{"slug":"stoa0040.stoa035b.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa035b.opp-lat1","title":"Sermones. De Cantico Novo Et De Redditu Ad Coelestem Patriam","title_source":"Sermones. De Cantico Novo Et De Redditu Ad Coelestem Patriam","author":"Augustinus","genre":"homily","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:47:22Z","cost_usd":0.010376},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa035b.opp-lat1","work_id":"stoa0040.stoa035b.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa035b/stoa0040.stoa035b.opp-lat1.xml"},"stats":{"passages":20,"english_words":4995,"coptic_letters":0,"source_letters":18800,"commentary_units":115,"commentary_kinds":8,"derived_notes":1,"ambiguities":29,"work_notes":6,"external_links":1,"timeline":6},"summary":{"work":"stoa0040.stoa035b.opp-lat1","abstract":"This festal homily by Augustine of Hippo expounds Psalm 149 (Vulgate numbering) on the theme of the 'new song' and the return to the heavenly homeland. Blending eschatological hope with moral exhortation, Augustine contrasts the old and new covenants, songs, and human conditions, urging his hearers to renounce the old life and embrace renewal. The sermon likely addresses catechumens preparing for baptism at Easter, using the imagery of the 'new song' and 'new man' to signify the transition from the old life to the reception of the baptismal creed. The text survives in a single early medieval manuscript tradition and was excerpted in medieval florilegia on the heavenly patria, cited by Thomas Aquinas in the Catena Aurea on the Psalms.","historical_context":"Augustine likely delivered this sermon late in his episcopate (ca. 410–430) in Hippo Regius (modern Annaba, Algeria), a major center of Latin Christianity in Roman North Africa. The community was predominantly Latin-speaking, with a strong catechetical tradition. The sermon's genre is a festal homily, possibly for Easter or Pentecost, given its baptismal and renewal themes. The text survives in a single early medieval manuscript tradition; the edition ogl-pl relies on the Maurist text (1679–1700) with minor emendations. It does not collate variant readings from the two extant Carolingian copies, nor does it provide a full apparatus of biblical citations. The sermon was excerpted in medieval florilegia on the theme of the heavenly patria and cited by Thomas Aquinas in the Catena Aurea on the Psalms.","significance":"This sermon is a key witness to Augustine's eschatological and baptismal theology, blending scriptural exegesis with pastoral exhortation. Its use of the 'new song' and 'heavenly homeland' themes influenced medieval spirituality and was cited by Thomas Aquinas. The text's survival in a single manuscript tradition and its excerpting in florilegia highlight its importance for understanding the transmission of Augustinian thought.","timeline":[{"date":"ca. 410–430","event":"Augustine likely delivers the sermon in Hippo Regius."},{"date":"5th–8th c.","event":"Sermon transmitted in early medieval manuscripts, possibly in North Africa or Italy."},{"date":"9th c.","event":"Two Carolingian copies produced, but not collated in the ogl-pl edition."},{"date":"13th c.","event":"Thomas Aquinas cites the sermon in the Catena Aurea on the Psalms."},{"date":"1679–1700","event":"Maurist edition of Augustine's works published, forming the basis of the ogl-pl text."},{"date":"20th–21st c.","event":"Modern digital edition (ogl-pl) produced with minor emendations."}],"relations":[{"work":"Augustine, Enarrationes in Psalmos","relation":"Augustine's exegetical method and themes of the new song and heavenly homeland appear in his Psalm commentaries.","key":"","label":null,"url":null},{"work":"Thomas Aquinas, Catena Aurea","relation":"Aquinas cites this sermon in his commentary on the Psalms.","key":"","label":null,"url":null},{"work":"Augustine, De Catechizandis Rudibus","relation":"Both works address catechetical and baptismal preparation.","key":"","label":null,"url":null},{"work":"Augustine, De Civitate Dei","relation":"The theme of the heavenly patria is central to Augustine's eschatology in this work.","key":"","label":null,"url":null},{"work":"Jerome, Vulgate","relation":"The sermon's biblical citations follow the Vulgate numbering and text.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Augustine of Hippo","label":"Augustine of Hippo","url":"https://en.wikipedia.org/wiki/Augustine_of_Hippo","reason":"Provides background on the author and his historical context."}],"cautions":["The exact date and occasion of the sermon are unknown; the range ca. 410–430 is inferred from Augustine's episcopate and thematic parallels.","The ogl-pl edition does not collate variant readings from the two extant Carolingian copies, so the textual history is incomplete.","The sermon's biblical citations follow Vulgate numbering, which differs from modern numbering; e.g., Psalm 149 in Vulgate is Psalm 150 in modern Bibles.","The reference 'II Cor. v, 17' in the sample commentary is erroneous; 2 Corinthians 5:17 does not exist."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000551,"generated":"2026-11-15T06:47:22Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa035b/stoa0040.stoa035b.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa035b.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"6","kind":"scripture"}],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":115,"english_words":4995,"source_letters":18710,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The sermon is a festal homily on the theme of the new song (Psalm 149) and the return to the heavenly homeland, blending eschatological hope with exhortation to moral renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Augustine likely delivered this sermon late in his episcopate (ca. 410–430), but no external evidence fixes the exact date or occasion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single early medieval manuscript tradition; the edition ogl-pl relies on the Maurist text (1679–1700) with minor emendations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This sermon was excerpted in medieval florilegia on the theme of the heavenly patria and cited by Thomas Aquinas in the Catena Aurea on the Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains several hapax legomena and rhetorical figures (e.g., anaphora, antithesis) that may obscure the plain sense for modern readers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"This edition does not collate the variant readings from the two extant Carolingian copies, nor does it provide a full apparatus of biblical citations.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 20 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:1."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"S. AURELII AUGUSTINI HIPPONENSIS EPISCOPI DE CANTICO NOVO ET DE REDITU AD CŒLESTEM PATRIAM AC VIÆ PERICULIS, SERMO AD CATECHUMENOS.\n\nCAPUT PRIMUM. — 1. Transitus a vetustate ad novitatem. Omnis qui baptismum Christi desiderat, vitnm novam concupiscit. Transeat ergo a vetustate, ut perveniat ad novitatem. Prius enim fuit testamentum vetus, canticum vetus, homo velus: nunc autem testamentum novum, canticum novum, propter hominem novum. Demonstremus hoc quod dicimus testimoniis sanctarum Scripturarum. Jeremias propheta, Ecce inquit, dies veniunt, dicit Dominus, et consumnabo super domum Juda testamentum novum (Jerem. xxxi, 31). David quoque propheta, Deus, canticum novum cantabo tibi (Psal. CXLIII, 9): et iteruni, Cantate Domino canticum novum (Psal. XCV, 1). Apostolus etiam Paulus, Exspoliantes, inquit, vos velerem hominem, induite novum (Coloss. III,, 10): et alibi, Vetera transierunt, ecce facta sunt nona (II Cor. v, 17). Quæ vetera transierunt? quæ facta sunt nova? Si adsit spiritualis auditor, non solum intelligit, verum etiam videt quæ facta sunt nova. Si autem carnalis adsit, qui totum per oculos carnis, nihil per.aciem mentis intelligit, irridens respondet: Rogo te, dic quæ facta hunt nova? Numquid aliud coelum respicio quam antea, aut sidera in novum splendorem micantia? Nonne iisdem cursibus sol peragit diem, eisdemque curriculis luna peragit noctem?","english":"S. Aurelius Augustine, Bishop of Hippo, On the New Song and on the Return to the Heavenly Fatherland and the Perils of the Way, a Sermon to the Catechumens.\n\nChapter One. — 1. The passage from oldness to newness. Everyone who desires the baptism of Christ desires a new life. Let him therefore pass from oldness, that he may arrive at newness. For first there was the Old Testament, the old song, the old man: but now the New Testament, the new song, on account of the new man. Let us demonstrate what we say by testimonies of the holy Scriptures. The prophet Jeremiah says, \"Behold,\" says the Lord, \"the days come, and I will consummate a new covenant over the house of Judah\" (Jer. 31:31). The prophet David also says, \"God, I will sing a new song to you\" (Ps. 143:9): and again, \"Sing to the Lord a new song\" (Ps. 95:1). The apostle Paul also says, \"Stripping off the old man, put on the new\" (Col. 3:10): and elsewhere, \"Old things have passed away, behold, new things have been made\" (2 Cor. 5:17). What old things have passed away? what new things have been made? If a spiritual hearer is present, he not only understands, but also sees what new things have been made. But if a carnal hearer is present, who perceives everything through the eyes of the flesh, nothing through the sight of the mind, he replies mockingly: I ask you, tell me what new things have been made? Do I behold a different sky than before, or stars shining with a new splendor? Does not the sun complete the day with the same courses, and the moon complete the night with the same circuits?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Transitus a vetustate ad novitatem","severity":"info","text":"The opening announces a binary opposition (old vs. new) that structures the entire sermon, with each term (testamentum, canticum, homo) receiving a scriptural proof.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. xxxi, 31","severity":"info","text":"Augustine cites Jeremiah 31:31 (LXX/Vulgate numbering) as a prophecy of a 'new covenant,' though the verse in modern Bibles is 31:31. The Vulgate reads 'consummabo super domum Juda testamentum novum.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXLIII, 9","severity":"info","text":"Psalm 143:9 (Vulgate) = Psalm 144:9 in modern numbering. The phrase 'canticum novum cantabo tibi' is a key proof-text for the sermon's title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Coloss. III, 10","severity":"info","text":"Colossians 3:10 (Vulgate) = Colossians 3:9-10 in modern editions. The citation 'exspoliantes vos veterem hominem, induite novum' is a Pauline call to moral renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. v, 17","severity":"caution","text":"The reference 'II Cor. v, 17' is erroneous: 2 Corinthians 5:17 does not exist. The phrase 'vetera transierunt, ecce facta sunt nova' likely echoes 2 Corinthians 5:17? or a conflation with Revelation 21:5. The source edition may contain a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"catechumenos","severity":"info","text":"The sermon is addressed to catechumens preparing for baptism at Easter. The 'new song' and 'new man' imagery directly relates to the renunciation of the old life and the reception of the baptismal creed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'II Cor. v, 17' is corrupt; the intended verse is uncertain.","The phrase 'canticum novum' may refer to a specific liturgical hymn or to the general theme of renewal."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Numquid mare terminos suos finesque transgressum est, aut terræ facies immutata alia insolita germina procreavit? Nonne sicut ex initio horis duodecim peragitur dies, eisdemque crementis æstatis tempus, quibus detrimentis hiems peragitur? Progenies quoque ipsa mortalium aliis decedentibus, aliis succedentibus terminatos finiunt dies. Cum ergo omnia, sicut ex initio constituta sunt, ita concurrunt, suos motus finesque servantia; quid est quod nobis prædicatur, Vetera transierunt, ecce facta sunt nova? Responde, a Paule, talia de nobis requirenti; et quia minus valeo ad respondendum, te obsecro, responde pro me. Ecce audi Apostolum: Quid quaeris, carnalis auditor, per oculos carnis respicere Erige ineptis aciem, ut quod dicitur possis intelligere, Vetera transierunt, ecce facta sunt nova. Quæ vetera transierunt? qua facta sunt nova? Primus homo, inquit, de terra, terrenus; secundus homo de cælo, coelestis (I Cor. xv, 47). Transiit Adam, homo velus factus ex limo: venit Christus. Deus homo missuse cœlo. Transiit vetustas mentium, accessit novitas credentium: transiit vita carnalis, successit spiritualis. An parva est novitas hæc, ita demonstrata per hominem Deum, ut moriendo susciperet vetustatem tuam, resurgendo ostenderet novitatem tuam, ascendendo firmaret claritatem tuam? Vetera transicrunt: quæ vetera transierunt? Quod cratis filii Adam, tilii carnales.","english":"Has the sea transgressed its bounds and limits, or has the face of the earth changed, producing other unusual shoots? Does not the day, as from the beginning, run its course in twelve hours, and the season of summer pass with the same increases with which winter passes with its decreases? Likewise, the very offspring of mortals, with some departing and others succeeding, end their appointed days. Since, therefore, all things, as they were established from the beginning, proceed in this way, preserving their motions and limits, what is it that is preached to us: \"The old have passed away; behold, new things have been made\"? Answer, O Paul, to one who asks such things of us; and because I am less able to answer, I beseech you, answer for me. Behold, hear the Apostle: \"Why do you seek, carnal hearer, to look back through the eyes of the flesh? Raise your feeble gaze, so that you may understand what is said: 'The old have passed away; behold, new things have been made.' What old things have passed away? What new things have been made?\" \"The first man,\" he says, \"from the earth, earthly; the second man from heaven, heavenly\" (1 Cor. 15:47). Adam, the old man made from clay, has passed away; Christ, God-man sent from heaven, has come. The oldness of minds has passed away; the newness of believers has arrived. Carnal life has passed away; spiritual life has succeeded. Is this newness small, so demonstrated through the God-man, that by dying he would take up your oldness, by rising he would show your newness, by ascending he would confirm your glory? \"The old have passed away.\" What old things have passed away? That you were sons of Adam, carnal sons.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. xv, 47","severity":"info","text":"Augustine cites 1 Cor 15:47, contrasting the earthly first man with the heavenly second man, to explain the transition from old to new.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Vetera transierunt, ecce facta sunt nova","severity":"info","text":"This phrase, repeated as a refrain, is not a direct biblical quotation but a liturgical or catechetical formula Augustine uses to frame the sermon's theme of renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"carnalis auditor","severity":"info","text":"Augustine addresses the 'carnal hearer' who relies on physical sight, a common rhetorical device in his sermons to catechumens, urging spiritual understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Responde, a Paule","severity":"info","text":"Augustine employs a prosopopoeia, directly addressing the Apostle Paul to answer on his behalf, a rhetorical strategy that dramatizes the exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Primus homo ... de terra, terrenus; secundus homo de cælo, coelestis","severity":"info","text":"This Pauline antithesis (1 Cor 15:47) was central to patristic typology, contrasting Adam and Christ as old and new humanity, a theme Augustine develops for baptismal catechesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Vetera transierunt, ecce facta sunt nova' may be a liturgical acclamation rather than a direct scriptural citation; its exact source is uncertain."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Nova accesserunt: quæ nova? Quod efficimini filii Dei, filii spirituales. Vetera transierunt; terra cratis: ecce facta sunt nova; caeli jam pene effecti estis. Cœli cnim enarrant gloriam Dei (Psal, XVIII, i). Non vobis impossibile videatur, quod cum silis terrestres, efficiamini cœlestes. Dc terra non facit coelum, qui de nihilo fecit terram etccelum? Vetera transierunt; lapides coll'hatis: nova accesserunt; Deum verum adoratis. Vctera transierunt; transiit mortalitas: nova accesserunt; promissa est immortalitas. Vetera transierunt; perierat omnis caro per muliercm simul cum viro peccante: nova accesserunt; reparata est caro, sine viro virgine pariente. Vetera transierunt; transiit regio vetustatis: nova accesserunt; succedit Jerusalem civitas coelestis novitatis. Ad hanc civitatem novam perveuirc cupitis, qui nomina vestra conscribenda dedistis.","english":"New things have come: what new things? That you are made sons of God, spiritual sons. The old have passed away; the earth has grown old: behold, new things have been made; you have almost become heavens. For the heavens declare the glory of God (Ps. 18:1). Let it not seem impossible to you, that while you are earthly, you become heavenly. Does not He who made the earth and the heaven out of nothing make the heaven from the earth? The old have passed away; you gather stones: new things have come; you worship the true God. The old have passed away; mortality has passed: new things have come; immortality is promised. The old have passed away; all flesh had perished through the woman together with the sinning man: new things have come; flesh has been restored, a virgin giving birth without a man. The old have passed away; the region of old age has passed: new things have come; Jerusalem, the heavenly city of newness, succeeds. You who have given your names to be enrolled desire to reach this new city.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cœli cnim enarrant gloriam Dei (Psal, XVIII, i)","severity":"info","text":"The Latin cites Psalm 18:1 (Vulgate numbering), which corresponds to Psalm 19:1 in modern Bibles: 'The heavens declare the glory of God.' The citation supports the claim that the hearers have 'almost become heavens.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"terra cratis","severity":"info","text":"The phrase 'terra cratis' is likely a corruption or variant of 'terra crevit' ('the earth has grown old') or 'terra caruit' ('the earth has failed'). The English draft renders it as 'the earth has grown old,' which aligns with the contrast between old and new.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lapides coll'hatis","severity":"info","text":"The phrase 'lapides coll'hatis' (likely 'lapides colligatis' or 'lapides collatis') refers to gathering stones, possibly an allusion to the practice of collecting stones for building or as a symbol of old, earthly labor, contrasted with the new spiritual worship of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vetera transierunt ... nova accesserunt","severity":"info","text":"The passage employs a repetitive antithetical structure: 'Vetera transierunt; ... nova accesserunt' ('The old have passed away; new things have come'). This rhetorical pattern emphasizes the transformation from the old order to the new, culminating in the heavenly Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jerusalem civitas coelestis novitatis","severity":"info","text":"The image of the heavenly Jerusalem as a city of newness reflects a common theme in early Christian eschatology, particularly in Augustine's works, where the earthly city is contrasted with the celestial one. This passage likely addresses catechumens or neophytes preparing for baptism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'terra cratis' is unclear; it may be a scribal error for 'terra crevit' or 'terra caruit.' The English draft interprets it as 'the earth has grown old,' which fits the context but is not certain.","The phrase 'lapides coll'hatis' is ambiguous; it could be 'lapides colligatis' (you gather stones) or 'lapides collatis' (you compare stones). The English draft adopts 'you gather stones,' which is plausible but not definitive."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"CAPUT II.— 2. Festinemus ad patriam. Navigii instructio. Eia, fratres mei, ardenter desideremns propriam patriam; peregrinationem istam, quæ nos ab ca adhuc detinet, toleremus, non amemus: festinemus tamen. Non est quare hic stare; nec invenis in sacculo, quod jam possis amare. Ipse enim amor parentum, conjugum, filiorum, facultatum, aut magnum quibusdam incusserunt laborem, aut magnum pariunt Limorem: non est quare hic stare- Melius enim festinando appetimus sempiterna, qnam hic remanendo saeculi nos apprehendat ruina. Præparemus sitarciam, apprehendamus et ascendamus navem fidem siunt et crucem 1, nec desit anchora spes nostræ salutis; extendamus funes diversas virtutes. vela charitatis colligamus1, invocemus ventum prosperum verbum Dei; exhauriamus sentinam a peccatis, per eleemosynas mundetur conscientia. Non impediatur hujus nostri cursus navigii, operetur manibus ut possumus3. Manibus sais sentinam exhauriebat qni dicebat: Manibus meis coram eo nocte, et non sum deceptus (Psal. LXXVI, 5). Non negligamus nostra peccata: minuta sunt, sed multa sunt. Fluctus unus validus irruens obruit navem, minaturque naufragium: humor autem per rimas influens et in sentinam veniens, nisi subinde siccetur, hoc idem facit. Ergo exhauriatur sentina, non negligatur misericordia; quia eleemosyna a morte linerat, et ipsa purgat peccata ( Tob. IV, 11).","english":"Let us hasten to the fatherland. The outfitting of the ship. Come, my brothers, let us ardently desire our own fatherland; let us endure this pilgrimage, which still detains us from it, not love it; yet let us hasten. There is no reason to tarry here; nor do you find in this world anything you can now love. For love itself—of parents, spouses, children, possessions—has either inflicted great toil upon some or begets great fear: there is no reason to tarry here. For it is better, by hastening, to seek the eternal than to remain here and be overtaken by the ruin of the world. Let us prepare provisions, let us take hold and board the ship of faith, and the cross; let the anchor of our hope of salvation not be lacking; let us stretch out the ropes of the various virtues, let us gather the sails of charity, let us invoke the favorable wind of the word of God; let us bail out the bilge of sins, let the conscience be cleansed through alms. Let the course of this ship of ours not be hindered; let us work with our hands as we can. With his hands he bailed out the bilge who said: \"With my hands before him by night, and I was not deceived\" (Ps. 76:5). Let us not neglect our sins: they are small, but they are many. One strong wave crashing overwhelms the ship and threatens shipwreck; but moisture seeping through the cracks and coming into the bilge, unless it is dried out repeatedly, does the same thing. Therefore, let the bilge be bailed out, let mercy not be neglected; for almsgiving frees from death, and it itself purges sins (Tob. 4:11).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"sitarciam","severity":"info","text":"The Greek loanword σιτάρκιον (sitarcium) means 'provisions' or 'supplies for a journey,' here adapted to the nautical metaphor of the spiritual voyage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 76:5","severity":"info","text":"The verse 'With my hands before him by night, and I was not deceived' is from Psalm 76:5 (LXX), interpreted as a call to manual labor in bailing out sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tob. 4:11","severity":"info","text":"The citation 'almsgiving frees from death, and it itself purges sins' refers to Tobit 4:11 (Vulgate), a key text for the redemptive value of alms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"navigii instructio","severity":"info","text":"The extended ship metaphor (faith as ship, cross as mast, hope as anchor, virtues as ropes, charity as sails, word of God as wind) is a common patristic trope, echoing Clement of Alexandria and Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Festinemus ad patriam","severity":"info","text":"This passage forms a distinct exhortatory unit within the homily, shifting from the previous narrative of spiritual transformation to a practical call to action using the ship allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"siunt et crucem","severity":"caution","text":"The phrase 'siunt et crucem' is likely a scribal corruption; the intended reading may be 'navem fidei, et crucem' (the ship of faith, and the cross), as the English draft suggests.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'siunt et crucem' is unclear; possibly a miswriting of 'navem fidei et crucem' or a gloss. The exact referent of 'manibus sais' (with his hands) in the Psalm citation is ambiguous in context."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Adsit nostra tutela Christi gratia, celeuma nostrum dulce cantemus Alleluia, ut læti ac securi ingrediamur sempiternam ac felicissimam patriam. Non metuatanima mare hoc magnum, sacculum scilicet, cujus fluctus ac turbines sentimus inimicas saeculi potestates. In Deo sperantes multi jam sancti hos nucius. spreverunt, multi calcaverunt, multi super ejus aquas ambulantes securi ad patriam pervenerunt. Sedexsurgit ventus validus et magna tempestas, sua cujusque cupiditas. Titubat fides in mari,clamet in te Petrus,Domine, pereo: dabit manum mergenti, nec sinit perire ille qui propter nos super aquas dignatus estambulare (Matth. xiv, 25-32). Vide apostolum Paulum, hoc navigium nou solum demonstrantem, verum etiam ascendentem, et quam plurimos invitantem. Quando dicebat, Habentes victum et tegumentum, his contenti simus ( I Tim. VI, ), quid aliud quam competentem sitarciam imponendam esse monstrabat? Quapdo dicebat, Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi per quem mihi mundus crucifixus est, et ego mundo (Galat. VI, 44), navem ascendebat. Quando dicebat, Induite vos sicut electi Dei. henignitate, humilitate, longanimitate, mansuetudine ( Coloss. III, 12), quid aliud quam funes extendebat? Quando dicebat, Manet fides, spes, charitas; major horum charitas ( I Cor. XIII, 13), veta colligebat.","english":"Let our protection be the grace of Christ, let us sweetly sing our chantey, Alleluia, so that we may enter our eternal and most blessed fatherland joyful and secure. Let the soul not fear this great sea, namely the present age, whose waves and storms we feel are the hostile powers of the age. Hoping in God, many saints have already scorned these billows, many have trampled them, many have walked upon its waters and arrived secure at the fatherland. But a strong wind and a great tempest arises, each one's own desire. Faith wavers on the sea; Peter cries out within you, \"Lord, I am perishing\": He who deigned to walk upon the waters for our sake (Matt. 14:25-32) gives a hand to the drowning one and does not let him perish. See the apostle Paul, not only pointing out this voyage, but also embarking upon it, and inviting very many. When he said, \"Having food and covering, let us be content with these\" (1 Tim. 6:8), what else was he showing than that a suitable provision was to be taken on board? When he said, \"But far be it from me to glory, except in the cross of our Lord Jesus Christ, through whom the world is crucified to me, and I to the world\" (Gal. 6:14), he was boarding the ship. When he said, \"Clothe yourselves as the elect of God: with kindness, humility, forbearance, gentleness\" (Col. 3:12), what else was he doing than stretching out the ropes? When he said, \"Faith, hope, charity abide; the greatest of these is charity\" (1 Cor. 13:13), he was gathering the sails.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"celeuma","severity":"info","text":"The Greek loanword 'celeuma' (κέλευσμα) refers to a chantey or rhythmic cry used to coordinate rowers; Augustine adapts it to the Christian context of singing Alleluia as a spiritual chantey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xiv, 25-32","severity":"info","text":"The reference to Peter crying out 'Domine, pereo' and Christ walking on water conflates Matthew 14:25-32 with the narrative of Peter's attempted walk on water (Matthew 14:28-31).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Tim. VI, 8","severity":"info","text":"The citation 'Habentes victum et tegumentum, his contenti simus' is not found in 1 Timothy 6:8 (which is a spurious verse); it likely echoes 1 Timothy 6:8 in the Vulgate, but the verse numbering is irregular.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galat. VI, 44","severity":"info","text":"The citation 'Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi' corresponds to Galatians 6:14, not 6:44; the verse number is a scribal error or variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Coloss. III, 12","severity":"info","text":"The citation 'Induite vos sicut electi Dei... benignitate, humilitate, longanimitate, mansuetudine' loosely paraphrases Colossians 3:12, which in the Vulgate reads 'Induite vos... benignitate, humilitate, patientia'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. XIII, 13","severity":"info","text":"The citation 'Manet fides, spes, charitas; major horum charitas' is not 1 Corinthians 13:13 but a conflation of 1 Corinthians 13:13 ('Manent fides, spes, caritas') and 1 Corinthians 13:13b ('maior autem horum caritas').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verse numbers for 1 Timothy, Galatians, Colossians, and 1 Corinthians are inconsistent with modern versification; the citations are likely from an Old Latin or Vulgate tradition with different chapter/verse divisions.","The phrase 'Sedexsurgit' is a scribal conflation of 'Sed exsurgit' (but a wind arises)."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Quando dicebat, Verbum Dei habitet in vobis abundanter (Coloss III, t6), ventum prosperum invocabat. Quando dicebat, Infatigabiles itaque, dum tempus habemus, operemur bonum ad omnes (Galat. VI, 10), et, Operantes propriis manibus vestris (I Thess. IV, 11), quid aliud quam sen'inam exhauriri præcipiebat? Quando dicebat, Gratia salvi facti estis (Ephes. II, 8), tutelam exorabat. Quando dicebat, In psalmis et hymnis cantantes in cordibus vestris Domino (Id. v, i9), celeuma sanctum docebat. Quando dicebat, Spe salvi facti sumus (Rom. VIII, 24), anchoram in cordibus credentinm figebat. Quando dicebat, Jerusalem quæ aureum est, libera est, quæ eft mater nostra ( Galai. IV, ); ipsam patriam demonstrabat. Quando dicebat, Ubi est, mors, contemio tua? Gratias Deo, qui dedit nobis victoriam per Dominum nostrum Jesum Christum (1 Cor. XV, 55,57); ROn adhuc in mari periclitabatur, sed jam in propria patria laetabatur. optime gubernator, o pulcherrime magister et doctor, docuisti, fecisti; et ideo celeriter pervenisti, quia quæ docuisti, prior ipse fecisti.","english":"When he said, \"Let the Word of God dwell abundantly in you\" (Colossians 3:16), he was invoking a favorable wind. When he said, \"Therefore, tireless, while we have time, let us work good for all\" (Galatians 6:10), and \"Working with your own hands\" (1 Thessalonians 4:11), what else was he commanding than that the bilge water be bailed out? When he said, \"You have been saved by grace\" (Ephesians 2:8), he was imploring protection. When he said, \"Singing in psalms and hymns to the Lord in your hearts\" (Ephesians 5:19), he was teaching a sacred chant. When he said, \"We have been saved by hope\" (Romans 8:24), he was fixing the anchor in the hearts of believers. When he said, \"Jerusalem, which is golden, is free, which is our mother\" (Galatians 4:26), he was pointing out the fatherland itself. When he said, \"Where is your contempt, O death? Thanks be to God, who gave us victory through our Lord Jesus Christ\" (1 Corinthians 15:55,57), he was no longer in danger on the sea, but was rejoicing in his own fatherland. O best pilot, O most beautiful teacher and doctor, you taught, you did; and therefore you arrived quickly, because you yourself first did what you taught.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Coloss III, t6","severity":"info","text":"The citation 'Coloss III, t6' likely refers to Colossians 3:16, though the verse numbering is non-standard. The phrase 'Verbum Dei habitet in vobis abundanter' is not a direct Vulgate quotation but a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galat. VI, 10","severity":"info","text":"The citation 'Galat. VI, 10' corresponds to Galatians 6:10, but the Vulgate text does not contain 'Infatigabiles itaque, dum tempus habemus, operemur bonum ad omnes'. This appears to be a loose adaptation or a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Thess. IV, 11","severity":"info","text":"The citation 'I Thess. IV, 11' likely refers to 1 Thessalonians 4:11, but the Vulgate has no such verse. The phrase 'Operantes propriis manibus vestris' may be a misattribution or a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. II, 8","severity":"info","text":"The citation 'Ephes. II, 8' corresponds to Ephesians 2:8, but the Vulgate reads 'gratia salvati estis' only in a loose sense. The exact phrase 'Gratia salvi facti estis' is not found in standard Vulgate editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. v, i9","severity":"info","text":"The citation 'Ephes. v, i9' likely refers to Ephesians 5:19, but the Vulgate text does not contain 'In psalmis et hymnis cantantes in cordibus vestris Domino'. This is a paraphrase or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. VIII, 24","severity":"info","text":"The citation 'Rom. VIII, 24' corresponds to Romans 8:24, but the Vulgate reads 'spe salvi facti sumus' only in a general sense. The exact phrase is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains multiple scripture citations that do not match standard Vulgate verse numbering or wording, suggesting either a different textual tradition, loose paraphrasing, or scribal error. The English draft follows the Latin closely but does not resolve these discrepancies."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"CAPUT III. — 3. Dewa terrestri ad patriam, et de jumento opportuno. Ii quis forte, ut assolet, refugit navigium, et insolitos fluctus maris horrescit, desideratque itcrconficere, quo, etsi tardius, ad patriam valcat pervenire; 'demonstrabo viam, imo ipsa se demonstrat via.Ecce in Evangelio clamat Salvator, Ego sum via (Joan. xJV, ). Habes viam, ambula, sollicitus tamen demn jumentam tuum, carnem tuam; ipsi enim insidet anima tua. Quomodo si in hac via mortali jumento insideres, quod te gestiendo vellet præcipitare; nonne ut securus iter agcres, cibaria ferocienti subtraheres, et fame domares quod freno non posses? Caro nostra jumentum nostrum est: iter agimus in Jerusalem; plerumque nos rapit caro, et de via conatur excludere1. Tale ergo jumentum cohibeamus jejuniis. Vide dUum gubernatorem eumdemque viatorem apostolum Paulum, vide illum jumentum suum domantem.Infame, inquit, et siti, in jejuniis sæpius (II Cor. xi, 27), castigo corpus meum, et in servitutem redi.go (ICor.IX,27). Ita ergoet tu,qui ambulare desideras, doma carnem tuam, etambula. Ambulasenim, si amas. Non enim ad Deum passibus, sed affectibus currimus.","english":"CHAPTER III. — 3. On the earthly road to the fatherland, and on the suitable beast of burden. If someone, as often happens, shuns the ship and dreads the unfamiliar waves of the sea, and desires to travel by land, whereby, even if more slowly, he may be able to reach the fatherland, I will show the way—indeed, the way shows itself. Behold, in the Gospel the Savior cries out, \"I am the way\" (John 14:6). You have the way; walk, yet be mindful of your beast of burden, your flesh; for your soul sits upon it. Just as if on this mortal road you were riding a beast of burden that, by its prancing, wished to throw you headlong, would you not, in order to travel safely, withhold fodder from the wild one and tame by hunger what you could not with the bridle? Our flesh is our beast of burden; we are making a journey to Jerusalem; often the flesh seizes us and tries to shut us out from the way. Therefore, let us restrain such a beast of burden with fasts. See that other helmsman and likewise traveler, the apostle Paul; see him taming his beast of burden. \"Hunger and thirst,\" he says, \"often in fasts\" (2 Corinthians 11:27), \"I chastise my body and reduce it to servitude\" (1 Corinthians 9:27). So also you, who desire to walk, tame your flesh and walk. For you walk if you love. For we run to God not with steps, but with affections.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT III","severity":"info","text":"The chapter division is editorial, not original to Augustine's sermon; it marks a new thematic section on the earthly journey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego sum via","severity":"info","text":"The citation 'I am the way' (John 14:6) is a conflation; the Vulgate reads 'Ego sum via et veritas et vita' (John 14:6). Augustine abbreviates for rhetorical effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Infame, inquit, et siti, in jejuniis sæpius","severity":"caution","text":"The citation 'Infame, inquit, et siti, in jejuniis sæpius' is not a direct biblical verse; it loosely echoes 2 Corinthians 11:27 (a non-existent chapter) and 1 Corinthians 9:27, likely a scribal or memory error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"jumentum","severity":"info","text":"The metaphor of the flesh as a 'beast of burden' (jumentum) is a common patristic trope, drawing on Platonic and Stoic imagery of the soul controlling the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Non enim ad Deum passibus, sed affectibus currimus","severity":"info","text":"The concluding aphorism contrasts physical steps (passibus) with spiritual affections (affectibus), a key Augustinian theme of interiority and grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jerusalem","severity":"info","text":"Jerusalem here symbolizes the heavenly fatherland, a common allegorical reading in early Christian exegesis, not the earthly city.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Infame, inquit, et siti, in jejuniis sæpius' is corrupt; it likely conflates 2 Corinthians 11:27 (non-existent) with 1 Corinthians 9:27, possibly a scribal error or Augustine's loose paraphrase."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"CAPUT IV. — 4. De ambulantium multiplici genere. Viaergo ista nostra ambulantes quærit. Tria sunt hominum genera quæ odit: remanentem, retro redenutem, aberrantem. Ab his tribus generibus malis, Domino adjuvante, vindicetur et defendatur gressus noster. Jam vero cum ambulantes sumus, alius tardius ambulat, alius celerius ambulat, tamen ambulant. Excitandi sunt ergo remanentes, retro redeuntes revocandi, errantes in viam ducendi, tardi exhortandi, celeres imitandi. Qui non proficit, remansit in via: qui forte a meliore proposito declinat ad id quod delerius reliquerat, reversus est retro: qui fidem deserit, a via erravit. Cum tardis sit nobis et cum celerioribus ratio, cum ambulantibus tamen. Quis est qui noa proficit? Qui se putaverit esse sapientem; qui dixerit, 'Sufficit milii quod sum; qui non attenderit eum qui dicit, Quæ retro oblitus, in ea quæ ante sunt extentus, secundum intentionem sequor ad palmamt vocationis Dei in Christo Jesu ( Philipp. III, 13, ). Currentem se dixit, sequentem se dixit; non remoncit, non retro respexit: absit ut erraverit, quia viam ipse docebat, qui et tenebat ct ostendebat. Celcritatem autem ejus ut imitaremur, ait: Imitatores mei estote, sicut et ego Christi (I Cor. XI, 1). Arbitramur ergo nos, dilectissimi, in via vobiscum ambulare: si.tardi sumus, prævenite nos; non invidemus, quaerimus quos sequamur.","english":"CHAPTER IV. — 4. On the manifold kinds of walkers. Therefore this road of ours seeks those who walk. There are three kinds of men it hates: the one who remains behind, the one who goes back, the one who goes astray. From these three evil kinds, with the Lord’s help, let our step be defended and protected. Now indeed, when we are walking, one walks more slowly, another walks more quickly, yet they walk. Therefore those who remain behind are to be roused, those who go back are to be recalled, those who go astray are to be led back onto the path, the slow are to be urged on, the swift are to be imitated. He who does not advance has remained on the road: he who perhaps turns from a better purpose back to what he had worse left behind has gone back: he who abandons the faith has strayed from the road. We have to do with the slow and with the swifter, yet with those who walk. Who is it that does not advance? He who has thought himself wise; he who has said, ‘I am sufficient as I am’; he who has not heeded him who says, ‘Forgetting what is behind, stretched out toward what is before, I follow according to my intention toward the palm of the calling of God in Christ Jesus’ (Phil. 3:13). He said he was running, he said he was following; he did not remain, he did not look back: far be it that he went astray, because he himself taught the way, who both held and showed it. And that we might imitate his swiftness, he says: ‘Be imitators of me, just as I also am of Christ’ (1 Cor. 11:1). Therefore we consider ourselves, most beloved, to be walking with you on the road: if we are slow, outstrip us; we do not begrudge it, we seek those whom we may follow.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"tria sunt hominum genera","severity":"info","text":"The tripartite division of walkers (remaining, going back, going astray) structures the exhortation, each type receiving a distinct remedy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philipp. III, 13","severity":"info","text":"The citation of Phil 3:13 is a conflation: the verse is actually Phil 3:13-14 in some Vetus Latina manuscripts, but modern Bibles read Phil 3:13-14 as 'secundum intentionem sequor ad palmam' is not standard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. XI, 1","severity":"info","text":"The citation of 1 Cor 11:1 is a misattribution: the phrase 'Imitatores mei estote, sicut et ego Christi' is not found in 1 Corinthians; it echoes 1 Cor 4:16 or 11:1 but is likely a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"palmam","severity":"info","text":"'Palmam' (palm) is a metaphor for victory or reward, common in Pauline and patristic literature for the heavenly prize.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"via","severity":"info","text":"The image of the Christian life as a journey (via) is a standard patristic trope, here developed with a detailed typology of walkers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Augustinus","severity":"info","text":"This passage was influential in medieval monastic spirituality, where the three types of walkers were used in exhortations to perseverance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Phil 3:13 is not exact; the verse numbering in the Vetus Latina may differ from modern Bibles.","The citation of 1 Cor 11:1 is likely a conflation or misattribution; the exact source is unclear."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Si autem nos putatis celeriter ingredi, currite nobiscum: unum cstad quod omn festinamus, et qui tardius et qui celerius ambulamus. Qui sunt et retro rcdeunles? Qui ex continentia revertuntur in immunditiam, qui ex sancto et singulari lono proposito virginitatis divertuntur in turpitudines voluptatis, et corrupta mente corrumpunt simui et carnem. Hos increpat apostolus Petrus, dicens: Melius illis erat non cognoscere viam salutis, quam cognoscentes retro respicere (II Petr. II, ). malum, retro respicere Uxor enim Loth, quas liberata a Sodomitis, contra praeceptum retro respexit, quod evaserat perdidit. Necimmerito in statuam salis repente conversa est ( Gen. XIX, ), nisi ut fatuos suo etiam exemplo condiret. Qui sunt et aberrantes? Omnes hæretici, qui relicta veritatis via, errando per desertum latrocinantur, et animas captam in peccatis, præpediuntque ne quis ad patriam valeat pervenire: effecti lupi semkarii induti ovina pelle, cum sint intus lupi rapaces; prædicantes Christum viam, et qui ees sequuntur ducentes ad mortem.","english":"If, however, you think we are advancing quickly, run with us: we all hasten to one and the same goal, both those who walk more slowly and those who walk more quickly. Who are those who go back? Those who return from continence to impurity, who turn aside from the holy and singularly good purpose of virginity into the foulness of lust, and with corrupted mind corrupt both soul and flesh together. The apostle Peter rebukes them, saying: It would have been better for them not to know the way of salvation than, knowing it, to look back (2 Pet. 2). Looking back to evil. For Lot’s wife, when freed from the Sodomites, looked back contrary to the command, and lost what she had escaped. And not undeservedly was she suddenly turned into a pillar of salt (Gen. 19), unless it was to season fools also by her example. Who are those who go astray? All heretics, who, having abandoned the path of truth, wander through the desert as brigands, and capture souls in sins, and hinder anyone from being able to reach the homeland: having become wolves in sheep’s clothing, while inwardly they are rapacious wolves, preaching Christ as the way, and leading those who follow them to death.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Petr. II","severity":"info","text":"The citation 'II Petr. II' refers to 2 Peter 2, likely verse 20-21, where the author warns against those who know the way of righteousness but turn back. The exact phrase 'melius illis erat non cognoscere viam salutis' is a paraphrase of 2 Pet 2:21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. XIX","severity":"info","text":"The reference to Lot's wife turning into a pillar of salt is from Genesis 19:26. Augustine uses this as a moral exemplum of the danger of looking back, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lupi semkarii induti ovina pelle","severity":"info","text":"The phrase 'wolves in sheep's clothing' is a proverbial expression for hypocrites, derived from the New Testament (Matthew 7:15) but widely used in patristic polemic against heretics. Augustine applies it to heretics who feign orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"retro respicere","severity":"info","text":"'Retro respicere' (to look back) is a key moral term in this passage, denoting apostasy or relapse into sin after conversion. Augustine contrasts it with forward movement toward the heavenly homeland.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Qui sunt et retro rcdeunles?","severity":"info","text":"The passage is structured as a series of rhetorical questions identifying three types of wayward walkers: those who go back, those who go astray, and those who remain behind (the last implied from the previous passage). This tripartite division organizes the moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"statuam salis","severity":"info","text":"The image of Lot's wife as a pillar of salt was a common moral exemplum in patristic literature, used to warn against disobedience and looking back. Augustine's addition that it 'seasons fools' is a playful extension of the salt metaphor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a typographical error: 'rcdeunles' is likely a scribal corruption of 'redeuntes' (those who go back). The English translation corrects this.","The phrase 'unum cstad quod omn festinamus' is garbled; the intended reading is probably 'unum est ad quod omnes festinamus' (there is one thing to which we all hasten)."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"CAPUT V. — 5. Quo discerni possit falsa prædicatio a.era. Hic -si aliquis dicat, Quid ego faciam non invenio: ecce bomo Christum praedicai, viam prædicat, Christi se dicit esse discipulum, veritatem se.dieit annuntiare, quare non sequar talia praedicantem respondeo, Qnia arliud ejus habet lingua, aliud con. scientia. Unde novi, inquis? numquid ego coiscientias discutere possum? Christum ab eo audio: quod audio, hoc credo, hoc teneo. Nou te seducat filius falsitatis, si filius es veritatis. Disce jam, christiane, qui Christum desideras et audire et vidcre. Si quis libi Christum prædicat, aitendc et considera qualem prædicet, ubi pradicet. Christus enim veritas est (Joan. XIV, ), per Scripturas sanctas prædicatur; non in angulis, non occulte, sed palam, publice. In sole enim posuit tabernaculum suum ( Psal. XVIII, ); boc est, in manifesto collocavit Ecclesiam suam.Jam hic respice illam qui tibi Christum prædicat, dicai qualem Christum prædicet.","english":"CHAPTER V. — 5. How false preaching can be discerned. Here, if someone says, \"What am I to do? I cannot find it: behold, a man preaches Christ, preaches the way, says he is a disciple of Christ, declares he announces the truth, why should I not follow such a preacher?\" I reply, \"Because his tongue says one thing, his conscience another.\" \"How do I know that?\" you ask. \"Can I examine consciences? I hear Christ from him: what I hear, I believe, I hold.\" Do not let the son of falsehood deceive you, if you are a son of truth. Learn now, Christian, who desires both to hear and see Christ. If someone preaches Christ to you, attend and consider what kind of Christ he preaches, where he preaches. For Christ is truth (John 14:6), and is preached through the Holy Scriptures; not in corners, not secretly, but openly, publicly. For he has placed his tabernacle in the sun (Psalm 18:15), that is, he has established his Church in the open. Now look here at that man who preaches Christ to you; let him say what kind of Christ he preaches.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Christus enim veritas est","severity":"info","text":"The citation 'Christus enim veritas est' refers to John 14:6, though the verse numbering in the Latin tradition may vary; the English draft gives John 14:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In sole enim posuit tabernaculum suum","severity":"info","text":"The phrase 'In sole enim posuit tabernaculum suum' is a citation of Psalm 18:15 (Vulgate numbering), which the English draft renders as Psalm 18:15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"falsa praedicatio","severity":"info","text":"The term 'falsa praedicatio' (false preaching) is a key concept in this passage, contrasting true preaching of Christ with deceptive teaching that must be discerned by the hearer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non in angulis, non occulte, sed palam, publice","severity":"info","text":"The contrast between public and secret preaching reflects early Christian polemics against heretical groups (e.g., Manichaeans, Donatists) who were accused of holding clandestine meetings, a common trope in Augustine's anti-heretical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hic -si aliquis dicat","severity":"info","text":"This passage employs a dialogic structure: a hypothetical question from an interlocutor is followed by Augustine's response, a rhetorical device used to engage the audience and clarify doctrinal points.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"a.era","severity":"caution","text":"The Latin text contains 'a.era' in the chapter heading, likely a scribal corruption or abbreviation; the English draft reads 'How false preaching can be discerned', suggesting the intended word may be 'vera' or 'falsa'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a.era' in the chapter heading is unclear; it may be a corruption of 'vera' (true) or 'falsa' (false), but the context supports 'falsa' as the intended reading."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"CAPUT VI. — 6. Manichæorum error. Ecce hæreticus manichaeus, qui per suam doctrinam promittit introducere te in veritatem, ipsum Christum dicit esse fallacem. Non habuit, inquit, verum corpus; phantasma fuit, spiritus fuit. Et hoc in illo fuisse negat nequissimus manichaeus. pessime hæretice manichæe, si credere non vis Veritatem dicentem, discipulis suis, Palpate, et videte, quia spiritus ossa et carnem non habet, sicut me videtis habentem ( Luct xxiv, ). Si credere non vis, ut dixi, Veritati, Ju, dæo crede crucifigenti. Nam cum tu dicis, Christus Deus fuit, non homo; Judæus dicit, Non fuit Deus, sed homo. Catholjca utrosque convincens, Ego, aui, verum teneo, quod Christus et Deus est et homo. Tu:'item, manichæe, unde probas Christum spiritum fuisse? Spiritus alapas accepit? spiritus spineam coronam portavit? spiritus sibi crucem bajulavit? Si spiritus fuit, cujus vestimenta milites diviscrunt? Si spiritus fuit, quomodo cum traderet spiritum, corpus ejus prope dimidium diem exanime pependit in cruce? Si spiritus fuit, quomodo latus ejus perforatum est lancea? quomodo susceptus est a Joseph sepeliendus, quomodo sepulcro est conditus? Omnia ista spiritus pati non potest. Sicut de co antea per Prophetas prædictum est, ita et factum. Erras tu nimis, falsitas; in omnibus te superat veritas.","english":"CHAPTER VI. — 6. The error of the Manichaeans. Behold, the Manichaean heretic, who through his teaching promises to lead you into the truth, declares that Christ Himself was deceitful. He did not have a true body, he says; it was a phantom, it was a spirit. And the most wicked Manichaean denies that this was in Him. O most wicked Manichaean heretic, if you do not wish to believe the Truth speaking to His disciples, \"Touch and see, because a spirit has no bones and flesh, as you see me having\" (Luke 24:39). If you do not wish to believe, as I have said, the Truth, believe the Jew who crucified Him. For when you say, \"Christ was God, not man,\" the Jew says, \"He was not God, but man.\" The Catholic Church, refuting both, says, \"I hold the truth, that Christ is both God and man.\" You, Manichaean, how do you prove that Christ was a spirit? Did a spirit receive slaps? Did a spirit wear a crown of thorns? Did a spirit carry a cross for Himself? If He was a spirit, whose garments did the soldiers divide? If He was a spirit, how, when He gave up the spirit, did His body hang lifeless on the cross for nearly half a day? If He was a spirit, how was His side pierced with a lance? How was He received by Joseph for burial, how was He placed in the tomb? All these things a spirit cannot suffer. Just as it was foretold before by the Prophets, so it was done. You err greatly, falsehood; in all things truth overcomes you.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Manichaeorum error","severity":"info","text":"Manichaeism held that Christ's body was illusory, a position Augustine combats here. The Manichaeans denied the reality of Christ's incarnation and physical suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luct xxiv","severity":"info","text":"The citation 'Palpate, et videte, quia spiritus ossa et carnem non habet' refers to Luke 24:39, where the risen Christ invites disciples to touch him to prove his physicality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"phantasma","severity":"info","text":"The Greek-derived term 'phantasma' (phantom) was used by Manichaeans to describe Christ's body as an illusion, contrasting with orthodox insistence on his real flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Si spiritus fuit...","severity":"info","text":"Augustine employs a series of rhetorical questions (anaphora of 'Si spiritus fuit') to argue that a spirit could not undergo physical events like crucifixion, burial, or piercing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Catholica utrosque convincens","severity":"info","text":"Augustine positions the Catholic Church as the via media between Manichaean docetism and Jewish denial of Christ's divinity, a common apologetic strategy in anti-heretical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pessime hæretice manichæe","severity":"caution","text":"The Latin text contains a possible scribal error: 'pessime' (vocative) may be intended as 'pessime' (adverb) or 'pessimus' (adjective); the sense is clear as a direct address.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Luct xxiv' is an abbreviation for Luke 24; the exact verse reference is 24:39, but the text does not specify the verse number.","The phrase 'pessime hæretice manichæe' may reflect a textual corruption or non-standard Latin; the reading taken is as a vocative address."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Ergone, haeretice, ut doces, Veritas mentita est, et tu verum prædicas Et ubi hoc praedicas? In absconso, in occulto. Si veritate fulcitur prædicatio tua, publica sit doctrina tua. Demonstra mihi Ecclesiam tuam. Sed novimus quid agatis decepti ct deceptores. Apostolus Paulus vos prodidit dicens: Quat enim occulte fiunt ab eis, turpe est eliam dicere ( Ephes. v, ). Nohis turpe est dicere, sed vos non quiescitis agere. Manifesta est ignominia vestra, nudata est turpitudo vestra; ex confessione simul et scriptura vestra, omnibus palam facta est turpis doctrina vestra: uti. nam aliquando corrigantur corda vestra!\n\nCAPUT VII. — 7. Error Arianorum. Alii haerclici Ariani ipsam viam Christum, per quam itur ad Patrem, secundum divinitatem nolunt.esse aequalem Patri. Et cum ipse dicat, Ego et Pater unum sumus ( Joan. x, 50); illi dicunt, Si missus est Christus, minor est: major est utique qui mittit, illo qui mittitur. Hæc argumentatio est humana, non auctoritas divina. Alia est operatio Trinitatis, quam tu, hæretice, non assequeris, qui carnaliter sapis. Mundum enim cor non habes, nec ad Deum. Christus enim in quantum hominem suscepit, missus dicitur: in quantum Deus est, æqualis est Patri. Nam quo eum Pater mitteret, ubi ipse cum Filio non esset?","english":"Therefore, heretic, as you teach, did Truth lie, and do you proclaim what is true? And where do you proclaim this? In secret, in hiding. If your preaching is supported by truth, let your doctrine be public. Show me your Church. But we know what you do, both the deceived and the deceivers. The Apostle Paul exposed you, saying: \"For what is done secretly by them, it is shameful even to mention\" (Ephesians 5:12). It is shameful for us to mention, but you do not cease to act. Your disgrace is manifest, your shame is laid bare; from your own confession and your own writing, your shameful doctrine has been made known to all: so that your hearts may at last be corrected!\n\nCHAPTER VII. — 7. The error of the Arians. Other heretics, the Arians, deny that Christ Himself, the way by which one goes to the Father, is equal to the Father in divinity. And when He Himself says, \"I and the Father are one\" (John 10:30), they say, \"If Christ was sent, He is lesser: the one who sends is certainly greater than the one who is sent.\" This is human argumentation, not divine authority. The operation of the Trinity is different, which you, heretic, do not grasp, who think in a carnal manner. For you do not have a pure heart, nor one turned toward God. For Christ, insofar as He took on humanity, is said to be sent: insofar as He is God, He is equal to the Father. For where would the Father send Him, where He Himself would not be with the Son?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. v, 12","severity":"info","text":"Augustine cites Ephesians 5:12, but the verse number is likely a scribal error; the reference is to Ephesians 5:12 in the Vulgate, which corresponds to modern Ephesians 5:12.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. x, 30","severity":"info","text":"The citation John 10:30 (Ego et Pater unum sumus) is a key anti-Arian prooftext, used here to assert the Son's equality with the Father.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The Manichaean and Arian heresies are contrasted: Manichaeans denied Christ's true body, Arians denied his equality with the Father. Augustine refutes both by appealing to scripture and apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two chapters: Chapter VI (against Manichaeans) and Chapter VII (against Arians), each introduced by a heading in the source edition.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"Veritas","severity":"info","text":"Veritas (Truth) is personified as Christ, consistent with Johannine theology (John 14:6). Augustine uses this to accuse the heretic of calling Christ a liar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Augustine's anti-heretical arguments here were influential in later Latin polemics, particularly against dualist and subordinationist movements.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'Ephes. v, 12' which may be a misprint for Ephesians 5:12; the English draft follows this reference.","The phrase 'Quat enim occulte fiunt ab eis' in the Latin is corrupt; the English draft emends to 'Quae enim occulte fiunt ab eis'."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Aut quo Filius venisset, ubi non simul cum Patre esset ille qui dicit, Ego in Patre, et Pater in me est; et, Philippe, qui vidit me, vidit et Patrem ( 1d. xiv, 10, ): ct qui per prophetam dicit, Cœlum et terram ego impleo (Jerem. XXIII, 24); et de quo Salomon ait, Attingit a fine usque ad finem fortiter, et disponit omnia suaviter. Attingit ubique propter suam munditiam (Sap. VOl, i, et VII, )? Sed tu, haeretice, ideo dicis majorem esse qui. mittit, minorem qui mittitur, quia temporum spatia cogitas. Sed mullum erras, illi assignare tempora per quem facta sunt tempora. Si Patrem confiteris Deum, Deum Filium, aeternumque credis et Patrem et Filium; noli minorem facere Filium in eo quod fecit te, quia ideo miuor factus cst, ut redimeret te. Sed ipse, inquis, dixit, Pater major me est ( Joan. XIV, 28). intellige secundum susceptum hominem, et deponis errorem. Secundum hoc dicit, Pater major me est, secundum quod de eo ait propheta, Minorasti eum paulo minus ab angelis ( Psal. VIII, ). Tu autem dic, secundum quid eum minorem asseris? Si secundum potestatem: l'ater non judicat quemquam, sed Filius (Jcan. v,22 ) Si secundum opera: Omnia per Filium facta sunt. Si secundum tempus hoc credis de Deo tuo, quia sicut tu major es filio tuo, ita ille filio suo: avertat hoc Deus ab auribus fidelium; indigna sunt ista credere de Dco.","english":"Church. Or how would the Son have come where He was not already together with the Father, He who says, \"I am in the Father, and the Father is in Me\"; and, \"Philip, he who has seen Me has also seen the Father\" (John 14:10); and who says through the prophet, \"I fill heaven and earth\" (Jeremiah 23:24); and of whom Solomon says, \"He reaches from end to end mightily, and orders all things sweetly.\" He reaches everywhere because of His purity (Wisdom 1:1 and 7:1)? But you, heretic, say that the one who sends is greater, the one who is sent lesser, because you think in terms of temporal intervals. But you greatly err in assigning times to Him through whom times were made. If you confess the Father as God, the Son as God, and believe both Father and Son to be eternal, do not make the Son lesser in that which He made you, because He became lesser in order to redeem you. But, you say, He Himself said, \"The Father is greater than I\" (John 14:28). Understand this according to the assumed man, and you will lay aside your error. It is according to this that He says, \"The Father is greater than I,\" according to what the prophet says of Him, \"You diminished Him a little less than the angels\" (Psalm 8:?). But you, tell me, according to what do you assert Him to be lesser? If according to power: the Father does not judge anyone, but the Son does (John 5:22). If according to works: all things were made through the Son. If you believe this about your God according to time, because just as you are greater than your son, so He is greater than His Son—may God avert this from the ears of the faithful; such things are unworthy to be believed about God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego in Patre, et Pater in me est","severity":"info","text":"Augustine cites John 14:10, a key verse for Trinitarian unity, used to argue against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cœlum et terram ego impleo","severity":"info","text":"The citation of Jeremiah 23:24 (LXX) emphasizes divine omnipresence, attributed to the Son, countering Arian claims of limitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Attingit a fine usque ad finem fortiter, et disponit omnia suaviter","severity":"info","text":"Augustine paraphrases Wisdom 1:1 and 7:1, applying a sapiential text to Christ to assert his cosmic reach and ordering power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pater major me est","severity":"info","text":"John 14:28 is quoted by the Arian opponent; Augustine reinterprets it as referring to Christ's human nature, not his divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Minorasti eum paulo minus ab angelis","severity":"info","text":"The reference to Psalm 8 (likely LXX 8:2) is obscure; Augustine uses it to argue that scriptural language of diminution applies to Christ's humanity, not his essence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed tu, haeretice, ideo dicis...","severity":"info","text":"This passage shifts from scriptural proofs to direct refutation of Arian logic, contrasting temporal reasoning with eternal theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor textual issues: '1d. xiv, 10' likely means John 14:10; 'Sap. VOl, i, et VII, )' is a garbled reference to Wisdom 1:1 and 7:1; 'Psal. VIII, )' is an incomplete citation of Psalm 8. The English draft follows the Latin closely but does not resolve these."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Si enim Filius secundum deitatem Dei Verbum est, sicut evangelista Joannes narrat, In principio erat Verbum, et Vertum erat apud Deum, et Deus erat Verbum (Joan. I, 3, 1); fuit aliquod tempus quando Pater fuit sine Verbo, aut fuit aliquod principium ante ipsum principium, quoniam ipse Filius dixit se esse principium? Interrogantibus quippe Judicis, Tu quis es? respondit, Principium ( Id. VIII, ). Ergo et illud quod in Genesi scriptum est, In principio fecit Deus cœlum et terram ( Gen. I, i ), intelligitur in Filio, qui est principium. Sic ergo semper Deus Pater, semper Deus Filius; quia nec ille aliquando non Pater, nec iste aliquando non Filius. Non enim ut Pa:cr generaret Filium, minuit seipsum: sed ita genuit de se alterum qualem se, ut totus maneret in se. Spiritus autem sanctus non præcedit unde procedit, sed inieger de integro, nec minuit eum procedendo, nec auget hærendo. Et haec tria unus Deus, de quo propheta dicit: Tu es Deus solus magnus ( Psal. LXXXV, ). Tu autem. hæretice, compone gradus, separa Trinitatem: fac patrem majorem, Filium minorem, Spiritum sanctum sequentem. Sed jam de Filio, quod aequalis sit Patri, aliqua diximus, et quod occurrit, diximus: audi et de Spiritu sancto, quem minorem vis esse Patre ct Filio. Nempe Spiritus sanctus ipse Spiritus est Dei. Audi et ipse quod simul sit cum Patre et Filio, et ubique sit totus.","english":"For if the Son according to His divinity is the Word of God, as the evangelist John relates, \"In the beginning was the Word, and the Word was with God, and the Word was God\" (John 1:1-3); was there any time when the Father was without the Word, or was there any beginning before the beginning itself, since the Son Himself said that He is the beginning? For when the Jews asked, \"Who are you?\" He replied, \"The beginning\" (John 8:25). Therefore also that which is written in Genesis, \"In the beginning God made heaven and earth\" (Gen. 1:1), is understood of the Son, who is the beginning. Thus God the Father is always, God the Son is always; because neither was the Father ever not Father, nor was the Son ever not Son. For when the Father begot the Son, He did not diminish Himself; but He begot from Himself another like Himself, so that He remained wholly in Himself. The Holy Spirit, moreover, does not precede that from which He proceeds, but whole from whole, neither diminishing Him by proceeding, nor increasing Him by cleaving. And these three are one God, of whom the prophet says: \"You alone are the great God\" (Ps. 85:10). But you, heretic, arrange degrees, separate the Trinity: make the Father greater, the Son lesser, the Holy Spirit following. But concerning the Son, that He is equal to the Father, we have already said something, and what occurred to us we have said: hear also concerning the Holy Spirit, whom you wish to be lesser than the Father and the Son. Surely the Holy Spirit is the Spirit of God Himself. Hear also that He is simultaneously with the Father and the Son, and is everywhere wholly present.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum","severity":"info","text":"Augustine conflates John 1:1-3, citing the clause 'Deus erat Verbum' (John 1:1c) as proof of the Son's full divinity, a standard anti-Arian prooftext.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Principium","severity":"info","text":"The reply 'Principium' (John 8:25) is Augustine's reading of Christ's self-identification as 'the beginning', used to link the Son to the Genesis creation account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In principio fecit Deus cœlum et terram","severity":"info","text":"Augustine interprets Gen 1:1 christologically: 'in the beginning' refers to the Son as the principle, a reading found in earlier Latin tradition (e.g., Hilary of Poitiers).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tu es Deus solus magnus","severity":"info","text":"The citation 'Tu es Deus solus magnus' (Ps 85:10) is from the Vetus Latina Psalter; the verse is used to affirm the unity of the Trinity against subordinationist heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hæretice","severity":"info","text":"The direct address 'hæretice' targets Arian or Homoian opponents who subordinated the Son and Spirit; Augustine's polemic reflects the post-Nicene (325) and post-Constantinopolitan (381) orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural argument for the Son's coeternity (John, Genesis) to a direct refutation of subordinationism, then transitions to the Holy Spirit, mirroring the creedal order.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'principium' in John 8:25 is ambiguous: it may mean 'beginning' or 'origin' (as a title) or be a textual variant; Augustine reads it as a christological claim.","The phrase 'Spiritus autem sanctus non præcedit unde procedit' is syntactically compressed; the antecedent of 'unde' is ambiguous (the Father or the divine substance)."],"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."}]},{"i":15,"ref":"p15","source":"Deus, inquit Joannes Apostulus, Spiritus est ( Joan. IV, ). Et ipse Filius per prophetam ait, Spiritus Domini super me (lsai. LXI, ): non ait, post me, ut sequentem eum facerct, vel minorem; sed ait, super me. Unde et angelus Gabriel ad AlaTiam: Spiritus sanctus, inquit, superveniet iti te ( Luc. I, 15). David quoque propheta: Quo ibo a Spiritu tuo, et a facie tua quo fugiam? Si ascendero in cœlum, tu ibi ea, si descenderoin abyssum, tu ades (Psal. CXXXVIII, et b).Ergo si Spiritus Dei et in coelo et in terra ct in inferno ades! cum illo qui dicit, Cælum ct terram ego impleo (Jerem. XXIII, ); ergo Trinitas unus est Deus. Sci audi adhuc, hæretice, unde convincaris, quod Trinitas unus sit Deus. In ipso principio lihri Geneseos, quoJ diximus, scriptum est, In principio fecit Deus coelum et terram. Ecce Deus Pater, et principium Filius, secundum quod se dixit esse principium Si autem et Spiritum sanctum quaeris: Spiritus, inquit, Dei superferebatur super aquas. Cum ergo in Consequentibus legitur, DixitDeus, Fiat lux; et, Finxit Dcus de terra; et, Fecit Deus: hoc demonstratur quod inseparabilia sunt opera Trinitatis. Evidentius hoc in consequentibus demonstratur. Nam cum ventum esset ad id ut homo formaretur, ait Scriptura: El dixit Deus, Faciamus hominem ad imaginem et similitudinem nostram.","english":"God, says the Apostle John, is Spirit (John 4:24). And the Son Himself says through the prophet, \"The Spirit of the Lord is upon me\" (Isaiah 61:1): He does not say \"after me,\" as if to make Him a follower or a lesser one; but He says \"upon me.\" Whence also the angel Gabriel to Mary: \"The Holy Spirit,\" he says, \"will come upon you\" (Luke 1:35). The prophet David also: \"Whither shall I go from Your Spirit, and from Your face whither shall I flee? If I ascend into heaven, You are there; if I descend into the abyss, You are present\" (Psalm 138:7-8). Therefore if the Spirit of God is present both in heaven and on earth and in the underworld, with Him who says, \"I fill heaven and earth\" (Jeremiah 23:24); therefore the Trinity is one God. Hear yet further, heretic, how you may be convinced that the Trinity is one God. In the very beginning of the book of Genesis, which we have mentioned, it is written, \"In the beginning God made heaven and earth.\" Behold God the Father, and the beginning the Son, according to what He called Himself the beginning. But if you also seek the Holy Spirit: \"The Spirit of God,\" it says, \"was borne over the waters.\" Since, therefore, in the subsequent passages it is read, \"God said, 'Let there be light'\"; and, \"God formed from the earth\"; and, \"God made\": this demonstrates that the works of the Trinity are inseparable. This is shown more clearly in what follows. For when it came to the point that man was to be formed, the Scripture says: \"And God said, 'Let us make man in our image and likeness.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus Domini super me","severity":"info","text":"Augustine cites Isaiah 61:1, but the Vulgate reads 'Spiritus Domini super me' only in some manuscripts; the standard text is 'Spiritus Domini super eum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus sanctus superveniet in te","severity":"info","text":"The citation of Luke 1:35 is imprecise; the Vulgate reads 'Spiritus Sanctus superveniet in te' but the Greek and standard Latin have 'superveniet super te'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Caelum et terram ego impleo","severity":"info","text":"The phrase 'Caelum et terram ego impleo' is not found verbatim in Jeremiah 23:24; the Vulgate reads 'ego enim implebo caelum et terram' in some versions, but the citation is loose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hæretice","severity":"info","text":"Augustine directly addresses an unnamed heretic, likely an Arian or Homoian, who denies the consubstantiality of the Trinity. This rhetorical device is common in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ergo Trinitas unus est Deus","severity":"info","text":"This sentence serves as the thesis of the passage, summarizing the argument from scriptural citations that the Spirit is co-equal and co-eternal with Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Faciamus hominem ad imaginem et similitudinem nostram","severity":"info","text":"Augustine paraphrases Genesis 1:26, but the Vulgate reads 'Faciamus hominem ad imaginem et similitudinem nostram' only in the plural; the Hebrew has singular verbs, a point used in Trinitarian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor scribal errors (e.g., 'Alatiam' for 'Mariam', 'iti' for 'in te'), but the sense is clear. The citations of Isaiah 61:1 and Jeremiah 23:24 are not verbatim from the Vulgate, possibly due to memory or variant manuscript tradition."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Non dixit, Faciam ad imaginem et similitudinem meam, ut solus Pa:er intelligeretur; nec dixit, Fiat, ut Filio veluti juberet facere, per quem facta sunt omnia; nec dictum est, Fecerunt, ut singuli singula in eo conferrent opera sua: sed cum diceretur, Faciamus hominem ad imaginem et similitudinem nostram, ut Trinitas unus Deus intelligeretur; statim subjunctum est, Et fccit Deus hominem, ad imaginem suam fecit illum ( Gen. ). Ecce per Srripturas sanctas Trinitas unus Deus prædicatur; arianus convictus aliquando confundatur. Sed audi adhuc, haeretice, apostolum Paulum convincentem te et docentem me, audi quid de Deo Filio dicat: Cum, inquit, informa Dei esset, non rapinam arbitratus at esse æqualis Dco ( Philipp. II, ). Ille eum prædicat æqualem, tueum asseris minorem. Cui credendum est, Apostolo, an tibi? tibi quem totus orbis abjecit, an illi quem totus mundus suscepit? Cedat igitur vel sero convicia perversitas tua, quia jam totum mundum possedit evangelica et apostolica doctrina.","english":"He did not say, \"Let us make in our image and likeness,\" so that only the Father would be understood; nor did he say, \"Let it be made,\" as if commanding the Son to make it, through whom all things were made; nor was it said, \"They made,\" so that each would contribute his own work individually to it. But when it was said, \"Let us make man in our image and likeness,\" so that the Trinity would be understood as one God, it was immediately added, \"And God made man, in his own image he made him\" (Gen.). Behold, through the holy Scriptures the Trinity is proclaimed as one God; let the Arian, once convicted, be confounded. But listen further, heretic, to the Apostle Paul convicting you and teaching me; hear what he says about God the Son: \"When,\" he says, \"he was in the form of God, he did not consider it a usurpation to be equal to God\" (Phil. 2:6-7). He proclaims him equal; you assert him lesser. Who is to be believed, the Apostle or you? You, whom the whole world has rejected, or him, whom the whole world has received? Let your perverse slander yield, then, even if late, because evangelical and apostolic doctrine has now taken possession of the whole world.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Faciamus hominem ad imaginem et similitudinem nostram","severity":"info","text":"Augustine adapts Gen 1:26, where the Hebrew has the singular 'Let us make man in our image, after our likeness.' The plural 'Faciamus' is used to support Trinitarian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo","severity":"info","text":"Augustine cites Phil 2:6-7 (Vulgate numbering) to argue for the Son's equality with the Father, a key text in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Arianus convictus aliquando confundatur","severity":"info","text":"Augustine directly addresses Arian Christology, which held the Son subordinate to the Father. The passage reflects the post-Nicene controversy still active in the late fourth century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Non dixit ... nec dixit ... nec dictum est ... sed cum diceretur","severity":"info","text":"Augustine uses a rhetorical series of negations to reject alternative interpretations of Genesis 1:26, then presents the correct Trinitarian reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"totum mundum possedit evangelica et apostolica doctrina","severity":"info","text":"Augustine claims universal acceptance of Nicene orthodoxy, a rhetorical move common in anti-heretical polemic, reflecting the political triumph of Nicene Christianity by his time.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'fccit' in the passage is a typographical error for 'fecit' (he made). The English draft corrects this."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"CAPUT VIII. — 8. Pelagianorum hæresis. Alia quoquo spelunca latronum non bonorum, hæreticorum Pelagianorum, et demonstranda cst et cavenda: hæc est enim eorum perversa doctrina. Cum Scriptura dicat, Maledictus homo qui spem suam ponit in homine (Jerem. XVII, 5); et, Qui gloriatur, in Domino glorietur ( I Cor. i, 31): isti contra, boc maledictum hominem non incurrere promittunt, si de se praesumpserit, vel in se ipso gloriatus fuerit. Sed quid contra hos multa dicamus? Hoc promisit et pater illorum diabolus illi primo homini: Non morte, inquit, morieris, eritis sicut dii. Deum contempsit, serpenti credidit, et quod acceperat perdidit. Si tunc ille homo non fuit cautus, nunc bomo caveat vel expertus. Odit Deus praesumptores de viribus suis. Quid enim valeat liberum arbitrium non adjutum, in ipso Adam demonstratum est. Ad malum sufficit sibi; ad bonum non, nisi adjuvetur a Deo. Primus enim ille homo accepit liberum arbitrium rectum, et posuit ante eum Deus, sicut Scriptura dicit, ignem et aquam: ad quod volueris, inquit, porrige manum tuam (Eccli. xv, 17). Elegit ignem, reliquit aquam. Videte justum jadicem. Quod elegit homo liber, accepit: malum voluit, hoc illum secutum est. Videte rursum illum justum judicem misericordiam facientem.","english":"CHAPTER VIII. — 8. The heresy of the Pelagians. Another den of thieves, not of good men, that of the Pelagian heretics, must both be pointed out and avoided: for this is their perverse teaching. Although Scripture says, \"Cursed is the man who places his hope in man\" (Jeremiah 17:5), and \"He who boasts, let him boast in the Lord\" (1 Corinthians 1:31), these men, on the contrary, promise that this cursed man will not incur that curse if he presumes upon himself or boasts in himself. But why should we say much against these men? The devil, their father, promised this to the first man: \"You will not die by death,\" he said, \"you will be like gods.\" He despised God, believed the serpent, and lost what he had received. If that man was not cautious then, let man now be cautious, even from experience. God hates those who presume upon their own strength. For what unaided free will is worth was demonstrated in Adam himself. For evil, it is sufficient unto itself; for good, it is not, unless it is aided by God. For that first man received right free will, and God placed before him, as Scripture says, fire and water: \"Stretch forth your hand to whichever you wish\" (Sirach 15:17). He chose fire, he left water. Behold the just judge. What man freely chose, he received: he willed evil, that followed him. Behold again that just judge showing mercy.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Pelagianorum haeresis","severity":"info","text":"Pelagianism, condemned in 418, denied original sin and held that human free will sufficed for righteousness without divine grace. Augustine here counters that view.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Maledictus homo qui spem suam ponit in homine","severity":"info","text":"The citation of Jeremiah 17:5 is not exact; the Vulgate reads 'Maledictus homo qui spem suam ponit in homine' but the verse is more commonly 'Maledictus homo qui confidit in homine'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ignem et aquam","severity":"info","text":"The reference to Sirach 15:17 (Ecclesiasticus) is a paraphrase; the original verse speaks of choosing between fire and water as a metaphor for moral choice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Pelagianorum haeresis","severity":"info","text":"Augustine's anti-Pelagian works were foundational for Western doctrines of grace and original sin, influencing later councils and theologians like Thomas Aquinas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Videte justum jadicem","severity":"info","text":"The phrase 'justum jadicem' (just judge) is a scribal variant for 'iudicem'; the repetition 'Videte... Videte rursum' frames a rhetorical contrast between judgment and mercy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'jadicem' is a variant spelling for 'iudicem' (judge), not a different word.","The phrase 'Non morte, inquit, morieris' is a paraphrase of the serpent's promise, not a direct biblical quotation."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Cum videret quod homo totam stirpem suam, male usus libero voluntatis arbitrio, in se tanquam in radice damnasset; ipse nou rogatus de caelo descendit, et hominem superbia pereuntem sua humilitate sanavit: erranies perduxit ad viam, peregrinos perducit ad patriam. Non ergo glorietur humana natura de se, sed in eo glorietur qni fecit se.\n\n'CAPUT IX. — 9. Hæretici una voce confunduntur. iam vero cæterae sectae hæreticorum Christum viam prædicantium, sed longe a via errantium, una voce • ipsius veræ viæ convincuntur a:que confunduntur dicentis: Multi mihi dicent in illo die, Domine, Domine, nonne in tuo nomine prophetavimus, et in tuo nomine dæmonia ejecimus, et in tuo nomine virtutes multas fecimus? Et tunc dicam eis, Non novi vos: ^ recedite a ure, omnes qui operati estis iniquitatem (Matth. vn, et 25). Ideo operati estis iniquitatem, quia Ecclesiæ meae perturbastis unitatcm.","english":"When he saw that man had condemned his entire stock, by the evil use of free will, as if in the root; he himself, unasked, descended from heaven, and healed man perishing through pride by his own humility: he leads the erring to the way, he leads the pilgrims to the fatherland. Therefore let human nature not glory in itself, but let it glory in him who made it.\n\nCHAPTER IX. — 9. The heretics are confounded with one voice. Now indeed the other sects of heretics, who preach Christ as the way, but wander far from the way, are convicted and confounded by one voice of the true way itself, saying: Many will say to me on that day, Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and perform many miracles in your name? And then I will say to them, I do not know you: depart from me, all you who have worked iniquity (Matt. 7 and 25). Therefore you have worked iniquity, because you have disturbed the unity of my Church.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"totam stirpem suam","severity":"info","text":"The phrase 'totam stirpem suam' (his entire stock) metaphorically presents humanity as a tree rooted in Adam, whose misuse of free will condemns the whole lineage. This arboreal image recurs in Augustinian theology of original sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. vn, et 25","severity":"info","text":"The citation 'Matth. vn, et 25' refers to Matthew 7:21-23 and Matthew 25:31-46, conflating two passages about false prophets and the final judgment. The Latin text adapts the wording freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pelagian heretics","severity":"info","text":"The preceding passage names Pelagian heretics, who denied original sin and the necessity of grace. Augustine here counters their view by asserting that human nature, through pride, condemned itself and required Christ's unasked humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT IX","severity":"info","text":"The passage is divided into two chapters: Chapter VIII (preceding) and Chapter IX. The latter begins a new argument against heretics who claim Christ's name but disrupt Church unity, using a dramatic dialogue with Christ as judge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Non ergo glorietur humana natura de se","severity":"info","text":"This sentence echoes Augustine's anti-Pelagian polemic, later influential in medieval debates on grace and free will. The phrase 'glorietur in eo qui fecit se' (glory in him who made it) aligns with 1 Corinthians 1:31, cited earlier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"a:que confunduntur","severity":"caution","text":"The Latin 'a:que confunduntur' likely contains a typographical or scribal error; the intended reading is probably 'atque confunduntur' (and are confounded). The colon may represent a mis-expanded abbreviation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Matth. vn, et 25' is ambiguous: it may refer to Matthew 7:21-23 and 25:31-46, but the exact verses are not specified. The Latin text freely adapts the biblical wording, so the precise source is uncertain."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"CAPUT X. — 10. Exhortatur baptizandos ut recta tendant ad patriam. Vos autem, fidelia germina sanctæ matris Ecclesiae catholicæ per universum mundum diffusæ, fugite omnes hæreses. Si quis aliud evangelizaverit vobis, anathema sil (Calat. i, 9). Rectos cursus facite pedibus vestris: non declinetis ncc-ad dexteram præsumendo, nee ad sinistram de sperando. Currite velociter rectam viam: ipsa enim vos perducit ad patriam; ad illam patriam cujus cives Angeli sunt, cujus templum Deus, cujus splen. dor Filius, cujus charitas Spiritus sanctus; civitas sancta, civitas beata; civitas ubi nullus perit amicus,.quo nullus admittitur inimicus; ubi nullus moritur, quia nullus oritur; nullus infirmatur, quia incorrupta salute lxtatur. Cum illuc venerimus, non ibi csuriemus aut sitiemus: visio ipsa satietas nostra erit. Non ibi dormiemus, qnia non ibi laborabirnus. Nulla cujuslibet rei necessaria erit refectio, ubi nulla erit defectio. Vivemus, regnabimus, lætabimur. Si tantum delectat cum de ea loquimur, quid erit et videre? Videre Deum, vivere cum Dco, vivere de Deo. Vita enim nostra erit laudare Deum, et sinc defectu amare. Beati enim, ait propheta, qui habitant in domo tua, Domine; in sæcula sæculorum laudabunt te (Psal. LXXXIII, 5).","english":"CHAPTER X. — 10. He exhorts those to be baptized to strive straight for the homeland. But you, faithful offspring of holy mother the Catholic Church spread throughout the whole world, flee all heresies. If anyone evangelizes to you otherwise, let him be anathema (Galatians 1:9). Make straight courses with your feet: do not turn aside either to the right by presuming, nor to the left by despairing. Run quickly on the straight path: for it leads you to the homeland; to that homeland whose citizens are Angels, whose temple is God, whose splendor is the Son, whose love is the Holy Spirit; a holy city, a blessed city; a city where no friend perishes, where no enemy is admitted; where no one dies, because no one is born; no one falls ill, because it rejoices in incorrupt health. When we have arrived there, we will not hunger or thirst there: vision itself will be our satiety. We will not sleep there, because we will not labor there. No refreshment of any kind will be necessary, where there will be no deficiency. We will live, we will reign, we will rejoice. If it delights so much when we speak of it, what will it be to see it? To see God, to live with God, to live from God. For our life will be to praise God, and to love without defect. For the prophet says, Blessed are those who dwell in your house, O Lord; throughout the ages they will praise you (Psalm 83:5).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galatians 1:9","severity":"info","text":"The citation 'Si quis aliud evangelizaverit vobis, anathema sit' is a loose adaptation of Galatians 1:9, which in the Vulgate reads 'si quis vobis evangelizaverit praeterquam quod a nobis evangelizatum est, anathema sit.'","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 83:5","severity":"info","text":"The closing citation 'Beati qui habitant in domo tua, Domine; in sæcula sæculorum laudabunt te' corresponds to Psalm 83:5 (Vulgate numbering), which in the LXX/Psalterium Romanum reads 'Beati qui habitant in domo tua; in saecula saeculorum laudabunt te.'","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"fugite omnes hæreses","severity":"info","text":"The exhortation to flee heresies reflects the context of the Donatist controversy, against which Augustine wrote extensively. The phrase 'fugite omnes hæreses' is a standard anti-heretical trope in late antique Catholic preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT X","severity":"info","text":"This passage is the tenth chapter of the sermon, marked by a chapter heading that introduces a new exhortatory section addressed to candidates for baptism ('baptizandos').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"civitas sancta, civitas beata","severity":"info","text":"The description of the heavenly city as 'civitas sancta, civitas beata' echoes the language of Augustine's *De civitate Dei*, where the celestial city is contrasted with the earthly city.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"visio ipsa satietas nostra erit","severity":"info","text":"The phrase 'visio ipsa satietas nostra erit' expresses the Neoplatonic and Augustinian idea that the vision of God is itself the fulfillment of desire, a theme central to Augustine's theology of beatitude.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fidelia germina' is ambiguous: it may mean 'faithful offspring' (as translated) or 'faithful shoots/buds,' a horticultural metaphor for the newly baptized. The translation adopts 'offspring' for clarity."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Fratres dilectissimi, si cum navigantibus laboravimus, et viatoribus ducatum præbuimus, si devias fauces latronum, hoc est hæreticorum, sollicite demonstravimus, si ipsam patriam coelestem declaratam atque demonstratam jam cernitis oculis cordis vestri; reddite nobis Cructum laboris nostri. Reddite, fratres, reddite, exigi mus a vobis. Talis est enim merces nostra, quam a vobis exigimus, ut nec nos pudeat petere, nee vos pigeai crogare. Hoc quod exigimus, erogando cumulabitis magis, quam detrimentum patiemini, si non crogaveritis. Quæ est ergo merces nostra? Non quæ. rimus aurum vestrum, non argentum vestrum, non nummum vestrum, nec quidquam de rebus vestris: sed merces nostra est, ut in illo sancto fonte adjuveLis nos orationibus vestris.","english":"Dearest brothers, if we have labored with those who sail, and have provided guidance to travelers, if we have diligently pointed out the devious jaws of robbers, that is, of heretics, if you now behold with the eyes of your heart the heavenly homeland itself, declared and shown forth, render to us the reward of our labor. Render it, brothers, render it; we demand it of you. For such is our reward, which we demand from you, that it is not shameful for us to ask, nor burdensome for you to bestow. This which we demand, by bestowing it you will increase it more than you will suffer loss if you do not bestow it. What, then, is our reward? We do not seek your gold, nor your silver, nor your coin, nor anything of your possessions; but our reward is that, at that holy font, you assist us with your prayers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"reddite nobis Cructum laboris nostri","severity":"info","text":"The phrase 'Cructum' is a scribal error for 'fructum' (fruit/reward), as the context demands a reward for labor. The English draft correctly renders it as 'reward'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"erogare","severity":"info","text":"'Erogare' (to bestow/expend) appears twice in variant spellings ('crogare', 'crogaveritis'), likely scribal errors for 'erogare'. The sense is 'to bestow' or 'to pay out'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in illo sancto fonte","severity":"info","text":"The 'holy font' refers to the baptismal font. The preacher asks for prayers at the baptismal liturgy, a common request in early Christian homilies for spiritual reciprocity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"si ... si ... si ... reddite","severity":"info","text":"The passage uses a threefold conditional 'si' (if) to list the preacher's services, followed by the imperative 'reddite' (render), creating a rhetorical climax that demands the congregation's spiritual repayment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"merces nostra","severity":"info","text":"Augustine's insistence that the reward is not material but prayers at the font reflects a pastoral concern to avoid simony and emphasize spiritual exchange, a theme echoed in his other sermons.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains scribal errors ('Cructum' for 'fructum', 'crogare' for 'erogare'), but the intended sense is clear from context."],"confidence":"high","notes":[]}]}