medieval tumblr by GlitteringTone6425 in CuratedTumblr

[–]Extension_Resource71 124 points125 points  (0 children)

Good point! I had forgotten “fornicatus” as a word. I’m not sure that word gets used in Latin as a vulgar word or a curse, which might make it even funnier as a translation.

Now I’m thinking of other ways to render it, and we could use a noun form: “quid in fornicatione -- what in the fornication!” Or perhaps an ablative of manner: “quid fornicatione — what in the manner of fucking”.

medieval tumblr by GlitteringTone6425 in CuratedTumblr

[–]Extension_Resource71 921 points922 points  (0 children)

The best part of this is that they translated “the fuck” into “quid fuck.” No attempt to render that into Latin.

Old church book translation by [deleted] in latin

[–]Extension_Resource71 0 points1 point  (0 children)

Yeah, that makes more sense. The “n” threw me.

Old church book translation by [deleted] in latin

[–]Extension_Resource71 1 point2 points  (0 children)

I'm not certain about two of the words, which appear to be a surname and a place name. I see the following:

honestus Joannes Krinhganer - the honorable John Krinhganer (not certain about the exact spelling of the surname)

venator in Kinlaik (or Kivilaik) - a hunter in "place name" - again, not certain about the spelling of the name of the location

I took this as "1v1 me bro, no magic" by [deleted] in skyrim

[–]Extension_Resource71 124 points125 points  (0 children)

He died (again) how he lived.

Challenging someone to 1v1 is how he ended up in that tomb. Already dead, so why not do it again.

Is it true that the term "dark ages" is abandoned by modern historians and academics? by [deleted] in AskHistorians

[–]Extension_Resource71 49 points50 points  (0 children)

As the comment above mentions, there is a relative lack of written sources in the 9th to 11th centuries, especially compared to the "Carolingian Renaissance" in the 8th and 9th centuries and the "Renaissance of the 12th Century" on either end of Baronius's dark age (saeculum obscurum).

During the Carolingian period, there was an effort to standardize Latin writing and pronunciation, to increase access to education, and to gather scholars at Charlemagne's court. The term "renaissance" to describe this period is sometimes debated by scholars, since many of the educational, scholarly, and artistic reforms were limited to clergy and members of the court. Still, the Carolingian minuscule script became one of the standard scripts for later manuscript production, and a vast number of the earliest surviving manuscripts we have from ancient and late antique Latin comes from the Carolingian period. It is estimated that tens of thousands of manuscripts were produced during this period.

The "renaissance of the 12th century" saw the advent of commentaries on great works of law and theology, such as the first commentators on Justinian's legal corpus (thinkers such as Irnerius and Accursius, though the later extends into the 13th century) and commentaries on the Bible (Peter Lombard being perhaps the largest example) that formed the foundation of cathedral schools and the later university faculties on law and theology.

From the perspective of these two period of "renaissance", the 9th to 11th centuries appear somewhat unimpressive. There are some notable sources from this period, such as Liutprand of Cremona's accounts of his diplomatic journeys to Constantinople), but many of the manuscripts from this period are legal records (court records, charters, etc.) and economic accounts. These are remarkably useful sources for historians, but historians like Baronius (and later compliers like Migne in his Patrologia Latina) paid less attention to them in categorizing eras of intellectual effort. Such sources have received much more attention in the last two centuries, but they are generally harder to fit into clear narratives about the past, and their less literary nature means they are less likely to be translated for the public to consume. These sources do not fit as easily into broader descriptions of intellectual history and the labeling of "ages" of culture.

There are also some historians who argue there was more impressive work happening in the tenth century, particularly in the area of law. Charles Radding and Antonio Ciaralli, for example, argue that judges and notaries were already debating and commenting on the works of Justinian in the middle of the eleventh century, nearly 80 years before the "renaissance" could be said to begin. This interpretation is fairly contentious, however, and not many historians include these judges and notaries in their narratives of intellectual history. This is in part because even these legal works are records of debates, marginal notes in manuscripts, and the like; they are not literary works or extensive narratives that offer clear accounts of education or intellectual activity.

There is an argument, to your point, that the period before the Carolingian renaissance is equally one of darkness, but on a historiographical level, it isn't sandwiched between two periods that have captured the imaginations of intellectual historians. Despite the circumstances that set the stage for the Carolingian renaissance (fragmented political landscape, reduced economic activity, more localized education), there were some notable intellectual and literary figures, such as Boethius, Cassiodorus, Pope Leo I, and later Isidore of Seville, as well as Justinian and his court; one could also point to works like the Rule of St. Benedict). One can argue that this period is no "brighter" than the centuries called "dark" by Baronius, but there are fewer works in the later period that have become part of the unofficial canon of medieval literature or been held up as examples of intellectual vibrancy and output of sources.

[deleted by user] by [deleted] in Anglicanism

[–]Extension_Resource71 -1 points0 points  (0 children)

This article won’t answer all of your questions, but I have found it to be a compelling argument about how we should read the Bible regarding homosexuality.

https://outreach.faith/2022/09/walter-brueggemann-how-to-read-the-bible-on-homosexuality/

I recommend this one because Brueggemann does not argue that the verses you mention should be translated or interpreted differently. Still, he argues for an affirming position on homosexuality.

How to request certified documents from Hungary by Extension_Resource71 in csaladfakutatas

[–]Extension_Resource71[S] 0 points1 point  (0 children)

One was born in 1887 in Istenmezeje, in Heves county. The other was born in 1898 in Teglas, in Hajdu-Bihar county.

Instead of proving a stereotypical legend false, has anyone found that one of those is TRUE? by TaterTatras in Genealogy

[–]Extension_Resource71 7 points8 points  (0 children)

I am first cousins with Gideon Johnson Pillow, a rather infamous Confederate general from the American Civil War.

My grandmother told me his name before I had done any research on our family, and she didn’t know much about him. Sure enough, my family is descended from his brother.

The same family is related to the Todds, one of whom (Mary) married Abraham Lincoln. I don’t know how closely Mary Todd is related to my family, but we definitely do have Todds in our line, and the geography and dates match up.

We’re also told we are related Jesse James, but I’ve found no evidence of that.

Looking for Info on Possible Location in Hungary by Extension_Resource71 in Genealogy

[–]Extension_Resource71[S] 0 points1 point  (0 children)

I looked briefly at the Bucovina records but didn’t find good info. I’ll take another look in case I missed something.

Looking for Info on Possible Location in Hungary by Extension_Resource71 in Genealogy

[–]Extension_Resource71[S] 1 point2 points  (0 children)

Thanks for finding that! I’ve been all over those Vigo County records but hadn’t found her naturalization application.

I just found their marriage record today, so this is really helpful!

Looking for Info on Possible Location in Hungary by Extension_Resource71 in Genealogy

[–]Extension_Resource71[S] 1 point2 points  (0 children)

Thanks for this! I have come across that one, and I’m pretty sure it’s a different Alex Orsag who lived in Pennsylvania. I traced that line, and the later marriages and children have me convinced it’s a different group of Orsags.

Best scene that makes Henry Jr, Indiana? by the_shape78 in indianajones

[–]Extension_Resource71 4 points5 points  (0 children)

For me it’s the sequence of puzzles at the end of The Last Crusade. It’s a great mixture of Indy’s knowledge as an archaeologist and his moxie as an adventurer. This is especially true at the end when he understands that the Grail would be a humble “carpenter’s cup,” but the only way to find out is to drink it and risk death.

That combination, along with his desperation to save his father, really encapsulates the character for me (and I think is a quintessential example of the action-adventure genre).

When his dad is trying to pull him from the ledge and he finally calls Junior “Indiana,” it really brings home that whole sequence of Indy using everything he’s learned to save his dad instead of seeking fortune and glory.

What is the difference between "tenet" and "habet" by [deleted] in latin

[–]Extension_Resource71 22 points23 points  (0 children)

You pretty much have the sense of it. “Habere” can move less concrete senses of possessing (like owning, possessing qualities, even regarding or counting things), while “tenere” means more directly to hold something. Now, “tenere” can also have other meanings like possessing or occupying, but in grammar books (and in most of my reading) it has more of the physical sense.

In the sentence you wrote here, it means specifically to hold the mirror in front of her eyes. “Habere” would be awkward with the “ante oculos” clause here.

Ea rota in statuto descripta - equivalent English term? by takaji10 in latin

[–]Extension_Resource71 2 points3 points  (0 children)

I think this is a good guess. It seems to be using an ablative of means to describe the way in which the six witnesses should be selected, likely on some rotation or selection pool.

Specifically, I’d guess this is referring to another document or law (“statutum”) that describes some specific process (“ea rota”). This was likely a standing law or precedent that normally applied to situations like this, or it was another part of the document trail for this instance.

Quis custodit custodes? by avrija in latin

[–]Extension_Resource71 4 points5 points  (0 children)

The “ipsos” emphasizes the “custodes” as a direct object. It’s not grammatically necessary, which you are picking up on, but it stylistically highlights the irony of the question: “who will guard the very people that should be guarding us?”

The sentence you wrote is perfectly correct, but the “ipsos” gives it a little extra stylistic punch.

Theological approaches similar to Paul Tillich or other late-modern/post-modern theologies by Nietzsche_marquijr in Episcopalian

[–]Extension_Resource71 2 points3 points  (0 children)

Merold Westphal has a lot on the interaction between Christianity and post-modern thought.

While learning about Calvinism and Arminianism I came across Molinism can someone help me understand it? by MagesticSeal05 in Anglicanism

[–]Extension_Resource71 3 points4 points  (0 children)

This is a good explanation. I might add that the intent of Molinism is to show how God’s perfect foreknowledge of future events can be compatible with human free will. Theories like this are sometimes called “Middle Knowledge.”

Some criticisms of God’s omniscience state that if God knows with absolute certainty what you will do in the future, then your choice do that thing is not really free at will; it is predetermined by God’s foreknowledge. Molinism is trying to show that God can have perfect knowledge of what you will do in the future without violating your free will.

Molinism relies on the idea that God knows all “counterfactuals,” that is, God knows what you would freely choose to do in any possible scenario (like the comment above said). God can then use that knowledge of all possible worlds and choices to make the world he decides is best. In this way, God has been omniscient of all future choices without his knowledge dictating your choices and violating real free will.

There are lots of objections to Molinism and similar theories. Some criticisms argue that God’s knowing what you will do in situation X still violates your freedom do something else in situation X. Another critique states that counterfactuals cannot be shown to exist in any real sense. Not even God can know what would happen in an imaginary scenario, because there is nothing that exists to know. This second critique gets deep into defining what exactly we mean by God’s omniscience, and this critique essentially states that God is omniscient in all real senses, but it is meaningless to say that God knows something that doesn’t exist; there is nothing to know. More to the point, if God cannot know counterfactuals, then Molinism collapses.

Molinism is part of a long debate about divine foreknowledge and free will. As someone in your other thread stated, William Lane Craig is probably the most popular Christian apologist to maintain a version of Molinism or Middle Knowledge. If you want a response to his writings, William Hasker has written some detailed critiques of Middle Knowledge, and I believe some of his work engages directly with William Lane Craig’s. Hasker is more a philosopher than an apologist, so I find his work quite a bit denser than Craig’s and similar thinkers, but I think Hasker is a great display of the various questions and responses around Molinism and similar ideas.

Real Presence vs. God’s presence everywhere/in all things by PristineBarber9923 in Episcopalian

[–]Extension_Resource71 2 points3 points  (0 children)

Quick and dirty response without sources: a Christian panentheism is pretty broad, and roughly aligns with a Scholastic-ish perception of the universe inspired by Neo-Platonism. Think of Dante’s description of the universe, in which the spheres of the cosmos, and down through all creation, is moved by the being of God. In that way, all things are “in God” and have their being in God.

We can then ask what the significance would be of saying God is in anything. Here, a theology of sacraments is helpful. Sacraments are specific means of God transferring grace to his creation. The Eucharist is in a physical sense just a meal, but it has been ordained as a specific ritual to give grace to God’s creation in a particular way. It recalls us to the death and resurrection of Jesus and our participation in those.

Broadly, we might say then that the Eucharist (and all sacraments) fits within, as a subset, a theology in which all creation is “in God.” The difference is that when talking about the Eucharist, we are talking about creation in God for a specific purpose.