Über das Gebet und das kontemplative Leben
- Sprache:
- Englisch
- Status:
- Vollständiges Werk
- Autorschaft:
- Vom Autor verfasst
- Zustand des Textes:
- Mit Scanfehlern (automatische Messung über den ganzen Text, nicht von Hand geprüft) · 3 unlesbare Passagen, von den Antworten ausgeschlossen
- Umfang:
- ~75.400 Wörter · 358 Passagen
Dieses Werk zitieren
- APAThomas von Aquin. (n.d.). On prayer and the contemplative life [Über das Gebet und das kontemplative Leben]. Digital reproduction: SigPhi. https://sigphiai.com/de/works/thomas-aquinas/on-prayer-and-the-contemplative-life
- MLAThomas von Aquin. On prayer and the contemplative life [Über das Gebet und das kontemplative Leben]. Digital reproduction, SigPhi, https://sigphiai.com/de/works/thomas-aquinas/on-prayer-and-the-contemplative-life.
- ChicagoThomas von Aquin. On prayer and the contemplative life [Über das Gebet und das kontemplative Leben]. Digital reproduction, SigPhi. https://sigphiai.com/de/works/thomas-aquinas/on-prayer-and-the-contemplative-life.
Nachweis der wiedergegebenen Ausgabe. SigPhi ist die digitale Reproduktion. Jahr, Verlag und Übersetzer werden angegeben, soweit bekannt; „n.d.“ bedeutet unbekanntes Jahr.
Wovon es handelt
Über das Gebet und das beschauliche Leben, in englischer Übersetzung.
Kontext und Geschichte
Eine Auswahl von Quaestiones der Summa über das tätige und das beschauliche Leben, unter einem Herausgebertitel. Am Ende seines Lebens hörte Thomas auf zu schreiben und sagte, alles, was er getan habe, komme ihm wie Stroh vor gegenüber dem, was er gesehen habe; diese Seiten sind das Nächste, was er einer Erklärung dafür gekommen ist. Anmerkung zur Ausgabe: dies ist ein Teil der Summa theologiae, kein eigenständiges Werk. Der Titel stammt vom englischen Herausgeber, der die Traktate gesondert veröffentlicht hat. Zum Zitieren die Summa mit ihrer Quaestio- und Artikelnummer.
Redaktioneller Kontext, keine zitierfähige Quelle: anders als die Passagen des Werks lassen sich diese Angaben nicht am Korpus überprüfen.
prayer. Then one night Reginald heard voices in the Saint's cell, and whilst he wondered what this might mean at that hour, S. Thomas came to him and said: "Reginald, get up, light a candle, and take the book in which you have been writing upon Isaias and make ready to write once more." Then Reginald wrote whilst the Saint dictated as though he were reading out of a book, with such facility did he speak. And then, at Reginald's insistent petition, he said to him: "My son, you have seen the affliction under which I have been of late owing to this passage of Isaias which I have just been expounding, and you know how I besought God with tears that I might understand it. God, then, this very night had pity upon me, and sent His Blessed Apostles Peter and Paul whom I had prayed to intercede for me, and they have most fully explained it all!"[13] How gladly would one know what passage of Isaias it was which was thus Divinely interpreted! And so this truly marvellous life went on till the end drew near. Day by day he ascended the steps of the altar, his face bathed in tears; day by day he returned to his work more and more illumined regarding the _Mysterium Fidei_, and with his soul still more closely knit to its Maker. His ecstasies became more frequent, and in one of these he was told that the close of his life was at hand. For it was at San Severino, not far from Salerno, that he fell into so prolonged an ecstasy that his sister who was present appealed to Reginald to know what had happened to her brother. Even Reginald was astonished. "He is frequently rapt in spirit," he said, "but never before have I seen him thus abstracted!" "Then," says William of Tocco, "Master Reginald went to him, and, plucking him by the cloak, roused him from this deep sleep of contemplation.…