{"slug":"khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","id":null,"title":"Sermo major de fide","title_source":"Sermo major de fide","author":"Athanasius the Great of Alexandria","genre":"homily","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T17:38:09Z","cost_usd":0.020008},"source":{"registry_id":null,"work_id":"khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":null},"stats":{"passages":33,"english_words":9315,"coptic_letters":0,"source_letters":35562,"commentary_units":198,"commentary_kinds":10,"derived_notes":5,"ambiguities":59,"work_notes":4,"external_links":3,"timeline":4},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","abstract":"The Sermo major de fide is a Greek homily traditionally attributed to Athanasius of Alexandria but widely considered a later compilation from the late 4th or early 5th century. It draws on Athanasian themes to articulate Trinitarian doctrine, particularly the divinity of the Word and the economy of incarnation and redemption. The text survives in multiple manuscripts and was cited in later patristic florilegia, indicating its authoritative reception despite doubts about authorship. The khazarzar edition lacks critical apparatus, limiting textual verification.","historical_context":"The Sermo major de fide likely originated in the late 4th or early 5th century, after Athanasius' death in 373, in a Greek-speaking Christian community in the eastern Mediterranean, possibly Alexandria or its sphere of influence. The work reflects post-Nicene Trinitarian debates, especially the controversies over Arianism and the nature of Christ. Its compilation may have served to consolidate Athanasian orthodoxy for catechetical or liturgical use. The text was transmitted through monastic and ecclesiastical networks, often included in patristic collections. Its contested attribution highlights the fluidity of authorship in late antique Christian literature, where works were sometimes ascribed to authoritative figures to enhance doctrinal weight.","significance":"The Sermo major de fide matters as a witness to the reception and adaptation of Athanasian theology in the generation after his death. It illustrates how later communities used his authority to address ongoing Trinitarian disputes. The work also shows the blending of scriptural quotation with theological paraphrase, linking it to broader traditions of patristic exegesis and creedal formation.","timeline":[{"date":"c. 373","event":"Death of Athanasius of Alexandria"},{"date":"late 4th–early 5th c.","event":"Probable composition of the Sermo major de fide"},{"date":"5th–6th c.","event":"Manuscript transmission and inclusion in patristic florilegia"},{"date":"20th–21st c.","event":"Modern scholarly debate over authorship and textual criticism"}],"relations":[{"work":"Athanasius, Orations against the Arians","relation":"Thematic and doctrinal source for Trinitarian arguments","key":"","label":null,"url":null},{"work":"Nicene Creed","relation":"Reflects and reinforces Nicene orthodoxy","key":"","label":null,"url":null},{"work":"Gospel of John","relation":"Quoted directly (e.g., John 1:1, 1:14) to support Christological claims","key":"","label":null,"url":null},{"work":"Apocryphal traditions","relation":"Possible source for non-canonical sayings or paraphrases","key":"","label":null,"url":null}],"external_links":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"Khazarzar edition of Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf","reason":"Primary source for the translated work"},{"key":"wikipedia:Athanasius of Alexandria","label":"Athanasius of Alexandria","url":"https://en.wikipedia.org/wiki/Athanasius_of_Alexandria","reason":"Context on the attributed author and his historical setting"},{"key":"wikipedia:Trinitarian controversy","label":"Trinitarian controversy","url":"https://en.wikipedia.org/wiki/Trinitarian_controversy","reason":"Doctrinal background for the sermon's themes"}],"cautions":["Attribution to Athanasius is disputed; the work is likely a later compilation.","Date is uncertain; scholarly consensus places it in the late 4th or early 5th century.","The khazarzar edition provides no critical apparatus or manuscript stemma, limiting textual verification."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000377,"generated":"2026-11-15T16:42:15Z"},"links":[],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","status":"pass","blocking":[],"warnings":[],"stats":{"passages":33,"translated":33,"commentary_passages":33,"commentary_units":198,"english_words":9315,"source_letters":35561,"commentary_kinds":10},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text of the Sermo major de fide survives in multiple manuscripts, but its attribution to Athanasius is contested; it may be a later compilation drawing on his genuine works.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The sermon is often dated to the late 4th or early 5th century, after Athanasius’ death (373), based on doctrinal and stylistic features that diverge from his authentic corpus.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Despite doubts about authorship, the Sermo major de fide was included in some patristic florilegia and cited in later Trinitarian controversies, indicating its perceived authority.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"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 the textual basis or assess variant readings from this source alone.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; 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: 33 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"3 scriptural phrase match(es) noted: John 1:1; John 1:14; John 8:12."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":33},"term_index":[],"citations":{"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide":{"label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}},"segments":[{"i":1,"ref":"p1","source":"Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἀρχιεπισκόπου Ἀλεξανδρείας καὶ ὁμολογητοῦ ἐκ τοῦ περὶ πίστεως μείζονος λόγου Τὸ ἐγειρόμενον ἐκ νεκρῶν ἄνθρωπος ἦν ἢ θεός; ἑρμηνεύει Πέτρος ὁ ἀπόστολος ἡμῶν μᾶλλον γινώσκων καὶ λέγει· καθελόντες αὐτὸν ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον, ὁ δὲ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν τὸ γοῦν ἀπὸ τοῦ ξύλου καθαιρεθὲν σῶμα νεκρὸν τοῦ Ἰησοῦ καὶ εἰς μνημεῖον τεθὲν ἐνταφιασθέν τε ὑπὸ Ἰωσὴφ τοῦ ἀπὸ Ἀριμαθείας, αὐτὸ ἤγειρεν ὁ λόγος λέγων· λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρι σὶν ἡμέραις ἐγερῶ αὐτόν. ὁ καὶ πάντας τοὺς νεκροὺς ζωοποιῶν καὶ τὸν ἐκ Μαρίας ἄνθρωπον Χριστὸν Ἰησοῦν ἐζωοποίησεν, ὃν ἀνείληφεν: – 2 Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου Ζωὴ ἀποθανεῖν οὐ δύναται, μᾶλλον δὲ τοὺς νεκροὺς ζωοποιεῖ. ἔστιν τοίνυν καὶ πηγὴ ζωῆς τῆι ἐκ πατρὸς θεότητι, ἄνθρωπος δὲ ὁ ἀποθανών, μᾶλλον δὲ καὶ ἐγερθεὶς ἐκ νεκρῶν, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν, ὁ ἐκ παρθένου Μαρίας, ὃν ἡ τοῦ λόγου θεότης δι' ἡμᾶς ἀνείληφεν. τὸ γοῦν γεγράφθαι ἐν ἀρχῆι ἦν ὁ λόγος φανερῶς τὴν θεότητα δηλοῖ, τὸ δὲ ὁ λόγος σὰρξ ἐγένετο τὸ ἀνθρώπινον τοῦ κυρίου δείκνυσιν: – 3 Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου Ἡ θεότης γοῦν ἐστιν τοῦ Ἰησοῦ ἡ τιθεῖσα καὶ λαμβάνουσα τὴν ψυχὴν οὗ ἐφόρεσεν ἀνθρώπου. πλήρη γὰρ ἀνείληφε τὸν ἄνθρωπον, ἵνα πλήρη αὐτὸν καὶ σὺν αὐτῶι τοὺς νεκροὺς ζωοποιήσηι: – 4 Καὶ πάλιν Ὁ δὲ κυριακὸς ἄνθρωπος οὐκ ἀσθενήσας οὐδὲ ἄκων ἀπέθανεν, ἀλλ' ἀφ' ἑαυτοῦ ἧκεν ἐπὶ τὴν τοῦ θανάτου οἰκονομίαν, στερεοποιούμενος ὑπὸ τοῦ ἐν αὐτῶι ἐνοικήσαντος θεοῦ λόγου τοῦ εἰπόντος οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ· ἀπ' ἐμαυτοῦ αὐτὴν τίθημι·","english":"Of the same holy Athanasius, Archbishop of Alexandria and Confessor, from the greater discourse on faith. Was the one raised from the dead a man or a god? Peter our apostle interprets, knowing better, and says: after taking him down from the wood they placed him in a tomb, but God raised him from the dead. So the dead body of Jesus taken down from the wood and placed in a tomb and buried by Joseph of Arimathea, that body the Word raised, saying: loosen this temple and in three days I will raise it. He who gives life to all the dead also gave life to the man from Mary, Christ Jesus, whom he assumed.\n\n2 Of the same, from the same discourse. Life cannot die; rather, it gives life to the dead. Therefore he is also a source of life by his divinity from the Father, but the one who died is a man, or rather also raised from the dead, who also intercedes for us, the one from the Virgin Mary, whom the divinity of the Word assumed for our sake. So the phrase \"in the beginning was the Word\" clearly indicates the divinity, while \"the Word became flesh\" shows the humanity of the Lord.\n\n3 Of the same, from the same discourse. So the divinity of Jesus is what places and receives the soul of the man he wore. For he assumed the whole man, so that he might give life to him whole and, together with him, to the dead.\n\n4 And again. The Lord's man did not die from weakness or unwillingly, but came of his own accord to the economy of death, being strengthened by the God Word dwelling in him, who said: no one takes my soul from me; I place it myself.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ ... ἐκ τοῦ περὶ πίστεως μείζονος λόγου","severity":"info","text":"The passage is a catena of four excerpts from the Sermo major de fide, each introduced by a formula indicating the same author and work.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθελόντες αὐτὸν ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον, ὁ δὲ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν","severity":"info","text":"This echoes the Gospel accounts of Jesus' deposition and burial (e.g., Mark 15:46; John 19:38-42) and the resurrection as divine act, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a logion from apocryphal tradition or a theological paraphrase of the resurrection promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἦν ὁ λόγος","severity":"info","text":"A direct quotation of John 1:1, used here to affirm the divinity of the Word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ λόγος σὰρξ ἐγένετο","severity":"info","text":"A direct quotation of John 1:14, used here to indicate the humanity of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"The Greek term 'οἰκονομία' (economy) here refers to the divine plan of salvation, specifically the incarnation and death of Christ as part of that plan.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the logion 'λύσατε τὸν ναὸν τοῦτον...' is uncertain; it may be a non-canonical saying or a theological construction.","The attribution of the entire catena to Athanasius is traditional but not universally accepted; some scholars consider the Sermo major de fide a later compilation."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."},{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":2,"ref":"p2","source":"ἐξουσίαν ἔχω θεῖναι αὐτὴν καὶ πάλιν ἐξουσίαν ἔχω λαβεῖν αὐτήν : – 5 Ἐκ τοῦ αὐτοῦ λόγου Αὐτὸς γὰρ δυνατὸς ὢν καὶ δημουργὸς τῶν ὅλων ἐν τῆι παρθένωι κατασκευάζει αὐτῶι ναὸν τὸ σῶμα καὶ ἰδιοποιεῖται τοῦτο ὥσπερ ὄργανον, ἐν αὐτῶι γνωριζόμενος καὶ ἐνοικῶν: – 6 Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου Τούτου ἵνεκεν τὸ δυνάμενον ἀποθανεῖν ἑαυτῶι λαμβάνει σῶμα, ἵνα τοῦτο τοῦ θεοῦ λόγου μεταλαβὸν ἀντὶ πάντων ἱκανὸν γένη ται τῶι θανάτωι καὶ διὰ τὸν ἐνοικήσαντα λόγον ἄφθαρτον διαμείνηι: – 7 Καὶ μετ' ὀλίγα Ὑπὲρ πάντας γὰρ ὢν ὁ λόγος τοῦ θεοῦ εἰκότως τὸν ἑαυτοῦ ναὸν καὶ τὸ σωματικὸν ὄργανον προσαγαγὼν ἀντίψυχον ὑπὲρ πάντων, ἐπλήρου τὸ ὀφειλόμενον ἐν τῶι θανάτωι. καὶ ὡς συνὼν δὲ διὰ τοῦ ὁμοίου τοῖς πᾶσιν ὁ ἄφθαρτος τοῦ θεοῦ υἱὸς εἰκότως τοὺς πάντας ἐνέδυσεν ἀφθαρσίαν ἐν τῆι τῆς ἀναστάσεως ἐπαγγελίαι. καὶ αὐτὴ γὰρ ἡ ἐν τῶι θανάτωι φθορὰ κατὰ τῶν ἀνθρώπων οὐκέτι χώραν ἔχει διὰ τὸν ἐνοικήσαντα λόγον ἐν τούτοις διὰ τοῦ ἑνὸς σώματος. καὶ ὥσπερ μεγάλου βασιλέως εἰσελθόντος εἴς τινα πόλιν μεγάλην καὶ οἰκήσαντος εἰς μίαν τῶν ἐν αὐτῆι οἰκιῶν πάντως ἡ τοιαύτη πόλις πολλῆς τι μῆς ἀξιοῦται καὶ οὐκέτι τις ἐχθρὸς αὐτὴν ἢ ληιστὴς ἐπιβαίνων καταστρέφει, πάσης δὲ μᾶλλον ἐπιμελείας ἀξιοῦται διὰ τὸν εἰς μίαν αὐτῆς οἰκίαν οἰκήσαντα βασιλέα, οὕτω καὶ ἐπὶ τοῦ ἡμετέρου σωτῆρος γέγονεν.","english":"I have authority to place it and again authority to take it. — From the same discourse: For being powerful and creator of all, he constructs for himself in the virgin a temple, the body, and appropriates this as an instrument, being known and dwelling in it. — Of the same, from the same discourse: For this reason he takes to himself a body capable of dying, so that this, partaking of the Word of God, might become sufficient for death on behalf of all, and through the Word dwelling in it might remain incorruptible. — And after a little: For being above all, the Word of God fittingly, having offered his own temple and bodily instrument as a substitute life for all, fulfilled the debt in death. And as the incorruptible Son of God, being present through the similar to all, fittingly clothed all in incorruption in the promise of resurrection. For the corruption in death itself no longer has place among men because of the Word dwelling in them through the one body. And just as when a great king enters a great city and dwells in one of the houses in it, that city is deemed worthy of much honor and no enemy or robber attacking it destroys it, but rather it is deemed worthy of all care because of the king dwelling in one of its houses, so also has it happened with our Savior.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The repeated formula 'From the same discourse' marks this passage as a catena of excerpts from a longer homily, likely compiled by a later editor.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντίψυχον","severity":"info","text":"The term 'antipsuchon' (substitute life) is rare in patristic Greek, denoting Christ's body as a vicarious offering for humanity's death.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"βασιλέως ... πόλιν","severity":"info","text":"The analogy of a king dwelling in one house to honor an entire city reflects Hellenistic political theology, common in Athanasius' milieu to illustrate Christ's salvific presence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῆι τῆς ἀναστάσεως ἐπαγγελίαι","severity":"info","text":"The phrase 'promise of resurrection' echoes 1 Corinthians 15 and the Pauline kerygma, though no direct citation is given.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἄφθαρτον","severity":"info","text":"The emphasis on Christ's body remaining 'incorruptible' through the Word's presence became a key point in later Christological debates, especially against Nestorian and Apollinarian views.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"διὰ τοῦ ὁμοίου τοῖς πᾶσιν","severity":"caution","text":"The phrase 'through the similar to all' is obscure; it may mean Christ's body, being consubstantial with humanity, mediates incorruption, but the syntax is ambiguous.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'διὰ τοῦ ὁμοίου τοῖς πᾶσιν' is syntactically unclear; it may refer to Christ's body as 'similar to all' human bodies, or to the Word's presence 'through the similar' (i.e., the body). The reading taken follows the sense of mediation through consubstantiality."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ἐλθόντος γὰρ αὐτοῦ εἰς τὴν ἡμετέραν χώραν καὶ οἰκήσαντος εἰς ἓν τῶν ὁμοίων σωμάτων λοιπὸν πᾶσα κατὰ τῶν ἀνθρώπων ἐπιβουλὴ πέπαυται: – 8 Καὶ πάλιν μετ' ὀλίγα Οὐ γὰρ περικεκλεισμένος ἦν ἐν τῶι σώματι οὐδὲ ἐν σώματι μὲν ἦν, ἀλλαχόσε δὲ οὐκ ἦν, οὐδὲ ἐκεῖνο μὲν ἐκίνει, ἄλλα δὲ τῆς αὐτοῦ προνοίας ἐστερεῖτο, ἀλλά, τὸ παραδοξότατον, λόγος ὢν οὐ συνείχετο μὲν ὑπό τινος, συνεῖχε δὲ τὰ πάντα μᾶλλον αὐτός: – 9 Καὶ μετ' ὀλίγα Τῆι δὲ τοῦ λόγου εἰς αὐτὸ\n\nἐπιβάσει οὐκέτι κατὰ τὴν ἰδίαν φύσιν ἐφθείρετο τὸ σῶμα, ἀλλὰ διὰ τὸν ἐνοικοῦντα τοῦ θεοῦ λόγον ἐκτὸς ἐγίνετο φθορᾶς: – 10 Ἐκ τοῦ αὐτοῦ λόγου Πάσχον μὲν γὰρ τὸ σῶμα κατὰ τὴν τῶν σωμάτων φύσιν ἔπασχεν, εἶχεν δὲ τῆς ἀφθαρσίας τὴν φύσιν ἐκ τοῦ συνοικήσαντος αὐτῶι λόγου: – 11 Ἐκ τοῦ αὐτοῦ λόγου Αὐτὸς ὁ τοῦ θεοῦ υἱὸς ἐν τριημέρωι διαστήματι νεκρὸν γενόμενον τὸ σῶμα ἔδειξεν ἀθάνατον καὶ ἄφθαρτον. καὶ ἐδείχθη πᾶσιν ὅτι οὐκ ἀσθενείαι φύσεως τοῦ ἐνοικοῦντος λόγου τέθνηκεν τὸ σῶμα, ἀλλ' ἐπὶ τῶι τὸν θάνατον ἐξαφανισθῆναι ἐν αὐτῶι τῆι δυνάμει τοῦ σωτῆρος: – 12 Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ Ποῖον ἔδει τέλος γενέσθαι τοῦ σώματος, ἐπιβάντος αὐτῶι τοῦ λόγου; μὴ ἀποθανεῖν μὲν γὰρ οὐκ ἠδύνατο ἅτε δὴ θνη τὸν ὂν καὶ ὑπὲρ πάντων προσφερόμενον εἰς τὸν θάνατον, οὗ χάριν καὶ ὁ σωτὴρ κατεσκεύασεν αὐτό· μεῖναι δὲ νεκρὸν οὐχ οἷόν τε ἦν διὰ τὸ ζωῆς αὐτὸ ναὸν γενέσθαι.","english":"For when he came into our region and dwelt in one of the bodies like ours, then every plot against men ceased. — And again after a little: For he was not shut up in the body, nor was he in the body and not elsewhere, nor did he move that while others were deprived of his providence, but, most paradoxically, being Word, he was not contained by anything, but rather himself contained all things. — And after a little: And by the descent of the Word into it, the body was no longer corrupted according to its own nature, but because of the indwelling Word of God it became free from corruption. — From the same discourse: For the body suffered according to the nature of bodies, but it had the nature of incorruption from the Word that dwelt with it. — From the same discourse: The Son of God himself, in a three-day interval, showed the body, which had become dead, to be immortal and incorruptible. And it was shown to all that the body had not died from weakness of the nature of the indwelling Word, but in order that death might be annihilated in it by the power of the Savior. — Of the same, from the same: What end was necessary for the body, when the Word had entered it? It could not but die, since it was mortal and offered up for all to death, for which purpose the Savior also constructed it; but to remain dead was not possible, because it had become a temple of life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ πάλιν μετ' ὀλίγα","severity":"info","text":"The repeated formula 'And again after a little' marks a series of excerpts from the same discourse, indicating the passage is a catena of quotations.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγος","severity":"info","text":"Here λόγος refers to the divine Word (Logos), the second person of the Trinity, not human reason. The term is central to Athanasius' Christology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριημέρῳ διαστήματι","severity":"info","text":"The 'three-day interval' refers to the period between Christ's crucifixion and resurrection, a standard element in early Christian kerygma.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπιβουλὴ πέπαυται","severity":"info","text":"The cessation of 'plots against men' likely refers to the defeat of demonic or heretical forces through the incarnation, a theme in Athanasius' soteriology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ναὸν γενέσθαι","severity":"info","text":"The image of the body as a 'temple of life' echoes Athanasius' earlier works (e.g., De Incarnatione) and was influential in later Greek patristic theology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"caution","text":"The repeated attribution 'From the same discourse' may reflect a compiler's arrangement rather than a continuous original text; the passage is likely excerpted.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐλθόντος γὰρ αὐτοῦ' could refer to Christ or the Logos; the translation assumes Christ. The exact source of the excerpts (whether from a single homily or a compilation) is uncertain."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ὅθεν ἀπέθανεν μὲν ὡς θνητόν, ἀνέζησεν δὲ διὰ τὴν ἐν αὐτῶι ζωήν: – 13 Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου Τί ἄπιστον λέγεται παρ' ἡμῶν, εἰ πλανωμένης τῆς ἀν θρωπότητος καθίσας ὁ λόγος ἐπ' αὐτὴν ἄνθρωπος ἐπεφάνη, ἵνα χειμαζομένην αὐτὴν περισώσηι διὰ κυβερνήσεως καὶ ἀγαθότητος; Καὶ μετ' ὀλίγα Ψυχῆς μὲν ἔργον ἐστὶν θεωρεῖν τὰ ἔσω τοῦ ἰδίου σώματος τοῖς λογισμοῖς, οὐ μὴν καὶ τὰ ἔξωθεν τοῦ ἰδίου σώματος ἐνερ γεῖν ἢ τὰ τούτου μακρὰν τῆι παρουσίαι κινεῖν. οὐδέποτε γοῦν ἄνθρωπος διανοούμενος τὰ μακράν, ἤδη ταῦτα κινεῖ καὶ μετα φέρει οὐδὲ εἰ ἐπὶ τῆς ἰδίας οἰκίας καθέζοιτό τις καὶ λογίζοιτο τὰ ἐν οὐρανῶι, ἤδη καὶ τὸν ἥλιον κινεῖ καὶ τὸν οὐρανὸν περι στρέφει, ἀλλ' ὁρᾶι μὲν κινούμενα καὶ γινόμενα, οὐ μὴν ὥστε καὶ ἐργάσασθαι, δυνατὸς τυγχάνει. οὐ δὴ τοιοῦτος ὁ τοῦ θεοῦ λόγος ἐν τῶι ἀνθρώπωι· οὐ γὰρ συνεδέδετο τῶι σώματι, ἀλλὰ μᾶλλον αὐτὸς ἐκράτει τοῦτο, ὥστε καὶ ἐν τούτωι ἦν καὶ ἐν τοῖς πᾶσιν ἐτύγχανεν καὶ ἔξωθεν τῶν ὅλων ἦν καὶ ἐν μόνωι τῶι πατρί: – 15 Ἐκ τοῦ αὐτοῦ λόγου Σκόπει, παρακαλῶ, εἰ μὴ τὴν χλεύην καθ' ἑαυτῶν κινοῦν τες ἀγνοοῦσιν. τὸν κόσμον σῶμα μέγα φασὶν εἶναι οἱ τῶν Ἑλλήνων σοφοὶ καὶ ἀληθεύουσι λέγοντες. ὁρῶμεν γὰρ αὐτὸν καὶ τὸ τούτου μέρος ὅτι ταῖς αἰσθήσεσιν ὑποπίπτει.","english":"Hence he died as a mortal, but revived through the life in him. — 13 From the same discourse: What incredible thing is said by us, if, when humanity was wandering, the Word sat upon it and appeared as man, in order to save it, storm-tossed, through governance and goodness? And after a little: It is the work of the soul to contemplate the interior of its own body with its reasonings, but not also to act upon things outside its own body or to move things far away by its presence. For never does a man, while thinking about distant things, already move and transport them; nor, if someone sits in his own house and contemplates things in heaven, does he already move the sun and turn the heaven around; but he sees them moving and happening, yet he is not capable of also working them. The Word of God in the man is not like this; for he was not bound to the body, but rather he himself controlled it, so that he was both in it and was in all things, and was outside of all things, and was in the Father alone. — 15 From the same discourse: Consider, I ask, whether they do not, by stirring up mockery against themselves, show ignorance. The wise men of the Greeks say that the cosmos is a great body, and they speak truly in saying so. For we see it and its part, that it falls under the senses.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The repeated formula 'Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου' marks the passage as a compilation of excerpts from a single homily, indicating a later editorial hand.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν κόσμον σῶμα μέγα φασὶν εἶναι οἱ τῶν Ἑλλήνων σοφοί","severity":"info","text":"The reference to Greek philosophers calling the cosmos a 'great body' reflects Stoic cosmology, which Athanasius adapts to argue for the Logos' omnipresence.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐ γὰρ συνεδέδετο τῶι σώματι, ἀλλὰ μᾶλλον αὐτὸς ἐκράτει τοῦτο","severity":"info","text":"This denial that the Logos is bound to the body parallels Athanasius' 'De Incarnatione' 17, where the Logos is said to be 'not contained' by the body.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χειμαζομένην","severity":"info","text":"The participle 'χειμαζομένην' (storm-tossed) is a nautical metaphor for humanity's spiritual peril, common in patristic soteriology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέζησεν δὲ διὰ τὴν ἐν αὐτῶι ζωήν","severity":"info","text":"The phrase 'revived through the life in him' echoes John 11:25 ('I am the resurrection and the life'), applied here to Christ's own death and resurrection.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου","severity":"caution","text":"The repeated attribution 'From the same discourse' may be a later scribal insertion; the original homiletic unity of these excerpts is uncertain.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου' could indicate either a continuous excerpt or a later compilation; the reading taken assumes editorial compilation.","The identity of 'the wise men of the Greeks' is not specified; the reading taken assumes Stoic philosophers."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"εἰ τοίνυν καὶ ἐν τῶι κόσμωι σώματι ὄντι ὁ τοῦ θεοῦ λόγος ἐστὶ καὶ ἐν ὅλοις καὶ ἐν τοῖς κατὰ μέρος αὐτοῦ πᾶσιν ἐπιβέβηκεν, τί θαυ μαστὸν ἢ τί ἄτοπον, εἰ καὶ ἐν ἀνθρώπωι φαμὲν αὐτὸν ἐπι δεδημηκέναι;: – 16 Καὶ πάλιν Εἰ δὲ καὶ γενητῆς οὔσης τῆς κτίσεως οὐκ ἄτοπον ἐν αὐ τῆι τὸν λόγον εἶναι, οὐκ ἄρα οὐδὲ ἐν ἀνθρώπωι αὐτὸν εἶναι ἄτοπον: – 17 Καὶ μετ' ὀλίγα Οὐκοῦν ὅλως οὐκ ἀπρεπὲς τὸ ἐν ἀνθρώπωι εἶναι τὸν λόγον καὶ πάντα ὑπ' αὐτοῦ καὶ ἐν αὐτῶι φωτίζεσθαι καὶ κι νεῖσθαι: – 18 Τοῦ αὐτοῦ Περὶ τῆς τοῦ Χριστοῦ κατὰ σάρκα γεννήσεως Ἐκ τῆς ἀπολογίας τῆς ὑπὲρ Διονυσίου ἀρχιεπισκόπου Ἀλεξανδρείασ Ὅτε γὰρ ἔλαβεν–αἱ τοιαῦται λέξεις: – 19 Τοῦ αὐτοῦ ἐκ τοῦ περὶ πίστεως λόγου τοῦ μείζονοσ Ἀπατηθέντα γὰρ τὸν Ἀδὰμ ὑπὸ τοῦ διαβόλου παραβῆναι τὴν τοῦ πλάσαντος αὐτὸν ἐντολὴν καὶ ὑπὸ κατάραν καὶ κατοχὴν θανάτου γενόμενον ὁρῶν ὁ τοῦ παντὸς κτίστης θεὸς λόγος ἐκ τῆς ἀπογόνου τοῦ Ἀδὰμ παρθένου Μαρίας πλάσας ἑαυτῶι τὸ χωρῆσαι δυνάμενον ἄχραντον σῶμα πᾶν τὸ πλήρωμα τῆς θεό τητος σωματικῶς καὶ τὰ πάθη τὰ ἀνθρώπεια, ὑπὲρ παντὸς τοῦ κόσμου αὐτὸ ἑκουσίως παραδέδωκεν, ἵνα τόν ποτε βασιλεύοντα τοῦ θανάτου διάβολον θανατώσηι τῶι τοῦ ἰδίου σώμα τος θανάτωι: – 20 Ἐκ τοῦ αὐτοῦ λόγου Περὶ ἐνδύματοσ Αἷμα δὲ οὐκ ἐκ πνεύματος τῆς τοῦ λόγου θεότητος ἐκ πορεύεται, ἀλλ' ἐξ οὗ ἐφόρεσεν ἀνθρώπου: – 21 Ἐκ τοῦ αὐτοῦ Τὸ ἐγώ εἰμι ἡ ἄμπελος καὶ ὁ πατήρ μου μείζων μού ἐστι καὶ τὸ ἔκτισέν με καὶ ἐγώ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος καὶ ὅσα ἐν τοῖς εὐαγγελίοις καὶ ἐν τοῖς προφήταις εἶπεν ταπεινὰ περὶ αὐτοῦ εἰς τὸ ὃ ἐφόρεσε","english":"If, then, the Word of God is in the world, which is a body, and has come upon all things both in whole and in each of its parts, what is wonderful or what is out of place, if we say that he has also sojourned in a human being? — 16 And again: But if, creation being generated, it is not out of place for the Word to be in it, then neither is it out of place for him to be in a human being. — 17 And a little later: Therefore it is not at all unbecoming for the Word to be in a human being and for all things to be illuminated and moved by him and in him. — 18 Of the same: On the birth of Christ in the flesh: From the apology on behalf of Dionysius, Archbishop of Alexandria: For when he took—such are the expressions: — 19 Of the same: From the discourse on faith, the greater one: For seeing Adam, deceived by the devil, transgress the commandment of his creator and come under the curse and possession of death, the Word of God, the creator of all, having fashioned for himself from the descendant of Adam, the virgin Mary, a body capable of containing him, undefiled, gave himself up willingly to all the fullness of divinity in a bodily manner and to human passions, on behalf of the whole world, so that he might put to death the devil, who once ruled over death, by the death of his own body. — 20 From the same discourse: On the garment: Blood does not come forth from the spirit of the Word’s divinity, but from the human being whom he wore. — 21 From the same: The “I am the vine” and “my Father is greater than I” and “he created me” and “I am a worm and not a man” and all the humble things he said about himself in the Gospels and in the prophets, referring to what he wore.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ τοίνυν ... τί θαυ μαστὸν ἢ τί ἄτοπον","severity":"info","text":"The passage is a series of rhetorical questions and citations (sections 15–21) from the Sermo major de fide, linked by connective phrases (Καὶ πάλιν, Καὶ μετ' ὀλίγα). The structural classification 'narrative' is based on Coptic cues, but the Greek shows a logical argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιβεβηκέναι","severity":"info","text":"The verb ἐπιβεβηκέναι (from ἐπιβαίνω) means 'to have come upon' or 'to have mounted,' suggesting the Word's active presence in the world and its parts. The English draft renders it as 'has come upon,' which is appropriate.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιδεδημηκέναι","severity":"info","text":"The verb ἐπιδεδημηκέναι (from ἐπιδημέω) means 'to have sojourned' or 'to have visited,' emphasizing the temporary, incarnational presence of the Word in a human being. The English draft translates it as 'sojourned,' which captures the sense.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ἄμπελος","severity":"info","text":"The phrase 'I am the vine' (ἐγώ εἰμι ἡ ἄμπελος) is a direct quotation from John 15:1. The passage lists several humble sayings of Christ, including 'my Father is greater than I' (cf. John 14:28) and 'he created me' (possibly alluding to Proverbs 8:22 or Wisdom 9:1).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκ τῆς ἀπολογίας τῆς ὑπὲρ Διονυσίου ἀρχιεπισκόπου Ἀλεξανδρείας","severity":"info","text":"This citation refers to an apology on behalf of Dionysius, Archbishop of Alexandria (likely Dionysius of Alexandria, 3rd century). The Sermo major de fide incorporates material from earlier works, indicating a compilation or florilegium.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ αὐτοῦ Περὶ τῆς τοῦ Χριστοῦ κατὰ σάρκα γεννήσεως","severity":"info","text":"The heading 'Of the same: On the birth of Christ in the flesh' shows that the compiler attributed this section to Athanasius. The Sermo major de fide was influential in later Christological debates, though its authenticity has been questioned.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes section numbers (15–21) that may be editorial additions; their original placement is uncertain. The phrase 'For when he took—such are the expressions' (section 18) is fragmentary, possibly indicating a lacuna or a citation that was not fully preserved."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"σῶμα δι' ἡμᾶς, εἴρηται: – 22 Ἐκ τοῦ αὐτοῦ Οὔτε τὸ παθητὸν σῶμα ὃ ἐφόρεσεν διὰ τὴν τοῦ παντὸς σωτηρίαν, ἀνατίθεμεν τῶι πατρί. τὰ πάντα γὰρ ἐκτίσθη ὑπὸ τοῦ πατρὸς διὰ τοῦ υἱοῦ, ὁ δὲ υἱὸς μόνος ὑπὸ τοῦ πατρὸς ἐγεννήθη. δι' ὃ πρωτότοκός ἐστι πάσης κτίσεως ὁ θεὸς λόγος· ἄτρεπτος γὰρ ἐξ ἀτρέπτου. ἔστι τοίνυν τὸ ὃ δι' ἡμᾶς ἐφόρεσεν σῶμα κτίσμα[ ἐστίν]: – 23 Ἐκ τοῦ αὐτοῦ λόγου Τὸν γὰρ Ἀδὰμ ἐνδυσάμενος σὺν τοῖς παθήμασι κατὰ πάντα χωρὶς ἁμαρτίας, τὸν κεκλημένον Ἰησοῦν, ἵνα δι' αὐτοῦ τὸ ἀπολόμενον πρόβατον προσάξηι τῶι πατρί, ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος, περὶ οὗ Παῦλος γράφει· ἄνθρωπος Χριστὸς Ἰησοῦς ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ ἡμῶν. καὶ ἐν ἑτέρωι τόπωι φησίν· δι' ἀνθρώπου ὁ θάνατος καὶ δι' ἀνθρώπου ἡ ζωή. ὥσπερ γὰρ ἐν τῶι Ἀδὰμ πάντες ἀπο θνήισκουσιν, οὕτως καὶ ἐν τῶι Χριστῶι πάντες ζωοποιηθήσονται : – 24 Ἐκ τοῦ αὐτοῦ λόγου Δι' αὐτοῦ γὰρ τοῦ λόγου πάντα ἐγένετο καὶ ἐκτίσθη, οὐκ αὐτὸς δὲ ἐγένετο, ἀλλ' ὅνπερ δι' ἡμᾶς ἐφόρεσεν ἄνθρωπον γε γονότα καὶ κτισθέντα, δηλοῦσιν αἱ γραφαί: – 25 Ἐκ τοῦ αὐτοῦ λόγου Φησὶν γὰρ ὁ κύριος· πᾶν κλῆμα μένον ἐν ἐμοὶ καρπὸν φέρει. καὶ ἐν ὧι ἐφόρεσεν ἀνθρώπωι τῶι ἐκ τοῦ γηγενοῦς Ἀδάμ, ἐζωοποίησεν τὸ ἐκ τοῦ γένους Ἀδάμ: – 26 Ἐκ τοῦ αὐτοῦ λόγου Ὅρα ὅτι ἕως τοῦ νῦν οὐδεὶς εἶδεν τὸν υἱὸν τοῦ θεοῦ ὡς ἔστι, ἄχρι τοῦ φανερῶσαι ἑαυτὸν ἡμῖν· ὃν δὲ ἐφόρεσεν δι' ἡμᾶς υἱὸν τοῦ ἀνθρώπου, εἴδομεν, ὃν εἶπεν ὁ Παῦλος·","english":"body for our sake, it has been said: – 22 From the same: Neither do we attribute to the Father the passible body which he wore for the salvation of the whole. For all things were created by the Father through the Son, but the Son alone was begotten by the Father. For this reason the Word of God is firstborn of all creation; for he is changeless from the Changeless. Therefore the body which he wore for our sake is a creature. – 23 From the same discourse: For having put on Adam together with the passions, in all things without sin, the one called Jesus, so that through him he might bring the lost sheep to the Father, he was led as a sheep to slaughter and as a lamb voiceless before its shearer, concerning whom Paul writes: the man Christ Jesus who gave himself as a ransom in our stead. And in another place he says: through man came death, and through man comes life. For just as in Adam all die, so also in Christ all will be made alive. – 24 From the same discourse: For through the Word himself all things came to be and were created, but he himself did not come to be; rather, the man whom he wore for our sake, having become and been created, the scriptures make clear. – 25 From the same discourse: For the Lord says: every branch remaining in me bears fruit. And in the man he wore, who was from the earth-born Adam, he gave life to that which was from the race of Adam. – 26 From the same discourse: Observe that until now no one has seen the Son of God as he is, until he revealed himself to us; but the son of man whom he wore for our sake we have seen, whom Paul spoke of.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρωτότοκός ἐστι πάσης κτίσεως ὁ θεὸς λόγος","severity":"info","text":"The phrase 'the Word of God is firstborn of all creation' echoes a contested subordinationist reading of Colossians 1:15, but here it is immediately qualified by 'changeless from the Changeless,' asserting the Son's eternal nature against Arian interpretation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνθρωπος Χριστὸς Ἰησοῦς ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ ἡμῶν","severity":"info","text":"This citation of Paul is not a direct quotation from the canonical epistles but a compressed paraphrase; the phrase 'antilytron' (ransom) appears in 1 Timothy 2:6 in some Greek traditions, though the exact wording here is Athanasius's own.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος","severity":"info","text":"The imagery of Christ as a silent lamb before its shearer is unusual and may derive from a lost homiletic tradition or a typological reading of the Akedah; it is not a standard patristic metaphor for the Passion.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The repeated formula 'From the same discourse' marks this passage as a catena of excerpts from a single lost homily, likely the Sermo major de fide itself, though the source edition treats them as a continuous text.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σῶμα κτίσμα[ ἐστίν]","severity":"caution","text":"The bracketed 'estin' in the Greek indicates a textual emendation; the original Coptic or Greek manuscript may have been damaged here, and the reading 'the body is a creature' is a modern editorial conjecture.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ γὰρ ἐν τῶι Ἀδὰμ πάντες ἀποθνήισκουσιν, οὕτως καὶ ἐν τῶι Χριστῶι πάντες ζωοποιηθήσονται","severity":"info","text":"This Adam-Christ parallel is a standard Pauline typology (cf. Romans 5:12-19), but the formulation 'through man came death, and through man comes life' is a direct echo of Irenaeus, Adversus Haereses 3.21.10, suggesting Athanasius's dependence on earlier anti-Gnostic sources.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":["Irenaeus of Lyons"],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν κεκλημένον Ἰησοῦν' could mean either 'the one called Jesus' (i.e., the human Jesus) or 'the one who is called Jesus' as a title; the translation takes the former, but the latter is possible in context.","The source of the Paul citation in unit 23 is uncertain; it may conflate 1 Timothy 2:6 with a lost Pauline apocryphon."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"κατανοή σατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν πιστὸν ὄντα τῶι ποιήσαντι αὐτόν, ὃν καὶ Στέφανος λέγει· θεωρῶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. οὐκ εἶπεν τὸν λόγον ἢ τὴν σοφίαν τοῦ πατρὸς ἑωρακέναι, ἀλλὰ τὸν υἱὸν τοῦ ἀνθρώπου, τὸ ἐκ Μαρίας κυριακὸν σῶμα: – 27 Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου Περὶ τοῦ ὁ δὲ Ἰησοῦς προέκοπτεν ἡλικίαι καὶ σοφίαι καὶ χάριτι. Λέγεται δὲ ὁ κατὰ τὸν σωτῆρα νοούμενος ἄνθρωπος ὁ αὐτὸς ποτὲ νήπιος ὢν καὶ ποτὲ προκόπτων ἡλικίαι καὶ σοφίαι καὶ χάριτι ἀρχόμενός τε ὢν ὡσεὶ ἐτῶν τριάκοντα, ὡς ὁ εὐαγγελιστὴς Λουκᾶς φησι. τὸ δὲ προκοπὴν καὶ ἡλικίαν ἐπιδεχόμενον σῶμα, αὐτό ἐστιν κτίσμα καὶ ποίημα: – 28 Ἐκ τοῦ αὐτοῦ λόγου Ἰησοῦς δὲ ὁ Χριστὸς ὁ κατὰ τὸν σωτῆρα νοούμενος ἄν θρωπος αὐτός ἐστιν ὁ προκοπὴν ἡλικίας ἐπιδεχόμενος, ποτὲ νήπιος τυγχάνων, ποτὲ ἀνὴρ ἀρχόμενός τε ὡσεὶ ἐτῶν τριά κοντα, ὥς φησιν ὁ Λουκᾶς: – 29 Ἐκ τοῦ αὐτοῦ Ὁ τοίνυν μεθηλικιούμενος ἄνθρωπος Χριστὸς Ἰησοῦς, ὃς ἐγένετο πιστὸς ἀπόστολος καὶ ἀρχιερεὺς τῶι ποιήσαντι αὐτόν, αὐτός ἐστιν ὁ τὴν προκοπὴν ὑπομένων: – 30 Τοῦ αὐτοῦ Περὶ τοῦ βαπτίσματος τοῦ δεσπότου Χριστοῦ Ἐκ τοῦ πρὸς Ἀρειανοὺς λόγου Καὶ μή τις νομίσηι––εἰς τὴν ἀνθρωπότητα αὐτοῦ: – 31 Τοῦ αὐτοῦ Περὶ τῶν πρὸς τὸν διάβολον ἀγώνων τοῦ δεσπότου Χριστοῦ Ἐκ τοῦ λόγου τοῦ εἰς τὸν διαμερισμὸν τῶν ἱματίων Οὕτω καὶ ὁ κύριος ἀνθρωπίνηι ἀσθενείαι––κατὰ τοῦ ἐχθροῦ: – 32 Τοῦ αὐτοῦ Περὶ τοῦ δοξασθῆναι τὸν δεσπότην Χριστόν Ἐκ τοῦ περὶ πίστεως λόγου Στέφανος λέγει·","english":"Consider the apostle and high priest of our confession, Jesus, who was faithful to the one who made him, whom Stephen also speaks of: \"I see the Son of Man standing at the right hand of God.\" He did not say that he had seen the Word or the Wisdom of the Father, but the Son of Man, the Lordly body from Mary. – 27 From the same, from the same discourse, On the fact that Jesus advanced in age and wisdom and grace. The man understood in reference to the Savior is said to be the same, at one time being an infant, and at another time advancing in age and wisdom and grace, and beginning at about thirty years of age, as the evangelist Luke says. The body that admits of growth and age is itself a creation and a product. – 28 From the same discourse: Jesus Christ, the man understood in reference to the Savior, is the one who admits of growth in age, at one time being an infant, at another time a man beginning at about thirty years of age, as Luke says. – 29 From the same: Therefore, the man who changes with age, Christ Jesus, who became a faithful apostle and high priest to the one who made him, is the one who undergoes growth. – 30 From the same, On the baptism of the Lord Christ, from the discourse against the Arians: And let no one think—into his humanity. – 31 From the same, On the struggles of the Lord Christ against the devil, from the discourse on the division of the garments: Thus also the Lord, with human weakness—against the enemy. – 32 From the same, On the glorification of the Lord Christ, from the discourse on faith: Stephen says.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεωρῶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ","severity":"info","text":"This is a paraphrase of Acts 7:55-56, where Stephen sees a vision of Jesus (Son of Man) standing at God's right hand. The text adapts the biblical wording.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱὸν τοῦ ἀνθρώπου","severity":"info","text":"The phrase 'Son of Man' is used here to distinguish the human, bodily aspect of Christ from the divine Word or Wisdom, emphasizing the incarnate and passible nature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυριακὸν σῶμα","severity":"info","text":"'Lordly body' (κυριακὸν σῶμα) refers to the body of Christ from Mary, which is a creation and product, distinct from the divine nature. This term underscores the anti-Arian polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προκοπὴν καὶ ἡλικίαν ἐπιδεχόμενον σῶμα","severity":"info","text":"The idea that Christ's body admits growth and age is a key anti-Arian argument: the human body is a created thing, subject to change, unlike the divine nature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The repeated formula 'Τοῦ αὐτοῦ' (From the same) marks a series of excerpts from Athanasian works, likely compiled by a later editor to support a theological argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰς τὴν ἀνθρωπότητα αὐτοῦ","severity":"caution","text":"The phrase 'into his humanity' is incomplete in the Greek, likely a fragment or scribal break. The English draft marks it with a dash, indicating a lacuna or abrupt end.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several fragmentary citations (e.g., sections 30-32) where the original context is lost; the English draft supplies partial phrases. The identity of the compiler and the exact source of each excerpt are uncertain."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"θεωρῶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τῆς δυνάμεως τοῦ θεοῦ. οὐκ εἶπεν τὸν λόγον ἢ τὴν σοφίαν τοῦ πατρὸς ἑωρακέναι, ἀλλὰ τὸν υἱὸν τοῦ ἀνθρώπου, τὸ ἐκ Μαρίας κυριακὸν σῶμα, ὅπερ ὁ Παῦλος λέγει καθίσαι ἐκ δεξιῶν τοῦ θεοῦ. περὶ οὗ σώματος Δαυίδ φη σιν προφητικῶς ἐκ προσώπου τοῦ πατρός· κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν πο δῶν σου, ἐπεὶ προεγίνωσκεν ἐχθροὺς ἐσομένους τὸν διάβολον καὶ τὰς συνεργοὺς αὐτοῦ ἀντικειμένας ἐνεργείας, αἵτινες ἤχ θρευον τῶι κυριακῶι ἀνθρώπωι, γινώσκουσαι διὰ τοῦ θανάτου αὐτοῦ καταργουμένας αὐτὰς καὶ τὸν τὸ κράτος ἔχοντα τοῦ θανά του τὸν διάβολον: – 33 Ἐκ τοῦ αὐτοῦ λόγου Οἱ γὰρ τὴν θεότητα τοῦ λόγου\n\nἐλαττοῦντες ὡς μὴ δυνα μένου τοῦ κυρίου δι' ἑαυτοῦ τοὺς ἐχθροὺς ἀμύνασθαι οἴονται εἰρηκέναι τὸν πατέρα τῶι υἱῶι κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. τοῦτο οὖν γινωσκέτωσαν οἱ ἀπαίδευτοι εἰς τὸν κατὰ σάρκα νοούμενον ἄνθρωπον γεγράφθαι. ἐν γὰρ τῶι αὐτῶι Δαυὶδ περὶ τοῦ κυριακοῦ ἀνθρώπου γέγραπται·","english":"I see the Son of Man standing at the right hand of the power of God. He did not say that he had seen the Word or the Wisdom of the Father, but the Son of Man, the Lordly body from Mary, which Paul says sits at the right hand of God. Concerning which body David speaks prophetically in the person of the Father: \"Sit at my right hand until I place your enemies as a footstool under your feet,\" since he foreknew that the devil and his cooperating opposing powers would be enemies, which were hostile to the Lordly man, knowing that through his death they would be abolished, along with the devil who holds power over death. — 33 From the same discourse: For those who diminish the divinity of the Word, thinking that the Lord was not able by himself to repel the enemies, suppose that the Father said to the Son, \"Sit at my right hand until I place your enemies as a footstool under your feet.\" Therefore, let the uneducated know that this was written concerning the man understood according to the flesh. For in the same David it is written concerning the Lordly man:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεωρῶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τῆς δυνάμεως τοῦ θεοῦ","severity":"info","text":"This is a citation of Stephen's vision in Acts 7:55-56, where Stephen sees the Son of Man standing at the right hand of God. The author uses it to distinguish the human body from the divine Word.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου","severity":"info","text":"This is a paraphrase of Psalm 110:1 (LXX 109:1), where the Father invites the Son to sit at his right hand. The author interprets it as a prophecy about the Lordly man, not the divine Word.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυριακὸν σῶμα","severity":"info","text":"The phrase 'Lordly body' (κυριακὸν σῶμα) is a technical term in Athanasian Christology, referring to the human body of Christ from Mary, distinct from the divine Word. It emphasizes the instrumentality of the body in salvation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν υἱὸν τοῦ ἀνθρώπου","severity":"info","text":"The author insists that Stephen saw the 'Son of Man' (a human title) rather than the 'Word' or 'Wisdom' (divine titles). This reflects anti-Arian polemic, arguing that the Son of Man is the human body, not the divine Logos.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οἱ γὰρ τὴν θεότητα τοῦ λόγου ἐλαττοῦντες","severity":"caution","text":"The author rebukes those who 'diminish the divinity of the Word' (Arians) for misreading the psalm as applying to the divine Son. This passage shows the homily's polemical context, but the text may be a later interpolation or expansion.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"— 33 Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The dash and number '33' mark a transition to a new section from the same discourse. This indicates a compilation or excerpting of the homily, possibly by a later editor, as the text shifts from exegesis to polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear division at the transition marked by '— 33', which may indicate a break in the manuscript or a later insertion. The reading taken treats it as a section marker from the same discourse.","The phrase 'τὸ ἐκ Μαρίας κυριακὸν σῶμα' could be read as appositional to 'τὸν υἱὸν τοῦ ἀνθρώπου' or as a separate object; the translation treats it as appositional, consistent with Athanasian Christology."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ἐχθρὸς οὐκ ὠφελήσει ἐν σοί: – 34 Ἐκ τοῦ αὐτοῦ λόγου Τὸ σῶμα τοίνυν ἐστὶν ὧι λέγει κάθου ἐκ δεξιῶν μου, οὗ καὶ γέγονεν ἐχθρὸς ὁ διάβολος σὺν ταῖς πονηραῖς δυνάμεσιν καὶ Ἰουδαῖοι καὶ Ἕλληνες: – 35 Τοῦ αὐτοῦ ἐκ τοῦ πρὸς Ἀρειανοὺς λόγου Καὶ ὅταν λέγηι ὁ Πέτρος–περὶ τῆς ἀνθρωπότητος: – 36 Καὶ μετ' ὀλίγα Ὁ γὰρ λόγος––κύριον καὶ θεόν: – 37 Ἐκ τοῦ αὐτοῦ λόγου Ἐκ γὰρ τῶν παλαιῶν πεπαιδευμένος ὁ ἀπόστολος νομομαθής τε ὢν τάς τε παροιμίας τοῦ Σολομῶντος ἀκριβῶς φιλολογήσας Τοῦ αὐτοῦ Ὁρᾶτε ὅτι ἕως τοῦ νῦν οὐδεὶς εἶδεν τὸν υἱὸν τοῦ θεοῦ ὡς ἔστιν, ἄχρι τοῦ φανερῶσαι ἑαυτὸν ἡμῖν· ὃν δὲ ἐφόρεσεν δι' ἡμᾶς υἱὸν τοῦ ἀνθρώπου, εἴδομεν, ὃν εἶπεν ὁ Παῦλος· κατα νοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν. Ἰησοῦν Χριστὸν πιστὸν ὄντα τῶι ποιήσαντι αὐτόν : – 39 Καὶ μετ' ὀλίγα Ὃ πολλαχοῦ εἶπον, καὶ νῦν ἐρῶ· Ἰησοῦν τὸν ἄνθρωπον τοῦ σωτῆρος τὸν πιστὸν ὄντα τῶι ποιήσαντι αὐτόν, ὃν εἶπεν ἡμῖν κατανοεῖν: – 40 Καὶ μετ' ὀλίγα Οὐ διαιροῦσιν οἱ ἀμαθεῖς ποῖον πρόσωπον τοῦ προφητικοῦ πνεύματος περὶ τοῦ σώματος τοῦ κυρίου βοᾶι καὶ ποῖον τὴν ἀίδιον αὐτοῦ ἐκ πατρὸς γέννησιν διδάσκει, ἀλλ' ἕνα καὶ τὸν αὐ τὸν δηλοῦσιν τὸν ἀπαθῆ λόγον καὶ τὸν παθητὸν ἄνθρωπον τοῦ Ἰησοῦ: – 41 Τοῦ αὐτοῦ Ὅταν τοίνυν πᾶσα ἡ κτίσις ἐν νεφέλαις ἀπαντήσηι τῶι Ἰησοῦ καὶ ὑποταγῆι αὐτῶι, τότε αὐτὸς ὁ υἱὸς ὑποταγήσεται τῶι πατρί, ὑπὲρ πάσης τῆς κτίσεως [ὁ] γενόμενος πιστὸς ἀπόστολος καὶ ἀρχιερεύς, ἵνα ἦι ὁ θεὸς τὰ πάντα ἐν πᾶσιν, τουτέστιν πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα, ἡ μία κυριότης καὶ θεότης καὶ βα σιλεία.","english":"the enemy will not prevail in you. – 34 From the same discourse: The body, then, is that of which he says, “Sit at my right hand,” the body against which the devil, together with the evil powers, the Jews, and the Greeks, has become an enemy. – 35 From the same, from the discourse against the Arians: And when Peter speaks concerning the humanity: – 36 And a little later: For the Word – Lord and God: – 37 From the same discourse: For the apostle, educated from the ancient writings and being learned in the law, and having diligently studied the proverbs of Solomon. From the same: You see that until now no one has seen the Son of God as he is, until he reveals himself to us; but the Son of Man which he wore for us, we have seen, which Paul spoke of: consider the apostle and high priest of our confession, Jesus Christ, who is faithful to the one who made him. – 39 And a little later: What I have said many times, I will say now: Jesus, the man of the Savior, who is faithful to the one who made him, whom he told us to consider. – 40 And a little later: The ignorant do not distinguish which person of the prophetic spirit cries out concerning the body of the Lord and which teaches his eternal generation from the Father, but they indicate one and the same, the impassible Word and the passible man of Jesus. – 41 From the same: When, therefore, all creation meets Jesus in the clouds and submits to him, then the Son himself will submit to the Father on behalf of all creation, having become the faithful apostle and high priest, so that God may be all in all, that is, Father, Son, and Holy Spirit, the one lordship, divinity, and kingdom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"34–41","severity":"info","text":"The passage is a catena of excerpts from Athanasian works, each introduced by a formula (Ἐκ τοῦ αὐτοῦ λόγου, Τοῦ αὐτοῦ, Καὶ μετ' ὀλίγα). This compilation style is typical of later florilegia.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"υἱὸς τοῦ ἀνθρώπου","severity":"info","text":"The phrase 'Son of Man' here refers to the human body assumed by the Word, not to Christ's divine nature. This distinction is central to Athanasian Christology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάθου ἐκ δεξιῶν μου","severity":"info","text":"Alludes to Psalm 110:1 (LXX 109:1), 'Sit at my right hand,' interpreted as the Father addressing the incarnate Son's body. The same verse appears in the previous passage.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰουδαῖοι καὶ Ἕλληνες","severity":"info","text":"Lists Jews and Greeks as enemies of Christ's body, reflecting early Christian polemic against both Jewish rejection and pagan persecution, common in fourth-century anti-Arian contexts.","cites":[],"named_sources":["Athanasius 2019"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀρχιερεὺς τῆς ὁμολογίας ἡμῶν","severity":"info","text":"Christ is called 'high priest of our confession,' a title emphasizing his mediatorial role. This reflects later liturgical and creedal usage, possibly from the Nicene tradition.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"34–41","severity":"caution","text":"The passage is a compilation of excerpts; the original context of each fragment is lost. The numbering (34–41) suggests editorial insertion, and some phrases (e.g., 'From the same discourse') may be scribal additions.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐκ τοῦ αὐτοῦ λόγου' may refer to different lost works; the exact source of each excerpt is uncertain. The identity of 'Peter' in §35 is ambiguous—possibly the apostle or a homiletic figure."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":10,"ref":"p10","source":"ἐὰν δέ τις λέγηι ὅτι οὐ τὸν Ἰησοῦν εἶπεν ὑποτασσόμενον, ἀλλὰ τὸν υἱόν, ἀκουσάτω ὅτι Ἰησοῦς υἱὸς τοῦ θεοῦ ἐχρημάτισεν καὶ ἔστιν διὰ τὸν ἐν αὐτῶι κρυβέντα θεὸν λόγον: – 42 Ἐκ τοῦ αὐτοῦ λόγου Φανερῶς ὁ γενόμενος ἐκ σπέρματος Δαυὶδ Ἰησοῦς ὡρίσθη υἱὸς θεοῦ κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, ὅντινα ὁ Παῦλος υἱὸν εἶπεν μέλλοντα ὑποτάσσεσθαι τῶι θεῶι: – 43 Ἐκ τοῦ αὐτοῦ λόγου Αὐτὸς γοῦν ὁ υἱὸς ὑποταγήσεται τῶι πατρί. ὑπὲρ πάσης τῆς κτίσεως καθάπερ καὶ ὑπὲρ πάντων παθεῖν ἑαυτὸν παρέδωκεν ὁ ἐξ ἀχράντου παρθένου δι' ἡμᾶς γεννηθείς, ὁ μὴ γινώσκων τὴν ἡμέραν τῆς κρίσεως: – 44 Ἐκ τοῦ αὐτοῦ λόγου Εἰ γὰρ καὶ μὴ εἶπεν ὅτι ὁ υἱὸς τοῦ ἀνθρώπου, ἀλλ' ἁπλῶς ὁ υἱός, δείκνυται μὴ τὸν θεὸν λόγον δηλῶν ἀγνοοῦντα, ἀλλὰ τὸν ἄνθρωπον: – 45 Ἐκ τοῦ αὐτοῦ λόγου Ὁ γοῦν μὴ γινώσκων τὴν ἡμέραν τῆς κρίσεως ὁ ἐκ Μαρίας γεννηθείς ἐστιν υἱός.","english":"If anyone says that he did not say Jesus is the one being subordinated, but the Son, let him hear that Jesus was named and is Son of God because of the divine Word hidden in him. – 42 From the same discourse: Manifestly, the Jesus born from the seed of David was defined as Son of God according to the spirit of holiness from the resurrection of the dead, whom Paul said would be subordinated to God as Son. – 43 From the same discourse: Therefore the Son himself will be subordinated to the Father on behalf of the whole creation, just as he who was born from the immaculate virgin for our sake, who does not know the day of judgment, gave himself up to suffer on behalf of all. – 44 From the same discourse: For even if he did not say \"the Son of Man,\" but simply \"the Son,\" it is shown that he is not indicating the divine Word as ignorant, but the man. – 45 From the same discourse: Therefore the one who does not know the day of judgment is the Son born from Mary.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἰησοῦς υἱὸς τοῦ θεοῦ ἐχρημάτισεν","severity":"info","text":"The author argues that 'Jesus' is properly called 'Son of God' because the divine Word is hidden within him, distinguishing the human Jesus from the divine Logos.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"υἱός","severity":"info","text":"The term 'Son' (υἱός) is used ambiguously: it can refer to the divine Logos or to the human Jesus born from Mary. The passage insists that when ignorance or subordination is attributed, it refers to the human Son, not the divine Word.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ σπέρματος Δαυίδ","severity":"info","text":"The phrase 'from the seed of David' echoes Old Testament messianic prophecy (e.g., 2 Samuel 7:12-16; Psalm 132:11 LXX), grounding Jesus' human lineage in Davidic descent.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐξ ἀναστάσεως νεκρῶν","severity":"info","text":"The resurrection of the dead is presented as the criterion defining Jesus as Son of God 'according to the spirit of holiness,' reflecting Athanasian Christology that the human Jesus is deified through resurrection.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The repeated formula 'From the same discourse' (Ἐκ τοῦ αὐτοῦ λόγου) marks each unit as a discrete excerpt from a longer homily, indicating a compilation of testimonia rather than continuous narrative.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ μὴ γινώσκων τὴν ἡμέραν τῆς κρίσεως","severity":"caution","text":"The claim that the Son born from Mary 'does not know the day of judgment' is a strong anti-Arian assertion of Christ's human ignorance, but the Greek text may be corrupt or interpolated; the phrase is not typical of Athanasius' known works.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Son' in each excerpt is ambiguous: the author distinguishes the human Jesus from the divine Logos, but the Greek text does not always make this clear, leading to potential confusion about which 'Son' is being subordinated or ignorant."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"οὐδὲν γὰρ ἀγνοεῖ ὁ ἐκ καρδίας τοῦ πατρὸς θεὸς λόγος ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν: – 46 Καὶ μετ' ὀλίγα Συγκατέβαινεν γὰρ ἡ ἀλήθεια τῶι ὑπὲρ ἡμῶν ἀποθανόντι Ἰησοῦ εἰς τὴν καρδίαν τῆς γῆς, ἵνα τοὺς ὑπὸ τοῦ ψεύδους ἀπατηθέντας ἀλήθεια ὢν ἐλευθερώσηι: – 47 Ἐκ τοῦ αὐτοῦ λόγου Εἰ δὲ Παῦλος τὸ σκεῦος τῆς ἐκλογῆς εἶπεν εἶναί τινα ἄρρητα ῥήματα, ἃ οὔτε αὐτὸν οὔτε ἕτερον ἐξεῖναι λαλῆσαι, ἀναμφιβόλως ὁ τὰ ἄρρητα αὐτῶι δηλώσας ῥήματα θεὸς λόγος ἐν Χριστῶι Ἰησοῦ ἄρρητον ἔχει τὴν ἐκ πατρὸς γέννησιν: – 48 Καὶ μετ' ὀλίγα: ἐκ τοῦ περὶ πίστεως μικροῦ λόγου Τοῦ αὐτοῦ Ὃς ἐπὶ συντελείαι τῶν αἰώνων κατελθὼν ἐκ τῶν κόλπων τοῦ πατρός, ἐκ τῆς ἀχράντου παρθένου Μαρίας τὸν ἡμέτερον ἀνείληφεν ἄνθρωπον Ἰησοῦν Χριστόν, ὃν ὑπὲρ ἡμῶν παρέδωκεν παθεῖν ἰδίαι προαιρέσει: – 49 Ἐκ τοῦ αὐτοῦ λόγου Ἡ δὲ κτισθεῖσα ἐν ἡμῖν εἰς καταφύτευμα σωτηρία καινὴ καὶ οὐ παλαιὰ ἡμῖν τε καὶ οὐ πρὸ\n\nἡμῶν Ἰησοῦς ἐστιν ὁ κατὰ τὸν σωτῆρα νοούμενος ἄνθρωπος: – 50 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τῆς πρὸς Μάξιμον τὸν φιλόσοφον ἐπιστολῆσ Ἃ γὰρ διὰ τοῦ σώματος– –πρόφασιν εὕρηι: – 51 Τοῦ αὐτοῦ ἐκ τῆς ὑπὲρ Διονυσίου ἀπολογίασ Τὰ δὲ περὶ τῆς θεότητος––παρ' αὐτοῦ τοῦ λόγου: – 52 Ἐκ τῆς αὐτῆς ἐπιστολῆσ Εἴρηκεν ὁ σωτήρ–– τὴν ἄμπελον, ἥτις ἐστὶν τὸ κυρια κὸν σῶμα: – 53 Ἐκ τῆς αὐτῆς ἀπολογίασ Ἀνάγκη γὰρ ἀμπέλου––ἔστιν τοῦ θεοῦ: – 54 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τοῦ περὶ πίστεως μείζονος λόγου Πάντα εἰπὼν ἐν αὐτῶι κτισθέντα ὁ μακάριος Παῦλος αὐ τὸν μόνον εἶπεν πρὸ πάντων.","english":"For the Word of God, who is from the heart of the Father, knows nothing, for he knows all things before their generation. – 46 And after a little: For the truth descended with Jesus, who died for us, into the heart of the earth, so that, being truth, it might free those deceived by falsehood. – 47 From the same discourse: But if Paul, the vessel of election, said that there are some ineffable words which neither he nor another was able to utter, undoubtedly the Word of God, who revealed the ineffable words to him in Christ Jesus, has an ineffable generation from the Father. – 48 And after a little: from the small discourse on faith. Of the same: He who at the consummation of the ages came down from the bosom of the Father, from the immaculate virgin Mary, took up our man Jesus Christ, whom he delivered to suffer for us by his own choice. – 49 From the same discourse: The salvation planted in us, new and not old, for us and not before us, is Jesus, the man understood according to the Savior. – 50 Of the same holy Athanasius, from the letter to Maximus the philosopher: For what through the body— – finds a pretext. – 51 Of the same, from the apology on behalf of Dionysius: The things concerning the divinity— – from the Word himself. – 52 From the same letter: The Savior said— – the vine, which is the Lord’s body. – 53 From the same apology: For it is necessary of the vine— – is of God. – 54 Of the same holy Athanasius, from the greater discourse on faith: The blessed Paul, having said that everything was created in him, said that he alone is before all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐδὲν γὰρ ἀγνοεῖ","severity":"info","text":"The Greek reads 'οὐδὲν γὰρ ἀγνοεῖ' (for he knows nothing), but the context requires a negation of ignorance: the Word knows all things. The English draft corrects this to 'knows nothing' as a rhetorical understatement or textual corruption.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος τὸ σκεῦος τῆς ἐκλογῆς","severity":"info","text":"Paul is called 'the vessel of election' (σκεῦος τῆς ἐκλογῆς), a phrase echoing his role as chosen instrument, possibly alluding to Acts 9:15 or similar Pauline self-designations.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ τοῦ περὶ πίστεως μικροῦ λόγου","severity":"info","text":"This phrase introduces a citation from a 'small discourse on faith' (περὶ πίστεως μικροῦ λόγου), a lost or unidentified work attributed to Athanasius, indicating the compiler's method of excerpting from multiple sources.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τῆς πρὸς Μάξιμον τὸν φιλόσοφον ἐπιστολῆσ","severity":"info","text":"This citation attributes a fragment to Athanasius's letter to Maximus the philosopher, a work not securely extant; the attribution may reflect later compilation practices in the Sermo major de fide.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἃ γὰρ διὰ τοῦ σώματος––πρόφασιν εὕρηι","severity":"caution","text":"The Greek text breaks off with a dash (––), indicating a lacuna or deliberate omission in the manuscript; the English draft supplies 'finds a pretext' but the original sense is uncertain.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετ' ὀλίγα","severity":"info","text":"The repeated formula 'Καὶ μετ' ὀλίγα' (And after a little) marks the compiler's editorial transitions between excerpts, structuring the passage as a catena of Athanasian fragments.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐδὲν γὰρ ἀγνοεῖ' may be a scribal error for 'οὐδὲν γὰρ ἀγνοεῖται' (nothing is unknown) or a deliberate rhetorical negation; the English draft interprets it as 'knows nothing' but the context demands the opposite sense.","Several citations (e.g., from the letter to Maximus, the apology for Dionysius) are fragmentary and their original context is lost, making precise theological interpretation uncertain."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ἐκ γὰρ τῶν παλαιῶν πεπαι δευμένος νομομαθής τε ὢν τάς τε παροιμίας τοῦ Σολομῶντος φιλολογήσας καὶ δύο εἴδη περὶ τοῦ κυρίου εὑρών, ἓν μὲν περὶ οὗ ἐκ Μαρίας ἔμελλεν ἀναλαμβάνειν ἀνθρώπου, ἕτερον δὲ περὶ τοῦ πρὸ πάντων αἰώνων ἀιδίως ἐκ τοῦ πατρὸς γεννηθέντος λόγου, καὶ περὶ μὲν τοῦ ἐκ Μαρίας Ἰησοῦ γράφει Τιμοθέωι· μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος Δαυὶδ κατὰ σάρκα· περὶ δὲ τοῦ ἀεὶ σὺν τῶι πατρὶ θεοῦ λόγου εἶπεν ὅτι ἔστιν πρὸ πάντων. ἐλεγχέσθωσαν τοίνυν παρὰ πάντων τῶν ἁγίων οἱ λέγοντες τὸν τοῦ θεοῦ λόγον ἀρχὴν τῶν ἔργων κτισθέντα καὶ παρὰ μὲν τοῦ Δαυὶδ ἀκουέτω σαν ὅτι οὔκ ἐστιν ἔργον, ἀλλ' ἔργων ποιητής, ὡς λέγει· ἔργα χειρῶν σού εἰσιν οἱ οὐρανοί· αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις : – 55 Ἐκ τοῦ αὐτοῦ λόγου Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας. λέγεται δὲ ὁ κατὰ τὸν σωτῆρα νοού μενος ἄνθρωπος ὁ αὐτὸς ποτὲ νήπιος ὢν καὶ ποτὲ προκόπτων ἡλικίαι καὶ σοφίαι καὶ χάριτι ἀρχόμενος τε ὢν ὡσεὶ ἐτῶν τριάκοντα, ὡς ὁ εὐαγγελιστὴς Λουκᾶς φησιν. τὸ δὲ προκοπὴν καὶ ἡλικίαν ἐπιδεχόμενον σῶμα, αὐτό ἐστιν τὸ κτίσμα καὶ ποίημα: – 56 Ἐκ τοῦ αὐτοῦ λόγου Ἐλεγχόμενοι τοίνυν παρὰ τῶν ἁγίων οἱ λέγοντες κτίσμα τὸν ἐκ πατρὸς λόγον ἢ πεπαύσθωσαν τῆς δυσσεβοῦς βλασφημίας ἢ ὡς Χριστομάχοι παρὰ πάντων ἀποκηρυττέσθωσαν. ἐν ὧι γὰρ ἡττῶνται πεποίθασιν, ἐν ταῖς Παροιμίαις τῶι λέγοντι κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, ὀλισθάνουσιν.","english":"For being trained from ancient writings, a student of the law, and having studied the proverbs of Solomon, and having found two forms concerning the Lord—one concerning the man whom he was about to assume from Mary, and the other concerning the Word eternally begotten from the Father before all ages—he writes to Timothy concerning the one from Mary: \"Remember Jesus Christ risen from the dead, from the seed of David according to the flesh.\" And concerning the Word of God always with the Father, he said that he is before all things. Let those, therefore, who say that the Word of God was created as a beginning of works be refuted by all the saints. And let them hear from David that he is not a work, but a maker of works, as he says: \"The heavens are the works of your hands; they will perish, but you endure.\" – 55 From the same discourse: Jesus Christ yesterday and today is the same and for the ages. The man understood according to the Savior is said to be the same, once being an infant and once advancing in age and wisdom and grace, beginning when he was about thirty years old, as the evangelist Luke says. The body that admits of growth and age is itself a creature and a product. – 56 From the same discourse: Being refuted, therefore, by the saints, let those who say that the Word from the Father is a creature either cease from their impious blasphemy or be denounced by all as Christ-fighters. For in what they are defeated, they trust, in the Proverbs, in the one saying, \"The Lord created me as the beginning of his ways for his works,\" they slip.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος Δαυὶδ κατὰ σάρκα","severity":"info","text":"The citation of Paul's instruction to Timothy is not a direct biblical verse but a paraphrase of 2 Timothy 2:8, emphasizing Jesus' Davidic lineage and resurrection.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ","severity":"info","text":"This quotation from Proverbs 8:22 is used by opponents to argue the Word is a creature; Athanasius refutes this interpretation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νομομαθής","severity":"info","text":"The term 'νομομαθής' (student of the law) likely refers to a Jewish or Christian trained in scriptural interpretation, here applied to Paul.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Χριστομάχοι","severity":"info","text":"'Christ-fighters' (Χριστομάχοι) is a polemical label for those who deny the eternal preexistence of the Word, likely Arian opponents.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The repeated phrase 'From the same discourse' (Ἐκ τοῦ αὐτοῦ λόγου) marks a compilation of excerpts from a single homily, indicating the text is a florilegium.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον ὁ αὐτὸς","severity":"caution","text":"The transition at line 55 is abrupt; the Greek may be corrupt or a later insertion, as the syntax shifts from refutation to a Christological statement.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'student of the law' (νομομαθής) is ambiguous: it could refer to Paul or to a generic Jewish-Christian teacher.","The phrase 'Ἐκ τοῦ αὐτοῦ λόγου' may indicate either a continuous discourse or a later compiler's heading, leaving the original homiletic structure uncertain."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"προφητεύων γὰρ Σαλομὼν εἰς τὸν μέλλοντα διὰ τὴν παντὸς τοῦ κόσμου εὐεργεσίαν ἐκ Μαρίας κτίζεσθαι κυριακὸν ἄνθρωπον, εἶπεν ἐκ προσώπου αὐτοῦ τὸ κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ : – 57 Καὶ μετ' ὀλίγα ἐκ τοῦ αὐτοῦ λόγου Ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ Χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. αὐτὸν γοῦν τὸν σταυρωθέντα τοῦ κυρίου ἄνθρωπον δεικνύντες διὰ δακτύλου οἱ ἀπόστολοι εἶπαν· τοῦτον τὸν Ἰησοῦν Χριστὸν καὶ κύριον ἐποίη σεν ὁ θεός. αὐτὸς φανερῶς ὁ τοῦ κυρίου ἄνθρωπος καὶ ἀρχὴ ὁδῶν ἐκτίσθη τῶν προγεγραμμένων εἰς εὐεργεσίαν, ἄρχων πάντων τῶν ἁγίων καὶ χρηματιζόντων ὁδῶν καὶ κύριος Ἰησοῦς Χριστὸς ὁ ποιηθεὶς καὶ σταυρωθείς, περὶ οὗ καὶ Ἱερεμίας εἶπεν κατὰ τὴν τῶν ἑβδομήκοντα ἑρμηνευτῶν ἔκδοσιν· κύριος ἔκτισέν με σωτηρίαν εἰς καταφύτευμα καινήν, ἐν ἦι σωτηρίαι περιελεύσονται ἄνθρωποι, κατὰ δὲ τὸν Ἀκύλαν περὶ τοῦ αὐτοῦ ῥητοῦ λέγει· ἔκτισεν κύριος καινὸν ἐν τῆι θηλείαι. ἣν δὲ λέγει σωτηρίαν καινὴν καὶ οὐ παλαιὰν ἡμῖν κτισθεῖσαν καὶ οὐ πρὸ ἡμῶν καὶ ὃν λέγει καινὸν κτισθέντα ἐν τῆι θηλείαι, τὸν κατὰ τὸν σωτῆρα νόει ἄνθρωπον Ἰησοῦν.","english":"For Solomon, prophesying about the man of the Lord who was to be created from Mary for the benefit of the whole world, said in his person: \"The Lord created me as the beginning of his ways for his works.\" And a little later from the same discourse: \"Surely, then, let every house of Israel know that God made him both Lord and Christ, this Jesus whom you crucified.\" So the apostles, pointing with their finger to the crucified man of the Lord, said: \"This Jesus God made Christ and Lord.\" This man of the Lord, manifestly, and the beginning of ways, was created for the benefit of the aforementioned, the ruler of all the saints and of the ways that are so named, and Lord Jesus Christ, who was made and crucified, concerning whom Jeremiah also said, according to the edition of the Seventy interpreters: \"The Lord created me as a salvation for a new planting, in which salvation men will go about,\" but according to Aquila, concerning the same saying, he says: \"The Lord created a new thing in the female.\" And what he calls a new salvation, created for us and not before us, and what he calls a new thing created in the female, understand as the man Jesus according to the Savior.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ","severity":"info","text":"A paraphrase of Proverbs 8:22 LXX, where Wisdom speaks: 'The Lord created me as the beginning of his ways for his works.' The homilist applies this to the human Jesus.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος ἔκτισέν με σωτηρίαν εἰς καταφύτευμα καινήν","severity":"info","text":"A citation of Jeremiah 38:7 LXX (Jer 31:7 MT), adapted: 'The Lord created me as a salvation for a new planting.' The homilist reads this as a prophecy of Jesus as a new creation in Mary.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀκύλαν","severity":"info","text":"Aquila of Sinope produced a literal Greek translation of the Hebrew Bible ca. 130 CE. His version of Jer 38:7 is cited as 'The Lord created a new thing in the female,' emphasizing the novelty of Christ's human birth.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυριακὸν ἄνθρωπον","severity":"info","text":"The phrase 'man of the Lord' (κυριακὸς ἄνθρωπος) is a technical term in Athanasian Christology, denoting the human nature assumed by the Word, distinct from the pre-existent Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἑβδομήκοντα ἑρμηνευτῶν","severity":"info","text":"The homilist explicitly cites the Septuagint (LXX) as the 'edition of the Seventy interpreters,' showing the text's reliance on the Greek Old Testament tradition standard in Alexandrian Christianity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ","severity":"caution","text":"The phrase 'Surely, then, let every house of Israel know' is attributed to Solomon's discourse but is not found in canonical Proverbs; it may be a citation from a lost Jewish Christian source or a pseudepigraphal expansion.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Solomonic citation 'Surely, then, let every house of Israel know...' is uncertain; it may be from a non-canonical tradition or a conflation by the homilist.","The phrase 'beginning of ways' (ἀρχὴ ὁδῶν) is ambiguous: it could refer to Christ as the first of the saints or as the initiator of salvific paths."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ἑρμηνεύεται γὰρ Ἰησοῦς πῆι μὲν σωτήρ, πῆι δὲ σωτηρία (ἐκ τοῦ σωτῆρος ἡ σωτηρία ὃν τρόπον ἐκ τοῦ φωτὸς ὁ φωτισμός), ὅν τινα εἶπεν ἄνθρωπον Ἰησοῦν σωτηρίαν ἡμῖν κτισθέντα καινὸν ἐν τῆι θηλείαι, ὅ ἐστιν ἐν τῆι Μαρίαι, μᾶλλον δὲ ἐκ τῆς Μαρίας: – 58 Καὶ μετ' ὀλίγα Ὃν τοίνυν ὁ Σολομὼν εἶπεν ἀρχὴν ὁδῶν κτισθέντα καὶ ἣν Ἱερεμίας λέγει κτισθεῖσαν σωτηρίαν καινὴν καὶ καινὸν ἐν τῆι θηλείαι, τὸν ὃν ὑπὲρ ἡμῶν καὶ δι' ἡμᾶς ἡ σοφία\n\nὠικοδόμησεν ἑαυτῆι οἶκον Χριστὸν Ἰησοῦν, ἐκ τῶν γραφῶν δείξαντες τῶν ἑξῆς ἐχώμεθα, ἐφ' οἷς ἢ ἀγνοήσαντες τινὲς ἢ προληφθέντες ἐν πλάνηι διαμεμενηκότες οὔτε διδάσκειν ὀρθῶς οὔτε διδά σκεσθαι βούλονται: – 59 Ἐκ τοῦ αὐτοῦ λόγου Εἰ πάντες χωρεῖν ἠδύναντο πνευματικῶς τὰ θεῖα λόγια, οὐκ ἂν ἠναίνετο μεταδιδόναι αὐτοῖς τὸ πνευματικὸν χάρισμα, οὐδὲ γάλα αὐτοὺς ἐπότιζεν, εἰ τὴν στερεὰν τροφὴν πάντες μετα λαμβάνειν ἠδύναντο. ἀλλὰ τοῖς ἔτι νηπιάζουσιν περὶ αὐτὸν τὸν τῆς θεογνωσίας λόγον δίκην νηπίων γαλουχουμένων τὸν τῆς κατηχήσεως ἐπιτρέπει δέχεσθαι λόγον οὔπω τὸν τῶν ἀγγέλων ἄρτον τρέφεσθαι δυναμένοις, τὸν ἐν σώματι ἀνθρωπείωι κρυβέντα θεὸν λόγον: – 60 Ἐκ τοῦ αὐτοῦ λόγου Χρὴ τοίνυν ἡμᾶς ὡς ἐπιστήμονας οἰκονόμους μυστηρίων θείων μεταδιδόναι τὸν λόγον πρὸς ὃ χωρεῖν ἕκαστος δύναται. ῥήγνυνται γὰρ οἱ παλαιοὶ ἀσκοὶ μὴ χωροῦντες τὸν νέον τῆς ἀληθινῆς ἀμπέλου οἶνον, τουτέστιν τὸν λόγον τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.","english":"For “Jesus” is interpreted partly as “savior,” partly as “salvation” (just as from the savior comes salvation, in the same way as from light comes illumination), which man Jesus he called salvation, created for us as something new in the female, that is, in Mary, or rather from Mary. – 58 And a little later: Whom, then, Solomon said was created as the beginning of ways, and whom Jeremiah says was created as a new salvation and something new in the female, the one whom for our sake and for us Wisdom built for herself a house, Christ Jesus, having shown from the scriptures, let us proceed to what follows, concerning which some, either through ignorance or having been prejudiced and persisting in error, neither wish to teach correctly nor to be taught. – 59 From the same discourse: If all were able to receive the divine oracles spiritually, he would not have refused to impart to them the spiritual gift, nor would he have given them milk, if all were able to partake of solid food. But for those who are still infants with respect to the discourse of the knowledge of God, like nursing infants, he permits them to receive the discourse of catechesis, not yet able to feed on the bread of angels, the divine Word hidden in a human body. – 60 From the same discourse: It is necessary, therefore, for us, as knowledgeable stewards of divine mysteries, to impart the discourse according to what each is able to receive. For the old wineskins burst, not containing the new wine of the true vine, that is, the discourse of our Lord Jesus Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἰησοῦς","severity":"info","text":"The author etymologizes Ἰησοῦς as both σωτήρ (savior) and σωτηρία (salvation), a common patristic wordplay linking the name to the saving work of Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀρχὴν ὁδῶν","severity":"info","text":"The phrase 'beginning of ways' echoes Proverbs 8:22 LXX, where Wisdom says 'the Lord created me as the beginning of his ways for his works.' The author applies this to Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κτισθεῖσαν σωτηρίαν καινὴν","severity":"info","text":"The reference to Jeremiah saying 'a new salvation was created' likely alludes to Jeremiah 31:22 LXX, which speaks of a female encompassing a male, interpreted here as Mary bearing Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ παλαιοὶ ἀσκοὶ","severity":"info","text":"The image of old wineskins bursting from new wine is a common patristic metaphor for the inability of unprepared minds to receive advanced doctrine, derived from Matthew 9:17 and patristic catechetical practice.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The repeated formula 'From the same discourse' (Ἐκ τοῦ αὐτοῦ λόγου) at sections 59 and 60 indicates that the compiler is excerpting from a longer homily, marking transitions between distinct thematic blocks.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πῆι μὲν ... πῆι δὲ","severity":"caution","text":"The phrase πῆι μὲν ... πῆι δὲ (partly ... partly) is a non-standard form; the usual Greek would be πῇ μέν ... πῇ δέ. This may be a scribal or dialectal variant, but the meaning is clear.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πῆι μὲν ... πῆι δὲ' is an unusual spelling; it may reflect a scribal error or a dialectal form, but the intended meaning 'partly ... partly' is unambiguous.","The reference to Jeremiah's 'new salvation' is not a direct quotation but a paraphrase; the exact verse (Jer 31:22 LXX) is implied but not cited verbatim."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ἐπεὶ τοίνυν τινές, μᾶλλον δὲ καὶ πολλοὶ οἳ μήπω μαθηταὶ γενόμενοι ἐκ προπετείας ἐπὶ τὸ διδάσκειν ἐληλύθασιν οὐκ εἰδότες οὔτε ἃ λέγουσιν, οὔτε περὶ τίνων διαβεβαιοῦνται, τυφλώττοντες τοὺς τῆς διανοίας ὀφθαλμούς, οὐκ ἔχοντες νοῦν ὁρῶντα τὸν θεὸν ὡς ὁ Ἰακὼβ οὔτε καθαρὰν καρδίαν τὴν ὀψομένην τὸν θεόν, τὰ διὰ τὸν ἄνθρωπον τοῦ σωτῆρος ὃν δι' ἡμᾶς ἐφόρεσεν, γεγραμμένα ῥητὰ καὶ ἔργα ταπεινὰ καὶ πτωχὰς φωνὰς τῆι θεότητι τοῦ λόγου συνάπτοντες πλανῶνται καὶ πλανῶσιν τοὺς ἀμαθεῖς καὶ ἀστηρίκτους, ἀνάγκην ἔσχομεν, ὡς ὁ Ἰούδας γράφει, ἐκθέσθαι διὰ τῆσδε τῆς ἐπιστολῆς ποῖα ῥητὰ τῆι θεότητι τοῦ λόγου ἁρμόζει καὶ ποῖα τῶι δι' ἡμᾶς ἀναληφθέντι ἀνθρώπωι. ὡς γὰρ ἐν ἑνὶ βαλλαντίωι χρύσεα νομί σματα καὶ ἀργύριον ἀπόκειται ἑνὸς βασιλέως εἰκόνα καὶ ἐπι γραφὴν τοῦ ὀνόματος ἑκάτερα ἔχοντα, ἀλλ' οἶδεν ὁ φυλάττων αὐτὰ τραπεζίτης τὴν τοῦ χρυσίου ὑπεροχὴν παρὰ τὴν ὑποβεβηκυῖαν τοῦ ἀργυρίου τιμήν, οὕτως κἂν ἐν μιᾶι γραφῆι περὶ τῆς θεότητος τοῦ υἱοῦ καὶ περὶ οὗ ἐκ Μαρίας δι' ἡμᾶς ἐφόρεσεν σώματος γέγραπται, ἀλλ' ἕκαστον αὐτῶν ἐπιγνωσόμεθα ὡς συνετοὶ μαθηταὶ τοῦ ἑνὸς καὶ ὄντως διδασκάλου. ὅσαι τοίνυν ταπειναὶ λέξεις καὶ ἔργα, εἰς τὸ σῶμα τοῦ Ἰησοῦ γεγραμμένα νόει· ὅσα δὲ ἔνδοξα γράμματα, εἰς τὴν τοῦ λόγου θεότητα. ὅταν πεινάσηι μετὰ τὸ νηστεῦσαι, τοῦ σώματος ἐλάττωμα· ἡνίκα δὲ ἐκ πέντε ἄρτων τοὺς πεντακισχιλίους χωρὶς παιδίων καὶ γυναικῶν τρέφει καὶ δώδεκα κοφίνους κλασμάτων περισσεύει, τῆς θεότητος τοῦ λόγου ἔργον. ὅταν ἐπὶ τὸ προσκεφάλαιον ἐν τῶι πλοίωι κοιμᾶται, ἀναπαύσεως σωματικῆς ἔργον·","english":"Since, then, some—indeed, many—who have not yet become disciples have from rashness come to teach, not knowing either what they say or about what they make assertions, blinding the eyes of their understanding, having neither a mind that sees God as Jacob did nor a pure heart that will see God, and they attach to the divinity of the Word the written sayings and humble deeds and lowly utterances that are on account of the man which the Savior wore for our sake, and they go astray and lead astray the ignorant and the unsteady, we have had necessity, as Jude writes, to set forth through this letter which sayings belong to the divinity of the Word and which to the man taken up for our sake. For just as in one purse gold and silver coins are stored, both bearing the image and inscription of the name of one king, but the money-changer who guards them knows the superiority of the gold over the inferior value of the silver, so also, even if in one scripture both concerning the divinity of the Son and concerning the body which He wore from Mary for our sake are written, yet we shall recognize each of them as intelligent disciples of the one and true teacher. Therefore, all lowly expressions and deeds, understand as written concerning the body of Jesus; but all glorious writings, as concerning the divinity of the Word. When He hungers after fasting, that is a defect of the body; but when He feeds the five thousand from five loaves, apart from children and women, and twelve baskets of fragments remain over, that is a work of the divinity of the Word. When He sleeps on a cushion in the boat, that is a work of bodily rest.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἰακὼβ","severity":"info","text":"The reference to Jacob seeing God alludes to the patriarch's vision of the divine ladder (Gen 28:12-17) and his epithet 'Israel' as 'one who sees God' (Philo, De Praemiis 44).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ὁ Ἰούδας γράφει","severity":"info","text":"The phrase 'as Jude writes' likely refers to Jude 3, where the author speaks of 'necessity' to write, though the exact wording differs; it may be a loose citation or a reference to a lost work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"βαλλαντίωι χρύσεα νομίσματα καὶ ἀργύριον","severity":"info","text":"The analogy of gold and silver coins in one purse, distinguished by the money-changer, parallels Athanasius' Christological method in Contra Arianos 3.29, where he distinguishes divine and human attributes of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅσαι τοίνυν ταπειναὶ λέξεις ... ὅσα δὲ ἔνδοξα γράμματα","severity":"info","text":"This passage introduces a clear hermeneutical rule: lowly expressions refer to Christ's human body, glorious ones to his divinity. This binary structure governs the subsequent examples (hunger, feeding, sleep).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ πέντε ἄρτων τοὺς πεντακισχιλίους τρέφει","severity":"info","text":"The feeding of the five thousand with five loaves and twelve baskets of fragments is from John 6:9-13, though the detail of 'twelve baskets' is unique and may reflect a variant tradition or symbolic number.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσκεφάλαιον","severity":"caution","text":"The term 'προσκεφάλαιον' (cushion) in the boat scene is not directly attested in the canonical Gospels; it may derive from apocryphal tradition or be a symbolic detail for bodily rest.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς ὁ Ἰούδας γράφει' is ambiguous: it may refer to the Epistle of Jude (canonical) or a lost work attributed to Jude; the exact source is not specified.","The detail of 'twelve baskets of fragments' in the feeding miracle is not found in the canonical Gospels and may be a textual variant or symbolic addition."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ὅταν περιπατῶν ἐπὶ τῆς θαλάσσης ἀπειλῆι τοῖς κύμασιν καὶ τοῖς ἀνέμοις σιώπα πεφίμωσο, εὐθὺς ἀκούει παρὰ τῶν ἐν τῶι πλοίωι μεθ' ὅρκου ὁμολογούντων ἀληθῶς θεοῦ υἱὸς εἶ. ὅταν ἑστὼς πρὸς τῶι μνήματι Λαζάρου δακρύηι καί, ὁπηνίκα πάσχειν ἔμελλεν, λέγηι περίλυπός ἐστιν ἡ ψυχή μου ἕως θανά του καὶ ἀδημονῆι καὶ τὸ μὲν πνεῦμα τῆς θεότητος πρόθυμον εἰς πᾶσαν οἰκονομίαν λέγηι, τὴν δὲ σάρκα ἀσθενῆ, τοῦ σώματος ἀσθένεια τὸ λυπεῖσθαι καὶ ἀδημονεῖν· ὅταν κελευστικῶς λέγηι Λάζαρε, δεῦρο ἔξω καὶ ἀναστῆι ζῶν ὁ νεκρὸς ὁ τεταρταῖος ἤδη λελυμένος, ὃ οὐκ ἐγένετο ἀπ' ἀρχῆς κτίσεως, τῆς θεότητος σημεῖον. ὅταν ἀπὸ τῆς ὁδοιπορίας ὑπὲρ ἡμῶν κεκοπιακὼς ἐπὶ τῆς πηγῆς καθέζηται, τοῦ σώματος τὸ κοπιᾶν· ὅταν λέγηι δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς, ἔργον τῆς θεότητος τὸ καὶ ἀπὸ σωματικῶν νόσων καὶ κόπων καὶ τῶν κατὰ ψυχὴν κινδύνων ἰᾶσθαι. ὅταν βαπτίζηται ὑπὸ Ἰωάννου ὃς ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ ηὑρέθη δόλος ἐν τῶι στόματι αὐτοῦ, τοῦ σώματος ὑπὲρ ἡμῶν ἐξιλασμός· ὅταν κελεύηι τοὺς ἀποστόλους βαπτίζειν πάντα τὰ ἔθνη εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ","english":"When he walks upon the sea and threatens the waves and the winds, saying, \"Be silent, be still,\" he immediately hears from those in the boat, who swear and confess, \"Truly you are the Son of God.\" When he stands at the tomb of Lazarus and weeps, and when he was about to suffer, he says, \"My soul is sorrowful unto death,\" and is distressed, and says that the spirit of the divinity is ready for every economy, but the flesh is weak—the weakness of the body is to be grieved and distressed. When he commands, \"Lazarus, come out,\" and the dead man who had been buried for four days and already decomposed rises alive—which had not happened since the beginning of creation—this is a sign of the divinity. When, weary from the journey on our behalf, he sits by the spring, the body is what wearies. When he says, \"Come to me, all who are weary and burdened, and I will give you rest,\" it is the work of the divinity to heal from bodily diseases and labors and from the dangers of the soul. When he is baptized by John, who committed no sin and in whose mouth no deceit was found, this is the body's expiation on our behalf. When he commands the apostles to baptize all the nations in the name of the Father and of the Son and of","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅταν ... ὅταν ...","severity":"info","text":"The passage is a series of parallel clauses beginning with 'ὅταν' ('when'), each contrasting Christ's human actions with divine signs, building a cumulative argument for the two natures.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάζαρε, δεῦρο ἔξω","severity":"info","text":"The command 'Lazarus, come out' echoes John 11:43, where Jesus raises Lazarus after four days. The detail 'τεταρταῖος' (four days) and 'λελυμένος' (decomposed) amplifies the miracle's scale.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"'οἰκονομίαν' (economy) here refers to the divine plan of salvation, specifically Christ's incarnate actions. The term is central to Athanasian Christology, distinguishing the Spirit's readiness from the flesh's weakness.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξιλασμός","severity":"info","text":"'ἐξιλασμός' (expiation) describes Christ's baptism as a purifying act on behalf of humanity. This reflects Athanasius's soteriology: the Son's human experiences cleanse sin, a theme in his anti-Arian polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"βαπτίζηται ὑπὸ Ἰωάννου","severity":"info","text":"The baptism by John, who is sinless, parallels Matthew 3:13-15 and Luke 3:21-22. Athanasius uses it to argue Christ's humanity, not divinity, undergoes purification, countering Arian interpretations.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δεῦτε πρός με πάντες οἱ κοπιῶντες","severity":"caution","text":"The saying 'Come to me, all who are weary' is not a direct Gospel quotation but a paraphrase of Matthew 11:28. Its exact source is uncertain, possibly a liturgical or catechetical adaptation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the English draft cuts off mid-sentence. The Coptic Vorlage may have influenced the sequence of examples, but the Greek is the base for this edition."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ἁγίου πνεύματος, τῆι θείαι δυνάμει αὐτοῦ ἁρμόζει. ὅταν κλίνηι τὰ γόνατα καὶ ὡς ἄνθρωπος προσεύχηται, τοῦ σώματος ὑπὲρ ἡμῶν ἐξομολόγησις· ὅταν ἐν τῶι ὄρει μεταμορφουμένου αὐτοῦ τὴν δόξαν μὴ δυνάμενοι φέρειν Πέτρος καὶ Ἰάκωβος καὶ Ἰωάννης τὰ πρόσωπα καὶ τὰ γόνατα κλίνωσιν ἐπὶ τὴν γῆν, τῆς δόξης τῆς θεότητος τοῦ λόγου ἰσχύς. ὅταν στερεοποιῆι τοὺς ἀποστόλους λέγων μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι, τῆς θεότητος ἡ ἄδηλος καὶ ἰσχυρὰ παράκλησις· ὅταν παραιτῆται τὸ ἀποθανεῖν, τοῦ σώματος ἡ δειλία. πρὸ γὰρ τοῦ παραβῆναι τὸν Ἀδὰμ οὔτε λύπη οὔτε δειλία οὐ κόπος οὐ λιμὸς οὐ θάνατος ἦν: – 61 Ἐκ τοῦ αὐτοῦ λόγου Ἐγώ εἰμι, φησίν, ἡ τῶν σωιζομένων ὁδὸς καὶ ἡ τῶν νεκρῶν ζωὴ καὶ ἡ τῶν ἀποφευγόντων τὸ ψεῦδος ἀλήθεια, λέγων τοῖς ἐν σκότει· ἀνακαλύφθητε, ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. τὸν γὰρ Ἀδὰμ ἐνδυσάμενος σὺν τοῖς παθήμασιν χωρὶς ἁμαρτίας, τὸν κεκλημένον Ἰησοῦν, δι' αὐτοῦ τὸ ἀπολόμενον πρόβατον προσῆξεν τῶι πατρί, ὡς πρόβατον ἐπὶ σφα γὴν ἀχθεὶς καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος, περὶ οὗ ὁ Παῦλος γράφει· ἄνθρωπος Χριστὸς Ἰησοῦς ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ ἡμῶν καὶ τῶν ἁμαρτιῶν ἡμῶν. καὶ ἐν ἑτέρωι τόπωι φησὶν ὁ ἀπόστολος· δι' ἀνθρώπου ὁ θάνατος καὶ δι' ἀνθρώπου ἡ ζωή. ὥσπερ γὰρ ἐν τῶι Ἀδὰμ πάντες ἀποθνήισκομεν, οὕτως καὶ ἐν τῶι Χριστῶι πάντες ζωοποιηθησόμεθα. καὶ πάλιν ἐν ἑτέρωι τόπωι γράφει· ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοικός, ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ.","english":"of the Holy Spirit, by his divine power. When he bends his knees and prays as a man, it is the body’s confession on our behalf. When on the mountain, as he is transfigured, Peter and James and John, unable to bear the glory, bow their faces and knees to the ground, it is the strength of the glory of the divinity of the Word. When he strengthens the apostles, saying, “Do not fear those who kill the body, but cannot kill the soul,” it is the invisible and powerful consolation of the divinity. When he declines to die, it is the body’s cowardice. For before Adam’s transgression, there was neither grief nor cowardice, nor toil, nor hunger, nor death. — 61 From the same discourse: “I am,” he says, “the way of those who are saved, and the life of the dead, and the truth of those who flee falsehood,” saying to those in darkness, “Uncover yourselves; I am the light of the world.” For having put on Adam together with the passions without sin, the one called Jesus, through him he brought the lost sheep to the Father, led as a sheep to slaughter and as a lamb voiceless before its shearer, concerning whom Paul writes: “The man Christ Jesus, who gave himself as a ransom for us and for our sins.” And in another place the apostle says: “Through man comes death, and through man comes life.” For just as in Adam we all die, so also in Christ we shall all be given life. And again in another place he writes: “The first man is from earth, made of dust; the second man is from heaven.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸ γὰρ τοῦ παραβῆναι τὸν Ἀδὰμ","severity":"info","text":"The passage shifts from a series of antitheses (body vs. divinity) to a prelapsarian state, then to a new section introduced by 'Ἐκ τοῦ αὐτοῦ λόγου' (From the same discourse), marking a structural break.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι, φησίν, ἡ τῶν σωιζομένων ὁδὸς","severity":"info","text":"Echoes John 14:6 ('I am the way') and John 8:12 ('I am the light of the world'), though not exact quotations; the phrase 'ἡ τῶν νεκρῶν ζωὴ' may allude to Christ as life-giver.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνθρωπος Χριστὸς Ἰησοῦς ὁ δοὺς ἑαυτὸν ἀντίλυτρον","severity":"info","text":"Likely a paraphrase of 1 Timothy 2:5-6 (Christ as mediator) or Ephesians 5:2 (Christ as ransom); the term 'ἀντίλυτρον' is rare in Paul but appears in patristic exegesis.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δι' ἀνθρώπου ὁ θάνατος καὶ δι' ἀνθρώπου ἡ ζωή","severity":"info","text":"Alludes to Romans 5:12-19 (Adam and Christ typology) and 1 Corinthians 15:21-22; the phrase 'ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοικός, ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ' echoes 1 Corinthians 15:47.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν κεκλημένον Ἰησοῦν","severity":"info","text":"The phrase 'the one called Jesus' emphasizes Christ's human name as distinct from his divine identity, a common anti-Arian trope in Athanasius to affirm the full humanity of the Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περὶ οὗ ὁ Παῦλος γράφει· ἄνθρωπος Χριστὸς Ἰησοῦς","severity":"caution","text":"The attribution to Paul is ambiguous; no exact Pauline verse matches 'ἄνθρωπος Χριστὸς Ἰησοῦς ὁ δοὺς ἑαυτὸν ἀντίλυτρον', suggesting either a loose citation or a lost variant reading.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν κεκλημένον Ἰησοῦν' could be read as 'the one called Jesus' (human name) or 'the one summoned as Jesus' (divine call); the context favors the former.","The citation 'ἄνθρωπος Χριστὸς Ἰησοῦς' is not a direct Pauline quotation; it may be a conflation of several passages or a patristic summary."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 8:12","text":"The English carries the scriptural phrase “i am the light of the world”, which matches John 8:12. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":18,"ref":"p18","source":"τὸν τοίνυν πρῶτον Ἀδὰμ τὸν πρωτόπλαστον τοῦ κόσμου δηλοῖ, τὸν δὲ δεύτερον Ἀδὰμ τὸν κατὰ τὸν σωτῆρα νοούμενον ἄνθρωπον, ὃς καλεῖται υἱὸς ἀνθρώπου πρόβατον ἄμπελος ἄρτος δένδρον κόκκος σίτου καὶ τὰ τούτοις παραπλήσια, καλεῖται δὲ καὶ Ἀδάμ, εἰ καὶ πολλὴ ἡ τοῦ δευτέρον διαφορὰ παρὰ τὸν πρῶτον. ὃ μὲν γὰρ ἐκ γῆς γέγονεν, ὃ δέ, λόγος ὢν τοῦ πατρός, σὰρξ ἐγένετο, οὐ κενωθεὶς τὸ εἶναι λόγος διὰ τὸ σάρκα φορέσαι, καθ' ὃ οὐδὲ τὸ χρυσίον κενοῦται τῆς δόξης ἔνδον ξένου γλωσσοκόμου τυγ χάνον: – 62 Ἐκ τοῦ αὐτοῦ λόγου Ἐὰν οὖν λέγηι ὁ ἀπόστολος τὸ ῥητὸν τὸ λέγον· ὁ ἐγείρας Χριστὸν Ἰησοῦν ἐκ νεκρῶν καὶ ἡμᾶς σὺν Ἰησοῦ ἐγείρει, μὴαἰσχύνου λέγων· οὐκ ἠδύνατο ὁ κύριος τὸ οἰκεῖον ἀνεγεῖραι σῶμα, εἰ μὴ ὁ πατὴρ αὐτὸ ἤγειρεν. λέγουσι δὲ τοῦτο οἱ τὸν κύριον ὑβρίζοντες. νόει τὸν ἐκ νεκρῶν ἐγειρόμενον ἄνθρωπον, ὃν ἑρμηνεύει Πέτρος ὁ ἀπόστολος ἡμῶν μᾶλλον γινώσκων καὶ λέγει· καθελόντες αὐτὸν ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον, ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν. τὸ γοῦν ἀπὸ τοῦ ξύλου καθαιρεθὲν σῶμα νεκρὸν τοῦ Ἰησοῦ τὸ καὶ εἰς μνημεῖον τεθὲν ἐνταφιασθέν τε ὑπὸ Ἰωσὴφ τοῦ ἀπὸ Ἀριμαθείας, αὐτὸ ἤγειρεν ὁ λόγος λέγων· λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. ὁ καὶ πάν τας τοὺς νεκροὺς ζωοποιῶν καὶ τὸν ἐκ Μαρίας ἄνθρωπον Χριστὸν Ἰησοῦν ἐζωοποίησεν, ὃν αὐτὸς ἀνείληφεν ὁ τοῦ θεοῦ λόγος. εἰ γὰρ ἐπὶ τοῦ σταυροῦ ὢν τὰ προδιαλυθέντα νεκρὰ τῶν ἁγίων σώματα ἤγειρεν, πολλῶι μᾶλλον ἐγεῖραι ἠδύνατο ὃ ἐφόρεσεν σῶμα ὁ ἀεὶ ζῶν θεὸς λόγος, ὡς ὁ Παῦλός φησιν·","english":"Thus the first Adam signifies the first-formed man of the world, and the second Adam signifies the man understood according to the Savior, who is called son of man, sheep, vine, bread, tree, grain of wheat, and things similar to these; and he is also called Adam, even if the difference of the second from the first is great. For the one came from earth, but the other, being the Word of the Father, became flesh, not being emptied of being Word because he bore flesh, just as gold is not emptied of its glory when it happens to be inside a foreign chest. — From the same discourse: If then the apostle says the saying that says, \"He who raised Christ Jesus from the dead also raises us with Jesus,\" do not be ashamed to say, \"The Lord was not able to raise his own body unless the Father raised it.\" Those who insult the Lord say this. Understand the man raised from the dead, whom our apostle Peter, knowing better, interprets and says, \"Having taken him down from the wood, they placed him in a tomb, and God raised him from the dead.\" So the dead body of Jesus taken down from the wood and placed in a tomb and buried by Joseph of Arimathea—this body the Word raised, saying, \"Loose this temple, and in three days I will raise it.\" He who gives life to all the dead also gave life to the man from Mary, Christ Jesus, whom the Word of God himself assumed. For if, while on the cross, he raised the already disintegrated dead bodies of the saints, much more was he able to raise the body he wore, which the ever-living God Word bore, as Paul says.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δεύτερον Ἀδάμ","severity":"info","text":"The 'second Adam' is a Pauline typology (cf. 1 Cor 15:45-49) applied here to Christ as the antitype of the first Adam, emphasizing the incarnational difference.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἐγείρας Χριστὸν Ἰησοῦν ἐκ νεκρῶν","severity":"info","text":"This phrase echoes a Pauline formula (cf. Rom 8:11, 1 Cor 15:12-20) but is not a direct quotation; it is used to introduce a contested interpretation of the resurrection.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθελόντες αὐτὸν ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον","severity":"info","text":"This is a paraphrase of the Gospel accounts of the deposition and burial of Jesus (cf. Mt 27:59-60, Mk 15:46, Lk 23:53, Jn 19:38-42), attributed here to Peter.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"This phrase marks a transition to a second excerpt from the same discourse, indicating that the passage is a composite of two originally separate sections.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ τὸν κύριον ὑβρίζοντες","severity":"info","text":"The author identifies opponents who claim Christ could not raise his own body without the Father, a position Athanasius refutes as insulting to the Lord.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ γοῦν ἀπὸ τοῦ ξύλου καθαιρεθὲν σῶμα νεκρὸν τοῦ Ἰησοῦ","severity":"caution","text":"The syntax is ambiguous: it is unclear whether 'the dead body' is the subject of 'the Word raised' or an appositive; the translation resolves it as the object.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ γοῦν ἀπὸ τοῦ ξύλου καθαιρεθὲν σῶμα νεκρὸν τοῦ Ἰησοῦ' could be read as a nominative absolute or as the object of 'ἤγειρεν'; the translation takes it as the object.","The identity of 'Πέτρος ὁ ἀπόστολος' as the source of the deposition account is not attested in canonical texts; it may reflect a tradition or a rhetorical attribution."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργής : – 63 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τοῦ αὐτοῦ λόγου Ὅταν δὲ ὁ ἡμέτερος διδάσκαλος φάσκηι ἐν ἑτέρωι τόπωι· κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν πιστὸν ὄντα τῶι ποιήσαντι αὐτόν, μὴ δόξηις ποίημα εἶναι τὸν ἀπ' ἀρχῆς πρὸς τὸν πατέρα θεὸν λόγον. οὐ γὰρ τὴν ἀόρατον θεότητα λέγει κατανοεῖν, ἀλλὰ τὸν κυρια κὸν ἄνθρωπον, ὃν εἶπεν ὁ Παῦλος μεσίτην θεοῦ καὶ ἀνθρώπων, ἄνθρωπον Χριστὸν Ἰησοῦν τὸν δόντα ἑαυτὸν ἀντίλυτρον ὑπὲρ ἡμῶν, ὃν εἶπεν κατανοεῖν, Ἰησοῦν πιστὸν ὄντα τῶι ποιήσαντι αὐτόν, ὥς φησιν ὁ κύριος κατανοήσατε τοὺς\n\nκόρακας πῶς οὐ σπείρουσιν καὶ τὰ ἑξῆς, καὶ πάλιν κατανοήσατε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν. τὰ οὖν φαινόμενα λέγει κατανοεῖν καὶ οὐκ ἀγγέλους ἢ ἑτέρας κτίσεις ἀοράτους. κἂν γὰρ λέγηι Ἀμβακοὺμ ὁ προφήτης κατενόησα τὰ ἔργα σου καὶ ἐξέστην, ἔργα λέγει κατενόησα καὶ οὐ τὸν τῶν ἔργων ποιητὴν καὶ ὁ ἀπόστολος τὸ φαινόμενον τοῦ κυρίου σῶμα λέγει κατανοεῖν, οὐ τὴν ἀόρατον τοῦ λόγον θεό τητα. θεὸν γὰρ οὐδεὶς ἑώρακεν πώποτε οὔτε ἰδεῖν δύναται, καίπερ θεὸς ἦν ὁ λόγος καὶ ἔστιν, ὥς φησιν ὁ θεο λόγος Ἰωάννης. ὃν τοίνυν κατανοεῖν ἀκούομεν ἄνθρωπον Χριστὸν Ἰησοῦν, ὃς δέδωκεν ἑαυτὸν ἀντίλυτρον ὑπὲρ ἡμῶν, ὃν λέγει ἀπόστολον καὶ ἀρχερέα πιστὸν ὄντα, τὸ ποίημα νοεῖν λέγει· πάντα οὖν ἐκτίσθησαν, κτίσμα δὲ οὔκ ἐστιν ὁ τοῦ θεοῦ λόγος, ὅς ἐστιν υἱός, ἀλλὰ γέννημα κατὰ φύσιν.","english":"For the Word of God is living and active. — 63 Of the same holy Athanasius, from the same discourse: When our teacher asserts in another place, \"Consider the apostle and high priest of our confession, Jesus, who is faithful to the one who made him,\" do not suppose that the Word, who is from the beginning with God the Father, is a creation. For he does not mean to consider the invisible divinity, but the Lordly man, whom Paul called the mediator between God and men, the man Christ Jesus, who gave himself as a ransom in our behalf. He meant to consider Jesus, who is faithful to the one who made him, just as the Lord says, \"Consider the ravens, how they do not sow,\" and so forth, and again, \"Consider the lilies of the field, how they grow.\" So he means to consider visible things, not angels or other invisible creations. For even if the prophet Habakkuk says, \"I considered your works and was amazed,\" he says \"I considered works,\" not the maker of the works. And the apostle means to consider the visible body of the Lord, not the invisible divinity of the Word. For no one has ever seen God, nor can see him, even though the Word was and is God, as the theologian John says. Therefore, when we hear \"consider,\" we understand the man Christ Jesus, who gave himself as a ransom in our behalf, whom he calls apostle and high priest, faithful, he means to consider the creation. For all things were created, but the Word of God, who is the Son, is not a creation, but a generation according to nature.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"This phrase marks a section break, likely a later insertion or rubric indicating a quotation from another work of Athanasius, common in catena or florilegium transmission.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατανοήσατε τοὺς κόρακας πῶς οὐ σπείρουσιν","severity":"info","text":"An allusion to Jesus' teaching on ravens and lilies, likely from the Gospel of Thomas or a similar agraphon; not canonical in the New Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατανοήσατε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν","severity":"info","text":"Another non-canonical saying about lilies, reinforcing the theme of observing visible creation; parallels Gospel of Thomas logion 9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμβακοὺμ ὁ προφήτης κατενόησα τὰ ἔργα σου καὶ ἐξέστην","severity":"info","text":"A paraphrase of Habakkuk 3:2 (LXX), where the prophet reflects on God's works; Athanasius uses it to distinguish between visible works and the invisible maker.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γέννημα","severity":"info","text":"γέννημα ('offspring' or 'generation') is contrasted with κτίσμα ('creation') to assert the Son's eternal generation from the Father, a key anti-Arian distinction.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπόστολον καὶ ἀρχιερέα","severity":"caution","text":"Calling Jesus 'apostle and high priest' is unusual; the text may be corrupt or reflect a heterodox source, as Athanasius typically avoids such titles for Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'apostle and high priest' applied to Jesus is ambiguous; it may be a scribal error or a quotation from a non-Athanasian source.","The non-canonical sayings about ravens and lilies are not identified in the New Testament, leaving their origin uncertain."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"τὰ γὰρ πάντα ὁ πατὴρ διὰ τοῦ λόγου ἔκτισεν, ὥς φησιν ὁ Παῦλος, ἐν ὧι τὰ πάντα ἐκτίσθησαν, καὶ ὡς ὁ Ἰωάννης λέγει, πάντα δι' αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν, αὐτὸν δὲ τὸν λόγον οὐ κτίζει, ἀλλὰ γεννᾶι. δι' αὐτοῦ γὰρ τοῦ λόγου πάντα ἐγένετο καὶ ἐκτίσθη, οὐκ αὐτὸς δὲ ἐγένετο, ἀλλ' ὅνπερ δι' ἡμᾶς ἐφόρεσεν ἄνθρωπον γεγονότα καὶ κτισθέντα, δηλοῦσιν αἱ γραφαί:– 64 Ἐκ τοῦ αὐτοῦ λόγου Φησὶν γὰρ ὁ κύριος· πᾶν κλῆμα τὸ μένον ἐν ἐμοὶ καρπὸν φέρει. καὶ ἐν ὧι ἐφόρεσεν ἀνθρώπωι ἐκ τοῦ γηγενοῦς Ἀδάμ, ζωοποιήσει τὸ ἐκ τοῦ Ἀδὰμ γένος, θανατωθεὶς σαρκί, ζωοποιηθεὶς δὲ πνεύματι, ὡς ὁ Πέτρος γράφει ὅτι σαρκὶ θανατωθέντα αὐτὸν ὑπὲρ ἡμῶν λέγει καὶ οὐ τῆι ἀθανάτωι ζωοποιῶι θεότητι. φησὶν γὰρ ὁ κύριος ἐγώ εἰμι ἡ ζωή· ἡ γοῦν ζωὴ οὐκ ἀποθνήισκει, τοὺς νεκροὺς δὲ μᾶλλον ζωοποιεῖ. ὡς γὰρ τὸ φῶς οὐ βλάπτεται ἐν σκοτεινῶι τόπωι, οὐδὲ ἡ ζωὴ παθεῖν τι δύναται ἐπισκεψαμένη τὴν θνητὴν φύσιν. ἄτρεπτος γὰρ καὶ ἀναλλοίωτος ἡ τοῦ λόγου θεότης: – 65 Ἐκ τοῦ αὐτοῦ λόγου Τίς γάρ φησιν, ἔγνω νοῦν κυρίου ἢ τίς σύμβουλος αὐτοῦ ἐγένετο, ὃς συμβιβάσει αὐτόν; μόνος ὁ υἱὸς σύμβουλός ἐστιν τοῦ πατρὸς καὶ τὸν νοῦν αὐτοῦ ἔγνω ὁ λέγων οὐδεὶς ἐπιγινώσκει τὸν πατέρα εἰ μὴ ὁ υἱός, καὶ τὸν υἱὸν οὐδεὶς ἐπιγινώσκει εἰ μὴ ὁ πατὴρ καὶ ὧι ἐὰν ὁ υἱὸς ἀποκαλύψηι. λέγει τοίνυν καὶ Ἰωάννης περὶ τοῦ κυρίου· ὅταν φανερωθῆι, ὅμοιοι αὐτῶι ἐσόμεθα καὶ ὀψόμεθα αὐτὸν καθὼς ἔστιν. ὅρα ὅτι ἕως τοῦ νῦν οὐδεὶς εἶδεν τὸν υἱὸν τοῦ θεοῦ ὡς ἔστιν, ἄχρι τοῦ φανερῶσαι ἑαυτὸν ἡμῖν· ὃν δὲ ἐφόρεσεν δι' ἡμᾶς ἄνθρωπον, εἴδομεν, ὃν εἶπεν ὁ Παῦλος·","english":"For the Father created all things through the Word, as Paul says, in whom all things were created, and as John says, all things came to be through him and without him not one thing came to be, but he does not create the Word himself, but begets him. For through the Word himself all things came to be and were created, but he himself did not come to be, but rather the one whom he wore for us, having become and been created a man, the scriptures make clear. — 64 From the same discourse: For the Lord says, every branch that remains in me bears fruit. And in the man he wore from the earthly Adam, he will give life to the race from Adam, having been put to death in flesh, but given life in spirit, as Peter writes that he says he was put to death in flesh for us and not in the immortal life-giving divinity. For the Lord says, I am the life; life, at any rate, does not die, but rather gives life to the dead. For just as light is not harmed in a dark place, nor can life suffer anything when it visits the mortal nature. For the divinity of the Word is unchangeable and immutable. — 65 From the same discourse: For who, he says, has known the mind of the Lord, or who has become his counselor, who will instruct him? The Son alone is the counselor of the Father and has known his mind, as the one who says, no one knows the Father except the Son, and no one knows the Son except the Father and to whomever the Son reveals him. So John also says concerning the Lord: when he is revealed, we shall be like him and see him as he is. See that until now no one has seen the Son of God as he is, until he reveals himself to us; but the man he wore for us, we have seen, whom Paul spoke of.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτὸν δὲ τὸν λόγον οὐ κτίζει, ἀλλὰ γεννᾶι","severity":"info","text":"The author distinguishes between creation (κτίζει) and generation (γεννᾶι) to assert the Word's eternal, uncreated status against Arian subordinationism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα δι' αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν","severity":"info","text":"Echoes John 1:3: 'All things came into being through him, and without him not one thing came into being.' The citation is loose but unmistakable.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ζωή","severity":"info","text":"Quotes Jesus' saying 'I am the life' (John 11:25), used to argue that the divine life cannot die, contrasting with the mortal flesh.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σύμβουλος","severity":"info","text":"The term 'counselor' (σύμβουλος) for the Son reflects a common anti-Arian trope: the Son alone shares the Father's mind, countering claims that the Son is a creature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"— 64 Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The repeated formula 'From the same discourse' marks three distinct excerpts (63–65) from a single homily, each developing a separate argument against Arianism.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πᾶν κλῆμα τὸ μένον ἐν ἐμοὶ καρπὸν φέρει","severity":"caution","text":"This saying ('every branch that remains in me bears fruit') is not a known canonical verse; it may be a loose paraphrase or a citation from a lost source, complicating identification.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πᾶν κλῆμα τὸ μένον ἐν ἐμοὶ καρπὸν φέρει' is unattested in the canonical Gospels; its source is uncertain.","The transition between excerpts (63–65) is marked only by the formula 'Ἐκ τοῦ αὐτοῦ λόγου', leaving the original homiletic structure partly conjectural."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν πιστὸν ὄντα τῶι ποιήσαντι αὐτόν, ὃν καὶ Στέφανος λέγει· θεωρῶ τὸν υἱὸν τοῦ ἀνθρώ που ἐκ δεξιῶν ἑστῶτα τῆς δυνάμεως τοῦ θεοῦ. οὐκ εἶ πεν τὸν λόγον ἢ τὴν σοφίαν τοῦ πατρὸς ἑωρακέναι, ἀλλὰ τὸν υἱὸν τοῦ ἀνθρώπου, τὸ ἐκ τῆς Μαρίας κυριακὸν σῶμα, ὃ καὶ Παῦλος λέγει· ὃς ἐκάθισεν ἐκ δεξιῶν τοῦ θεοῦ· περὶ οὗ σώματος ὁ Δαυίδ φησιν ἐκ προσώπου τοῦ πατρὸς προφητικῶς· κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, οὓς προεγίνωσκεν ἐχθροὺς ἐσομένους, τὸν διάβολον καὶ τὰς συνεργούσας αὐτῶι ἀντικειμένας ἐνεργείας, αἵτινες ἤχθρευον τῶι κυριακῶι ἀνθρώπωι γινώσκουσαι διὰ τοῦ θανάτου αὐτοῦ καταργουμένας ἑαυτὰς καὶ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου τὸν διάβολον καὶ τοὺς ἐχθρεύσαντας αὐτῶι Ἰουδαίους, εἰς οὓς τὸ γεγραμμένον πληροῦται ὅτι ἐμίση σάν με δωρεάν, ἀνθ' ὧν τὰ πρὸς ὠφέλειαν διδασκόμενοι μαστίζειν καὶ σταυροῦν ἐτόλμων, Σαμαρείτην αὐτὸν καὶ δαιμονιζόμενον καὶ ἄνθρωπον ἁμαρτωλὸν λέγοντες, καίτοι δι' αὐτοῦ τῆς ἁμαρτίας κατακριθείσης. εἰς ὃν γέγραπται· ὄψονται εἰς ὃν ἐξεκέντησαν, ὅνπερ ἐν τῆι κρίσει ὁρῶντες κρίνοντα ζῶντας καὶ νεκρούς, ὥς φησιν Ἰωάννης περὶ τοῦ κυρίου, καθὼς ἔδωκεν αὐτῶι κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν,","english":"Consider the apostle and high priest of our confession, Jesus, who was faithful to the one who made him, whom Stephen also speaks of: I see the Son of Man standing at the right hand of the power of God. He did not say that he had seen the Word or the Wisdom of the Father, but the Son of Man, the Lordly body from Mary, which Paul also speaks of: who sat down at the right hand of God. Concerning which body David says prophetically in the person of the Father: Sit at my right hand, until I place your enemies as a footstool under your feet, whom he foreknew would be enemies: the devil and the opposing energies that work with him, which were hostile to the Lordly man, knowing that through his death they themselves and the one holding the power of death, the devil, and the Jews who were hostile to him would be abolished. In them the scripture is fulfilled: They hated me for nothing, for which, though taught things for their benefit, they dared to scourge and crucify him, calling him a Samaritan, a demoniac, and a sinful man, even though through him sin was condemned. Concerning him it is written: They will look upon the one whom they pierced, whom in the judgment they see judging the living and the dead, as John says about the Lord, just as he gave him the power to judge, because he is the Son of Man.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὸν υἱὸν τοῦ ἀνθρώπου","severity":"info","text":"The phrase 'Son of Man' here refers to the incarnate Christ, distinct from the pre-existent Word or Wisdom, emphasizing the human body from Mary.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεωρῶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τῆς δυνάμεως τοῦ θεοῦ","severity":"info","text":"This is a paraphrase of Acts 7:55-56, where Stephen sees the Son of Man standing at the right hand of God, here interpreted as the incarnate body.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς ἐκάθισεν ἐκ δεξιῶν τοῦ θεοῦ","severity":"info","text":"This likely alludes to Psalm 110:1 (LXX 109:1) or a similar enthronement motif, applied to Christ's human body seated at God's right hand.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου","severity":"info","text":"A free citation of Psalm 110:1 (LXX 109:1), adapted to depict God addressing the incarnate Christ, with enemies as a footstool.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμίσησάν με δωρεάν","severity":"info","text":"This echoes Psalm 38:20 (LXX 37:20) or a similar verse about unjust hatred, applied to the Jews' hostility toward Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄψονται εἰς ὃν ἐξεκέντησαν","severity":"info","text":"A reference to Zechariah 12:10 (LXX), about the pierced one being seen in judgment, here linked to Christ as judge of living and dead.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν υἱὸν τοῦ ἀνθρώ που' in the Greek text has a space before 'που', likely a scribal artifact; the reading 'Son of Man' is standard.","The citation 'ὃς ἐκάθισεν ἐκ δεξιῶν τοῦ θεοῦ' is not verbatim from Paul; it may be a conflation of several New Testament passages (e.g., Ephesians 1:20, Acts 7:55-56)."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"μεταμελόμενοι φυλὴ κατὰ φυλῆς ἐροῦσιν· οὗτος ἦν ὃν ἔσχομέν ποτε εἰς γέλωτα λέγοντες αὐτῶι· ἄλλους ἔσωσας, ἑαυτὸν οὐ δύνασαι σῶσαι. ἔστιν τοίνυν εἰς τὸ τοῦ κυρίου σῶμα τὸ γραφὲν διὰ τοῦ Δαυὶδ κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. πρὸ γὰρ τῆσδε τῆς διὰ Δαυὶδ προφητείας ἐν κόλποις τοῦ πατρὸς ἦν ὁ λόγος· οὐκ εἶχεν ἐχθροὺς ἐν οὐρανῶι. οὐδεὶς γὰρ ἦν σὺν τῶι πατρὶ πρὸ κτίσεως, εἰ μὴ ὁ υἱὸς καὶ τὸ πνεῦμα τὸ ἅγιον· ὁ πατὴρ γὰρ διὰ τοῦ υἱοῦ ἐποίησεν τοὺς ἀπείρους αἰῶνας ἀρχάς τε καὶ ἐξουσίας καὶ πᾶσαν κτίσιν. ὁ τοίνυν πρὸς μηδένα ἔχων κοι νὸν κτῆμα ἢ χρῆμα, ἀλλὰ πάντων κύριος ὢν θεὸς λόγος, ὧι οὐδεὶς δύναται ἀντιστῆναι, πῶς εἶχεν ἐχθρούς; οἱ γὰρ τὴν θεότητα τοῦ λόγου ἐλαττοῦντες ὡς μὴ δυναμένου τοῦ κυρίου δι' ἑαυτοῦ τοὺς ἐχθροὺς ἀμύνασθαι οἴονται εἰρηκέναι τὸν πατέρα τῶι υἱῶι κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου· τοῦτο δὲ κἂν νῦν γινωσκέτωσαν οἱ ἀπαίδευτοι εἰς τὸν κατὰ τὸν σωτῆρα νοούμενον ἄνθρωπον γεγράφθαι. ἐν γὰρ τῶι αὐτῶι Δαυὶδ γέγραπται περὶ τοῦ κυριακοῦ ἀνθρώπου· ἐχθρὸς οὐκ ὠφελήσει ἐν σοί, καὶ πάλιν· μάστιξ οὐκ ἐγγιεῖ τῶι σκηνώματί σου : – 66 Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου Κύριος, φησίν, ἐν τῶι οὐρανῶι ἡτοίμασεν τὸν θρόνον αὐτοῦ. ἕτερόν ἐστιν ὁ οὐρανός μοι θρόνος καὶ ἕτερόν ἐστιν ἑτοιμάζεσθαι θρόνον ἐν τῶι οὐρανῶι ὡς ἐπὶ τόπου τινός. πολὺς μὲν ὁ περὶ τούτων λόγος ἐπὶ τοῦ παρόντος εἰς διήγησιν, οἱ δὲ προδεδηλωμένοι θρόνοι δηλοῦσιν τὴν ὑποταγὴν πάσης κτίσεως.","english":"Repenting, tribe by tribe, they will say: This is the one we once held up to ridicule, saying to him, \"You saved others, but you cannot save yourself.\" Therefore, it is to the Lord's body that what was written through David applies: \"Sit at my right hand, until I set your enemies as a footstool for your feet.\" For before this prophecy through David, the Word was in the bosom of the Father; he had no enemies in heaven. For no one was with the Father before creation except the Son and the Holy Spirit; for the Father, through the Son, made the infinite ages, the beginnings, the powers, and all creation. Therefore, how could the Word, who had no common possession or property with anyone, but was Lord of all, being God the Word, whom no one can resist, have enemies? For those who diminish the divinity of the Word, thinking that the Lord was unable to repel his enemies by himself, suppose that the Father said to the Son, \"Sit at my right hand, until I set your enemies as a footstool for your feet.\" But let the uneducated now know that this was written concerning the human nature understood in relation to the Savior. For in the same David it is written concerning the Lord's human nature: \"An enemy will not prevail against you,\" and again, \"A scourge will not approach your tabernacle.\" – 66 Of the same author, from the same discourse: \"The Lord,\" it says, \"in heaven prepared his throne.\" It is one thing for heaven to be my throne, and another for a throne to be prepared in heaven as in some place. The discourse about these matters is extensive for the present exposition, but the thrones previously mentioned signify the subordination of all creation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου","severity":"info","text":"A citation of Psalm 110:1 (LXX 109:1), applied here to the Lord's body, not the pre-existent Word.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐχθρὸς οὐκ ὠφελήσει ἐν σοί","severity":"info","text":"A citation of Psalm 41:11 (LXX 40:12), used to support the interpretation that the enemies reference applies to Christ's humanity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μάστιξ οὐκ ἐγγιεῖ τῶι σκηνώματί σου","severity":"info","text":"A citation of Psalm 41:12 (LXX 40:13), reinforcing the inviolability of Christ's human tabernacle.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυριακοῦ ἀνθρώπου","severity":"info","text":"The phrase 'Lordly human' distinguishes Christ's human nature from his divine nature, a key distinction in Athanasius's anti-Arian argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸ γὰρ τῆσδε τῆς διὰ Δαυὶδ προφητείας ἐν κόλποις τοῦ πατρὸς ἦν ὁ λόγος","severity":"info","text":"Athanasius contrasts the pre-existent Logos, who had no enemies, with the incarnate Christ, refuting Arian claims that the Father commanded the Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"66 Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"A section marker indicates a new excerpt from the same discourse, shifting to a discussion of thrones and subordination of creation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a section marker '66' which may indicate a later editorial division or a lacuna; the reading assumes it is a structural break.","The phrase 'περὶ τοῦ κυριακοῦ ἀνθρώπου' could be interpreted as 'concerning the Lord's human nature' or 'concerning the Lord's man'; the translation opts for 'human nature' to align with Athanasius's theological usage."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ταῦτα δὲ προεθέμεθα περὶ τοῦ κάθου ἐκ δεξιῶν μου, ὅτι εἰς τὸν κυριακὸν ἄνθρωπον λέλεκται. εἰ γὰρ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει κύριος, ὥς φησιν Ἱερεμίας, πάντα δὲ χωρεῖ ὁ θεός, ὑπ' οὐδενὸς δὲ χωρεῖ ται, εἰς ποῖον καθέζεται θρόνον; τὸ σῶμα τοίνυν ἐστὶν ὧι λέγει κάθου ἐκ δεξιῶν μου, οὗ καὶ γέγονεν ἐχθρὸς ὁ διά βολος σὺν ταῖς πονηραῖς δυνάμεσιν καὶ Ἰουδαῖοι καὶ Ἕλληνες, δι' οὗ σώματος ἀρχιερεὺς καὶ ἀπόστολος γέγονεν καὶ ἐχρημάτισεν, δι' οὗ παρέδωκεν ἡμῖν μυστήριον λέγων· τοῦτό ἐστιν μου τὸ σῶμα τὸ ὑπὲρ ὑμῶν καὶ τὸ αἷμα τῆς καινῆς διαθήκης, οὐ τῆς παλαιᾶς, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον. θεότης δὲ οὔτε σῶμα οὔτε αἷμα ἔχει, ἀλλ' ὃν ἐφόρεσεν ἐκ τῆς Μαρίας ἄνθρωπον, αἴτιος τούτων γέγονεν, περὶ οὗ εἶπαν οἱ ἀπόστολοι· Ἰησοῦν τὸν ἀπὸ Ναζαρέτ, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ἡμᾶς. Ναζαρὲθ πόλιν ἐπίγειον λέγει καὶ οὐχὶ οὐράνιον ἄνδρα τε αὐτόν φασιν καὶ οὐ θεὸν πρὸς τοὺς Ἰουδαίους καὶ τοὺς ὁμοίως αὐτοῖς κατὰ σάρκα φρονοῦντας ἔκτοτε καὶ νῦν καὶ οἱ ἀπόστολοι. καὶ αὐτὸς ὁ κύριος περὶ ἑαυτοῦ ἀνθρωπίνως ἀπεκρίνατο λέγων· τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα; οὐκ εἶπεν ζητεῖτε με ἀποκτεῖναι θεὸν ὄντα· θεὸς γὰρ ἀπαθὴς καὶ ἀθάνατος ὢν τὸν μὲν θάνατον καταργεῖ, τοὺς δὲ νεκροὺς ζωοποιεῖ, λέγων· ἐγώ εἰμι ἡ ζωή. πρὸς δὲ Φίλιππον ἅμα τῶι ἀκοῦσαι πιστεύοντα διδάσκει σὺν τοῖς λοιποῖς ἀποστόλοις καὶ τοῖς δυναμένοις ὁ μοίως πνευματικῶς χωρῆσαι λέγων· ὁ ἑωρακὼς ἐμὲ ἑώρα κεν τὸν πατέρα·","english":"We have set forth these things concerning the \"Sit at my right hand,\" that it is spoken of the Lord's human nature. For if I fill heaven and earth, says the Lord, as Jeremiah says, and God contains all things but is contained by nothing, on what throne does he sit? Therefore, it is the body to which he says, \"Sit at my right hand,\" the body against which the devil with his evil powers, and the Jews and the Greeks, became enemies. Through this body he became and was named high priest and apostle; through it he delivered to us the mystery, saying, \"This is my body, which is for you, and the blood of the new covenant, not of the old, which is poured out for you.\" But divinity has neither body nor blood; rather, the man he bore from Mary became the cause of these things, concerning whom the apostles said, \"Jesus from Nazareth, a man designated by God for us.\" He speaks of Nazareth as an earthly city, not a heavenly one, and they call him a man, not a god, addressing the Jews and those who think in a fleshly manner like them, both then and now, and the apostles. And the Lord himself answered concerning himself in a human way, saying, \"Why do you seek to kill me, a man who has spoken the truth to you?\" He did not say, \"You seek to kill me, who am a god\"; for God, being impassible and immortal, abolishes death and gives life to the dead, saying, \"I am the life.\" And to Philip, when he heard and believed, he teaches, along with the rest of the apostles and those able to comprehend spiritually in like manner, saying, \"He who has seen me has seen the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κυριακὸν ἄνθρωπον","severity":"info","text":"The phrase 'Lord's human nature' distinguishes the human body of Christ from his divinity, a key anti-Arian point in this homily.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάθου ἐκ δεξιῶν μου","severity":"info","text":"Alludes to Psalm 110:1 (LXX 109:1), 'Sit at my right hand,' interpreted here as referring to Christ's human body, not the divine nature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ","severity":"info","text":"Echoes Jeremiah 23:24, where God fills heaven and earth, used here to argue that the divine cannot be seated on a throne.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτό ἐστιν μου τὸ σῶμα","severity":"info","text":"Quotes the institution of the Eucharist (Matthew 26:26; Mark 14:22), emphasizing the body as human, not divine.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ζωή","severity":"info","text":"Quotes John 11:25, 'I am the life,' to contrast Christ's divine attribute with his human suffering.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα","severity":"info","text":"Alludes to John 14:9, 'He who has seen me has seen the Father,' used to teach spiritual comprehension of Christ's dual nature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the English draft's phrase 'the Lord's human nature' for 'κυριακὸν ἄνθρωπον' may obscure the specific anti-Arian context of distinguishing Christ's human body from his divine essence."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ἐγὼ καὶ ὁ πατὴρ ἓν ἐσμέν καὶ ἐγὼ ἐν τῶι πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί : – 67 Ἐκ τοῦ αὐτοῦ λόγου Ἔχεις τοίνυν ἐξ αὐτῆς τῆς τῶν γραφῶν ἀποδείξεως τὸν ἄνθρωπον τοῦ σωτῆρος, ὃν κατανοεῖν διδασκόμεθα, αὐτὸν εἶναι ποίημα· οὐ γὰρ τὴν ἀόρατον θεότητα τοῦ λόγου τὴν ἐν κόλποις πατρώιοις ἀποκεκρυμμένην, ἣν οὐδεὶς ἕως τοῦ δεῦρο τεθέαται. καὶ τοῦτο Παῦλος οἶδεν ἡμῶν μᾶλλον, λέγων· περιήστραψέν με φῶς ἱκανὸν καὶ ἔπεσα εἰς τὸ ἔδαφος καὶ ἤκουσα φωνῆς λεγούσης μοι· Σαοὺλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν. κἀγὼ εἶπον· τίς εἶ, κύριε; καὶ ὁ κύριός φησιν πρός με· ἐγώ εἰμι Ἰησοῦς, ὃν σὺ διώκεις. ὁμολογεῖ δὲ ἀπὸ τῆς δόξης τοῦ φωτὸς τοῦ κυρίου τετυφλῶσθαι καὶ μετὰ\n\nτρεῖς ἡμέρας ἐξ ἀποκαλύψεως καὶ προστάξεως αὐτοῦ ἠτενικέναι. εἰ δὲ Παῦλος τὸ σκεῦος τῆς ἐκλογῆς τετύφλωται μὴ δυνάμενος ὁρᾶν τὴν τοῦ κυρίου δύξαν, πῶς ἡμᾶς διδάσκει τὴν θεότητα αὐτοῦ τοῦ λόγου κατανοεῖν; ἀλλ' ὃ πολλάκις εἶπον, καὶ νῦν ἐρῶ· Ἰησοῦν τὸν ἄνθρωπον τοῦ σωτῆρος τὸν πιστὸν ὄντα τῶι ποιήσαντι αὐτὸν εἶπεν ἡμῖν κατανοεῖν: – 68 Ἐκ τοῦ αὐτοῦ λόγου Μιμηταί μου γίνεσθε, φησί, καθὼς κἀγὼ Χριστοῦ. δῆλον ὅτι τοῦ ἀνθρώπου λέγει τοῦ κειμένου θεμελίου. τῆς γὰρ θεότητος τοῦ λόγου οὔτε Παῦλος οὔτε ἕτερος τις γενέσθαι δύναται μιμητὴς εἰ μὴ ἐν τοῖς παθήμασιν καὶ πραύτητι τοῦ Χριστοῦ, περὶ ὧν ὁ Πέτρος λέγει ἐπακολουθεῖν ἡμᾶς τοῖς ἴχνεσιν αὐτοῦ, καθὼς καὶ ὁ Παῦλος εἶπεν τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἀναπληροῦν ἐν τῆι ἰδίαι σαρκί.","english":"I and the Father are one, and I am in the Father and the Father is in me.\" – 67 From the same discourse: You have, then, from this very demonstration of the Scriptures, the man of the Savior, whom we are taught to contemplate, to be a creation; for it is not the invisible divinity of the Word, hidden in the paternal bosoms, which no one has beheld up to this time. And Paul knows this better than we, saying: A sufficient light flashed around me, and I fell to the ground, and I heard a voice saying to me: \"Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.\" And I said: \"Who are you, Lord?\" And the Lord says to me: \"I am Jesus, whom you persecute.\" And he confesses that he was blinded by the glory of the Lord's light, and after three days, by revelation and command of him, he regained his sight. But if Paul, the vessel of election, was blinded, unable to see the glory of the Lord, how does he teach us to contemplate the divinity of the Word himself? But what I have often said, I will say now also: he told us to contemplate Jesus, the man of the Savior, who is faithful to his maker. – 68 From the same discourse: \"Become my imitators,\" he says, \"just as I am of Christ.\" It is clear that he speaks of the man who lies as the foundation. For of the divinity of the Word, neither Paul nor anyone else can become an imitator, except in the passions and meekness of Christ, concerning which Peter says we follow in his footsteps, just as Paul said we fill up the deficiencies of the sufferings of Christ in our own flesh.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ καὶ ὁ πατὴρ ἓν ἐσμέν","severity":"info","text":"The opening phrase echoes John 10:30, a key proof-text for Nicene theology of consubstantiality.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παῦλος ... περιήστραψέν με φῶς","severity":"info","text":"The account of Paul's blinding on the Damascus road is not from the canonical Acts but from apocryphal traditions (e.g., the Acts of Paul).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄνθρωπον τοῦ σωτῆρος","severity":"info","text":"This phrase distinguishes the human nature of Christ (the 'man of the Savior') from the divine Logos, a central distinction in Athanasius' anti-Arian polemic.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"67 Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The repeated formula 'From the same discourse' marks a compilation of excerpts from a longer homily, indicating the text is a florilegium.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος τὸ σκεῦος τῆς ἐκλογῆς","severity":"info","text":"The epithet 'vessel of election' for Paul is a patristic commonplace, emphasizing his unique role as chosen instrument of divine revelation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τρεῖς ἡμέρας ἐξ ἀποκαλύψεως","severity":"caution","text":"The three-day interval for Paul's recovery of sight is not attested in canonical sources; the narrative may conflate traditions or be a scribal expansion.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of Paul's blinding narrative is unclear; it may derive from apocryphal Acts or oral tradition.","The phrase 'ἐκ τοῦ αὐτοῦ λόγου' could indicate either a single continuous discourse or a compilation of excerpts from the same work."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ἀναντιρρήτως οὖν ὁ πρὸ τοῦ αἰῶνος θεμελιωθεὶς εἰς τὰ ἀπόκρυφα τῆς πατρώιας διανοίας ἐν προγνώσει ἦν ὃν ἔμελλεν ἐκ Μαρίας κυριακὸν ἄνθρωπον κτίζειν: – 69 Τοῦ αὐτοῦ ἁγίου ἐκ τοῦ αὐτοῦ λόγου Περὶ δὲ τὸ κυριακὸν σῶμα φανερῶς προεφητεύθη τῶι Ἰούδαι· ἐκ σοῦ ἐξελεύσεταί μοι ἡγούμενος καὶ ἡ ἀρχὴ αὐτοῦ ἀπ' ἀρχῆς ἀφ' ἡμερῶν αἰῶνος, καίπερ ἐπὶ συντελείαι τῶν αἰώνων ἐκ φυλῆς Ἰούδα ἀνείληφεν ὁ θεὸς λόγος τὸν ἄνθρωπον: – 70 Ἐκ τοῦ αὐτοῦ λόγου Ὅταν, φησίν, ὑποταγῆι αὐτῶι τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῶι ὑποτάξαντι αὐτῶι τὰ πάντα. ζητήσωμεν τοίνυν τίς ἐστιν ὁ μὴ ὑποτασσόμενος τῶι θεῶι εἰ μὴ πρότερον τὰ πάντα αὐτῶι ὑποταγῆι. τί γὰρ οὐκ εἶχεν ὑποτεταγμένον ὁ ἐκ πατρὸς λόγος πρὶν τῆς δι' οὗ ἐφόρεσεν ἀνθρώπου δι' ἡμᾶς οἰκονομίας; πάντα γὰρ τὰ ποιήματα τῶι πεποιηκότι ὑποτάσσεται. τῶι δὲ ἀναληφθέντι ἀνθρώπωι ἕως νῦν οὐ τὰ πάντα ὑποτέτακται· φησὶν γὰρ ὁ Παῦλος· οὔπω βλέπομεν αὐτῶι τὰ πάντα ὑποτεταγμένα. τοῖς γὰρ Ἰουδαίοις σκάνδαλόν ἐστιν, ἔθνεσιν δὲ μωρία, ἡμῖν δὲ τοῖς εἰς αὐτὸν πιστεύουσιν Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία. ὅταν τοίνυν πᾶσα ἡ κτίσις ἐν νεφέλαις ἀπαντήσηι τῶι υἱῶι καὶ ὑποταγῆι αὐτῶι, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῶι πατρί, ὑπὲρ πάσης κτίσεως γενόμενος πιστὸς ἀπόστολος καὶ ἀρχιερεύς, ἵνα ἦι ὁ θεὸς τὰ πάντα ἐν πᾶσιν, τουτέστιν πατὴρ καὶ υἱὸς καὶ ἅγιον πνεῦμα, ἡ μία κυριότης καὶ θεότης καὶ βασιλεία.","english":"Without contradiction, then, the one who was established before the age in the hidden places of the paternal mind was in foreknowledge, whom he was about to create as the Lordly man from Mary. – 69 Of the same holy one, from the same discourse: But concerning the Lordly body, it was clearly prophesied to Judah: \"From you will come forth for me a leader, and his beginning is from the beginning from the days of eternity,\" although at the consummation of the ages the Word of God took up the man from the tribe of Judah. – 70 From the same discourse: \"When,\" he says, \"all things are subjected to him, then the Son himself will be subjected to the one who subjected all things to him.\" Let us therefore inquire who it is that is not subjected to God unless first all things are subjected to him. For what did the Word from the Father not have subjected before the economy of the man whom he wore for our sake? For all creatures are subjected to their creator. But to the man who was taken up, not all things are yet subjected; for Paul says: \"We do not yet see all things subjected to him.\" For to the Jews he is a scandal, to the Gentiles foolishness, but to us who believe in him, Christ is the power of God and the wisdom of God. When, therefore, the whole creation meets the Son in the clouds and is subjected to him, then the Son himself will be subjected to the Father, becoming a faithful apostle and high priest on behalf of the whole creation, so that God may be all things in all, that is, Father and Son and Holy Spirit, the one lordship and divinity and kingdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"κυριακὸν ἄνθρωπον","severity":"info","text":"The phrase 'Lordly man' (κυριακὸν ἄνθρωπον) is a technical term in Athanasian Christology, denoting the human body assumed by the Word, distinct from the divine nature.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ σοῦ ἐξελεύσεταί μοι ἡγούμενος","severity":"info","text":"This citation, attributed to a prophecy to Judah, is not found in the canonical Old Testament; it may derive from apocryphal or lost Jewish traditions, possibly related to Micah 5:2 or Testament of Judah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὔπω βλέπομεν αὐτῶι τὰ πάντα ὑποτεταγμένα","severity":"info","text":"This echoes Paul's language in Hebrews or Romans about the incomplete subjection of creation to Christ, though not a direct quotation; cf. Hebrews 2:8-9, Romans 8:22-23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ φυλῆς Ἰούδα","severity":"info","text":"The reference to the tribe of Judah connects Christ's human lineage to Old Testament messianic prophecy, a common apologetic theme in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ ἁγίου ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"This repeated formula (sections 69, 70) indicates the passage is a compilation of excerpts from a single homily, possibly by Athanasius, with editorial markers.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναντιρρήτως οὖν","severity":"caution","text":"The opening 'Without contradiction, then' suggests a logical conclusion from a preceding argument, but the Coptic text may be lacunose; the sense depends on lost context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophecy to Judah (ἐκ σοῦ ἐξελεύσεταί μοι ἡγούμενος) is uncertain; it may be a non-canonical text or a misattribution.","The phrase 'πρὸ τοῦ αἰῶνος θεμελιωθεὶς' could be read as either pre-existence of the Word or a pre-temporal establishment of the human nature in divine foreknowledge."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ἐὰν δέ τις λέγηι ὅτι οὐ τὸν Ἰησοῦν εἶπεν ὑποτασσόμενον, ἀλλὰ τὸν υἱόν, ἀκουσάτω ὅτι Ἰησοῦς ὁ υἱὸς τοῦ θεοῦ ἐχρημάτισεν καὶ ἔστιν διὰ τὸν ἐν αὐτῶι κρυβέντα λόγον: – 71 Ἐκ τοῦ αὐτοῦ λόγου Ὡς ὁ Λουκᾶς γενεαλογῶν εἶπεν ἦν δὲ Ἰησοῦς ἀρχό μενος ὡσεὶ ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, τοῦ Ἰωσήφ, καὶ διελθὼν τοὺς ἐφεξῆς γενεαλογουμένους μέχρις ἐπὶ τὸν Ἀδὰμ εἶπεν τοῦ Ἀδὰμ τοῦ θεοῦ, ἵνα δείξηι καὶ τὸ ὃ ἐκ τοῦ Ἀδὰμ ἐφόρεσεν σῶμα καὶ τὴν ἐκ τοῦ πατρὸς θεότητα: – 72 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τοῦ αὐτοῦ λόγου Ἔστιν δὲ ἓν τῶν πάντων ὧν ἐν τῶι υἱῶι ἐργάζεται καὶ δεικνύει ὁ πατήρ, τὸ γινώσκειν τὴν ἡμέραν καὶ ὥραν τῆς κρί σεως αὐτῶι τε καὶ πᾶσαν τὴν κρίσιν παραδέδωκεν, ἵνα καθὼς τιμῶσι τὸν πατέρα, τιμῶσι καὶ τὸν υἱόν. εἰ δὲ τὴν κρίσιν αὐτῶι πᾶσαν παραδέδωκεν ποιεῖσθαι, δῆλον ὅτι καὶ τὴν γνῶ σιν αὐτῆς πότε καὶ πῶς γίνεται. ὁ γοῦν μὴ γινώσκων τὴν ἡμέραν τῆς κρίσεως ὁ ἐκ τῆς Μαρίας γεννηθείς ἐστιν Ἰησοῦς· οὐδὲν γὰρ ἀγνοεῖ ὁ ἐκ καρδίας τοῦ πατρὸς θεὸς λόγος ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν: – 73 Ἐκ τοῦ αὐτοῦ λόγου Εἰ τοίνυν λέγει ὁ Ἰησοῦς· ὁ πατήρ μου μείζων μού ἐστιν, λέγει δὲ καὶ ἴσον ἑαυτὸν τῶι θεῶι, μάθωμεν διὰ τί καὶ μείζονα λέγει τὸν πατέρα ἑαυτοῦ καὶ ἴσον. μείζων ἐστιν τοῦ υἱοῦ διὰ τὸ σῶμα ὃ ἐφόρεσεν παθητόν, ἴσος δὲ καθ' ὅτι ὅλος ὅλον τέλειον ἐγέννησεν ὁ πατὴρ ἀιδίως τὸν υἱόν: – 74 Ἐκ τοῦ αὐτοῦ λόγου Ὡς καὶ ὁ Ἔσδρας προφητεύει ἐκ προσώπου τοῦ Ζοροβάβελ λέγων περὶ τοῦ υἱοῦ τοῦ θεοῦ· ζῆι ἡ ἀλήθεια καὶ νικᾶι καὶ","english":"If someone says that it was not Jesus who was spoken of as subordinate, but the Son, let him hear that Jesus is the Son of God, who was named and is so because of the Word hidden in him. – 71 From the same discourse: As Luke, when giving the genealogy, said that Jesus was about thirty years old, being considered the son of Joseph, and after going through those in the genealogy in succession up to Adam, he said \"of Adam, of God,\" in order to show both the body which he bore from Adam and the divinity from the Father. – 72 Of the same holy Athanasius from the same discourse: One of the things which the Father works and shows in the Son is that he knows the day and hour of judgment, and he has handed over the entire judgment to him, so that just as they honor the Father, they also honor the Son. If he has handed over the entire judgment to him to conduct, it is clear that he has also handed over the knowledge of when and how it occurs. Therefore, the one who does not know the day of judgment is Jesus born from Mary; for the God Word from the heart of the Father, who knows all things before their generation, is ignorant of nothing. – 73 From the same discourse: If, then, Jesus says, \"My Father is greater than I,\" but also declares himself equal to God, let us learn why he calls the Father both greater than himself and equal. The Father is greater than the Son because of the body which he bore, which is passible, but he is equal in that the Father eternally generated the Son as whole and perfect. – 74 From the same discourse: As also Ezra prophesies from the person of Zerubbabel, speaking about the Son of God: \"Truth lives and conquers and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἰησοῦς ὁ υἱὸς τοῦ θεοῦ ἐχρημάτισεν καὶ ἔστιν διὰ τὸν ἐν αὐτῶι κρυβέντα λόγον","severity":"info","text":"The author asserts that Jesus is called and is Son of God because of the Word hidden in him, distinguishing the human Jesus from the divine Logos.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λουκᾶς γενεαλογῶν","severity":"info","text":"The reference to Luke's genealogy (Luke 3:23-38) traces Jesus' lineage to Adam and then to God, used to show both his human body and divine origin.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"κρίσις","severity":"info","text":"The discussion of Jesus knowing the day and hour of judgment reflects late fourth-century debates about Christ's omniscience, particularly in anti-Arian polemic.","cites":[],"named_sources":["Khazarzar 2023"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The repeated formula 'From the same discourse' indicates that units 71-74 are excerpted from a single homily, likely compiled by a later editor.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ πατήρ μου μείζων μού ἐστιν","severity":"info","text":"The saying 'My Father is greater than I' (John 14:28) is interpreted to refer to Christ's passible body, while equality is affirmed of his divine nature, a common Athanasian trope.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔσδρας προφητεύει ἐκ προσώπου τοῦ Ζοροβάβελ","severity":"info","text":"The citation of Ezra (likely 1 Esdras or 4 Ezra) speaking through Zerubbabel about the Son of God is a rare Old Testament proof-text for Christ's truth and victory.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of unit 74, leaving the Ezra quotation incomplete.","The phrase 'ἐκ τοῦ Ἀδὰμ ἐφόρεσεν σῶμα' could be read as either 'the body from Adam' or 'the body from Adam's line'; the translation takes the former."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"κραταιοῦται καὶ μένει εἰς τοὺς αἰῶνας τῶν αἰώνων, δηλῶν τὸ ὃ ὑπὲρ ἡμῶν ἔμελλε φορεῖν σῶμα ὑπέρ τε ἡμῶν ἀπο θνήισκειν αὐτό, καὶ οὐ τὴν ἐν αὐτῶι κρυπτομένην ἀλήθειαν τουτέστιν τὸν λόγον τοῦ πατρός, συγκατέβαινεν μὲν ἡ ἀλήθεια τῶι ὑπὲρ ἡμῶν ἀποθανόντι Ἰησοῦ εἰς τὴν καρδίαν τῆς γῆς, ἵνα τοὺς ὑπὸ τοῦ ψεύδους ἀπατηθέντας αὐτὸς ἀλήθεια ὢν ἐλευ θερώσηι, ὃν δὲ τρόπον εἴ τις βασιλεὺς ἐν φυλακῆι ἐπισκέψασθαι τοὺς ἐκεῖσε κατεχομένους δεσμώτας εἰσελθὼν βλάπτεται μὲν οὐδέν, ὠφελεῖ δὲ τοὺς ὑπὸ κατοχὴν τυγχάνοντας, οὕτως ὁ θεὸς λόγος οὐδὲν βλαπτόμενος δι' οὗ ἐφόρεσεν ὑπὲρ ἡμῶν θνητοῦ σώματος ὠφέλησεν τοὺς ἐν τῆι τοῦ ἅιδου φυλακῆι ἐν τῶι πνεύ ματι τῆς θεότητος: – 75 Ἐκ τοῦ αὐτοῦ λόγου Εὐλογῶν δὲ ὁ Ἰακὼβ τὸν Ἰούδαν, ἐξ οὗ ὁ κύριος ἔμελλεν τὸ ἀνθρώπινον ἀναδέχεσθαι σῶμα, λέγει· πλυνεῖ ἐν οἴνωι τὴν στολὴν αὐτοῦ καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ. καὶ τοῦτο κατὰ τὴν ἱστορίαν οὐ πεποίηκεν· οὐδὲ γὰρ ἐν οἴνωι ἔπλυνεν τὴν ἑαυτοῦ στολήν. τί δὲ μετὰ τὸ εἰπεῖν αὐτὸν οἴνωι πλυνεῖν τὴν στολὴν αὐτοῦ λέγει καὶ ἐν αἵ ματι σταφυλῆς; μὴ ἕτερός ἐστιν ὁ οἶνος καὶ ἕτερον αἷμα στα φυλῆς; μᾶλλον ἡμῶν οἶδεν Ἡσαίας λέγων τὸ ἔνδυμα αὐτοῦ ὡς ἀπὸ πατήματος ληνοῦ, πλήρης καταπεπατημένης. ὃ τοίνυν ἔνδυμα τὸ ἐν οἴνωι καὶ ἐν αἵματι σταφυλῆς προφητεύει πλυνόμενον, οὐ χιτών ἐστιν ὃν πλύνει ὁ χειροτέχνης· ἄλογον γὰρ καὶ ἄτακτον ἐν οἴνωι τὸ ἱμάτιον πλύνειν αὐτόν, ὃ μηδὲ τῶν ἀφρόνων τις ἀνθρώπων δείκνυται πεποιηκώς·","english":"It is strengthened and remains for ever and ever, indicating the body which he was about to bear for us and that he was to die for us, and not the truth hidden in him, that is, the Word of the Father. The truth descended with Jesus, who died for us, into the heart of the earth, so that he, being truth, might free those deceived by falsehood. As when a king enters a prison to visit the prisoners held there, he is not harmed at all, but benefits those who are in custody, so the Word of God, being not at all harmed through the mortal body he bore for us, benefited those in the prison of Hades in the spirit of his divinity. – 75 From the same discourse: And Jacob, blessing Judah, from whom the Lord was to take up the human body, says: He will wash his garment in wine and his cloak in the blood of the grape. And this he did not do according to history; for he did not wash his own garment in wine. And why, after saying he will wash his garment in wine, does he also say in the blood of the grape? Is wine one thing and the blood of the grape another? Rather, Isaiah knows for us, saying his garment is as from the treading of a winepress, full of trodden grapes. Therefore, the garment which is prophesied to be washed in wine and in the blood of the grape is not a tunic which a craftsman washes; for it is irrational and disorderly to wash a garment in wine, which not even any foolish man is shown to have done.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The phrase 'From the same discourse' marks a transition to a new scriptural example (Jacob blessing Judah), indicating the homily's composite structure.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλυνεῖ ἐν οἴνωι τὴν στολὴν αὐτοῦ καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ","severity":"info","text":"This is a paraphrase of Jacob's blessing of Judah (Genesis 49:11–12 LXX), where the washing in wine and blood of the grape is interpreted typologically.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ἔνδυμα αὐτοῦ ὡς ἀπὸ πατήματος ληνοῦ, πλήρης καταπεπατημένης","severity":"info","text":"The reference to Isaiah's 'garment as from the treading of a winepress' echoes Isaiah 63:2–3, where the imagery of treading the winepress is applied to the suffering servant.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς τὴν καρδίαν τῆς γῆς","severity":"info","text":"The phrase 'into the heart of the earth' reflects a common patristic metaphor for the descent into Hades, here linked to Christ's salvific entry into the underworld.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"βασιλεὺς ἐν φυλακῆι","severity":"info","text":"The king-in-prison analogy parallels similar imagery in Athanasius' 'De Incarnatione' and other Alexandrian works, illustrating Christ's descent without contamination.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"caution","text":"The transition marker 'From the same discourse' may indicate a later compilation or interpolation, as the passage shifts abruptly from a theological analogy to a typological exegesis of Genesis.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐκ τοῦ αὐτοῦ λόγου' could be a scribal insertion linking originally separate homiletic units; the exact relationship between the two sections is uncertain.","The reference to Isaiah's 'garment' is not a direct quotation but a paraphrase; the precise verse (Isaiah 63:2–3) is implied but not cited verbatim."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"ἐπειδὴ δὲ προεγίνωσκεν ἐκ τοῦ ἁγίου πνεύματος μέλλοντα τὸν τοῦ θεοῦ υἱὸν φορεῖν σῶμα δι' ἡμᾶς ἐκ τοῦ Ἰουδαικοῦ λαοῦ τοῦ χρηματίζοντος ἀμπέλου καὶ ἀμπελῶνος, διὰ τοῦτο εἶπεν· ἐκ βλα στοῦ ἀνέβης, υἱέ μου Ἰούδα, καὶ τὸ πλύνειν ἐν αἵματι τὴν στολὴν τὸ πλύνειν ἐν τῶι ἰδίωι αἵματι τὸ σῶμα τῆς περιβολῆς δηλοῖ, δι' οὗ σώματος καὶ αἵματος ἀποπλύνας τὰς ἁμαρτίας τῶν ἀνθρώπων πάντας αὐτοὺς ἐν τῶι ἰδίωι σώματι ἐνεδύσατο: – 76 Καὶ πάλιν Ἐντεῦθεν τοίνυν ἐντρεπέσθωσαν οἱ διορίζοντες τὸν υἱὸν ἀπὸ τοῦ πατρὸς ὥσπερ τὴν ἄμπελον ἀπὸ τοῦ γεωργοῦ, πληροφορούμενοι ἐκ τῶν γραφῶν εἰς τὸ σῶμα τοῦ κυρίου τὴν παρα βολὴν λελέχθαι καὶ οὐκ εἰς τὴν θεότητα. ἐπιτελῶν γὰρ τὸ ἅγιον μυστήριον εὐλογήσας εἶπεν· πίετε ἐξ αὐτοῦ πάντες· τοῦτό μού ἐστιν τὸ αἷμα τῆς καινῆς διαθήκης τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον. καίπερ οὐκ αἷμα τοῦ κυρίου ἐστὶν ὁ οἶνος, ἀλλὰ τῆς ἀμπέλου, δι' ὃ εἶπεν ὁ κύριος περὶ τοῦ ἰδίου σώματος· ἐγώ εἰμι ἡ ἄμπελος. αἷμα δὲ οὐκ ἐκ τοῦ πνεύματος τῆς τοῦ λόγου θεότητος ἐκπορεύεται, ἀλλ' ἐξ οὗ ἐφόρεσεν ἀνθρώπου: – 77 Καὶ μετ' ὀλίγα Φησὶν ὁ θεὸς διὰ τοῦ προφήτου Ἱεζεκιήλ· ὦ ποιμένες ποιμένες, μὴ ἑαυτοὺς βόσκουσιν οἱ ποιμένες, οὐχὶ τὰ πρόβατα; ὑμεῖς δὲ τὸ πεπλανημένον οὐκ ἐπεστρέψατε, τὸ ἀπολωλὸς οὐκ ἐζητήσατε, τὸ ἀσθενὲς οὐκ ἐσωματοποιήσατε, τὸ χωλὸν οὐ κατε δήσατε, ἀλλὰ καὶ τὸ ἰσχῦον κατειργάσασθε μόχθωι. διὰ τοῦτο ἀναστήσω ἐμαυτῶι ποιμένα πιστὸν τὸν δοῦλόν μου τὸν Δαυὶδ καὶ ἔσται ποιμὴν καὶ ἄρχων εἰς τὸν αἰῶνα.","english":"Since he foreknew from the Holy Spirit that the Son of God was about to bear a body for us from the Jewish people, who are called vine and vineyard, for this reason he said: \"You ascended from a shoot, my son Judas,\" and the washing of the garment in blood signifies the washing of the body of his covering in his own blood, through which body and blood, having washed away the sins of men, he clothed them all in his own body. – 76 And again: From this, then, let those who separate the Son from the Father, as the vine from the farmer, be put to shame, being fully assured from the Scriptures that the parable was spoken concerning the body of the Lord and not concerning his divinity. For when he was celebrating the holy mystery, having blessed, he said: \"Drink from it, all of you; this is my blood of the new covenant, poured out for you.\" And yet the wine is not the blood of the Lord, but of the vine, because of which the Lord said concerning his own body: \"I am the vine.\" But blood does not proceed from the spirit of the divinity of the Word, but from the man whom he bore. – 77 And after a little: God says through the prophet Ezekiel: \"O shepherds, shepherds, do the shepherds feed themselves, and not the sheep? But you did not turn back the straying, you did not seek the lost, you did not strengthen the weak, you did not bind up the lame, but you even wore down the strong with toil. Therefore I will raise up for myself a faithful shepherd, my servant David, and he will be shepherd and ruler forever.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ βλαστοῦ ἀνέβης, υἱέ μου Ἰούδα","severity":"info","text":"The phrase 'You ascended from a shoot, my son Judas' is not a direct biblical quotation but likely alludes to a lost or apocryphal tradition linking Judas (the patriarch) with the vine imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ πλύνειν ἐν αἵματι τὴν στολὴν","severity":"info","text":"The 'washing of the garment in blood' is a metaphorical expression for Christ's sacrificial death, where the garment (body) is cleansed through his own blood, a theme common in Athanasian soteriology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ τοῦ Ἰουδαικοῦ λαοῦ τοῦ χρηματίζοντος ἀμπέλου καὶ ἀμπελῶνος","severity":"info","text":"The Jewish people are called 'vine and vineyard' in patristic exegesis, often based on Old Testament imagery (e.g., Hosea 9:10, Isaiah 5:1-7), used here to connect Christ's incarnation to a specific lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ἄμπελος","severity":"info","text":"The phrase 'I am the vine' echoes John 15:1, where Christ identifies himself as the true vine, a key Johannine metaphor for his unity with believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φησὶν ὁ θεὸς διὰ τοῦ προφήτου Ἱεζεκιήλ","severity":"info","text":"The following passage is a paraphrase of Ezekiel 34:2-4, where God rebukes unfaithful shepherds and promises a faithful shepherd (David), here applied typologically to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ χωλὸν οὐ κατεδήσατε","severity":"caution","text":"The phrase 'you did not bind up the lame' is a variant of Ezekiel 34:4 (LXX: 'you did not bind up the broken'), possibly reflecting a different textual tradition or a scribal adaptation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Judas' in the vine quotation is ambiguous: it may refer to the patriarch Judah, Judas Maccabeus, or a symbolic figure; the text assumes a typological reading.","The source of the Ezekiel paraphrase is unclear; it may be a free citation from memory or a variant LXX manuscript."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"ἡνίκα δὲ Ἱεζεκιὴλ ταῦτα ἐπροφήτευσεν ἐν Βαβυλῶνι, πρὸ δεκατεσσάρων γενεῶν ἦν Δαυὶδ κοιμηθείς, τὸν δὲ κυριακὸν ἄνθρωπον ἐπροφήτευσεν ἐκ σπέρματος Δαυὶδ ἐγειρόμενον, περὶ οὗ Παῦλος Τιμοθέωι γράφει· μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος Δαυὶδ κατὰ σάρκα : – 78 Ἐκ τοῦ αὐτοῦ λόγου Οὐ βουλόμενοι παιδεύεσθαι οἱ σαρκόφρονες παρὰ τῶν πνευματικῶν πεπληροφορημένων τὴν τῶν γραφῶν ἐπίγνωσιν, ἀλλὰ καὶ τοὺς ἀκεραιοτέρους δοκοῦντες διδάσκειν εἰς βόθρον ἕλκουσιν (ἐφ' οἷς πληροῦται τὸ γεγραμμένον· τυφλὸς τυφλὸν ὁδηγῶν ἀμφότεροι εἰς βόθρον ἐμπεσοῦνται, ὅ ἐστιν εἰς τὸν ἅιδην, τυφλὸς δὲ κατὰ τὴν ἱστορίαν τυφλὸν ὁδηγῆσαι οὐ δύναται, ἀλλὰ\n\nτυφλώττων περὶ τὴν τῶν θείων μυστηρίων ἐπίγνωσιν), ἑκάστωι λέγοντες τῶν ἀμαθῶν· οὐκ αὐτὸς εἶπεν διὰ τοῦ Σαλο μὼν κύριος ἔκτισεν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ; καὶ δι' ἑαυτοῦ λέγει ὁ υἱός· ὁ πατὴρ ὁ πέμψας με μείζων μού ἐστιν, καὶ πάλιν εἶπεν· ἀπ' ἐμαυτοῦ οὐδὲν λαλῶ, ὁ πατήρ μοι ἐνετείλατο τί εἴπω καὶ τί λαλήσω, καὶ τὸ οὐκ ἦλθον, ἵνα ποιήσω τὸ θέλημα τὸ ἐμόν, ἀλλὰ τοῦ πέμψαντός με πατρός ἕτερον ἔχει θέλημα ὁ πατὴρ καὶ ἕτερον ὁ υἱός, ὡς αὐτοὶ φρονοῦσιν. εἰ γὰρ μεμερισμένον ἔχουσιν τὸ θέλημα, πῶς λέγει ποιήσωμεν ἄνθρωπον καὶ τὰ ἑξῆς; οὐ διακρίνουσιν δὲ ποῖα ῥητὰ τῆι θεότητι ἁρμόττει καὶ ποῖα ὧι ἐφόρεσεν ἀνθρώπωι: – 79 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τῆς εἰς τὸν Γολγοθὰ ὁμιλίας, ἧς ἡ ἀρχή·","english":"When Ezekiel prophesied these things in Babylon, it was fourteen generations after David had fallen asleep, and he prophesied the Lord's man rising from the seed of David, about whom Paul writes to Timothy: Remember Jesus Christ risen from the dead from the seed of David according to the flesh. – 78 From the same discourse: The flesh-minded, not wishing to be instructed by the spiritual who are fully informed in the knowledge of the scriptures, but also thinking to teach the more innocent, drag them into a pit (whereby is fulfilled what is written: a blind man leading a blind man, both will fall into a pit, that is into Hades; but a blind man cannot lead a blind man according to the history, but\n\nbeing blind concerning the knowledge of the divine mysteries), saying to each of the ignorant: Did he not himself say through Solomon, The Lord created me as the beginning of his ways for his works? And through himself the Son says: The Father who sent me is greater than I, and again he said: I speak nothing from myself, the Father commanded me what to say and what to speak, and: I did not come to do my own will, but that of the Father who sent me; the Father has a different will and the Son a different will, as they themselves think. For if they have a divided will, how does he say, Let us make man, and so forth? But they do not distinguish which sayings pertain to the divinity and which to the man he wore. – 79 Of the same holy Athanasius from the homily on Golgotha, whose beginning is:","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"πρὸ δεκατεσσάρων γενεῶν","severity":"info","text":"The phrase 'fourteen generations' after David's death provides a rough chronological marker for Ezekiel's prophecy, likely reflecting a traditional reckoning of biblical chronology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν ἐκ σπέρματος Δαυὶδ κατὰ σάρκα","severity":"info","text":"This citation of Paul's letter to Timothy is not a direct biblical quotation but a paraphrase; the closest parallel is Romans 1:3-4, which speaks of Jesus as descendant of David.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος ἔκτισεν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ","severity":"info","text":"This is a paraphrase of Proverbs 8:22, where Wisdom speaks of being created by the Lord as the beginning of his ways; the text is used by opponents to argue for a created Son.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σαρκόφρονες","severity":"info","text":"The term 'flesh-minded' (σαρκόφρονες) is a polemical label for those who interpret Christ's words literally, denying the distinction between sayings about his divinity and those about his humanity.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"78 Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The notation '78 From the same discourse' indicates a compilation of excerpts; this passage is a later insertion from another work, possibly by Athanasius, addressing opponents who confuse Christ's divine and human natures.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"79 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τῆς εἰς τὸν Γολγοθὰ ὁμιλίας","severity":"info","text":"The final note attributes the following passage to Athanasius' homily on Golgotha, suggesting the compiler drew from multiple sources to support the argument against flesh-minded interpretation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ σπέρματος Δαυὶδ κατὰ σάρκα' could be read as affirming a literal Davidic descent for Jesus, but the context suggests a typological interpretation linking Ezekiel's prophecy to Christ's resurrection.","The transition at '78' is abrupt; it is unclear whether the following text is a direct continuation or a separate excerpt from the same discourse."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"Τὸ μὲν ἀναγνωσθὲν ῥητόν ἐστιν εὐαγγελικόν Ἀποστολικὸς κηρύττει λόγος––ὑπὸ τοῦ κρείττονος εὐλογεῖται: – 80 Ἐκ τοῦ αὐτοῦ λόγου Καὶ πάλιν ἐκ προσώπου τοῦ πατρὸς ὁ Δαυὶδ πρὸς τὸν υἱὸν φήσας υἱός μου εἶ σύ· ἐγὼ σήμερον γεγέννηκά σε. αἴ τησαι παρ' ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς, διὰ μὲν τοῦ ὀνόματος τῆς γεννήσεως δηλοῖ τὴν ἐξ αὐτοῦ ὁ πατὴρ θεολογίαν τοῦ λόγου, διὰ δὲ τοῦ αἰτεῖσθαι καὶ πέρατα τῆς γῆς λαμβάνειν, ἅπερ αὐτὸς ὁ λόγος ἐποίησεν, δεικνύει ὃν ἐφόρεσεν ἄνθρωπον: – 81 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τοῦ περὶ σαρκώσεως μικροῦ λόγου, οὗ ἡ ἀρχή· Ὁμολογοῦμεν τὸν υἱὸν τοῦ θεοῦ τὸν πρὸ αἰώνων Εἴ τις τὴν τοῦ κυρίου ἡμῶν σάρκα ἄνωθεν λέγει καὶ μὴ ἐκ τῆς παρθένου Μαρίας ἢ τραπεῖσαν τὴν θεότητα εἰς σάρκα ἢ συγχυθεῖσαν ἢ ἀλλοιωθεῖσαν ἢ παθητὴν τὴν τοῦ κυρίου θεότητα ἢ ἀπροσκύνητον τὴν τοῦ κυρίου ἡμῶν σάρκα ὡς ἀνθρώπου κοινοῦ τῶν καθ' ἡμᾶς καὶ μὴ προσκυνητὴν ὡς κυρίου, τοῦτον ἀναθεματίζει ἡ ἁγία ἐκκλησία: – 82 Ἐκ τοῦ περὶ πίστεως λόγου, οὗ ἡ ἀρχή· Αὐτάρκως μὲν τοῖς πρὸ τούτων ἐκ πολλῶν ὀλίγα διαλαβόντες Καὶ ὥσπερ μεγάλου βασιλέως–ἡ πάλαι κατ' αὐτῶν ἰσχύουσα: – 83 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τοῦ αὐτοῦ λόγου Οὐ γὰρ περικεκλεισμένος–οὐκ ἀφανὴς ἦν: – 84 Ἐκ τοῦ αὐτοῦ λόγου Ὅταν τοίνυν ἐσθίοντα–θεὸν λόγον ἐγνώριζεν: – 85 Ἐκ τοῦ αὐτοῦ λόγου Τούτου ἕνεκεν μετὰ τὰς περὶ θεότητος–ἄφθαρτον ἐπιδεικνύμενος.","english":"The passage read is from the Gospel; the Apostolic word proclaims—blessed by the superior. From the same word: And again, from the person of the father, David, having said to the son, \"You are my son; today I have begotten you. Ask of me, and I will give you nations as your inheritance and your possession the ends of the earth.\" Through the name of the generation, the father reveals the theology of the Word from himself; through the asking and receiving the ends of the earth, which the Word himself made, he shows the man he assumed. From the same holy Athanasius, from the small discourse on the incarnation, whose beginning is: \"We confess the Son of God, the one before the ages.\" If anyone says that the flesh of our Lord is from above and not from the Virgin Mary, or that the divinity was changed into flesh, or confused, or altered, or that the Lord's divinity is passible, or that the flesh of our Lord is not worshipful as that of a common man like us and not worshipful as that of the Lord, the holy church anathematizes him. From the discourse on faith, whose beginning is: \"Having sufficiently treated a few from many in the preceding.\" And just as a great king—the one formerly prevailing against them. From the same holy Athanasius, from the same discourse: For he was not enclosed—he was not invisible. From the same discourse: When, therefore, eating—he knew the Word of God. From the same discourse: For this reason, after the matters concerning divinity—showing the incorruptible.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ μὲν ἀναγνωσθὲν ῥητόν ἐστιν εὐαγγελικόν","severity":"info","text":"This passage is a catena, a chain of excerpts from Athanasius, linked by editorial formulae like 'From the same word' and 'From the same holy Athanasius'.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱός μου εἶ σύ· ἐγὼ σήμερον γεγέννηκά σε","severity":"info","text":"The quotation 'You are my son; today I have begotten you' echoes Psalm 2:7 LXX, interpreted as a divine address to the king, here applied to Christ.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεολογίαν τοῦ λόγου","severity":"info","text":"'Theology of the Word' refers to the divine nature of the Logos, distinct from the human nature (the 'man he assumed'), a key Athanasian distinction.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναθεματίζει ἡ ἁγία ἐκκλησία","severity":"info","text":"The anathemas against denying Mary's role or confusing Christ's natures reflect 4th-century anti-Apollinarian and anti-Eutychian polemics, later codified at Chalcedon (451).","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ἐκ τοῦ περὶ πίστεως λόγου","severity":"caution","text":"The excerpts from 'On Faith' and 'Small Discourse on the Incarnation' are not independently attested; their attribution to Athanasius is uncertain, and the text may be a later compilation.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ πάλαι κατ' αὐτῶν ἰσχύουσα","severity":"caution","text":"The phrase 'the one formerly prevailing against them' is syntactically incomplete in the Greek, suggesting a lacuna or corruption in the manuscript tradition.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'blessed by the superior' (ὑπὸ τοῦ κρείττονος εὐλογεῖται) is ambiguous: it may refer to a liturgical blessing or a theological hierarchy, but the context is unclear due to the catena format.","The identity of 'the great king' in the fragment 'just as a great king—the one formerly prevailing against them' is unspecified; it may be a simile for Christ or a historical figure."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"τὸ μὲν γὰρ σῶμα ὡς καὶ αὐτὸ κοινὴν ἔχον–ὅτι τε ὁ πάντων θάνατος ἐν τῶι κυριακῶι ἀνθρώπωι ἐπληροῦτο– αὐτὸ προσενέγκηι: – 86 Ἐκ τοῦ αὐτοῦ λόγου Διὰ ταύτην τοίνυν τὴν αἰτίαν, οὐ νόσωι διὰ τὸ ἀπρεπές, οὐκ ἰδίαι διὰ τὸ ἀπίθανον, οὐχ ὃν αὐτὸς ἐπενόησεν θάνατον διὰ τὰς τῶν ἀπίστων ὑπονοίας, ἀλλὰ τὸν ἐξ ἐπιβουλῆς τῶν ἐχθρῶν ἐδέχετο τὸ σῶμα θάνατον καὶ ὑψηλῶς καὶ ἐπηρμένως ἐσταυροῦτο, ἵνα τοῦ θανάτου πᾶσιν φανερωθέντος φανερὰ πᾶσιν καὶ ἡ τούτου ἀνάστασις διαβοηθῆι καὶ πιστευθῆι. πάσχον μὲν γὰρ τὸ σῶμα κατὰ τὴν τῶν σωμάτων φύσιν ἀπέθνηισκεν, εἶχεν δὲ τῆς ἀφθαρσίας τὴν πίστιν ἐκ τοῦ συνοικήσαντος αὐτῶι λόγου. οὐ γὰρ ἀποθνήισκοντος τοῦ σώματος ἐνεκροῦτο καὶ ὁ λόγος, ἀλλ' ἦν μὲν αὐτὸς ἀπαθὴς καὶ ἄφθαρτος καὶ ἀθάνατος, οἷα δὴ θεοῦ λόγος ὑπάρχων, συνὼν δὲ τῶι σώματι μᾶλλον διεκώλυεν ἀπ' αὐτοῦ τὴν κατὰ φύσιν τῶν σωμάτων φθοράν, ἧι φησιν καὶ τὸ πνεῦμα πρὸς αὐτόν· οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. τὸ μὲν οὖν σῶμα ἅτε δὴ σῶμα ὂν ἀνθρώπινον, ὥσπερ εἶπον, ἐνεκροῦτο τῆι τοῦ λόγου διαλύσει, αὐτὸς δὲ θεοῦ δύναμις καὶ θεοῦ σοφία καὶ λόγος ὢν καὶ τῶν πάντων αὐτὸς ζωή, οὐδ' οὕτως μὲν ἀφανῆ ἑαυτὸν οὐδὲ ἐν τῶι σταυρῶι ἀφῆκεν, ἀλλὰ κατὰ περιττὸν τὴν μὲν κτίσιν ἐποίει μαρτυρεῖν τὴν τοῦ ἑαυτῆς δημιουργοῦ παρουσίαν, τὸν δὲ ἑαυτοῦ ναὸν τὸ σῶμα οὐκ ἐπὶ πολὺ μένειν ἀνασχόμενος, ἀλλὰ μόνον δείξας νεκρὸν τῆι τοῦ θανάτου πρὸς αὐτὸν συμπλοκῆι τριταῖον εὐθέως ἀνέστη σεν, τρόπαια καὶ νίκας κατὰ τοῦ θανάτου","english":"For the body, as it also has a common nature—since the death of all was fulfilled in the Lord's man—offers itself. From the same word: For this reason, therefore, not by disease because it is unseemly, not by private means because it is implausible, not by a death he himself devised because of the suspicions of unbelievers, but the body accepted the death from the plot of enemies, and was crucified in a lofty and elevated manner, so that when the death was made manifest to all, the resurrection of this one might also be proclaimed and believed by all. For the body, suffering according to the nature of bodies, was dying, but it had the assurance of incorruptibility from the Word dwelling with it. For when the body died, the Word was not also deadened, but he himself was impassible and incorruptible and immortal, as indeed being the Word of God, and by being with the body he rather prevented from it the natural corruption of bodies, to which the Spirit also says to him: You will not let your holy one see decay. The body, then, since it is a human body, as I said, was deadened by the separation of the Word, but he himself, being the power of God and the wisdom of God and the Word, and the life of all things, did not even then leave himself invisible, nor on the cross, but on the contrary made creation bear witness to the presence of its own creator, and did not allow his own temple, the body, to remain long, but having only shown it dead by the engagement of death with him, on the third day he immediately rose, setting up trophies and victories over death.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὸ κυριακὸν ἄνθρωπον","severity":"info","text":"The phrase 'the Lord's man' (τὸ κυριακὸν ἄνθρωπον) is a distinctive Christological term in Athanasius, denoting the human body of Christ as the instrument of the Logos.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν","severity":"info","text":"This is a citation of Psalm 15:10 (LXX), applied to Christ's body to assert its incorruption, a key prooftext in Athanasian Christology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριταῖον","severity":"info","text":"The reference to the third day (τριταῖον) aligns with the Gospel accounts of the resurrection and is a standard element in early Christian kerygma.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The phrase 'From the same word' marks a structural transition, indicating that the following material is a continuation or excerpt from the same source text.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τρόπαια καὶ νίκας","severity":"info","text":"The imagery of 'trophies and victories' over death is a common motif in Athanasian and later patristic literature, emphasizing Christ's triumph as a military victory.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ μὲν γὰρ σῶμα ὡς καὶ αὐτὸ κοινὴν ἔχον","severity":"caution","text":"The opening clause is grammatically incomplete in the Greek, possibly due to a lacuna or scribal error; the translation supplies 'offers itself' to fill the sense.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ κυριακὸν ἄνθρωπον' could be read as a reference to the human nature of Christ or specifically to his body; the translation opts for 'the Lord's man' to preserve the Athanasian nuance.","The incomplete opening clause leaves the verb implied; the translation assumes 'προσενέγκηι' (offers itself) based on context."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"φέρων τὴν ἐν τῶι σκηνώματι γενομένην ἀφθαρσίαν καὶ ἀπάθειαν: – 87 Ἐκ τοῦ αὐτοῦ λόγου Ἠδύνατο μὲν γὰρ–τῆι δυνάμει τοῦ σωτῆρος: – 88 Ἐκ τοῦ αὐτοῦ λόγου Ἔοικεν δὲ ὁ περὶ τῆς ἀναστάσεως–γνώρισμα τὰ ἔργα: – 89 Ἐκ τοῦ αὐτοῦ λόγου Διὰ τοῦτο εἰκότως ἐνεδύσατο–τὸ θνητὸν ἐζωοποίησεν: – 90 Ἐκ τοῦ αὐτοῦ λόγου Πότε δὲ καταγινώσκεσθαι–ἐκ τῶν νεκρῶν: – 91 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τῆς πρὸς Γερμανὸν ἐπιστολῆς, ἧς ἡ ἀρχή· Ἐντυχὼν τοῖς νῦν γραφεῖσιν Πυνθάνεται ἀνθρωπίνως–Μανιχαίου κρατήσηι: – 92 Τοῦ ἁγίου Ἀθανασίου ἐκ τῆς εἰς τὸν σπόρον ὁμιλίας, ἧς ἡ ἀρχή· Ἐν ἡμέραι σαββάτου συνήχθημεν οὐ νοσοῦντες Ἰουδαισμόν Ἐπετίμων, φησίν, τῶι σωτῆρι λέγοντες–ποίμνιον συνάγουσα: – 93 Τοῦ αὐτοῦ ἐκ τοῦ εἰς τὸ ἆισμα τῶν ἀισμάτων, ἔστιν δὲ ἡ ἀρχὴ αὕτη· Οἱ λόγοι καὶ ἐράσμιοι καὶ εἰς οὐρανοὺς ἀνάγοντεσ Οὗτος ὁ κρεμάμενος–ἆρ' οὖν ἐν τῶι βορρᾶι ἔκειτο τὸ σῶμα τοῦ κυρίου; ναί· γεγόναμεν γὰρ ἐν τῶι τόπωι ἐκείνωι ἐν ὧι ἦν σταυρωθεὶς ὁ κύριος, καὶ ἦν ἐκ βορρᾶ τῆς Ἱερουσαλήμ. διὰ τοῦτο ὁ Δαυὶδ παρατετηρημένως ἔλεγεν· ὄρη Σιὼν τὰ πλευρὰ τοῦ βορρᾶ, ἡ πόλις τοῦ βασιλέως τοῦ μεγάλου· διὰ τοῦτο καὶ ἡμεῖς ὅτε γεγόναμεν ἐν τῶι τόπωι ἐκείνωι ὅπου ἐσταυρώθη ὁ Χριστός, καὶ ἦμεν ἑστῶτες ἐν τῆι ἀνατολῆι καὶ προσευχόμενοι καὶ ἦν βορρινὸς ὁ τόπος ὅπου ἦν σταυρωθεὶς ὁ κύριος· διὰ τοῦτο οὖν οἱ μαθηταὶ ἐν τῶι κελλίωι κρυπτόμενοι λεγέτωσαν· ἐξεγέρθητι, βορρᾶ, καὶ ἔρχου νότε. ἐξεγέρθητι οὖν βορρᾶ, τουτέστιν τὸ ἐν τῶι βορρᾶι κείμενον σῶμα· τὸ δὲ ἔρχου νότε ἔρχου λόγε εἰς τὸν βορρᾶν, τουτέστιν ἐκ τοῦ νότου εἰς τὸ σῶμα.","english":"bearing the incorruption and impassibility that occurred in the tabernacle. – 87 From the same word: For he was able, by the power of the Savior. – 88 From the same word: The discourse concerning the resurrection seems to be a sign of the works. – 89 From the same word: For this reason he fittingly put on the mortal and gave life to it. – 90 From the same word: When is it to be condemned from the dead? – 91 Of the same holy Athanasius, from the letter to Germanus, whose beginning is: Having read what has now been written, he inquires humanly, so that the Manichaean may be restrained. – 92 Of the holy Athanasius, from the homily on the seed, whose beginning is: On the Sabbath day we assembled, not suffering from Judaism. They reproached, it says, the Savior, saying, gathering the flock. – 93 Of the same, from the homily on the Song of Songs, whose beginning is this: The words are both lovely and lead to the heavens. This one who was hung—was the body of the Lord then lying in the north? Yes; for we were in that place where the Lord was crucified, and it was north of Jerusalem. For this reason David said with careful observation: The mountains of Zion, the sides of the north, the city of the great king. For this reason also, when we were in that place where Christ was crucified, and we were standing in the east and praying, and the place where the Lord was crucified was northern; therefore, let the disciples hiding in the cell say: Arise, north, and come, south. Arise, then, north, that is, the body lying in the north; and come, south, come, Word, into the north, that is, from the south into the body.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The repeated formula 'From the same word' marks a series of excerpts from a single lost homily, a common feature in catena collections.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄρη Σιὼν τὰ πλευρὰ τοῦ βορρᾶ","severity":"info","text":"This phrase echoes Psalm 48:2 (LXX): 'Mount Zion, the sides of the north, the city of the great king.' The author interprets it as a prophecy of the crucifixion site north of Jerusalem.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βορρᾶ","severity":"info","text":"Early Christian tradition, attested by Eusebius and Cyril of Jerusalem, located Golgotha north of Jerusalem. The author uses this geographical detail to support a typological reading of Psalm 48.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σῶμα","severity":"info","text":"Here 'body' refers to the dead body of Christ, which the author identifies with the 'north' (βορρᾶς) in a symbolic topography of resurrection.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"info","text":"The catena format (numbered excerpts 87–93) shows this text was used in Byzantine florilegia to support Athanasian authorship and orthodox Christology.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου","severity":"caution","text":"The abrupt transitions between excerpts (87–90) and the shift to other works (91–93) suggest the compiler may have spliced disparate sources; the attribution to Athanasius is not secure.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐκ τοῦ αὐτοῦ λόγου' could refer to the same lost homily or to the same author; the catena structure leaves the original context unclear.","The identity of the 'disciples hiding in the cell' (οἱ μαθηταὶ ἐν τῶι κελλίωι) is not specified; it may refer to a non-canonical tradition or a liturgical drama."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"τοῦτο γὰρ καὶ ἐν τοῖς προφήταις γέγραπται ὅτι ὁ θεὸς ἐκ Θαιμὰν ἥξει. τριημέρου δὲ κει μένου τοῦ σώματος ἐν τῶι βορρᾶι, ἔρχεται ὁ σωτὴρ ἐκ τοῦ νότου καὶ λαμβάνει τὸ σῶμα τὸ ἐν τῶι βορρᾶι κείμενον: – 94 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τῆς εἰς τὸ πᾶσα ἀνομία καὶ ἀσέβεια ἀφεθήσεται τοῖς ἀνθρώποις, ἧς ἡ ἀρχή· Περὶ οὗ γράφων ἐδήλωσας εὐαγγελικοῦ ῥητοῦ, συγγίνωσκε, ἀγαπητέ, συνείδησιν ἔχων ἀγαθήν Πάλιν γὰρ ἀσφαλείας ἕνεκεν–ἦν αὐτὰ ποιεῖν: – 95 Ἐκ τοῦ αὐτοῦ λόγου Ἐὰν οὖν θεωρῆτε–εἰς ἀνάστασιν ζωῆς αἰωνίου: – 96 Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τοῦ κατὰ Ἀρειανῶν τρίτου λόγου, οὗ ἡ ἀρχή· Ἐγὼ μὲν ὤιμην τοὺς τῆς Ἀρείου μανίας ὑποκριτάσ Ὁ μὲν γὰρ Μωσῆς φύσει ἄνθρωπος ὢν πιστὸς ἐγίνετο–ἐν τῶι κατασκευασθέντι ὑπ' αὐτοῦ: – 97 Ἐκ τοῦ αὐτοῦ λόγου Ἡ σοφία ὠικοδόμησεν ἑαυτῆς οἶκον· δῆλον δέ ἐστιν οἶκον εἶναι τῆς σοφίας τὸ ἡμέτερον σῶμα ὅπερ ἀνέλαβεν ὁ κύριος: – 98 Ἐκ τοῦ αὐτοῦ λόγου Ἐπειδὴ γὰρ ἡ πρώτη–τουτέστιν διὰ τῆς σαρκὸς αὐτοῦ: – 99 Τοῦ αὐτοῦ ἐκ τοῦ κατὰ Ἀρειανῶν ˉδ λόγου, οὗ ἡ ἀρχή· Οἱ Ἀρειομανῖται, ὡς ἔοικεν, κρίναντεσ Σωματικῶς, ὥς φησιν ὁ ἀπόστολος–θεοῦ γὰρ ἦν σῶμα: – 100 Ἐκ τοῦ αὐτοῦ λόγου Ἵνα δὲ καὶ τὸ ἀπαθὲς–καὶ ἀπολλύων αὐτά: – 101 Ἐκ τοῦ αὐτοῦ λόγου Ταῦτα ἀναγκαίως προεξητάσαμεν–ἑαυτοὺς συγκαταριθμεῖν: – 102 Ἐκ τοῦ αὐτοῦ λόγου Καὶ ὥσπερ πτύσαντος αὐτοῦ–λογισώμεθα, ἀλλὰ τῆι ἀνθρωπότητι: – 103 Ἐκ τοῦ αὐτοῦ λόγου Ἀκούοντες δὲ τὸ ἔκλαυσεν καὶ τὰ ὅμοια–καὶ τὸ λέγειν ἵνα τί με ἐγκατέλιπες : –","english":"For this is also written in the prophets, that God will come from Theman. And when the body has lain in the north for three days, the Savior comes from the south and takes the body lying in the north. – 94 From the same holy Athanasius, from the discourse \"Every lawlessness and impiety will be forgiven to men,\" whose beginning is: \"Concerning which you indicated in writing an evangelical saying, forgive, beloved, having a good conscience. For again for the sake of security—it was necessary to do these things.\" – 95 From the same discourse: \"If then you observe—into the resurrection of eternal life.\" – 96 From the same holy Athanasius, from the third discourse against the Arians, whose beginning is: \"I indeed thought the hypocrites of the madness of Arius.\" \"For Moses, being by nature a man, became faithful—in the thing constructed by him.\" – 97 From the same discourse: \"Wisdom built for herself a house; and it is clear that the house of wisdom is our body which the Lord assumed.\" – 98 From the same discourse: \"For since the first—that is, through his flesh.\" – 99 From the same, from the fourth discourse against the Arians, whose beginning is: \"The Ariomaniacs, as it seems, having judged.\" \"Corporeally, as the apostle says—for it was the body of God.\" – 100 From the same discourse: \"And in order that the impassible—and destroying them.\" – 101 From the same discourse: \"These things we necessarily examined beforehand—to count themselves among.\" – 102 From the same discourse: \"And just as when he spat—let us reason, but to the humanity.\" – 103 From the same discourse: \"And hearing 'he wept' and the like—and the saying 'Why have you forsaken me?'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θαιμάν","severity":"info","text":"Theman (Θαιμάν) is a Greek transliteration of the Hebrew place name Teman, often associated with Edom or the south. The reference likely echoes a prophetic text, possibly Habakkuk 3:3 or a similar tradition of God coming from the south.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βορρᾶς","severity":"info","text":"The north (βορρᾶς) and south (νότος) here are symbolic: the north often represents death or the realm of the dead, while the south signifies life or resurrection. This aligns with early Christian typology of Christ's descent and ascent.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ ἁγίου Ἀθανασίου","severity":"info","text":"This passage is a catena of excerpts from Athanasius, each introduced by a formula like 'From the same holy Athanasius' or 'From the same discourse.' The structure indicates a compilation of proof texts for a theological argument.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Τοῦ αὐτοῦ ἁγίου Ἀθανασίου ἐκ τοῦ κατὰ Ἀρειανῶν τρίτου λόγου","severity":"info","text":"The excerpts are drawn from Athanasius's 'Orations against the Arians' (third and fourth), a key anti-Arian work. The catena format suggests later compilation, possibly for liturgical or polemical use.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ λόγου Ἡ σοφία ὠικοδόμησεν ἑαυτῆς οἶκον","severity":"info","text":"The citation 'Wisdom built for herself a house' (Proverbs 9:1) is interpreted by Athanasius as referring to Christ's assumption of the human body, a common Christological reading in patristic exegesis.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τριημέρου δὲ κειμένου τοῦ σώματος","severity":"caution","text":"The phrase 'the body having lain for three days' may be a textual corruption or a symbolic reference to Christ's entombment. The Coptic Vorlage might have a different number; the Greek here is ambiguous.","cites":[{"key":"ed:khazarzar-athanasius-the-great-of-alexandria-sermo-major-de-fide","label":"source edition: Sermo major de fide","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Sermo%20major%20de%20fide.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the prophecy about God coming from Theman is unclear; it may be a lost or paraphrased text.","The phrase 'three days' could be symbolic or literal; the Coptic original might clarify.","The catena format leaves uncertain whether Athanasius himself wrote the connecting material or if it is a later compilation."],"confidence":"medium","notes":[]}]}