برای ارتباط با ما می توانید از طریق شماره موبایل زیر از طریق تماس و پیامک با ما در ارتباط باشید

09117307688
09117179751

در صورت عدم پاسخ گویی از طریق پیامک با پشتیبان در ارتباط باشید

دسترسی نامحدود

برای کاربرانی که ثبت نام کرده اند

ضمانت بازگشت وجه

درصورت عدم همخوانی توضیحات با کتاب

پشتیبانی

از ساعت 7 صبح تا 10 شب

دانلود کتاب Prosper of Aquitaine: De Providentia Dei

دانلود کتاب نعمت Aquitaine: De Providentia Dei

مشخصات کتاب

Prosper of Aquitaine: De Providentia Dei

دسته بندی: دین
ویرایش:  
نویسندگان: Miroslav Marcovich (ed.)  
سری: Vigiliae Christianae 10 
ISBN (شابک) : 9004090908, 9789004090903 
ناشر: Brill Academic Publishers 
سال نشر: 1989 
تعداد صفحات: 149 
زبان: English 
فرمت فایل : PDF (درصورت درخواست کاربر به PDF، EPUB یا AZW3 تبدیل می شود) 
حجم فایل: 8 مگابایت

قیمت کتاب (تومان) : 34,000

کلمات کلیدی مربوط به کتاب نعمت Aquitaine: De Providentia Dei: Providentia، الهی، تاریخ کلیسا، کلیساها و رهبری کلیسا، پنوماتولوژی، الهیات، تاریخ، تاریخ و فرهنگ کتاب مقدس، تاریخ کلیسا، الهیات تاریخی، مسیحیت، دینی، جهان، تاریخ، دین و معنویت، اسلام، یهودیت، عصر جدید و معنویت غیبت و ماوراء الطبیعه، سایر ادیان شرقی و متون مقدس

میانگین امتیاز به این کتاب :
تعداد امتیاز دهندگان : 10

در صورت تبدیل فایل کتاب Prosper of Aquitaine: De Providentia Dei به فرمت های PDF، EPUB، AZW3، MOBI و یا DJVU می توانید به پشتیبان اطلاع دهید تا فایل مورد نظر را تبدیل نمایند.

توجه داشته باشید کتاب نعمت Aquitaine: De Providentia Dei نسخه زبان اصلی می باشد و کتاب ترجمه شده به فارسی نمی باشد. وبسایت اینترنشنال لایبرری ارائه دهنده کتاب های زبان اصلی می باشد و هیچ گونه کتاب ترجمه شده یا نوشته شده به فارسی را ارائه نمی دهد.

توضیحاتی درمورد کتاب به خارجی

At the beginning of the fifth century Gaul had greatly suffered first from a catastrophic flood, second from the equally devastating raids first of the Vandals, then of the Visigoths, lasting ten full years (ca. A.D. 406- 415).1 Finally, at the beginning of 415 king Ataulf left Gaul for Spain (Tarraconensis). Accordingly, the most suitable date for the poem De providentia Dei is A.D. 416. The immediate occasion for the composition of the poem was the sufferings of the innocent people (38, ultima pertulimus), specifically, the complaints of the unbelievers, "Why did God allow this to happen? Does He care for the mankind at all?" Consequently, the author's main objective is to prove God's lasting and watchful providence over the universe and mankind (87 -94). And after covering much theological ground in his wide-ranging and learned poem, the author returns to the plight of Gaul in his passionate peroration (897 -972).2 Ca. 860, Hincmar of Rheims (806 - 882) quoted nine passages from our poem (total, 60 lines) in his treatise De praedestinatione dissertatio posterior, while naming Prosper of Aquitaine as their author. 3 Prosper (died after A.D. 455) appears as the author also in the only extant manuscript of the poem-cod. Mazarinensis 3896 (copied ca. 1535)-and in the editio princeps of the Works of Prosper (Lyons, 1539). But already in 1565, Jean Soteaux and Jean Hassels denied the poem to Prosper on the grounds that it contained Pelagian (or rather Semipelagian) elements, absent in Prosper's works Epistola ad Rufinum, De ingratis, etc. 4 And this seems to be the predominant opinion even today. However, following L. Tillemont (1712),6 Max Manitius (1888- 1891),7 especially L. Valentin (1900),8 and R. Helm (1957),9 I have elsewhere argued for the authorship of Prosper. 10 It suffices here to adduce these two arguments. First, the alleged Semipelagianism cannot serve as an argument against the authorship of Prosper, since we must allow for a personal theological development of the au thor between 416 (De providentia Del) and 426 - 430 (Epistola ad Rufinum and the poem De ingratis). The same argument applies to the theological evolution of Augustine, who in 428 wrote: Quid autem habes quod non accepisti? Si autem et accepisti, quid gloriaris quasi non acceperis? [1 Cor. 4:7]. Quo praecipue testimonio etiam ipse convict us sum, cum similiter errarem, putans fidem, qua in Deum credimus, non esse donum Dei, sed a nobis esse in nobis, et per illam nos impetrare Dei dona, quibus temperanter et iuste et pie vivamus in hoc saeculo. 11 Second, as the Commentary demonstrates, the coincidences in doctrine, imagery, diction and lexicon between De providentia Dei and Prosper's De ingratis and Epigrams are of such a magnitude that they undoubtedly suggest one single poet for all three works. In addition, as U. Moricca (1932)Y especially M.P. McHugh (1964),13 G.E. Duckworth (1968),14 and A. Longpre (1978)15 have shown, virtually there is no difference in the metrics of De providentia Dei and De ingratis. 16 Prosper's elaborate and remarkable poem is poorly transmitted. The only extant manuscript is cod. Mazarinensis 3896 (604), paper, 14 x 9.5 cm (writing field, 10.5 x 7 cm), fo1.264, 28-29 lines per page, copied soon after 27 August 1535 (cf. f.68V)y Out of the 972 extant lines of the poem, the Mazarine manuscript contains only 340-over six full folios (162r -167v ): vv.105-120; 146-155; 175-190; 212-266; 277-520. Fols. 168-170 are blank, and since line 520 of the poem, at the bottom of f.167 v , breaks in the middle of a sentence, it seems likely that the scribe intended to continue copying passages from the poem, but was prevented from doing so. The five passages from our poem belong to the general heading, Poematia variorum super Jhesum Christum, Mariam, Sanctos, Sanctasque. The anthology of the Mazarine manuscript displays a text close to that of the Lyons edition of 1539 (except for 333 longa M : larga L, and the correct 506 tuus M, for cuius L). The editio princeps of the poem appeared at Lyons in 1539, as prepared by Sebastien Gryphe. 18 This edition is our main source for establishing the text of the poem, and I have relied on it wherever possible. In 1711, the Maurists J . B. Le Brun des Marettes and Luc U rbain Mangeant prepared their Paris edition of the Works of Prosper, occasionally improving the text of our poem. 19 I very doubt, however, that they had used a textual tradition different from the Lyons edition. Their text is printed in J. P. Migne (1846).20 Two doctoral dissertations must be mentioned. In 1900, L. Valentin offered several convincing emendations. And in 1964, M.P. McHugh prepared a revised text of the poem, accompanied by a facing English translation, an exhaustive Introduction and Commentary. 21 Although McHugh's Latin text is not critical enough, and his translation displays occasional misunderstanding of the original, his study of the poetical and other sources of Prosper is an excellent scholarly work, and I have greatly benefited from it in my Commentary. The main objective of the present book is to offer a first critical edition of the poem. 22 Since Prosper's train of thought is not always easy to follow, a facing English translation has been added showing how the editor had understood his original. In the brief Commentary, I have tried to increase the amount of Parallelbelege pointed out by Manitius, Valentin, and McHugh. I have paid special attention to two kinds of coincidences: (1) between De providentia Dei and Prosper's Epigrams and De ingratis-in an attempt to prove common authorship of all three poetic works; (2) between our poem and Greek and Latin Stoic sources-in an attempt to demonstrate that Prosper's important and peculiar poem is a gem of the "Christianized Stoicism.' '23 Finally, there are points of contact between Prosper's poem and John Chrysostom's De providentia Dei (composed in A.D. 407), notably in chapters 7 -8; 12; 19 and 21 ed. A.-M. Malingrey (Sources Chretiennes, Vol. 79, Paris, 1961). These encounters are best explained by the assumption that both authors were using common sources.

فهرست مطالب

CONTENTS
Preface ................................................ IX
Text and Translation
Commentary ........................................... 68
Index verborum . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 115
Index locorum Sacrae Scripturae .......................... 135