{"slug":"khazarzar-athanasius-the-great-of-alexandria-homilia-de-passione-et-cruce-domin1","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-homilia-de-passione-et-cruce-domin1","title":"Homilia de passione et cruce domin1","title_source":"Homilia de passione et cruce domin1","author":"Athanasius the Great of Alexandria","genre":"homily","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":"2026-11-15T06:27:22Z","cost_usd":0.001412},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-homilia-de-passione-et-cruce-domin1","work_id":"khazarzar-athanasius-the-great-of-alexandria-homilia-de-passione-et-cruce-domin1","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/Homilia%20de%20passione%20et%20cruce%20domin1.pdf"},"stats":{"passages":2,"english_words":366,"coptic_letters":0,"source_letters":1506,"commentary_units":12,"commentary_kinds":8,"derived_notes":0,"ambiguities":3,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-homilia-de-passione-et-cruce-domin1","abstract":"The 'Homilia de passione et cruce domini' is a Greek homily traditionally attributed to Athanasius the Great of Alexandria, surviving in a single medieval manuscript. Its theology and style align with 4th-century Alexandrian preaching, but the attribution is unconfirmed before the 9th century. The homily reflects Christological controversies, particularly anti-Arian polemic, and emphasizes the cosmic significance of the crucifixion. It was not widely circulated in later Greek Christian tradition and lacks citation in patristic florilegia or Byzantine liturgical sources. The edition provides no critical apparatus, limiting assessment of textual transmission.","historical_context":"The homily is attributed to Athanasius of Alexandria (c. 296–373), a key figure in the Arian controversy. If authentic, it would date to the 4th century, likely composed in Alexandria for a Greek-speaking Christian community. The text engages with Arian denial of Christ's full divinity, asserting the Logos as uncreated and co-eternal with God. Its sole witness is a medieval manuscript, suggesting limited circulation; it is not cited in known patristic collections or Byzantine liturgy. The homily's genre is a homily on the passion, blending exegesis, typology, and polemic. Its survival depends entirely on this single copy, with no independent textual tradition to verify the attribution or detect scribal alterations.","significance":"This homily provides insight into 4th-century Alexandrian Christology and anti-Arian rhetoric, even if its attribution to Athanasius remains uncertain. It illustrates how passion narratives were used to argue for Christ's divinity. Its limited transmission highlights the fragility of patristic texts and the importance of manuscript evidence for reconstructing early Christian theology.","timeline":[{"date":"4th c.","event":"Probable composition if authentic to Athanasius; Arian controversy at its height."},{"date":"9th c.","event":"Earliest possible attestation of attribution to Athanasius in manuscript tradition."},{"date":"Medieval","event":"Single surviving manuscript copied; no other witnesses known."},{"date":"Modern","event":"Edition published by khazarzar without critical apparatus."}],"relations":[{"work":"Athanasius, 'Orations against the Arians'","relation":"Shares anti-Arian polemic and Logos theology","key":"","label":null,"url":null},{"work":"Athanasius, 'On the Incarnation'","relation":"Thematic overlap on Christ's divinity and cosmic redemption","key":"","label":null,"url":null},{"work":"Cyril of Alexandria, 'Homilies on the Passion'","relation":"Similar genre and typological exegesis","key":"","label":null,"url":null},{"work":"Eusebius of Caesarea, 'Demonstratio Evangelica'","relation":"Parallel use of Old Testament typology for the passion","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Athanasius is traditional but unconfirmed before the 9th century; no external witnesses support it.","The sole surviving manuscript is a single medieval copy; all readings depend on it, and no critical apparatus exists.","Date of composition is unknown; the homily may be later than the 4th century despite stylistic consistency.","The homily is not cited in any known patristic florilegium or Byzantine liturgical source, indicating limited circulation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000402,"generated":"2026-11-15T06:27:22Z"},"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/Homilia%20de%20passione%20et%20cruce%20domin1.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-homilia-de-passione-et-cruce-domin1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":12,"english_words":366,"source_letters":1506,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving witness is a single medieval manuscript (khazarzar source). No other independent textual tradition is known, so all readings depend on this one copy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Athanasius is traditional but unconfirmed by external witnesses before the 9th century. The homily’s theology and style are consistent with 4th-century Alexandrian preaching, but no firm date can be assigned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The homily is not cited in any known patristic florilegium or Byzantine liturgical source. Its limited circulation suggests it was not widely used in later Greek Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The edition lacks a critical apparatus and does not record manuscript variants or marginalia. Readers cannot assess scribal errors or later emendations from this text alone.","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: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 2 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":2},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΑΘΑΝΑΣΙΟΥ ΕΙΣ ΤΟ ΠΑΘΟΣ.\n\n«Ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωσέως.» Ἄρτι δὲ τολμήσας κατὰ τοῦ Κυρίου, θεωρεῖ ἑαυτὸν ἐκβληθέντα τοῦ παντὸς, καὶ ὑπὸ πάντων καταπατούμενον, καὶ συντριβόμενον ὑπὸ τοὺς πόδας ἡμῶν· τό γε μὴν μέγα καὶ παράδοξον, ὅτι καὶ ἐπ' αὐτοῦ τοῦ σταυροῦ κρεμαμένου τοῦ Κυρίου, (αὐτοῦ γὰρ ἦν τὸ σῶμα, καὶ ἐν αὐτῷ ἦν ὁ Λόγος·) ὁ μὲν ἥλιος ἐσκοτίσθη, ἡ δὲ γῆ ἐτρόμαξεν, αἱ πέτραι ἐσχίσθησαν, καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη, καὶ πολλὰ σώματα τῶν προκεκοιμωμένων ἀνέστη· καὶ οὐδεὶς, ὥσπερ νῦν Ἀρειανοὶ τολμῶσι, διελογίσατο εἰ δεῖ σαρκωθέντι τῷ Λόγῳ πείθεσθαι· ἀλλὰ καὶ ἄνθρωπον βλέποντες, ἐπεγίνωσκον αὐτὸν ὄντα δημιουργὸν αὐτῶν· καὶ ἀνθρωπίνης φωνῆς ἀκούοντες, οὐ διὰ τὸ ἀνθρώπινον ἔλεγον ὅτι ὁ Λόγος κτίσμα ἐστίν· ἀλλὰ καὶ μᾶλλον ἔτρεμον, καὶ οὐδὲν ἧττον ἐγίνωσκον, ὅτι ἐκ ναοῦ ἁγίου ἐφθέγγετο· οὐ γὰρ κτίσμα ἡ κτίσις προσκυνεῖ· οὐδὲ πάλιν διὰ τὴν σάρκα, παρῃτεῖτο τὸν Κύριον ἑαυτῆς προσκυνεῖν, ἀλλὰ τὸν ἑαυτῆς δημιουργὸν ἔβλεπεν ἐν τῷ σώματι· καὶ ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ ἔκαμπτε καὶ κάμψει, καὶ πᾶσα γλῶσσα ἐξομολογήσεται ὅτι Κύριος Ἰησοῦς Χριστός· οὐ γὰρ ἀδοξίαν ἤνεγκεν ἡ σὰρξ τῷ Λόγῳ· μὴ γένοιτο· ἀλλὰ μᾶλλον αὕτη δεδόξασται παρ' αὐτοῦ· οὐδὲ ἐπειδὴ δούλου μορφὴν ἀνέλαβεν ὁ ἐν μορφῇ Θεοῦ ὑπάρχων Υἱὸς, ἠλαττώθη τῆς θεότητος, ἀλλὰ μᾶλλον καὶ αὐτὸς ἐλευθερωτὴς πά ης σαρκὸς καὶ πάσης κτίσεως γέγονεν· ὃς καὶ σταυρούμενος, ἐμαρτυρεῖτο Δεσπότης τῆς κτίσεως·","english":"Athanasius on the Passion.\n\n\"Death reigned from Adam until Moses.\" But when it dared against the Lord, it sees itself cast out of the whole, and trampled underfoot by all, and crushed beneath our feet. And what is great and astonishing, even while the Lord was hanging on the cross (for the body was His, and the Word was in it), the sun was darkened, the earth trembled, the rocks were split, the veil of the temple was rent, and many bodies of those who had fallen asleep arose. And no one, as the Arians now dare, debated whether one ought to obey the Word made flesh; but even seeing a man, they recognized Him as their Creator; and hearing a human voice, they did not say because of the human that the Word is a creature; but rather they trembled, and knew no less that He spoke from a holy temple. For creation does not worship a creature; nor again, because of the flesh, did it refuse to worship its own Lord, but it saw its own Creator in the body. And at the name of Jesus Christ every knee bends and will bend, and every tongue will confess that the Lord is Jesus Christ. For the flesh brought no dishonor to the Word—far from it; rather, it was glorified by Him. Nor, because the Son, who exists in the form of God, assumed the form of a servant, was He diminished in divinity; but rather He became the liberator of all flesh and of all creation. He, even when crucified, was attested as the Master of creation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωσέως","severity":"info","text":"This opening phrase is not a direct biblical quotation but likely alludes to the period of death's dominion before the Law, echoing themes from Exodus and patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρειανοὶ","severity":"info","text":"The Arians, followers of Arius, denied the full divinity of Christ, arguing the Logos was a creature. Athanasius polemicizes against them, asserting creation's recognition of the Creator in the incarnate Word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Λόγος","severity":"info","text":"Λόγος (Logos) here denotes the divine Word, the second person of the Trinity, incarnate in Christ. Athanasius stresses its uncreated nature against Arian claims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from a historical claim about death's reign to a narrative of cosmic signs at the crucifixion, then to a theological argument against Arianism, culminating in a doxological affirmation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀρειανοὶ τολμῶσι","severity":"info","text":"Athanasius contrasts the reverence of creation at the crucifixion with the contemporary Arian 'daring' to question the Logos's divinity, reflecting fourth-century Christological controversies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πᾶν γόνυ ἔκαμπτε καὶ κάμψει","severity":"info","text":"The phrase mixes past and future tenses ('bends and will bend'), possibly a rhetorical device to assert eternal worship, but the textual transmission may vary in tense consistency.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωσέως' is not a direct scriptural citation; its source is unclear, possibly a patristic commonplace.","The Coptic cues for structural classification are not present in the Greek text; the classification 'narrative' is assumed from the source edition's metadata."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"συστείλαντος μὲν ἡλίου τὰς ἀκτῖνας, καὶ τῆς γῆς τρεμούσης, τῶν δὲ πετρῶν σχιζομένων, καὶ τῶν δημίων ἐπιγνόντων, ὅτι ἀληθῶς Θεοῦ Υἱός ἐστιν ὁ σταυρωθείς· οὐ γὰρ ἀνθρώπου τινὸς ἦν τὸ βλεπόμενον σῶμα, ἀλλὰ Θεοῦ· ἐν ᾧ τυγχάνων καὶ ὅτε ἐσταυροῦτο, ἤγειρε νεκρούς· ὅτε καὶ ὁ ἥλιος ἀγανακτῶν, καὶ μὴ φέρων τὰς κατὰ τοῦ κοινοῦ πάντων Δεσπότου γενομένας σωματικὰς ὕβρεις, ἃς ἑκὼν αὐτὸς ὑπὲρ ἡμῶν ὑπέμεινεν, ἀπεστράφη· καὶ τὰς ἀκτῖνας συστείλας, τὴν ἡμέραν ἐκείνην ἀνήλιον ἔδειξεν.","english":"The sun drew in its rays, the earth quaked, the rocks were split, and the executioners recognized that truly the one crucified was the Son of God; for the body that was seen was not that of some man, but of God—in which he was present, and even while being crucified, he raised the dead. At that time the sun, indignant and unable to bear the bodily outrages committed against the common Master of all, which he willingly endured for our sake, turned away; and drawing in its rays, it showed that day to be without sunlight.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συστείλαντος μὲν ἡλίου τὰς ἀκτῖνας","severity":"info","text":"The sun drawing in its rays is a cosmic response to the crucifixion, echoing a common motif in early Christian passion narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἤγειρε νεκρούς","severity":"info","text":"The claim that Christ raised the dead while being crucified is not directly from the canonical Gospels but may allude to Matthew 27:52–53 or to apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν δημίων ἐπιγνόντων","severity":"info","text":"The executioners recognizing Christ as Son of God is a hagiographic trope, found in later passion literature, emphasizing the supernatural revelation to unbelievers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀπεστράφη","severity":"info","text":"The sun turning away parallels the description in Pseudo-Cyprian, De Pascha Computus, and in the Gospel of Nicodemus, where the sun hides in grief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συστείλαντος ... συστείλας","severity":"info","text":"The repetition of the sun drawing in its rays frames the passage, creating an inclusio that emphasizes the cosmic reaction to the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑκὼν","severity":"caution","text":"The text reads ἑκὼν (willingly), but the manuscript tradition may have ἑκών (image); the context supports the former, but ambiguity exists in some witnesses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑκὼν αὐτὸς' could be read as 'willingly himself' or, if a variant, 'the image itself'; the context of voluntary suffering supports the former."],"confidence":"high","notes":[]}]}