De la prière et de la vie contemplative
- Langue:
- anglais
- État:
- Œuvre complète
- Paternité:
- Écrite par l'auteur
- État du texte:
- Avec des erreurs de numérisation (mesure automatique sur tout le texte, non vérifiée à la main) · 3 passages illisibles, exclus des réponses
- Étendue:
- ~75 400 mots · 358 passages
Citer cette œuvre
- APAThomas d'Aquin. (n.d.). On prayer and the contemplative life [De la prière et de la vie contemplative]. Digital reproduction: SigPhi. https://sigphiai.com/fr/works/thomas-aquinas/on-prayer-and-the-contemplative-life
- MLAThomas d'Aquin. On prayer and the contemplative life [De la prière et de la vie contemplative]. Digital reproduction, SigPhi, https://sigphiai.com/fr/works/thomas-aquinas/on-prayer-and-the-contemplative-life.
- ChicagoThomas d'Aquin. On prayer and the contemplative life [De la prière et de la vie contemplative]. Digital reproduction, SigPhi. https://sigphiai.com/fr/works/thomas-aquinas/on-prayer-and-the-contemplative-life.
Référence de l'édition que reproduit SigPhi : SigPhi en est la reproduction numérique, pas l'éditeur. L'année de l'édition ne figure pas dans les métadonnées (d'où « n.d. ») et le traducteur n'apparaît que lorsqu'il est connu.
De quoi il s'agit
Sur la prière et la vie contemplative, en traduction anglaise.
Contexte et histoire
Un choix de questions de la Somme sur la vie active et la vie contemplative, sous un titre d'éditeur. À la fin de sa vie Thomas a cessé d'écrire en disant que tout ce qu'il avait fait lui semblait de la paille auprès de ce qu'il avait vu ; ces pages sont ce qu'il a fait de plus proche d'une explication. Note sur l'édition : **ceci est une partie de la Somme théologique**, non une œuvre indépendante. Le titre est de l'éditeur anglais, qui a publié les traités séparément. Pour citer, la Somme avec son numéro de question et d'article.
Contexte éditorial, non une source citable : contrairement aux passages de l'œuvre, ces données ne peuvent pas être vérifiées dans le corpus.
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.…