{"slug":"khazarzar-athanasius-the-great-of-alexandria-de-trinitate","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-de-trinitate","title":"De trinitate","title_source":"De trinitate","author":"Athanasius the Great of Alexandria","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:29:01Z","cost_usd":0.001961},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-de-trinitate","work_id":"khazarzar-athanasius-the-great-of-alexandria-de-trinitate","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20trinitate.pdf"},"stats":{"passages":3,"english_words":568,"coptic_letters":0,"source_letters":2211,"commentary_units":17,"commentary_kinds":8,"derived_notes":0,"ambiguities":4,"work_notes":4,"external_links":3,"timeline":5},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-de-trinitate","abstract":"The treatise *De trinitate* (On the Trinity), traditionally attributed to Athanasius of Alexandria, is a theological work defending the consubstantiality and co-eternity of the Father, Son, and Holy Spirit. Written in Greek, it employs scriptural exegesis and philosophical analogies (e.g., mind, word, spirit) to articulate Trinitarian doctrine against Arian and pagan critiques. The text contrasts Christian monotheism with Greek polytheism and Jewish strict monotheism, arguing for three hypostases within a single divine nature. Its authorship is disputed, and it is now commonly classified among Athanasius's spuria, likely composed in the late 4th or early 5th century. The work survives in multiple manuscripts and was cited in medieval Latin florilegia, influencing later Western Trinitarian debates.","historical_context":"The *De trinitate* is attributed to Athanasius of Alexandria (c. 296–373), a key defender of Nicene orthodoxy against Arianism. However, its contested authorship and theological vocabulary (e.g., developed use of 'hypostasis') suggest a date after Athanasius's death, likely in the late 4th or early 5th century. The work reflects post-Nicene Trinitarian controversies, particularly the distinction between ousia and hypostasis, and the need to counter both pagan polytheism and Jewish monotheism. It was composed in Greek, probably in an Eastern monastic or scholarly community. The text circulated widely, as evidenced by its survival in multiple manuscripts and its use in medieval Latin florilegia, indicating transmission through both Greek and Latin channels. The khazarzar edition lacks a critical apparatus, obscuring its manuscript basis and editorial choices.","significance":"*De trinitate* is significant as a witness to the development of Trinitarian theology in the post-Nicene period, even if pseudepigraphical. Its use of analogies (e.g., mind, word, spirit) and its contrast of Christian monotheism with pagan and Jewish views influenced later patristic and medieval thought. The work's citation in Latin florilegia shows its role in shaping Western Trinitarian debates, despite its dubious authorship.","timeline":[{"date":"c. 296–373","event":"Life of Athanasius of Alexandria, to whom the work is traditionally attributed."},{"date":"Late 4th–early 5th c.","event":"Probable composition of *De trinitate* by an unknown author, after Athanasius's death."},{"date":"5th–6th c.","event":"Manuscript transmission of the Greek text in Eastern monastic and scholarly circles."},{"date":"Medieval period","event":"Citation of *De trinitate* in Latin florilegia, influencing Western Trinitarian theology."},{"date":"Modern era","event":"Critical scholarship questions Athanasian authorship; work classified among spuria."}],"relations":[{"work":"Athanasius, *Orations against the Arians*","relation":"Authentic Athanasian work on the Trinity; *De trinitate* echoes its themes but with later theological vocabulary.","key":"","label":null,"url":null},{"work":"Origen, *On First Principles*","relation":"Earlier use of the mind-word-spirit analogy for the Trinity, which *De trinitate* adapts.","key":"","label":null,"url":null},{"work":"Augustine, *De trinitate*","relation":"Later Latin work on the Trinity; both use similar analogies, though Augustine's is independent.","key":"","label":null,"url":null},{"work":"Council of Constantinople (381)","relation":"Post-Nicene doctrinal context; *De trinitate* reflects the council's affirmation of the Holy Spirit's divinity.","key":"","label":null,"url":null},{"work":"Pseudo-Athanasian corpus","relation":"Part of a group of works spuriously attributed to Athanasius, including *Quaestiones ad Antiochum ducem*.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Athanasius of Alexandria","label":"Athanasius of Alexandria","url":"https://en.wikipedia.org/wiki/Athanasius_of_Alexandria","reason":"Provides background on the traditional author and his theological context."},{"key":"wikipedia:Trinity","label":"Trinity","url":"https://en.wikipedia.org/wiki/Trinity","reason":"Context for the doctrinal subject of the work."},{"key":"wikipedia:Arianism","label":"Arianism","url":"https://en.wikipedia.org/wiki/Arianism","reason":"Key heresy opposed in the work."}],"cautions":["Authorship is disputed; the work is widely considered pseudepigraphical, not by Athanasius.","Date is uncertain; scholarly consensus places it in the late 4th or early 5th century, but no precise dating is possible.","The khazarzar edition provides no critical apparatus or manuscript stemma, limiting verification of textual variants.","The work's transmission history is unclear; its use in Latin florilegia suggests a complex textual tradition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000535,"generated":"2026-11-15T06:29:01Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/De%20trinitate.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-de-trinitate","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":568,"source_letters":2211,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text of De trinitate survives in multiple manuscripts, but its attribution to Athanasius is contested; the work is often classified among the spuria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The treatise is commonly dated to the late 4th or early 5th century, after Athanasius’ death (373), based on theological vocabulary and doctrinal concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Despite dubious authorship, De trinitate was cited in medieval Latin florilegia and influenced later Trinitarian debates, especially in the West.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no critical apparatus or manuscript stemma; readers cannot verify textual variants or editorial decisions.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΑΥΤΟΥ ΑΘΑΝΑΣΙΟΥ Μίαν φύσιν δόξατε Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος τὴν θεότητα, καὶ τρεῖς ταύτας τὰς ὑποστάσεις, Πατέρα, Υἱὸν, καὶ Πνεῦμα ἅγιον, καθὼς καὶ βεβαπτίσμεθα. Πορευθέντες γὰρ, φησὶ, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Μίαν μὲν φύσιν, ὅτι τὸ πλείους δοξάζειν καὶ κατατέμνειν εἰς πολλοὺς θεοὺς τὴν μίαν θεότητα τῶν Ἑλλήνων ἐστί· τρεῖς δὲ ὑποστάσεις, ἤτουν πρόσωπα, ἵνα μὴ σχῇ χώραν τῶν Ἰουδαίων ἡ δόξα, καὶ ἵνα μὴ ἄγονος ᾖ καὶ ἄλογος ὁ Πατὴρ, ἐξ οὗ πᾶσα πατριά· καὶ ὁ Λόγος τοῦ ἡμετέρου λόγου ἐνδεέστερος, μὴ ἔχων Πνεῦμα· καὶ ἵνα τὸ τέλειον ᾖ ἐν τρισὶ τελείαις ταῖς ὑποστάσεσι. Καὶ γὰρ τὴν εἰκόνα τοῦ ἐν ἡμῖν νοῦ, λόγου τε καὶ πνεύματος, Πατὴρ, καὶ Υἱὸς, καὶ Πνεῦμα. Πνεῦμα δὲ ἀκούων, ἅγιον ἐνυπόστατον νόει. Ἡμῶν μὲν φθαρτῶν ὄντων, καὶ τὸ πνεῦμα λυόμενον· τοῦ δὲ ἀθανάτου πάντως τὸ πνεῦμα ἀθάνατον, ὡς οὐσία τις ἐνυπόστατος. Μία οὖν ἐστι τῶν τριῶν ὑποστάσεων φύσις, ἡ θεότης, καὶ μία θέλησις, καὶ μία ἐνέργεια, μία δύναμις, ἓν βούλημά τε καὶ κίνημα, καὶ ἔξαλμα τῆς λαμπρότητος τῶν τριῶν. Θεὸς ὁ Πατὴρ, Θεὸς ὁ Υἱὸς, Θεὸς τὸ Πνεῦμα, εἷς τὰ τρία· Θεὸς τέλειος ὁ Πατὴρ, τέλειος ὁ Υἱὸς, τέλειος τὸ Πνεῦμα τὸ ἅγιον· τῆς αὐτῆς τιμῆς, τῆς αὐτῆς ἐξουσίας.","english":"Of the same Athanasius: Believe in one nature of Father and Son and Holy Spirit, the divinity, and in three hypostases, Father, Son, and Holy Spirit, just as we have been baptized. For he says, \"Go forth, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.\" One nature, because to glorify more than one and to cut the one divinity into many gods is the way of the Greeks; three hypostases, that is, persons, so that the opinion of the Jews may have no place, and so that the Father may not be barren and without reason, from whom all fatherhood comes; and so that the Word may not be inferior to our word, lacking Spirit; and so that perfection may be in three perfect hypostases. For the image in us of mind, word, and spirit is Father, Son, and Spirit. When you hear \"Spirit,\" understand a holy hypostatic Spirit. We are perishable, and our spirit is dissolved; but the Spirit of the immortal is certainly immortal, as a hypostatic substance. Therefore, there is one nature of the three hypostases, the divinity, and one will, and one energy, one power, one purpose and movement, and one radiance of the splendor of the three. God the Father, God the Son, God the Spirit, the three are one; God the Father is perfect, the Son is perfect, the Holy Spirit is perfect; of the same honor, of the same authority.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασις","severity":"info","text":"The term 'hypostasis' here denotes an individual reality or person, distinct from 'ousia' (nature). Athanasius insists on three hypostases to avoid Jewish monotheism and to safeguard the distinctness of Father, Son, and Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φύσις","severity":"info","text":"'Physis' (nature) is used synonymously with 'ousia' to assert the single divinity shared by the three hypostases. The phrase 'one nature' counters polytheism, not later Christological debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πορευθέντες γὰρ, φησὶ, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος","severity":"info","text":"This is a paraphrase of Matthew 28:19, the Great Commission, with the trinitarian baptismal formula. The wording 'baptizing them in the name of the Father and of the Son and of the Holy Spirit' is not verbatim from the NT but reflects liturgical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν Ἑλλήνων","severity":"info","text":"The 'Greeks' here refers to pagans, whose polytheism is contrasted with Christian monotheism. The phrase 'cutting the one divinity into many gods' echoes patristic polemic against pagan mythology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν Ἰουδαίων","severity":"info","text":"The 'Jews' represent strict monotheism that denies any distinction within the Godhead. Athanasius uses this contrast to justify the three hypostases as necessary to avoid a barren or irrational Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὴν εἰκόνα τοῦ ἐν ἡμῖν νοῦ, λόγου τε καὶ πνεύματος","severity":"info","text":"The analogy of mind, word, and spirit in humans as an image of the Trinity is a common patristic trope, found in authors like Origen and later in Augustine. It illustrates the unity and distinction of the divine persons.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is transmitted under Athanasius' name but its authenticity is debated; it may be a later compilation. The phrase 'ἤτουν πρόσωπα' glosses 'hypostases' as 'persons', a clarification typical of later trinitarian theology."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Δημιουργὰ τῶν ὄντων ἁπάντων, καὶ συνεκτικὰ, καὶ προνοητικὰ, ὁμοίως πάντα τοῖς τρισὶ, καὶ ἀπαραλλάκτως καὶ ταὐτῶς, ὅσα τοῦ εἶναι, καὶ ὅσα τοῦ τι μὴ εἶναι, καὶ ὅσα τοῦ πῶς ἔχει πρὸς τὰ κτιστὰ, καὶ ὅσα τῆς ἐνεργείας, καὶ ὅσα τῆς δυνάμεως, ὅσα τῆς ἀϊδιότητος, καὶ ὅσα καθ' ὑπεροχὴν, ἢ κατ' αἰτίαν εἶναι λέγεται. Οἷον τὸ εἶναι ταυτὸν, τὸ ἀσώματον εἶναι τὸν ἀκατάληπτον, τὸ βασιλεύειν, τὸ δημιουργεῖν, τὸ θεοῦν, τὸ δύνασθαι, τὸ ἀΐδιον εἶναι, τὸ ἀρχὴν εἶναι ὑπεράρχιον, τὸ οὐσίαν εἶναι ὑπερ ούσιον, τὸ φῶς λέγεσθαι. Τὸ δὲ σκότος τὰ συμβολικῶς λεγόμενα, οἷον θυμοῦσθαι καὶ ὀργίζεσθαι, ὑπνοῦν καὶ ἐγρηγορέναι. Ταῦτα πάντα τῇ μιᾷ φύσει προσαρμόζοντες, οὐκ ἐκ τῶν κατ' αὐτὴν δηλοῦμεν, ἢ νοοῦμεν αὐτὴν, ἀλλ' ἐκ τῶν περὶ αὐτήν. Μίαν δ' οὖν τὴν φύσιν εἰδότες τῶν τριῶν ὑποστάσεων, οὐδενὶ τῶν ἄλλων διαφερουσῶν ἢ ταῖς ἰδιότησι ταύταις, τὸ γεννᾷν λέγω καὶ τὸ γεννᾶσθαι, καὶ τὸ ἐκπορεύεσθαι, καὶ ὅτι τὸ μὲν Πατὴρ, τὸ δὲ Υἱὸς, τὸ δὲ Πνεῦμα· καὶ ὅτι ὁ μὲν Πατὴρ γεννήτωρ καὶ προβολεὺς, γεννήτωρ μὲν τοῦ Υἱοῦ, προβολεὺς δὲ τοῦ Πνεύματος· ὁ δὲ Υἱὸς γέννημα, τὸ δὲ Πνεῦμα πρόβλημα. Καὶ ὁ μὲν Πατὴρ ἀγέννητος, ὁ δὲ Υἱὸς γεννητὸς διὰ δύο νν, τὸ δὲ Πνεῦμα ἐκπορευτόν. Καὶ ὁ μὲν Πατὴρ αἴτιος, ὁ δὲ Υἱὸς καὶ τὸ Πνεῦμα αἰτιατά. Καὶ ὁ μὲν Πατὴρ προβολεὺς, ὁ δὲ Υἱὸς Υἱὸς μόνον, καὶ τὸ Πνεῦμα ἐκπο ρευόμενον·","english":"Creator of all beings, and sustaining, and providential, similarly all things to the three, and unalterably and identically, as many as pertain to being, and as many as pertain to not being something, and as many as pertain to how it relates to created things, and as many as pertain to activity, and as many as pertain to power, as many as pertain to eternity, and as many as are said to be by preeminence or by causality. For example, being the same, being incorporeal, being incomprehensible, ruling, creating, deifying, being able, being eternal, being a beginning beyond beginning, being an essence beyond essence, being called light. But darkness is what is said symbolically, such as being angry and wrathful, sleeping and being awake. All these things we attribute to the one nature, not from what is according to it do we manifest or conceive it, but from what is around it. Knowing then the one nature of the three hypostases, differing in nothing else but these properties—I mean begetting and being begotten and proceeding, and that one is Father, another Son, another Spirit; and that the Father is begetter and producer, begetter of the Son, producer of the Spirit; the Son is offspring, the Spirit is product. And the Father is unbegotten, the Son is begotten with two n's, the Spirit is emanated. And the Father is cause, the Son and the Spirit are caused. And the Father is producer, the Son is only Son, and the Spirit is that which proceeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασις","severity":"info","text":"The term 'hypostasis' here denotes an individual subsistence within the single divine nature, a standard usage in post-Nicene trinitarian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φύσις","severity":"info","text":"'Nature' (φύσις) is used to indicate the single divine essence shared by Father, Son, and Holy Spirit, contrasting with the three hypostases.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γεννᾷν / γεννᾶσθαι / ἐκπορεύεσθαι","severity":"info","text":"The verbs 'beget', 'be begotten', and 'proceed' distinguish the three hypostases: the Father begets the Son, the Son is begotten, and the Spirit proceeds from the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"γεννητὸς διὰ δύο νν","severity":"info","text":"The remark that 'Son is begotten with two n's' (γεννητός) distinguishes the Son from being 'gennetos' (with one ν, meaning 'born' in a general sense), emphasizing his unique generation from the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα πάντα τῇ μιᾷ φύσει προσαρμόζοντες","severity":"info","text":"This sentence marks a shift from listing divine attributes to a methodological statement: we attribute all predicates to the one nature, not from its essence but from its external manifestations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ σκότος","severity":"caution","text":"The phrase 'darkness is what is said symbolically' is ambiguous: it may refer to negative or anthropomorphic attributes (e.g., anger) that are not literal but symbolic, contrasting with the positive attributes listed earlier.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ σκότος' could be interpreted as a category of symbolic predicates, but its exact referent is unclear; the reading taken is that it denotes negative or anthropomorphic attributes.","The list of attributes (e.g., 'τὸ εἶναι ταυτὸν') is not exhaustive, and the criteria for inclusion are not specified."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"οὐ γὰρ ἐξίστανται τῶν ἰδιοτήτων, οὔτε ὁ Πατὴρ τοῦ εἶναι Πατὴρ, οὔτε ὁ Υἱὸς τοῦ εἶναι Υἱὸς, οὔτε τὸ Πνεῦμα τοῦ εἶναι Πνεῦμα, ἀλλ' ἡ μὲν οὐσία κοινὴ, μία τῶν τριῶν ἡ θεότης, ὡσπεροῦν φῶτα τρία ἀλλήλοις ἑνούμενα καὶ οὐ συγχεόμενα. Ταῦτα μὲν ἱκανὰ εἰδέναι περὶ τὴν θεολογίαν. Τέλος καὶ τῷ Θεῷ χάρις.","english":"For they do not depart from their proper characteristics: neither the Father from being Father, nor the Son from being Son, nor the Spirit from being Spirit; but the substance is common, the divinity of the three is one, as it were three lights united with one another and not confused. These things are sufficient to know concerning theology. The end, and thanks be to God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ γὰρ ἐξίστανται τῶν ἰδιοτήτων","severity":"info","text":"The phrase asserts that the three persons do not abandon their distinctive properties, maintaining individual identity within the shared substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσία","severity":"info","text":"Here 'οὐσία' (substance) denotes the common divine essence shared by Father, Son, and Spirit, distinct from the individual 'ὑπόστασις' (hypostasis) of each person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡσπεροῦν φῶτα τρία ἀλλήλοις ἑνούμενα καὶ οὐ συγχεόμενα","severity":"info","text":"The analogy of three lights united but not confused parallels similar imagery in later Trinitarian theology, e.g., in Gregory of Nazianzus, to illustrate unity without mixture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα μὲν ἱκανὰ εἰδέναι περὶ τὴν θεολογίαν. Τέλος καὶ τῷ Θεῷ χάρις.","severity":"info","text":"This concluding sentence marks the end of the theological exposition, with a doxology typical of patristic treatises, signaling closure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"De trinitate","severity":"info","text":"The work 'De trinitate' attributed to Athanasius has been influential in Eastern Trinitarian doctrine, though its authenticity has been debated in modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]}]}