum medicinae II (15. Jh. (1472)) : eTK, A autem est mentastrum autem est species camphore (1472); Practica medicinalis

Pal. lat. 1293 Collectanea practicae medicinalis, Vol. II (Süddeutschland, um 1400) :

Pal. lat. 1294 Bernardus ; u.a.: Medizinische Sammelhandschrift (Süddeutschland, 15. Jh. (1452)) :

Pal. lat. 1295 Antonius de Gradi; Saladinus de Esculo; Petrus ; Thomas de Garbo; Bartholomaeus de Montagnana; Thaddaeus Alderotti; Mathaeus de Verona; Antonius Cermisonus; u.a.: Medizinische Sammelhandschrift (Padua, ca. 1464) :

Pal. lat. 1296 Bartholomaeus de Sancta Sophia: Commentum in nonum Almansoris Rasis (Heidelberg, 1483) :

Pal. lat. 1297 Johannes Stocker: Liber medicinalis (Süddeutschland, 16. Jh. (1535)) :

Pal. lat. 1298 Mundinus ; Avicenna; Maimonides, Moses; Mesue Senior; Arnoldus ; Galenus: Medizinische Sammelhandschrift (Padua, 15. Jh. (1464)) : eTK, Congregavi in divisionibus egritudinum et ostendi curas (15c); .st Inquit Rasis cum in civitate

Pal. lat. 1299 Mundinus ; Dinus de Florentia; Guilhelmus de Saliceto; Guido de Chauliaco: Medizinische Sammelhandschrift (Wien, Anfang 15. Jh. (1413-1414)) :

Pal. lat. 1300 Rāzī, Muḥammad Ibn-Zakarīyā /ar-: Libri XIII-XVII (Deutschland, 1. Hälfte 15. Jh.) : eTK, De libro signorum dixit squivros ? est apostema inflatum et durum (15c); .ix1 Dixit apostema appellatum squivros

Pal. lat. 1301 Nicolaus Falcutius: Sermones medicinales (Deutschland, 2. Hälfte 15. Jh.) :

Pal. lat. 1302 Avicenna; Knab, Erhardus; u.a.: Canon III, fen 10. 11. 13: Excerpta de morbis pectoris, cordis stomachique cum receptis et curis quorundam auctorum collecta ab Erhardo Knab (Heidelberg, 2. Drittel 15. Jh.) : eTK, Collum est membrum intraiacens inter faciem; Anatomia stomachi

Pal. lat. 1303 Antonius de Gradi; Zacharias de Feltris; Platina, Bartholomaeus: Medizinische Sammelhandschrift (Heidelberg, 15. Jh. (1476)) :

Pal. lat. 1305 Lanfrancus ; Rolandus de Parma; Rāzī, Muḥammad Ibn-Zakarīyā /ar-; Mundinus ; Johannitius; u.a.: Medizinische Sammelhandschrift (Süddeutschland, 15. Jh. (1422)) :

Pal. lat. 1306 Guilhelmus de Saliceto; Theodericus de Cervia: Medizinische Sammelhandschrift (Heidelberg, Mitte 15. Jh.) :

Pal. lat. 1307 Guilhelmus de Saliceto; Gentilis ; Johannes : Medizinische Sammelhandschrift (Padua, 15. Jh. (1403)) :

Pal. lat. 1308 Guilhelmus de Saliceto; Dinus del Garbo: Medizinische Sammelhandschrift (Italien, 14. Jh.) :

Pal. lat. 1309 Guilhelmus de Saliceto: Chirurgia I-V (15. Jh. (1407)) :

Pal. lat. 1311 Lanfrancus ; Ps.-Galenus: Sammelhandschrift (Padua, 1. Hälfte 15. Jh. (1431)) :

Pal. lat. 1312 Theodericus de Cervia: Practica chirurgiae I-III (Deutschland, Mitte 15. Jh. (1453)) :

Pal. lat. 1313 Theodericus de Cervia; Richard : Medizinisch-alchemistische Sammelhandschrift (Heidelberg, 1480-1490) :

Pal. lat. 1314 Bruno : Chirurgia magna I-II (Italien, 1. Hälfte 14. Jh.) :

Pal. lat. 1315 Bruno ; Galenus; Nicolaus Salernitanus; Odo : Zusammengesetzte Handschrift (Italien (I) , Frankreich (II) , Deutschland (III), 14. Jh.) :

Pal. lat. 1316 Guido de Chauliaco; Albertus ; Bartholomaeus de Montagnana; Hippokrates; Johannes ; Petrus Hispanus; Jacoby, Johann; Marsilius de Sancta Sophia: Medizinische Sammelhandschrift (Heidelberg, 15. Jh. (1451)) : eTK Ad faciendum ardens vinum in vase et ad faciendum flammam magnam (15c); Experimenta Alberti

Pal. lat. 1317 Guido de Chauliaco; Gualterus Agilon: Medizinischer Sammelband (Montpellier, 14. Jh. (1373)) :

Pal. lat. 1318 Rolandus de Parma; Nicolaus Salernitanus; Bartholomaeus; Matthaeus : Zusammengesetzte Handschrift (Italien (I) , Deutschland (III), 13./14. Jh. (I) ; 12./13. Jh. (II) ; 2. Hälfte 13. Jh. (III)) :

Pal. lat. 1319 Leonardus de Bertipaglia; Johannes de Tracia; Johannitius; Arnoldus ; Aegidius Corbolensis; Ibn-Māsawaih, Abū-Zakarīyā Yūḥannā; Widmann, Johannes; Johannes May: Medizinische Sammelhandschrift (Heidelberg, 1473-1498) : eTK, Causa egritudinis huius ut placuit Avicenne; De catarro

Pal. lat. 1320 Arnoldus ; Petrus de Nadilis; Bernardus Alberti; Gerardus de Solo; Jacoby, Johann; Raymundus de Moleriis; Benevenutus ; Galenus; u.a.: Medizinische Sammelhandschrift (Montpellier (?), Ende 14. Jh. (1384)) :

Pal. lat. 1321 Bruno ; Ortolf ; Bartholomaeus; Arnoldus ; Petrus Hispanus; u.a.: Zusammengesetzte Handschrift (Italien (I) , Südwestdeutschland (II) , Süddeutschland (III), 15. Jh. (I) ; 1425 (II) ; 14. Jh. (III)) : eTK Ad inveniendum signum nativitatis tue et quorumlibet hominum

Pal. lat. 1322 Guilhelmus de Saliceto; Nicolaus Salernitanus; Arnoldus ; Valascus de Taranta; Petrus : Medizinischer Sammelband, Handschrift und Inkunabel (Heidelberg, Ende 15. Jh.) :

Pal. lat. 1323 Galenus; Bruno ; Theodericus de Cervia; Avicenna; u.a.: Medizinische Sammelhandschrift (Süddeutschland, 15. Jh. (1407)) :

Pal. lat. 1325 Medizinischer Sammelband: Collectanea Ambrosii Prechtl (Regensburg (I), 1556-1560 (I) um 1500 (II)) :

Pal. lat. 1326 Albertus : De animalibus, libri IX-XXVI (Vol. II) (Paris (?), Mitte 14. Jh. (1346)) : eTK, Canis animal notum est de cuius diversitate multum (1346); Capituluum de cane et de equo multum et de aquila et falconibus...

Pal. lat. 1328 Hermes; Johannes ; Avicenna; Rāzī, Muḥammad Ibn-Zakarīyā /ar-; Gaelnus; Kindī, ʿAbd-al-Masīḥ Ibn-Isḥāq /al-; u.a.: Alchemistische Sammelhandschrift (2. Hälfte 14. Jh.) : eTK, Accipe aceti acerrimi de vino distillato; Perfectum magisterium

Pal. lat. 1329 Khālid ibn Yazīd al-Umawī; Winandus ; Arisleus; Arnoldus ; Thomas Capellanus; Johannes Tetzenensis; u.a.: Alchemistische Sammelhandschrift (Schlesien, 1. Drittel 15. Jh. (1430)) : eTK Accipe in nomine domini de lapide minerali lb. i. et tere (15c)

Pal. lat. 1330 Archilaus; Albertus ; Hermes; Arnoldus ; Johannes ; u.a.: Alchemistische Sammelhandschrift (Italien, 15. Jh. (1463/64)) : eTK Accipe aluminis iameni et zucarini et lactis pecorini ana lib. iii (15c)

Pal. lat. 1331 Johannes de Tornamira; Arnoldus ; Bernardus Alberti; Gerardus de Solo; Stephanus Arlandi; Bernardus ; Magninus ; Zahrāwī, Ḫalaf Ibn-Abbās /az-; u.a.: Medizinische Sammelhandschrift (Südwestdeutschland, Anfang 15. Jh.) : eTK Cognoscuntur leprosi a quinque signis (15c); .ix1 Cognoscuntur leprosi a quinque modis

Pal. lat. 1332 Ps.-Thomas de Aquino; Arnoldus ; Hortulanus; Johannes Tetzenensis; Philo ; u.a.: Alchemistische Sammelhandschrift (Südwestdeutschland, 1. Hälfte 15. Jh.) : eTK A divina magnificentia emanavit donum (15c); .ix1 Non legitur a divina munificentia

Pal. lat. 1333 Johannes : De consideratione quintae essentiae seu de famulatu philosophiae (15. Jh.) :

Pal. lat. 1335 Albertus ; Arnoldus ; Thaddaeus ; Magister Jacobus; Johannes ; u.a.: Alchemistische Sammelhandschrift (um 1400) : eTK, Aqua permanens coagulat argentum vivum (15c); .sp Distinctio secretorum sapientum in

Pal. lat. 1336 A. Candidus: De alchymia epistolae (Neuhausen bei Worms, 1570-1571) :

Pal. lat. 1338 Hieronymus Carazolus; Poll, Nicolaus: Medizinische Sammelhandschrift (Süddeutschland, 1. Drittel 16. Jh.) : eTK Dixit Morienus id translator legimus in historiis (14c); .ix1 Legimus in historiis veterum

Pal. lat. 1339 Geber; Hermes; Morienus; Rāzī, Muḥammad Ibn-Zakarīyā /ar-; Archelaus; Ps.-Avicenna; u.a.: Alchemistische Sammelhandschrift (Anfang 14. Jh.) : eTK, Accipe argenti vivi libras decem (15c); Liber congelationis argenti vivi

Pal. lat. 1374 Johannes de Lineriis; Nicolaus Mülhus: Tabulae astronomicae (Prag, 1407) :

Pal. lat. 1377 Petrus ; Philo ; Tideus; Alhazen; Jordanus ; Ibn ʿEzra, Avraham ben Mei̇r; Johannes ; Johannes ; Philippus de Caserta: Sammelband, Miscellanea (Italien , Niederlande , Frankreich , Deutschland, 15. ; 11./12. ; 14. Jh.) : eTK De tempestatum presagiis tractaturi a sole; .ix1 Purus oriens atque non fervens

Pal. lat. 1421 Nativität des Markgrafen Georg Friedrich von Brandenburg-Ansbach (Franken, Mitte 16. Jh.) :

Pal. lat. 1422 Nativität des kurfürstlichen Kanzlers Erasmus von Minckwitz (Süddeutschland, Mitte 16. Jh. (um 1547)) :

Pal. lat. 1426 Leowitz, Cyprian: Tabulae ad figuras caeli erigendas (Augsburg, Mitte 16. Jh.) :

Pal. lat. 1427 Leowitz, Cyprian: Tabulae motus lunae (Lauingen a.d. Donau, vor 1560) :

Pal. lat. 1428 Leowitz, Cyprian: Introductio tabularum novarum (Lauingen a.d. Donau, 1560) :

Pal. lat. 1429 Leowitz, Cyprian: Tabulae ascensionum Vol. III (Lauingen a.d. Donau, 1560) :

Pal. lat. 1431 Leowitz, Cyprian: Tabulae ascensionum Vol. I (Lauingen a.d. Donau, 1560) :

Pal. lat. 1432A Leowitz, Cyprian: Tabulae ascensionum Vol. II (Lauingen a.d. Donau, 1560) :

Pal. lat. 1432B Astrologische Kalender 1559 und 1560 (Augsburg/ Lauingen a.d. Donau, 1558/59) :

Pal. lat. 1433 Planetentafeln 1482-1606 (Augsburg, Mitte 16. Jh.) :

Pal. lat. 1434 Leowitz, Cyprian: Canon extrahendi arcum ecliptice verum ; Ratio partis proportionalis colligendae (Augsburg, Mitte 16. Jh.) :

Pal. lat. 1435 Omar; Albumasar; Hali Abenragel; Messahalla; Abraham Judaeus; Johannes Dank de Saxonia: Sammelhandschrift mit Inkunabeldruck (Süddeutschland, 15. Jh. (1473-1478)) : eTK Astrolabium ita construitur accipe rotulas; .ix1 Astrolabium sic construitur accipe rotulas

Pal. lat. 1437 Johannes de Erfordia; Alexander de Villae Dei; Johannes de Sacrobosco; Johannes de Polonia: Sammelband zum Komputus (Süddeutschland (I) , Ungarn (II), Drittes Drittel 15. Jh. (I) ; Ende 14. Jh. (II)) :

Pal. lat. 1440 Practica geomantiae (Deutschland, 16. Jh.) :

Pal. lat. 1441 Leovitius, Cyprianus: Horoskope (Franken, Mitte 16. Jh.) :

Pal. lat. 1442 Leovitius, Cyprianus: Horoscopus cum prognosticis (Böhmen, Mitte 16. Jh. (nach 1547)) :

Pal. lat. 1443 Johannes ; Ibn-Abī-'r-Riǧāl, Abu-'l-Ḥasan ʿAlī: Astrologisch-geomantische Sammelhandschrift (Deutschland, 2. Hälfte 14. Jh.) :

Pal. lat. 1444 Ibn-Abī-'r-Riǧāl, Abu-'l-Ḥasan ʿAlī; Leopoldus ; Hermes; Battānī, Muḥammad Ibn-Ǧābir /al-: Astrologische Sammelhandschrift: Miscellanea (Süddeutschland, Ende 15. Jh.) :

Pal. lat. 1450 Sammelband: Komputus ; Medizinisches Handbuch (Heidelberg, Ende 15. Jh. (I) ; um 1540 (II)) :

Pal. lat. 1451 Johannes ; Qabīṣī, Abu-'ṣ-Ṣaqr ʿAbd-al-ʿAzīz Ibn-ʿUṯmān /al-; Johannes ; Ps.-Aristoteles: Miscellaneenband: Komputus ; Arithmetik ; Medizin (Bayern (I , II) , Heidelberg (III , IV), Letztes Viertel 14. Jh. (I) ; Ende 15. Jh. (II) ; Anfang 16. Jh. (III) ; Mitte 15. Jh. (IV)):

Pal. lat. 1452 Johannes ; Johannes ; Gerardus ; Raimundus Lulus; Omar: Sammelhandschrift mit Quadriviumstexten (Bayern, 15. Jh.) :

Pal. lat. 1453 Geomantischer Sammelband (Schwaben (I) , Italien (II), 2. Hälfte 15. Jh. (I) ; 15. Jh. (II)) :

Pal. lat. 1454 Geomantischer Sammelband (Bayern, 2. Hälfte 15. Jh.) :

Pal. lat. 1455 Gerardus : Geomantia (Italien, Mitte 14. Jh.) :

Pal. lat. 1456 Gerardus : Sammelhandschrift: Mantische Texte (Südwestdeutschland, 15. Jh.) :

Pal. lat. 1457 Hugo : Geomantia (Deutschland, Mitte 15. Jh.) :

Pal. lat. 1458 Johannes : Kalendarium (Würzburg, Mitte 15. Jh. (1446)) :

Pal. lat. 1543 Seneca, Lucius Annaeus : Epistulae (Frankreich, 12. Jh.) :

Pal. lat. 1563 Vitruvius; Frontinus, Sextus Iulius: De architectura ; Strategemata (Italien, 15. Jh.) :

Pal. lat. 1567 Mela, Pomponius: Sammelhandschrift (Italien, 15. Jh. ; 16. Jh. ; 16. Jh.) :

Pal. lat. 1569 Solinus, Gaius Iulius; Einhard: Sammelhandschrift (Italien (Venedig), 15. Jh.) :

Pal. lat. 1570 Solinus, Gaius Iulius: Sammelhandschrift (Deutschland, 15. Jh.) :

Pal. lat. 1576 Symmachus, Quintus Aurelius: Epistulae (Deutschland, 11. Jh.) : a notably old item from this collection:

Pal. lat. 1612 Plautus, Titus Maccius: Comoediae (Italien?, 15. Jh.) :

Pal. lat. 1614 Plautus, Titus Maccius: Comoediae (Italien, 15. Jh.) :

Pal. lat. 1616 Plautus, Titus Maccius: Comoediae (Italien, 15. Jh.) :

Pal. lat. 1617 Plautus, Titus Maccius: Comoediae (Italien, 15. Jh.) :

Pal. lat. 1618 Plautus, Titus Maccius: Comoediae (Deutschland, 15. Jh.) :

Pal. lat. 1619 Plautus, Titus Maccius: Comoediae (Italien, 15. Jh.) :

Pal. lat. 1621 Terentius Afer, Publius: Comoediae (Italien, 15. Jh.) :

Pal. lat. 1622 Terentius Afer, Publius: Comoediae (Italien, 15. Jh.) :

Pal. lat. 1623 Terentius Afer, Publius: Comoediae (Italien, 15. Jh.) :

Pal. lat. 1624 Terentius Afer, Publius: Comoediae (Italien, 14.-15. Jh.) :

Pal. lat. 1625 Terentius Afer, Publius; Adolphus Vindobonensis; Alanus ; Sallustius Crispus, Gaius; Pius / Enea Silvio Piccolomini ; Augustinus ; Petrarca, Francesco; Antonius Haneron: Sammelhandschrift (Deutschland, 15. Jh.) :

Pal. lat. 1626 Terentius Afer, Publius: Comoediae (Italien, 15. Jh.) :

Pal. lat. 1627 Terentius Afer, Publius: Comoediae (Italien, 15. Jh.) :

Pal. lat. 1629 Donatus, Aelius: Commentum in Terentii (Italien, Deutschland, 15. Jh. (1474?)) :

Pal. lat. 1630 Donatus, Aelius: Commentum in Terentii (Italien, 15. Jh.) :

Pal. lat. 1633 Vergilius Maro, Publius: Opera (Deutschland, Ende 15. Jh.) :

Pal. lat. 1634 Vergilius Maro, Publius: Aeneis (Italien, 14.-15. Jh.) :

Pal. lat. 1636 Vergilius Maro, Publius: Aeneis (Italien, 15. Jh.) :

Pal. lat. 1637 Vergilius Maro, Publius: Opera (Italien, 15. Jh.) :

Pal. lat. 1638 Vergilius Maro, Publius: Opera (Pays-Bas (?), 15. Jh.) :

Pal. lat. 1639 Vergilius Maro, Publius: Opera (Italien, 14. Jh.) :

Pal. lat. 1640 Vergilius Maro, Publius: Opera (Italien, 15. Jh.) :

Pal. lat. 1641 Vergilius Maro, Publius: Aeneis (Italien (Padua), Ende 15. Jh.) :

Pal. lat. 1642 Vergilius Maro, Publius: Opera (Italien, 14.-15. Jh.) :

Pal. lat. 1644 Vergilius Maro, Publius; Ovidius Naso, Publius: Sammelhandschrift (Deutschland , Italien, 15. Jh. ; 14. Jh.) :

Pal. lat. 1650 Tibullus, Albius: Elegiae (Italien, 15. Jh.) :

Pal. lat. 1651 Tibullus, Albius: Elegiae (Italien, 15. Jh.) :

Pal. lat. 1653 Horatius Flaccus, Quintus: Carmina seu Odae (Italien, 15. Jh.) :

Pal. lat. 1654 Horatius Flaccus, Quintus: Opera (Italien, 15. Jh.) :

Pal. lat. 1656 Horatius Flaccus, Quintus: Opera (Italien, Ende 15. Jh.) :

Pal. lat. 1658 Horatius Flaccus, Quintus: Epistulae (Frankreich, 13.-14. Jh.) :

Pal. lat. 1660 Horatius Flaccus, Quintus: Opera (Italien, 14. Jh.) :

Pal. lat. 1662 Ovidius Naso, Publius; Cicero, Marcus Tullius; Donatus, Aelius: Sammelhandschrift (Italien, 15. Jh.) :

Pal. lat. 1665 Ovidius Naso, Publius: Heroides (Italien, 14. Jh.) :

Pal. lat. 1670 Ovidius Naso, Publius: Metamorphoses (Italien, 14. Jh.) :

Pal. lat. 1673 Seneca, Lucius Annaeus : Tragoediae (Italien, 14.-15. Jh.) :

Pal. lat. 1674 Seneca, Lucius Annaeus : Tragoediae (Italien, 14. Jh.) :

Pal. lat. 1676 Seneca, Lucius Annaeus : Tragoediae (Italien, Ende 14. Jh.) :

Pal. lat. 1678 Lucanus, Marcus Annaeus: De bello ciuili (Italien, 14. Jh.) :

Pal. lat. 1679 Lucanus, Marcus Annaeus: De bello ciuili (Italien, Ende 14. Jh.) :

Pal. lat. 1680 Lucanus, Marcus Annaeus: De bello ciuili (Deutschland, 15. Jh.) :

Pal. lat. 1681 Lucanus, Marcus Annaeus: De bello ciuili (Italien, 15. Jh.) :

Pal. lat. 1688 Statius, Publius Papinius: Thebais (Italien, 14.-15. Jh.) :

Pal. lat. 1690 Statius, Publius Papinius: Thebais (Italien, 14. Jh.) :

Pal. lat. 1692 Statius, Publius Papinius: Thebais ; Achilleis (Italien, 15. Jh.) :

Pal. lat. 1693 Statius, Publius Papinius: Thebais ; Achilleis (Italien, 15. Jh.) :

Pal. lat. 1696 Martialis, Marcus Valerius: Epigrammata I-XIV (Italien, 15. Jh.) :

Pal. lat. 1697 Martialis, Marcus Valerius: Epigrammata I-XII (Italien, 15. Jh.) :

Pal. lat. 1698 Martialis, Marcus Valerius: Epigrammata I-XIV (Deutschland, Ende 15. Jh.) :

Pal. lat. 1699 Iuvenalis, Decimus Iunius; Persius Flaccus, Aulus: Saturae (Italien (Verona?), 15. Jh.) :

Pal. lat. 1700 Iuvenalis, Decimus Iunius: Saturae (Italien, 15. Jh.) :

Pal. lat. 1702 Iuvenalis, Decimus Iunius: Saturae (Italien, 15. Jh.) :

Pal. lat. 1704 Iuvenalis, Decimus Iunius: Saturae (Italien, 15. Jh.) :

Pal. lat. 1705 Iuvenalis, Decimus Iunius: Saturae (Italien, 15. Jh.) :

Pal. lat. 1707 Iuvenalis, Decimus Iunius; Horatius Flaccus, Quintus; Persius Flaccus, Aulus; Ovidius Naso, Publius; Tibullus, Albius; Sallustius Crispus, Gaius; Vergilius Maro, Publius; Cicero, Marcus Tullius: Sammelhandschrift (Deutschland, Ende 15. Jh.) :

Pal. lat. 1708 Iuvenalis, Decimus Iunius; Persius Flaccus, Aulus: Saturae (Italien, 14.-15. Jh.) :

Pal. lat. 1709 Persius Flaccus, Aulus; Soloneus; Boethius, Anicius Manlius Severinus; Celtis, Konrad; Sallustius Crispus, Gaius; Ovidius Naso, Publius; Fridancius; Vergilius Maro, Publius: Sammelhandschrift (Deutschland, 15.-16. Jh.) : eTK An de impressionibus metheorologicis habeatur scientia (15c); .ix1 Circa initium quatuor metheororum

Pal. lat. 1711 Manilius, Marcus: Astronomica (Italien, 15. Jh.) :

Pal. lat. 1727 Alanus ; Cicero, Marcus Tullius: Sammelhandschrift (Deutschland, 15. Jh.) :

Pal. lat. 1776 Johannes : Catholicon (Erfurt, um 1450-1460) :

Pal. lat. 1815 Frontinus, Sextus Iulius: Strategemata ; De uiris illustribus Urbis Romae (Italien, Ende 15. Jh.) :

Pal. lat. 1820 Cicero, Marcus Tullius: Opera ; Orationes (Italien, 14. Jh.) :

Pal. lat. 1850 Erhard Bacher: Loci communes (Wittenberg, 1562-1568) :

Pal. lat. 1851 Hartmann, David: Oratiuncula de nomine Jesu (Heidelberg, 1585) :

Pal. lat. 1852 Notae historicae (Heidelberg, 1560-1592) :

Pal. lat. 1857 Sammelhandschrift (Deutschland, Mitte 16. Jh.) :

Pal. lat. 1861 Notae in evangelia (Deutschland, Mitte 16. Jh.) :

Pal. lat. 1862 Orationes scholasticae (Heidelberg, 1580-1582) :

Pal. lat. 1883 Sententiae latinae (Heidelberg (?), Anfang 17. Jh.) :

This is Piggin's Unofficial List number 130. If you have corrections or additions, please use the comments box below. Follow me on Twitter (@JBPiggin) for news of more additions to DigiVatLib. via Blogger http://ift.tt/2ylX4XK

[spiritualdirections]

St. Thomas Aquinas on the meaning of ‘in persona Christi’

Some people have written to me, arguing that in the sacrament of Confession, the priest judges and absolves in persona Christi, rather than in his own name. That’s largely absurd, as I’ve pointed out before, and is condemned by the Council of Trent. Here’s another authority making the same point, about the difference between the words of consecration, which are spoken in the person of Christ, and all the other sacraments, which are spoken in the person of the minister:

Summa Theologiae, Third Part,Question 78, Article 1. Whether this is the form of this sacrament [the Eucharist]: "This is My body," and "This is the chalice of My blood"?

...On the contrary, Ambrose says (De Sacram. iv): "The consecration is accomplished by the words and expressions of the Lord Jesus. Because, by all the other words spoken, praise is rendered to God, prayer is put up for the people, for kings, and others; but when the time comes for perfecting the sacrament, the priest uses no longer his own words, but the words of Christ. Therefore, it is Christ's words that perfect this sacrament."

I answer that, This sacrament differs from the other sacraments in two respects. First of all, in this, that this sacrament is accomplished by the consecration of the matter, while the rest are perfected in the use of the consecrated matter. Secondly, because in the other sacraments the consecration of the matter consists only in a blessing, from which the matter consecrated derives instrumentally a spiritual power, which through the priest who is an animated instrument, can pass on to inanimate instruments. But in this sacrament the consecration of the matter consists in the miraculous change of the substance, which can only be done by God; hence the minister in performing this sacrament has no other act save the pronouncing of the words. And because the form should suit the thing, therefore the form of this sacrament differs from the forms of the other sacraments in two respects. First, because the form of the other sacraments implies the use of the matter, as for instance, baptizing, or signing; but the form of this sacrament implies merely the consecration of the matter, which consists in transubstantiation, as when it is said, "This is My body," or, "This is the chalice of My blood." Secondly, because the forms of the other sacraments are pronounced in the person of the minister, whether by way of exercising an act, as when it is said, "I baptize thee," or "I confirm thee," etc.; or by way of command, as when it is said in the sacrament of order, "Take the power," etc.; or by way of entreaty, as when in the sacrament of Extreme Unction it is said, "By this anointing and our intercession," etc. But the form of this sacrament is pronounced as if Christ were speaking in person, so that it is given to be understood that the minister does nothing in perfecting this sacrament, except to pronounce the words of Christ.

To be fair, the phrase “in persona Christi capitis” (in the person of Christ the head) which is sometimes shortened to “in persona Christi”, is used by the Church to distinguish the powers of the ministerial priesthood (the head) as opposed to those of the baptismal priesthood (the members)--see, for example, CCC 1548-51. That use of the term is making a different point--that the powers that come from Holy Orders are the powers of Christ insofar as he is head of the Church, not the powers of the priest himself, in his own person. In that sense, it is “in persona Christi capitis” that the priest forgives sins. However, when he says “I absolve you”, it is the priest himself who absolves. Which means that when you go to confession, you should talk to the priest directly, as in: “Bless me Father, for I have sinned.”

#confession #sacramental theology #Thomas Aquinas #holy orders

[thehopefulraincoat]

"St. Capiti carried her own head on a plate like a roast goose; it glared out from the page, daring me to judge her. . . I did not understand that I carried loneliness before me on a plate, and that music would be the light illuminating me from behind."

It's finished! I should have done some fanart for Seraphina ages ago. It's one of my favorite books, possibly my favorite even.

It's graphite and white charcoal on tan toned paper, with some light Photoshop clean up.

#seraphina #book #rachel hartman #seraphina fanart #graphite #white charcoal #drawing #art blogging #traditional #seraphina duology #shadow scale #seraphina book