{"slug":"stoa0040.stoa059a.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa059a.opp-lat1","title":"Sermones Dubii. De Cultura Agri Dominici","title_source":"Sermones Dubii. De Cultura Agri Dominici","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":"2026-11-15T06:49:05Z","cost_usd":0.010015},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa059a.opp-lat1","work_id":"stoa0040.stoa059a.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/stoa059a/stoa0040.stoa059a.opp-lat1.xml"},"stats":{"passages":19,"english_words":5045,"coptic_letters":0,"source_letters":19271,"commentary_units":113,"commentary_kinds":9,"derived_notes":1,"ambiguities":35,"work_notes":4,"external_links":2,"timeline":4},"summary":{"work":"stoa0040.stoa059a.opp-lat1","abstract":"This dossier examines the sermon 'De Cultura Agri Dominici' transmitted among the 'Sermones Dubii' of Augustine in the OGL-PL edition. The work is of uncertain authenticity, likely composed in late antiquity or the early medieval period. It employs agricultural metaphors to discuss spiritual labor, echoing Pauline themes but not directly quoting the Vulgate. The sermon survives in medieval homiliaries for agricultural themes but lacks a firm date or place of origin. Its inclusion among spurious sermons highlights the challenges of attribution in the Augustinian corpus.","historical_context":"The sermon is preserved in the 'Sermones Dubii' collection, a group of texts of uncertain authenticity appended to Augustine's genuine works. No firm date or place can be assigned; the style and content suggest a late antique or early medieval origin, possibly from North Africa or Gaul, but not necessarily from Augustine's lifetime (354–430 CE). The sermon was transmitted in medieval homiliaries focused on agricultural themes, indicating its use in rural liturgical settings. It never entered the standard liturgical cycle for Augustine's feast, and the OGL-PL edition provides no critical apparatus for the Latin text, obscuring variant readings from other manuscripts. The editor's judgment of 'subdititii' (spurious) underscores the difficulty of authenticating such works.","significance":"This sermon illustrates the fluidity of the Augustinian corpus and the medieval reception of agricultural metaphors in Christian preaching. Its uncertain authorship reflects broader challenges in patristic attribution, while its thematic echoes of Pauline epistles (e.g., 1 Corinthians 3:6, 3:9; Philippians 3:17) show how later preachers adapted biblical imagery. The symbolic five yokes of oxen, possibly drawn from patristic exegesis, connect the sermon to wider traditions of allegorical interpretation.","timeline":[{"date":"4th–5th c.","event":"Augustine of Hippo active; authentic sermons composed."},{"date":"5th–8th c.","event":"Possible composition of 'De Cultura Agri Dominici' by an unknown author."},{"date":"Medieval period","event":"Sermon transmitted in homiliaries for agricultural themes."},{"date":"Modern era","event":"Included in OGL-PL edition among 'Sermones Dubii' as spurious."}],"relations":[{"work":"Augustine, Sermones (authentic)","relation":"Attributed to same author but of doubtful authenticity","key":"","label":null,"url":null},{"work":"1 Corinthians 3:6, 3:9","relation":"Paraphrased in the sermon, though not verbatim from Vulgate","key":"","label":null,"url":null},{"work":"Philippians 3:17","relation":"Loosely cited; 'cooperatores' not in canonical verse","key":"","label":null,"url":null},{"work":"Medieval homiliaries","relation":"Transmitted in collections for agricultural themes","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":"Context for the author to whom the sermon is dubiously attributed"},{"key":"wikipedia:Vulgate","label":"Vulgate","url":"https://en.wikipedia.org/wiki/Vulgate","reason":"Biblical text referenced in the sermon's paraphrases"}],"cautions":["Date and place of composition are unknown; the sermon may be from late antiquity or the early medieval period.","Authorship is disputed; the sermon is considered spurious by the OGL-PL editor.","No critical apparatus is provided; variant readings from other manuscripts are not recorded.","The symbolic five yokes of oxen are not explained in the sermon, leaving their interpretation uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000378,"generated":"2026-11-15T06:49:04Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa059a/stoa0040.stoa059a.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa059a.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":19,"translated":19,"commentary_passages":19,"commentary_units":113,"english_words":5045,"source_letters":19139,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The title 'Sermones Dubii' indicates uncertain authenticity; the collection is transmitted among spurious sermons in the OGL-PL edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"No firm date can be assigned; the sermon's style and content suggest a late antique or early medieval origin, but not necessarily from Augustine's lifetime.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The sermon was included in medieval homiliaries for agricultural themes, but never entered the standard liturgical cycle for Augustine's feast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not provide a critical apparatus for the Latin text; variant readings from other manuscripts are not recorded.","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: 19 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":19},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Sequentes Sermones de Quarta Feria, de Cataclysmo, et de Tempore Barbarico, dubii nobis sunt, et videntur subdititii.\n\nDE QUARTA FERIA, SIVE DE CULTURA AGRI DOMINICE, SERMO.\n\nCAPUT PRImUM. — i. De cultura agri Dominici. Juga boum quinque quid significent. Coelesti gratiæ et spirituali pluviae praeparandus est ager Ecclesiæ quia imber divinus in proximo est. Operemur, dite, ctissimi, in isto agro quod nobis creditum est. Nobis enim datum cst plantare, rigare, arare, novellare: sud Dci cst, incrementum dare. Apostolus Paulus doctor Gentium in fide et veritate, per se ipsum et operando et monendo hanc nos docuit dominicam exercere culturam, dicens: Ego plantavi, Apollo riga. vit; sed Deus incrementum dedit; et paulo post, Dei enim sumus cooperarii, Dei agricultura, Dei ædificatio estis (I Cor. m, 6, 9): et alibi, Cooperatores mei estote, fratres, et intendite eos qui sic ambulant sicut habetis formam nostram (Philipp. III, 17). In ista itaque, fratres, dominica agricultura, in qua nos Dominus operari præcepit, sic operemur, ut mercedem promissam dono gratae accipere mercamur. Tempus est, operemur, laboremus. i","english":"The following sermons on the Fourth Day, on the Flood, and on the Time of the Barbarians are doubtful to us, and appear to be spurious.\n\nON THE FOURTH DAY, OR ON THE CULTIVATION OF THE LORD’S FIELD, A SERMON.\n\nCHAPTER ONE. — 1. On the cultivation of the Lord’s field. What the five yokes of oxen signify. The field of the Church must be prepared for heavenly grace and spiritual rain, because the divine shower is at hand. Let us work, beloved, in that field which has been entrusted to us. For it has been given to us to plant, to water, to plow, to graft: it is for God to give increase. The Apostle Paul, teacher of the Gentiles in faith and truth, by his own labor and exhortation taught us to carry out this Lord’s cultivation, saying: I planted, Apollo watered; but God gave the increase; and a little later, For we are God’s fellow workers, you are God’s farm, God’s building (1 Cor. 3:6, 9); and elsewhere, Be my fellow workers, brothers, and watch those who walk as you have our example (Phil. 3:17). In this Lord’s cultivation, therefore, brothers, in which the Lord has commanded us to work, let us work in such a way that we may deserve to receive the promised reward as a gift of grace. It is time; let us work, let us labor.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Sequentes Sermones de Quarta Feria, de Cataclysmo, et de Tempore Barbarico, dubii nobis sunt, et videntur subdititii","severity":"info","text":"The editor declares the following three sermons (on the Fourth Day, the Flood, and the Time of the Barbarians) to be of doubtful authenticity and likely spurious, setting the context for the entire collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego plantavi, Apollo rigavit; sed Deus incrementum dedit","severity":"info","text":"This is a paraphrase of 1 Corinthians 3:6, where Paul distinguishes human labor from divine growth, though the Vulgate reads 'Ego plantavi, Apollo rigavit; sed Deus incrementum dedit' is not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dei enim sumus cooperarii, Dei agricultura, Dei aedificatio estis","severity":"info","text":"This echoes 1 Corinthians 3:9, where Paul calls the Corinthians God's field and building, though the Vulgate has 'Dei enim sumus adiutores; agricultura enim estis, aedificatio Dei'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cooperatores mei estote, fratres, et intendite eos qui sic ambulant sicut habetis formam nostram","severity":"info","text":"This loosely cites Philippians 3:17, but the Vulgate reads 'Contestificor vos, fratres, intendite eos qui sic ambulant sicut habetis formam nostram'; the word 'cooperatores' is not in the canonical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Juga boum quinque quid significent","severity":"info","text":"The five yokes of oxen are a symbolic element likely drawn from patristic exegesis of agricultural metaphors, but the sermon does not explain them here; they may refer to the five senses or the five books of the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"subdititii","severity":"caution","text":"The term 'subdititii' (spurious) indicates the editor's judgment; the sermon's attribution to Augustine is uncertain, and its style and content may differ from authentic works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical references are paraphrased and not verbatim from the Vulgate, making precise identification uncertain.","The meaning of the five yokes of oxen is not explained in this passage, leaving their symbolic interpretation open."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"i. Quinque illa juga boum, quæ ille invitatus in Evangelio dum ad coenam venire nollet, probare se velle dixit, et propterea a coena se excusavit ( Luc. XIV, 49), quoniam sibi ca, non agriculturæ dominicæ comparavit; nos ca ipsa quinque juga in agro dominico jungamus, terram durissimam sulcis spiritualibus exarcmus, scen verbi Dei projicientes, quascumque spinas malarum cupiditatum invenerimus, evellamus, eradiccmus, divino ignc succendamus: III in tali opere lahorantes, Domino Deo nostro fiducialiter dicamus: Domine paterfamilias, quoniam te adjuvante fecimus opus quod jussisti, redde mercedem quam promisisli. Quæ sunt quinque illa juga boum? Quinque juga boum, quinque sensus corporis sunt: visus in oculis, auditus in auribus, olfactus in naribus, gustus in faucibus, tactus in manibus. Et ista juga sunt: duo sunt oculi, duæ aures, geminae narcs, duæ manus; et in ipso gustu geminum quiddam invenitur, quando sapor ipse faucibus atque palato judicante dbcernitur. Ista ergo quinque juga terram versant, quando suis officiis deservientes animum carnemque parant \\ aut ad ubercs fruges, si ros coelestis infudcrit, aut ad andas spinas, si sicca terra rcmanserit, et eorum opus in posterum subsequetur.","english":"Those five yokes of oxen, which the man invited in the Gospel, when he was unwilling to come to dinner, said he wished to test, and on that account excused himself from dinner (Luke 14:19), because he procured them for himself, not for the cultivation of the Lord's field; let us ourselves yoke those same five yokes in the Lord's field, let us plow the very hard ground with spiritual furrows, scattering the seed of God's word, and whatever thorns of evil desires we find, let us pluck them out, root them up, set them on fire with divine fire; and, laboring in such a work, let us say confidently to our Lord God: Lord master of the household, since with your help we have done the work you commanded, pay the reward you promised. What are those five yokes of oxen? The five yokes of oxen are the five bodily senses: sight in the eyes, hearing in the ears, smell in the nostrils, taste in the throat, touch in the hands. And these are yokes: there are two eyes, two ears, two nostrils, two hands; and in taste itself something twin is found, when the flavor itself is discerned by the throat and palate judging. Therefore these five yokes turn the earth, when, serving their offices, they prepare the mind and flesh either for abundant fruits, if the heavenly dew has poured in, or for barren thorns, if the earth has remained dry, and their work will follow thereafter.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XIV, 49","severity":"info","text":"The citation Luke 14:19 is a misprint; the parable of the invited guest who pleads five yokes of oxen is not in Luke. The reference is likely to a lost or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quinque juga boum","severity":"info","text":"The five yokes of oxen are allegorized as the five bodily senses, a common patristic trope. The pairing of each sense as a yoke (two eyes, ears, etc.) is a rhetorical elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"agricultura dominica","severity":"info","text":"The phrase 'cultivation of the Lord's field' frames the homily as an allegory of spiritual labor, drawing on agrarian imagery common in early Christian preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from a narrative of the Gospel invitation to an exhortation to yoke the senses for spiritual plowing, marking a transition from scripture to allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"scen verbi Dei","severity":"caution","text":"The Latin 'scen' is likely a scribal error for 'semen' (seed); the English draft reads 'seed'. The text may be corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sermones Dubii","severity":"info","text":"This sermon is classified as doubtful in the source edition, indicating uncertainty about its Augustinian authorship. The allegorical method is consistent with Augustine but not definitive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel reference (Luke 14:19) is erroneous; the intended parable is unclear.","The Latin 'scen' may be a corruption of 'semen' (seed)."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"CAPUT II. — 3. Dominici agri seminatio, exaratio et rigatio. Sed quoniam nos Dominus atque paterfamilias noster passim et sine ulla discretione cujuslibet glebæ semen verbi sui jacere præcepit ( inducit enim in Evangelio hujus ministri similitudinem, et dicit: Ecce exiit seminans minare: et dum seminat, aliud cecidit inter spinas, aliud in viam, aliud in petrosa, aliud in terram bonam. Et cum demonstraret quae esset spinosa terra, bomincs videlicet qui verbum Dei spinis cupiditatum præfocant tantum semen, ct non reddunt fructus justitiæ; similiter de alia terra petrosa atque conculcata via, suæ similitudinis propositæ redderet I rationem, ad terram bonam pervenit, ct ait: Quod autem cecidit in terram bonam, hi sunt qui cum acceperint verbum Dei, custodiunt illud et faciunt [Matth. XIII, 3,23]; quia non auditores legis justi sunt apud Deum, sed factores tegis justificabuntur [Rom. II, 13]): non ergo nos, dilectissimi, aut timor spinarum, ant saxa petrarum, aut durissima via perterreat; dum tamen seminantes verbum Dei, ad terram bonam tandem aliquando pervenire possimus. Accipe verbum Dei, omnis agcr, omnis borno, sive sterilis, sive fecundus: ego spargam, tu vide quomodo acciias; ego erogem, tu vide quales fructus reddas.","english":"CHAPTER II — 3. The sowing, plowing, and watering of the Lord’s field. But since our Lord and master of the household has commanded us to cast the seed of his word everywhere and without any distinction of any clod whatsoever (for he introduces in the Gospel the parable of this steward, and says: Behold, the sower went out to sow; and while he sows, some fell among thorns, some on the path, some on rocky ground, some on good soil. And when he showed what the thorny ground was—namely, men who choke the seed of the word of God with the thorns of their desires and do not yield the fruits of righteousness; and likewise concerning the other ground, the rocky and the trodden path, he would give the account of the parable he had set forth, and came to the good soil, and said: But what fell on good soil, these are those who, when they have received the word of God, keep it and do it [Matthew 13:3, 23]; because not the hearers of the law are just before God, but the doers of the law will be justified [Romans 2:13]): therefore, dearly beloved, let neither the fear of thorns, nor the rocks of stone, nor the very hard road terrify us; as long as, sowing the word of God, we can at last at some time reach the good soil. Receive the word of God, every field, every person, whether barren or fertile: I will scatter, you see how you receive; I will distribute, you see what fruits you yield.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XIII, 3, 23","severity":"info","text":"The Latin cites Matthew 13:3 and 13:23, but the parable of the sower is in Matthew 13:3-8; verse 23 refers to the good soil yielding fruit. The citation conflates the sowing and the interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. II, 13","severity":"info","text":"The reference to Romans 2:13 is a misattribution; the phrase 'not the hearers but the doers of the law will be justified' is not found in Romans. It may echo James 1:22 or a patristic commonplace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Dominici agri seminatio, exaratio et rigatio","severity":"info","text":"The chapter heading 'The sowing, plowing, and watering of the Lord's field' introduces a threefold agricultural metaphor that structures the homily, though the passage only treats sowing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"paterfamilias","severity":"info","text":"The term 'paterfamilias' (master of the household) applies to Christ, reflecting late antique domestic hierarchy used in Christian allegory to denote authority and stewardship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"non ergo nos... perterreat","severity":"info","text":"The passage shifts from a long scriptural paraphrase to a hortatory conclusion, using 'non ergo nos' to address the congregation directly, a common homiletic turn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"semen verbi sui jacere præcepit","severity":"caution","text":"The Latin 'præcepit' (commanded) may be a scribal error or theological emphasis; the Gospel parable does not command indiscriminate sowing but describes it. The homilist adapts freely.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Romans 2:13 is likely a misremembering or a conflation; the intended source is uncertain.","The phrase 'semen verbi sui jacere præcepit' may reflect a deliberate allegorical command not present in the Gospel text."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"Melius cst enim ut de accepto tu pro te rationem reddas, qumn nobis non crogantibus juste dicalur,* Serve ncquam et piger, tu erogares, ego veniens cum usuris exigerem ( Matth.XXV, 26, 27). Si vero te terram infecundam aut spinosam vel siccam sentis, re. curre ad Creatorem tuum. Hoc enim nunc agitur, ut innoveris, ut fecunderis, ut irrigeris ab ilio qui posuit desertum in stagna aquarum, et terram sine aqua in exitus aquarum, et habitare fecit illic esurientes; et constituerunt civitatem habitationis, et seminaverunt agros, et plantaverunt vineas et fecerunt fructum fru menti (Psal. CVI, 35-37). Ex qua terra? Ex illa sterili, spinosa, et inaquosa. Et tu, unaquæque anima quæ accedis ad Christum, terra es spinosa et arida. Unde probamus quia talis cs? Recole illam sententiam, quam in primis parentibus accepisti, et invenies quid inde traxisti. Spinas, inquit, et tribulos pariet tibi (Gen. III, 18). An respondebis non te esse terram spinosam? Si spinas non habcres, capiti Creatoris tui coronam spineam non imponeres. Quia ergo et tu talis es, spinarum multitudine, id est peccatorum, prægravata es: ideo tibi talis cultura impenditur, propterea crucis ligno exararis, propterea cœlesti i pluviæ præpararis; ut cum fecunda effecta fueris, noa gratuleris de tuis, qu;e nulla sunt. meritis, sed reddens bonos fructus, Christi praedices gratiam.","english":"It is better, then, that you render an account for yourself concerning what you have received, than that it be justly said of us who do not disburse: \"Worthless and lazy servant, you were to disburse; I, coming, would exact with interest\" (Matt. 25:26-27). But if you feel yourself to be an unfruitful or thorny or dry land, run back to your Creator. For this is now being done, that you be renewed, that you be made fruitful, that you be irrigated by Him who placed a desert into pools of waters, and land without water into outflows of waters, and made the hungry dwell there; and they established a city of habitation, and sowed fields, and planted vineyards, and produced a fruit of wheat (Ps. 106:35-37). From what land? From that sterile, thorny, and waterless one. And you, each and every soul that approaches Christ, are a thorny and arid land. How do we prove that you are such? Recall that sentence which you received in your first parents, and you will find what you have drawn from there. \"It will bring forth thorns and thistles for you,\" it says (Gen. 3:18). Or will you answer that you are not a thorny land? If you did not have thorns, you would not place a crown of thorns on the head of your Creator. Because, therefore, you too are such, you are weighed down by a multitude of thorns, that is, of sins: for that reason such cultivation is applied to you, for that reason you are furrowed by the wood of the cross, for that reason you are prepared for the celestial rain; so that, when you have been made fruitful, you do not boast about your own merits, which are none, but, yielding good fruits, you proclaim the grace of Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth.XXV, 26, 27","severity":"info","text":"The Latin cites Matthew 25:26-27, but the Vulgate text of these verses differs: verse 26 reads 'serve nequam et piger' (worthless and lazy servant), while verse 27 speaks of exacting with interest. The citation is a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CVI, 35-37","severity":"info","text":"Psalm 106:35-37 (Vulgate numbering; = Psalm 107 in Hebrew) describes transformation of desert into pools and settlement. The homilist applies this to spiritual renewal of the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. III, 18","severity":"info","text":"Genesis 3:18 is quoted: 'Spinas, inquit, et tribulos pariet tibi' (It will bring forth thorns and thistles for you). This refers to God's curse on the ground after the Fall, here applied to the soul's sinful state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cultura","severity":"info","text":"The Latin 'cultura' (cultivation) is the key metaphor of the homily, linking agricultural labor to spiritual discipline. The phrase 'cultura agri dominici' (cultivation of the Lord's field) frames the entire sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"coronam spineam","severity":"info","text":"The crown of thorns placed on Christ's head (cf. Matt. 27:29) is interpreted as a consequence of human sinfulness: the soul's 'thorns' (sins) literally wound the Creator. This typological reading is common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from a warning (accountability for received seed) to an exhortation (return to the Creator for renewal), then to a proof from scripture (Ps. 106, Gen. 3) and a concluding application (the cross as plow, rain as grace).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Melius cst' is likely a scribal error for 'Melius est' (it is better).","The phrase 'exitus aquarum' (outflows of waters) in the Psalm citation is ambiguous: it may refer to springs or channels, but the homilist uses it to emphasize transformation from dryness to fertility."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Vis nosse qnalis libi adhibeatur cultura, qualis te desuper perfundat gratia? Ecce agnoscc, Christ i cruce exararis, quando ejus signo in fronte signaris; cjus sanguine rigans, quando in morte ipsius baptizaris. Quotquot enim, ait Apostolus, in Christo baptizati sumus, in morte ipsius baptizati sumus ( Rom. vi, ).\n\nCAPUT 111. — 4. Quod sanguine Christi rigamur. Quid sit Amen, quod respondent qui sanguinem Christi accipiunt. Multum est quod dictum cst, ejus sanguine rigaris. Videamus quomodo per aliquam similitudinem hoc quod diximus probare possimus. Non enim nostris sermonibus, sed documentis divitis fides accommodanda ea. Ecce, intendite, dilectissimi, Judas ille malus et falsus discipulus, venalis et venditor, fur et traditor, emptus a Judxis, ut cum cis mancipium esset diaboli, pretium accipiens de illo qui non habet prelium, venditor sanguinis Christi, ex ipso pretio, ut Scriptura narrat, emit sibi agrum figuli: ut is qui hæreditatem integram Christum non habebat in cælo, partem aliquam habere vellet in sæculo. Quam nec ipsam possedit, quia sceleris tanti facti sibimet conscius, collum sihi alligavit, et prostratus in faciem disruptus est medius. Agrr tamen ille qui ab eo comparatus ea, vocatus est Ager sanguinis Act. I, 16-19 ), quoniam ex pretio comparatus cst tanti sanguinis. Vendidit discipulus sanguinem magistri, et emit exindc agrum figuli: quid est hoc?","english":"Do you wish to know what kind of cultivation is applied to you, what kind of grace pours down upon you from above? Behold, recognize: you are plowed with the cross of Christ when you are marked with His sign on your forehead; you are watered with His blood when you are baptized in His death. For as many of us as have been baptized in Christ, says the Apostle, have been baptized in His death (Rom. 6:3).\n\nCHAPTER 111. — 4. That we are watered with the blood of Christ. What \"Amen\" means, which those who receive the blood of Christ respond. It is a great thing that has been said: you are watered with His blood. Let us see how we might prove this which we have said through some similitude. For faith is to be accommodated not to our own words, but to divine testimonies. Behold, pay attention, most beloved: that wicked and false disciple Judas, venal and a seller, a thief and a traitor, bought by the Jews so that he might be a slave of the devil with them, receiving a price for Him who has no price, the seller of the blood of Christ, from that very price, as Scripture narrates, bought for himself a potter's field: so that he who did not have the whole inheritance of Christ in heaven might wish to have some portion in this world. He did not even possess that, because, conscious of the deed of such great crime, he bound his own neck, and, prostrate on his face, was burst asunder in the middle. Yet that field which was bought by him was called the Field of Blood (Acts 1:16-19), because it was bought with the price of such great blood. The disciple sold the blood of the master, and from it bought a potter's field: what does this mean?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Christi cruce exararis","severity":"info","text":"The metaphor of being 'plowed with the cross of Christ' links agricultural imagery (the sermon's theme) to the ritual of signing the forehead with the cross at baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. vi","severity":"info","text":"The citation 'in morte ipsius baptizati sumus' refers to Romans 6:3, which speaks of being baptized into Christ's death, a key Pauline baptismal theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ager sanguinis","severity":"info","text":"The 'Field of Blood' (Ager sanguinis) refers to the potter's field bought by Judas with the blood money, as recounted in Acts 1:16-19, a tradition linking Judas's death to a specific location near Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Judas ille malus et falsus discipulus","severity":"info","text":"The extended denunciation of Judas as 'venal, a seller, a thief, a traitor' echoes patristic commonplaces (e.g., Augustine, In Ps. 10) that contrast his greed with Christ's priceless blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT 111. — 4.","severity":"info","text":"The chapter heading 'Quod sanguine Christi rigamur' and the subsequent question 'Quid sit Amen' indicate a deliberate shift from baptismal to eucharistic interpretation, typical of catechetical homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"qnalis","severity":"caution","text":"The Latin 'qnalis' is a scribal error for 'qualis'; the text is from a manuscript tradition (ogl-pl) that may contain minor corruptions, but the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'qnalis' is a clear scribal error for 'qualis'; the reading adopted is 'qualis'.","The phrase 'in morte ipsius baptizati sumus' is a paraphrase of Romans 6:3, but the exact wording differs slightly from the Vulgate; the sense is not contested."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Putamus, dilectissimi, vacare hanc actionem in illa venditione vol emptione, vcl in ipsa Christi mystica Passionc? Comparavit, ait Scriptura, Judas agrum figuli, et vocatus e ager ille, Ager sanguinis. Clamat hæc terra quali vel quo pretio fuerit comparata; imo pretium ipsum clamat, sanguis ipso clamat, Abel illc justus ab impio fratre occisusclamat. Namque, dilectissimi, cum hæc siniililudo passionis Christi et nequitia Judee ac Judæorum in illis duobus primis monstraretur fratribus, Cain et Abel; posteaquam a majorc fratrc minor occisus est, ab invido innocens peremptus est, a scelerato pius interfectus cst, interrogat Deus Cain, quasi nescius, quasi ignarus, et dicit: Ubi est Abd frater tuns? Quæ vox non cst ignorantis, sed peccatum ante oculos scelerati ponentis; ut inex. cusabilis sit omnis homo qui et admonitus pœnitere non vult in malo. Ubi est Abel frater tuus? hoc fuit dicere ei: Agnoscc, Cain, nau mc potuisse laicre id quod me puta. sti posse latere; agnosce quid feceris, de proximo age poenitentiam, ut possis accipere indulgentiam. Verum ille sensu durior, in scelere pertinacior, moribus perversis in anima percussus, respondet Deo dicenti, Ubi eat frater tuus? et did I, Nescio. Numquid ego custos sum fratris mei? Quid dicis, Cain? cui dicis, Nescio? Cum illo loqueris qui omnia videt oculis suis. Quid est quod dicis, Numquid ego custos fratris mei sum?","english":"We think, dearly beloved, that this action is idle in that sale or purchase, or in the very mystical Passion of Christ? \"He bought,\" says Scripture, \"Judas bought the potter's field,\" and that field was called the Field of Blood. This land cries out by what quality or what price it was bought; indeed, the price itself cries out, the blood itself cries out, that just Abel, killed by his impious brother, cries out. For, dearly beloved, when this likeness of the Passion of Christ and the wickedness of Judea and the Jews was shown in those first two brothers, Cain and Abel; after the younger brother was killed by the elder, the innocent was slain by the envious, the pious was murdered by the criminal, God asks Cain, as if unknowing, as if ignorant, and says: \"Where is your brother Abel?\" This voice is not of one ignorant, but of one placing the sin before the eyes of the criminal; so that every man who, even when warned, does not wish to repent of evil is inexcusable. \"Where is your brother Abel?\" This was to say to him: Acknowledge, Cain, that you could not hide from me what you thought you could hide; acknowledge what you have done, do penance forthwith, so that you may receive forgiveness. But he, harder in sense, more stubborn in crime, with perverse morals struck in his soul, answers God saying, \"Where is your brother?\" and said, \"I do not know. Am I my brother's keeper?\" What are you saying, Cain? To whom do you say, \"I do not know\"? You are speaking with Him who sees all things with His own eyes. What is it that you say, \"Am I my brother's keeper?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judas agrum figuli","severity":"info","text":"The reference to Judas buying the potter's field (Ager sanguinis) conflates the Gospel accounts of Judas Iscariot's death (Acts 1:18-19) with the typology of Cain and Abel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ager sanguinis","severity":"info","text":"The 'Field of Blood' (Ager sanguinis) is a known toponym near Jerusalem, traditionally associated with Judas Iscariot's death, but here linked to Abel's murder to typologically prefigure Christ's Passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ubi est Abel frater tuus?","severity":"info","text":"The dialogue between God and Cain echoes Genesis 4:9, where God asks Cain about Abel's whereabouts, but the homily expands the biblical text with Cain's defiant reply 'Nescio' and 'Numquid ego custos fratris mei sum?'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Putamus... vacare hanc actionem","severity":"info","text":"The passage opens with a rhetorical question ('Putamus... vacare?') that frames the ensuing typological exegesis, linking the sale of the potter's field to the Passion and the Cain-Abel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Cain et Abel","severity":"info","text":"The typological pairing of Cain and Abel with Judas and Christ is a patristic commonplace, but this homily's explicit connection to the 'Ager sanguinis' purchase is less common and may reflect a local tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vol emptione","severity":"caution","text":"The Latin 'vol emptione' is likely a scribal error for 'vel emptione' ('or purchase'), as the context contrasts sale and purchase; the reading adopted follows the English draft's 'sale or purchase'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'vol emptione' is ambiguous due to apparent scribal corruption; interpreted as 'vel emptione'.","The identity of 'Judas' in 'Judas agrum figuli' is ambiguous: the homily likely refers to Judas Iscariot, but the biblical source (Acts 1:18-19) does not name the buyer; the reading adopted follows the homily's typological context."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Talia perpetrando repulisti a te in omnibus timorem Dei. Et Dominus illi: Quid fecisti? Vox sanguinis fratris tui clamat ad me de terra. Si cnim esses fratris lui custos, ejns non esses interfector. Si agnosceres fraternitatem, tantam non committeres immanitatem. Si timeres mcum judicium, in fratrem non committeres irricidium. Vox sanguinis fratris tui clamat ad me de 'erra. Et nunc, ait Dominus, maledictus tu a terra: nOli, maledicta terra, sed, maledictus tu a terra, quæ accepit sanguinem fratris tui de manu tua (Gen. IV, 111). Agnosce jam, terra, quoniam sanguine rigata es innocentis, convince vocem neganlis, suscipe sanguinem confitentis. Interrogentur et nunc Judas ci Judæi, imo in Juda omnes Judæi. Interroget Dominus Judam et dicat ci: Juda, ubi est Christus Crater tuus? An forte dicturus es, o male fratcr, quod Christus tuus non fuit frater? Convincat te prius ipse Dominus quod tuus fuerit frater. Dic nobis, Domine Jesu Christe, utrum Judas fuerit frater tuus. Respondet, Et si fuit, fuit: non enin cst quod fuit, et si fuit, fuit: ego enim generaliter de omnibus Patri meo dixi, Annuntiabo nomen tuum fratribus meis (Psal. xxi, 23). Ecce, Juda, convictus cs quod Christus fuerit frater tuus. Ubi est frater uus? Hespondc, dic, scqucrc, dic quod dixit et ille, Nescio. Numquid ego sum custos fratris me;? Non enim et tu fuisti custos, qui et proditor factus cs ct venditor.","english":"By perpetrating such things, you have thrust away from yourself the fear of God in everything. And the Lord said to him: What have you done? The voice of your brother's blood cries out to me from the earth. For if you had been your brother's keeper, you would not have been his killer. If you acknowledged brotherhood, you would not commit such savagery. If you feared my judgment, you would not commit fratricide against your brother. The voice of your brother's blood cries out to me from the earth. And now, says the Lord, you are cursed from the earth: not \"cursed earth,\" but \"cursed you from the earth,\" which received your brother's blood from your hand (Gen. 4:11). Acknowledge now, earth, that you have been watered with the blood of an innocent; convict the voice of the denier; receive the blood of the confessor. Let Judas and the Jews be interrogated now, indeed in Judas all Jews. Let the Lord interrogate Judas and say to him: Judas, where is Christ your brother? Or are you perhaps about to say, O evil brother, that Christ was not your brother? Let the Lord himself first convict you that he was your brother. Tell us, Lord Jesus Christ, whether Judas was your brother. He answers: And if he was, he was: for what he was is no more, and if he was, he was: for I said generally of all to my Father, \"I will proclaim your name to my brothers\" (Ps. 21:23). Behold, Judas, you are convicted that Christ was your brother. Where is your brother? Answer, speak, follow, say what that other one said: I do not know. Am I my brother's keeper? For you were not a keeper either, who became both a betrayer and a seller.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. IV, 111","severity":"info","text":"The citation 'Gen. IV, 111' is a scribal error for Genesis 4:10-11, where God confronts Cain after Abel's murder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. xxi, 23","severity":"info","text":"The reference 'Psal. xxi, 23' corresponds to Psalm 21:23 in the Vulgate (modern Ps 22:23), where the speaker declares 'I will proclaim your name to my brothers.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"irricidium","severity":"info","text":"'Irricidium' is a rare or nonce word, likely a scribal corruption of 'fratricidium' (fratricide), influenced by 'irrisio' (mockery) or a misreading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Judas","severity":"info","text":"The homily conflates Judas Iscariot with the Jews collectively ('in Juda omnes Judaei'), a common anti-Jewish trope in patristic exegesis, linking the betrayal of Christ to the Cain and Abel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vox sanguinis fratris tui clamat ad me de terra","severity":"info","text":"This phrase, repeated from Genesis 4:10, serves as a refrain, structurally binding the Cain-Abel typology to the interrogation of Judas and the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Si cnim esses fratris lui custos","severity":"caution","text":"The Latin text contains apparent scribal errors: 'cnim' for 'enim', 'lui' for 'tui', and 'ejns' for 'eius', suggesting a corrupt manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Gen. IV, 111' is clearly a mistake for Genesis 4:10-11; the exact verse division is uncertain.","The word 'irricidium' is ambiguous; it may be a scribal error for 'fratricidium' or a deliberate neologism."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Dic, Numquid sum custos fratris mei? ut respondeatur et libi, Vox sanguinis fratris tui clamat ad me de terra. Quid enim dicit omnis bomo terra? Primus cnim homo de tera. terrenus; et, Qualis terrenus, tales et terreni ( I Cor. xv, et 48). Quid dicit omnis homo terra, quando accipit sanguinem Christi? Amen dicit. Quid est, Amen? Vcrum est. Quid est verum? Quia fusus cst sanguis Christi. Quo facicnte? Discipulo Juda (.-adente. Amen dicendo, verum clamando dicit hoc omnis bomo terra. Ecce, Juda, vox sanguinis fratris lui clamat ad me de terra. Probavimus quia rjus sanguine rigaris.\n\nCAPUT IV.— 5. Sanguis Christi quomodo accipiendus. Stephanus, Cyprianus, Laurentius, Perpetua et Felicitas. Vide, terra, quomodo accipias hunc sanguinem: quia qui eum bene accipit, accipit benedictionem, qui vero eum male accipit, judicium sibi bibendo acquirit. Hoc figuratum est et in illo agro Judæ, de quo 'dictum cst quod esset ager sanguinis:secutum est enim ut dicaretur, Fiat villa ejus deserta ( Act. I, 20). Si enim ad Judam pertines, si facta cjus imitaris, si sanguinem Christi non cum timore et tremore accip; eris villa deserta, maledicta, reproba et spinosa. Si aute In sanguinem Christi tota cum reverentia percipis, cognosces por illum tua libi dimitti peccata, quoniam ager ille quem comparavit Judas, figuli dictus est: et potestatem figulus lati, ex eadem con.","english":"Say, \"Am I my brother's keeper?\" so that it may be answered to you as well, \"The voice of your brother's blood cries out to me from the earth.\" For what does every man of earth say? The first man was from earth, earthly; and, as the earthly man is, so are the earthly men (1 Cor. 15:47-48). What does every man of earth say when he receives the blood of Christ? He says \"Amen.\" What is \"Amen\"? \"It is true.\" What is true? That the blood of Christ was poured out. By whose doing? By the disciple Judas acting. By saying \"Amen,\" by crying out the truth, every man of earth says this. Behold, Judas, the voice of your brother's blood cries out to me from the earth. We have proved that you are watered by his blood.\n\nCHAPTER IV.—5. How the blood of Christ is to be received. Stephen, Cyprian, Laurence, Perpetua and Felicitas. See, earth, how you receive this blood: because he who receives it well receives a blessing, but he who receives it ill acquires judgment for himself by drinking. This was also prefigured in that field of Judas, of which it was said that it was the field of blood: for it followed that it was declared, \"Let his villa be deserted\" (Acts 1:20). For if you belong to Judas, if you imitate his deeds, if you receive the blood of Christ not with fear and trembling, you will be a deserted villa, cursed, reprobate, and thorny. But if you receive the blood of Christ with full reverence, you will know that through it your sins are forgiven you, because that field which Judas bought was called the potter's field: and the potter has power over the clay, from the same...","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vox sanguinis fratris tui clamat ad me de terra","severity":"info","text":"This echoes Genesis 4:10, where God says to Cain, 'The voice of your brother's blood cries out to me from the ground.' The homily adapts the verse to address Judas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. xv, et 48","severity":"info","text":"The reference to 1 Corinthians 15:47-48 contrasts the earthly man (terrenus) with the spiritual, supporting the homily's theme of earthly corruption versus divine grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts I, 20","severity":"info","text":"Acts 1:20 refers to the field of blood (ager sanguinis) bought by Judas, which the homily interprets as a prefiguration of the consequences of receiving the Eucharist unworthily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ager sanguinis","severity":"info","text":"The 'field of blood' (ager sanguinis) is a toponym in Jerusalem, traditionally associated with Judas's death. The homily uses it to symbolize the fate of those who betray Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Amen","severity":"info","text":"The homily glosses 'Amen' as 'Verum est' (It is true), emphasizing the congregation's affirmation of the reality of Christ's blood in the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Stephanus, Cyprianus, Laurentius, Perpetua et Felicitas","severity":"info","text":"These martyrs (Stephen, Cyprian, Laurence, Perpetua and Felicitas) are invoked as exemplars of proper reception of Christ's blood, contrasting with Judas's betrayal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several apparent scribal errors (e.g., 'libi' for 'tibi', 'bomo' for 'homo', 'tera' for 'terra', 'cnim' for 'enim', 'cst' for 'est', 'facicnte' for 'faciente', 'rjus' for 'ejus', 'dicaretur' for 'dicaretur', 'accip' for 'accipis'). The English draft corrects these silently. The phrase 'figuli dictus est' (potter's field) is ambiguous: it may refer to a specific location or a sym"],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"sparsione aliud quidem vas facere in honorem, aliud in contumeliam (Rom. IX, 21). terra tanto rigata sangnine, responde tanto sanguini, non sicut Cain ct Judas verba excusationis, sed sicut sancti martyres verba confessionis. Responde sicut respondit beatus Stephanus, qui in isto agro dominico ut bonus colonus plurimum laborando genu fixit, atque de terra petrosa vulneratus, ex ea lapidcs in suo corpore tanquam in sinu suo collegit; et sudando in opere, terram sancto sang'line rigando centenum fructum ex martyrio Domino præsentavit. Responde sicut respondit Cyprianus, Laurentius, cæterique sanct! pueri et puellæ, ætas omnis et uterque sexus, qui percipicmes sanguinem Christi, testimonium dicentes, ct non negantes nomen Christi, pro sanguine quem bibcrunl, sanguinem suum fundere non dubitaverunt, simulque cum Perpetua et Felicitate in æternum regnare meruerunt. Hoc in Apocalypsi revelante angelo, Joannes vidit turbam multam quam dinumerare nemo poterat. italic requirens quænam esset, responsum tale accepit: Hi sunt, dictum est, qui laverunt stolas suas, et candidas eas fecerunt in sanguine Agni (Apoc. VII, 9, 14).","english":"by sprinkling, to make one vessel for honor, another for insult (Rom. 9:21). Earth so drenched with blood, respond to such blood, not like Cain and Judas with words of excuse, but like the holy martyrs with words of confession. Respond as blessed Stephen responded, who in that Lord's field as a good farmer, laboring greatly, bent his knee, and from the rocky ground wounded, gathered stones from it into his body as into his bosom; and sweating in his work, watering the earth with holy blood, presented a hundredfold fruit from martyrdom to the Lord. Respond as Cyprian, Lawrence, and the rest of the holy boys and girls responded, every age and both sexes, who, receiving the blood of Christ, bearing witness and not denying the name of Christ, did not hesitate to pour out their own blood for the blood they drank, and together with Perpetua and Felicitas merited to reign forever. This, in the Apocalypse, with the angel revealing, John saw a great multitude which no one could count. Asking earnestly who they were, he received this answer: These are, it was said, who washed their robes and made them white in the blood of the Lamb (Rev. 7:9, 14).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. IX, 21","severity":"info","text":"The citation Rom. 9:21 is not a standard verse; it likely conflates Rom. 9:20-21 on vessels of honor and dishonor, a Pauline metaphor for election.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cain ct Judas","severity":"info","text":"Cain and Judas are paired as archetypes of betrayal and excuse: Cain denied responsibility for Abel's blood (Gen. 4:9), Judas betrayed Christ with a kiss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"beatus Stephanus","severity":"info","text":"Stephen, the first martyr (Acts 7:54-60), is depicted as a farmer gathering stones from his own stoning, a metaphor for fruitful martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. VII, 9, 14","severity":"info","text":"The citation Rev. 7:9, 14 is non-standard; it likely refers to Rev. 7:14 (the 144,000 washed in the Lamb's blood) or a conflation with Rev. 7:9 (the Lamb's blood).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Perpetua et Felicitate","severity":"info","text":"Perpetua and Felicitas, third-century North African martyrs, are invoked as exemplars of confessors who shed blood for Christ, linking the homily to local hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"italic requirens","severity":"caution","text":"The phrase 'italic requirens' is likely a scribal error or interpolation; the intended sense is 'inquirens' (asking), but the text may be corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (Rom. 9:21, Rev. 7:9, 14) are non-standard and may reflect loose memory or conflation; the identity of the 'vessel' metaphor is ambiguous between honor/dishonor and election.","The phrase 'italic requirens' is unclear; it may be a corruption of 'inquirens' or a reference to a specific liturgical text."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"CAPUT V. — 6. Anima sanguine Christi dealbatur et decoratur. Chrislm in passione a Petro negatus. Jam agnoscis, anima christiana, quemadmodum ct tu ex illo sanguine cfliciaris candida, ut omnis ct corpore et corde pulchra ascendas de fonte Christi conscerata in sanguine. Quid enim manavit ex illo latere crucifixi? Sanguis ct aqua: cx sanguine rubor, ex aqua splendor. In istis duobus sacramentis decorantur singulæ animæ, ex quibus una illa pulchra efficitur sponsa Ecclesia, cui dicitur in Cantico canticorum: Quam speciosa es, soror mea, dilecta mea quam speciosæ sunt genæ tuæ ( Cant. IV, i, 3)! Et cum ipse cam talem fecerit, ipsamque pulchi itudinem ei ipse donaverit, videns eam talem quasi miratus exclamat, atque circumstantes interrogans dicit: Quænam est hæc quæ ascendit dealbata? Et illi: Æquitas dilexit te ( Id. VIII, ). Ipsa est regina quæ astitit a dextris luis in vestitu deaurato, circumamicta varietate ( Psal. XLIV, 40), linguarum diversarum gentium varietate decorata. Audiens ha'c sponsi sui voccm dicentis, Quænam est hæc quoe ascendit dealbata? verecunde etiam ipsa respondere cogitur, et dicit suo sponso: De me interrogas quanam sim quæ ascendi dealbata. Ego sum quam fœdam invenisti, pulchramque fecisti: ego sum cujus preces audisti, quando me in Psalmo cantare fccisti, Lavabis me, et IMper nivem dealbabor ( Psal. L, ).","english":"CHAPTER V. — 6. The soul is whitened and adorned by the blood of Christ. Christ denied by Peter in the Passion. Now you recognize, Christian soul, how you too are made white from that blood, so that you ascend from the font, consecrated in blood, beautiful both in body and heart. For what flowed from that side of the crucified? Blood and water: from the blood, redness; from the water, splendor. In these two sacraments, individual souls are adorned, from which one beautiful bride, the Church, is made, to whom it is said in the Song of Songs: How beautiful you are, my sister, my beloved, how beautiful are your cheeks (Song 4:1, 3)! And when He Himself has made her such, and has given her that beauty Himself, seeing her thus, as if marveling, He exclaims, and questioning those around, says: Who is this who ascends whitened? And they: Equity has loved you (Song 8:). She is the queen who stood at your right hand in gilded clothing, surrounded by variety (Ps. 44:40), adorned with the variety of different languages of peoples. Hearing this voice of her spouse saying, Who is this who ascends whitened? she too is compelled to answer modestly, and says to her spouse: You ask me who I am who have ascended whitened. I am the one whom you found ugly, and made beautiful: I am the one whose prayers you heard, when you had me sing in the Psalm, You will wash me, and I will be whitened beyond snow (Ps. 50:).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sanguis et aqua","severity":"info","text":"The blood and water from Christ's side echo John 19:34, a standard typology for Eucharist and baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cantico canticorum","severity":"info","text":"The Song of Songs quotations (4:1, 3; 8:?) are adapted freely; the second citation is imprecise, possibly conflating Song 8:5-6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XLIV, 40","severity":"caution","text":"Psalm 44:40 does not exist; likely a misreference to Psalm 45:14 (LXX) or a conflation. The English draft retains the erroneous citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lavabis me, et super nivem dealbabor","severity":"info","text":"Alludes to Psalm 50:9 (LXX) or 51:9, a baptismal verse; the Latin 'super nivem' is a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Christus in passione a Petro negatus","severity":"info","text":"Refers to Peter's denial of Christ during the Passion (Matthew 26:69-75), used as a foil for the soul's steadfastness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dealbatur","severity":"info","text":"'Whitened' (dealbatur) is a baptismal term, linked to ritual purification and the bride's beauty in the Song of Songs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Psal. XLIV, 40' is corrupt; the intended psalm verse is uncertain.","The Song of Songs citation 'VIII' is incomplete; the exact verse is unclear."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"Quid ergo mitoris pulchritudinem meam, cum scias hanc esse opera tua? Quid interrogas quod ipse fecisti? Vide! me dealbatam, tu lotam super nivem fccisti candidam. Ut vidcas me ascendentem, te cognovi de caelo descendentem, te amavi in cruce pendentem. Ilumilitas tua facla est exaltatio mea, fœditas tua facta est pulchritudo mea. Nisi enim tu de cruce vulneratus descenderes, ego dealbata de fonte non ascendetem. Vere dictum cst quia valida est sicut mors dilectio ( Cant. VIII, 6.). Quo usque se sponsus hic inclinavit, qui tantum amando fcedam ut faceret pulchram, usque ad mortis exitum venit? Et Domini, inquit, mortis exitus ( Psal. LXVII, ). Vidimus enim eum, ait propheta, et non habebat speciem, neque decorem (Isai. LIII, 2). Quid miraris? amando talis factus est. 7. Hanc tamen amissionem dccoris hujus timuit Petrus, quando prœnuntianti Domino passionem suam, dixit: Absit a te, Domine; propitius tibi exto, ne fiat istud. Sed iiic talia sapientem increpavit, et Apostolum diabolum vocavit dicens: Redi retro, satanas; non enim sapis quæ Dei sunt, sed quæ sunt homi num ( Matth. XVI,, ).","english":"Why then do you marvel at my beauty, when you know that this is your work? Why do you ask about what you yourself have made? See! I am whitened; you have washed me and made me white as snow. That I might see you ascending, I recognized you descending from heaven; I loved you hanging on the cross. Your humility became my exaltation, your ugliness became my beauty. For unless you had come down wounded from the cross, I would not ascend whitened from the font. Truly it is said that love is as strong as death (Song of Songs 8:6). How far has this bridegroom stooped, who by loving so greatly made the ugly beautiful, even to the point of death’s exit? And, he says, “the exit of death of the Lord” (Psalm 67). For we have seen him, says the prophet, and he had neither form nor comeliness (Isaiah 53:2). Why are you amazed? By loving, he became such. 7. Yet Peter feared this loss of comeliness, when, as the Lord foretold his passion, he said: “Far be it from you, Lord; I stand propitious to you, that this may not happen.” But the Lord rebuked him for thinking such things and called the Apostle a devil, saying: “Go back, Satan; for you do not understand what pertains to God, but what pertains to men” (Matthew 16:23).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cant. VIII, 6","severity":"info","text":"The citation 'Cant. VIII, 6' refers to Song of Songs 8:6, but the verse numbering in the Vulgate differs from modern Bibles; the phrase 'valida est sicut mors dilectio' is not found in the canonical Song of Songs, suggesting a loose or apocryphal reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LXVII","severity":"info","text":"The citation 'Psal. LXVII' (Psalm 67) is ambiguous; in the Vulgate, Psalm 67 corresponds to Psalm 68 in the Hebrew numbering, but the phrase 'mortis exitus' does not appear in that psalm, indicating a possible misattribution or textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. LIII, 2","severity":"info","text":"The citation 'Isai. LIII, 2' (Isaiah 53:2) is accurate; the Vulgate reads 'non habebat speciem, neque decorem,' describing the Suffering Servant, which the homily applies to Christ's ugliness in the Passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XVI, 23","severity":"info","text":"The citation 'Matth. XVI, 23' (Matthew 16:23) refers to Peter's rebuke by Jesus as 'Satanas'; the verse is correctly identified, though the homily's wording 'Redi retro, satanas' differs slightly from the Vulgate's 'Vade retro, Satana,' suggesting a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Quid ergo mitoris pulchritudinem meam","severity":"info","text":"The passage employs a bridal-mystical allegory common in early Christian exegesis, where the soul (Ecclesia) speaks as the bride of Christ, drawing on Song of Songs imagery to interpret baptism and the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Vere dictum cst quia valida est sicut mors dilectio","severity":"caution","text":"The phrase 'valida est sicut mors dilectio' is not a direct biblical quotation; it may be a paraphrase or a citation from a non-canonical source, and the attribution to Song of Songs 8:6 is suspect, possibly a scribal error or loose memory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Psal. LXVII' is unclear; the phrase 'mortis exitus' does not match any known psalm verse, suggesting a possible misreading or corruption in the manuscript tradition.","The phrase 'valida est sicut mors dilectio' is not found in the Vulgate Song of Songs, leaving its source ambiguous; it may be a patristic gloss or a misattribution."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"Æstimavit enim Petrus lotam illam divinitatis pulchritudinem absorberi vLuisse in corporis humani specie, et nesciebat agi illud magnum sacramentum, quod propterea se illam pulchritudinem quodam modo exspoliaret, lit quam sibi conjungere dignabatur sponsam Ecclesiam, eamdem ipsam pulchritudinem ipse vestiret. Non cnim dando perdebat illud quod erogando crescebat. Ille dedit, hæc accepit; et ista quod non habuit invenit, et ille dando quod dedit non arnisit, quia cum ipsa pulchritudine a mortuis resurrexit. Quid expavescis, Petre, quasi perdiderit Christus illam pulchram vestem, quando eum nudum intendebas in ligno pendentem? Noli expavescere, noli timcre, noli negare: tunicam illam divinitatis atque immortalitatis Christus non perdidit in cruce, quia sponsæ suæ cam consignavit in dote. Vidisti eum, o Petre, non habentem speciem neque decorem, ei continuo negasti illum, quem omnibus relictis tuis amasti: ut non solum semel, sed stans in atrio sacerdotis ab una ancilla tertio interrogaris, ct negas. At ubi te gallo canente convicit præsumptorem, qui prædixerat antea negatorem; respexit te intus in corde, et ut amare fleres ( Id. xxvi, 69-75 ), intus quodam modo tecum lacitc loquebatur illa ipsa ejus divinitas, et diccbat libi: Ubi cst, Petre, Si possides amicum, in tentatione posside eum ( Eccli. vi, )? ubi est, In.","english":"For Peter thought that the washed beauty of divinity had been swallowed up in the form of a human body, and he did not know that this great mystery was being enacted, that for this reason that beauty in a certain way stripped itself, so that it might clothe the very same beauty with which it deigned to join itself to the Bride, the Church. For by giving, it did not lose what it increased by expending. He gave, she received; and she found what she did not have, and he, by giving what he gave, did not lose it, because he rose from the dead with that same beauty. Why do you take fright, Peter, as if Christ had lost that beautiful garment, when you saw him naked hanging on the cross? Do not take fright, do not fear, do not deny: Christ did not lose that tunic of divinity and immortality on the cross, because he consigned it to his bride as a dowry. You saw him, O Peter, without comeliness or grace, and immediately you denied him, whom you had loved, leaving all your own: so that not only once, but standing in the priest’s atrium, you were asked three times by a single maidservant, and you deny. But when, by the crowing of the cock, he convicted you, the presumptuous one, who had earlier foretold the denier; he looked upon you within your heart, and so that you might weep bitterly, that very divinity of his was in a certain way speaking to you within with milk, and was saying to you: Where is, Peter, “If you possess a friend, possess him in temptation”? Where is, “In”?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 26:69-75","severity":"info","text":"The reference to Peter's denial and the crowing of the cock alludes to Matthew 26:69-75, though the verse numbers vary in manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sirach 6:7","severity":"info","text":"The phrase 'If you possess a friend, possess him in temptation' echoes Sirach 6:7 (Ecclesiasticus), a wisdom book in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lotam illam divinitatis pulchritudinem","severity":"info","text":"The phrase 'washed beauty of divinity' likely refers to Christ's divine nature purified through incarnation, a theological concept of humility and exaltation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"stans in atrio sacerdotis ab una ancilla tertio interrogaris","severity":"info","text":"This describes Peter's denial before the high priest's servant, a detail from the passion narratives (Matthew 26:69-75) but with a unique emphasis on the maidservant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from theological reflection to a direct address to Peter, using rhetorical questions and imperatives to dramatize the lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lit quam sibi conjungere dignabatur sponsam Ecclesiam","severity":"caution","text":"The Latin text is corrupt here: 'lit' may be a scribal error for 'ut' or 'et', and the syntax is unclear. The translation follows the sense of the passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lit quam sibi conjungere dignabatur' is grammatically problematic; the intended meaning is likely 'so that it might join itself to the Bride, the Church'.","The reference to 'milk' (lacitc) is uncertain; it may be a corruption of 'lacrimis' (tears) or a metaphor for gentle teaching."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"tempore tribulationis illius permane illi fidelis, ut et in hæreditate illius cohæres sis ( 1d. XXII, )? ubi est, Petre, Animam meam pro te ponam ( Joan. xm, 38)? et, tecum usque ad mortem ( Luc. xxn, )? Quam celeriter negasti quasi hominem mortuum, quem antea confessus fueras vivi Dei Filium! Hæc dnm illc tecum in corde sermocinaretur, respexit divinitas, ct flevit humanitas: agnita cst dulcedo, et periit amaritudo; suscepta est charitas, ct deleta cst iniquitas; rediit anor, et fugatus est timor. Ecce subito quem negaverat, quia non habebat speciem neque decorem, agnoscit resurgentem speciosum forma præ filiis hominum, conjunctamque illi videt sponsam, tunicam illam immorlaliiatis, quam antea Petrus timuerat perituram, indutam videl: cognoscit quod tali sit circumamicta veste, et alloquitur illam ipsajn sponsam Petrus, ut. servet hujus tunicæ dignitatem, et dicit animæ humanæ, Christus pro vobis passus est, relinquens vobis exemptum, ut sequamini testigia ejus ( I Petr., 2! ). Sequere, sponsa, scqucre vestigia sponsi tui: nullus te metus revocet a consortio dilecti lui. Ama amantem, quia prius ille amavit non amantem: require requirentem, quia prius ille quæsivit non quærentem. Require, et dic sponso tuo, Ubi pascis, ubi cubus in meridie? Ne forte fiam sicut operta super greges sodalium tuorum ( Cant. 1, 6).","english":"during that time of tribulation remain faithful to him, so that you may be a co-heir in his inheritance (1d. XXII)? Where is it, Peter, \"I will lay down my life for you\" (John 13:38)? and, \"with you unto death\" (Luke 22)? How quickly you denied him as if he were a dead man, whom you had previously confessed as the Son of the living God! While the Lord was discoursing thus with you in your heart, the divinity looked back, and the humanity wept: sweetness was recognized, and bitterness perished; charity was embraced, and iniquity was erased; love returned, and fear was put to flight. Behold, suddenly the one whom he had denied, because he had no beauty nor comeliness, he recognizes rising again, beautiful in form beyond the sons of men, and he sees the bride joined to him, that tunic of immortality, which Peter had earlier feared would perish, now clothed, as it were: he recognizes that she is wrapped in such a garment, and Peter himself addresses that same bride, that she may preserve the dignity of this tunic, and he says to the human soul, \"Christ suffered for you, leaving you an example, that you may follow in his footsteps\" (1 Peter 2!). Follow, bride, follow the footsteps of your bridegroom: let no fear recall you from the companionship of your beloved. Love the one who loves, because he first loved one who did not love: seek the one who seeks, because he first sought one who did not seek. Seek, and say to your bridegroom, \"Where do you pasture, where do you rest at midday? Lest I become like a covered one over the flocks of your companions\" (Song of Songs 1:6).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Animam meam pro te ponam","severity":"info","text":"The citation 'Animam meam pro te ponam' is attributed to John 13:38, but the canonical verse is John 13:37. The reference is likely a scribal error or a variant versification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tecum usque ad mortem","severity":"info","text":"The phrase 'tecum usque ad mortem' is attributed to Luke 22, but no exact verse matches. It may echo Luke 22:33 or be a loose paraphrase of Peter's protestations of loyalty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Christus pro vobis passus est, relinquens vobis exemplum, ut sequamini vestigia ejus","severity":"info","text":"This citation is attributed to 1 Peter 2, but the wording does not correspond exactly to any verse. It may be a conflation of 1 Peter 2:21 and 1 Peter 2:24, or a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ubi pascis, ubi cubas in meridie? Ne forte fiam sicut operta super greges sodalium tuorum","severity":"info","text":"This is a citation of Song of Songs 1:6, but the Latin text differs from the Vulgate. The phrase 'sicut operta super greges' is obscure; 'operta' may be a corruption or variant for 'operta' (covered) or 'aperta' (open).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tunicam illam immortalitatis","severity":"info","text":"The 'tunic of immortality' is a metaphor for the glorified body or the Church as the Bride of Christ, drawing on patristic exegesis of the Song of Songs and the concept of the resurrection body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"1d. XXII","severity":"caution","text":"The reference '1d. XXII' is unclear; it may be a corrupt or abbreviated citation. It does not correspond to any standard biblical book or chapter. Possibly a scribal error for a patristic source or a miswritten verse.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation '1d. XXII' is unidentifiable; possibly a corruption or abbreviation for a non-biblical source.","The phrase 'sicut operta super greges' in the Song of Songs citation is obscure; 'operta' may be a scribal error for 'aperta' or another word.","The attribution of 'Christus pro vobis passus est...' to 1 Peter 2 is loose; the exact source is uncertain."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Quam sic dilcxisli, pro qua sanguinem fudisti, cujus tabernaculum in sole posuisti (Psal. XVIII, ); non fiam sicut operta super greges sodalium tuorum.\n\nCAPU T VI. — 8. De cavendis hæreticis, præsertim Arianis. Ecce dum te quæro uhi pascas, ubi cubes in meridie, meridies Africa est, quæ in solis occasu est, et tamen quia ab ortu solis usque ad occasum laudatur nomen tuum ( Psal. CXII, ), et sunt qui te prædicant non castc, quærentes quæ sua sunt, non quæ tua sunt, dum te quæro in mcridie, id est in Africa; cere greges sodalium tuorum, scholæ pessimæ hæreticorum, fraus Manichæorum, nequitiæ Pelagianorum, superba congregatio Arianorum, insultant velut operiæ, id esi, velut incognitæ, et dicunt mihi, Qucm quæris? Christum quæris? Ecce hic est, ccce illic est. Tu autem quia me admonuisti dicens, Si autem dixerint, Ecce hic est, ecce illic est, ne abieris post eoa ( Matth. XXIV, 23); cum tc noverim ubique lotum esse, non partes defendere, sed unitatem diligere, facta sum illis incognita et velut operta: et derident inc, quia nesciunt te. El quid magnum, quia ego ab cis sustinco tale opprobrium, cum tu eorum nunc usque contumeliosum sustincas verbum?","english":"You loved her so much, for whom you shed your blood, whose tabernacle you placed in the sun (Psalm 18[?]); I shall not become like a hidden thing over the flocks of your companions.\n\nCHAPTER VI. — 8. On avoiding heretics, especially the Arians. Behold, while I seek you where you graze, where you lie down at noon—noon is Africa, which is in the setting of the sun, and yet because from the rising of the sun to its setting your name is praised (Psalm 112[?]), and there are those who preach you not chastely, seeking what is their own, not what is yours—while I seek you at noon, that is, in Africa, the foul flocks of your companions, the worst schools of heretics, the fraud of the Manichaeans, the wickedness of the Pelagians, the proud gathering of the Arians, insult me as if I were a hidden thing, that is, as if unknown, and they say to me, \"Whom do you seek? Do you seek Christ? Behold, he is here, behold, he is there.\" But you, because you warned me, saying, \"But if they say, 'Behold, he is here, behold, he is there,' do not go after them\" (Matthew 24:23); since I know you to be everywhere whole, not defending parts but loving unity, I have become unknown to them and like a hidden thing: and they mock me, because they do not know you. And what great thing is it that I endure such reproach from them, when even now you endure their insulting word?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XVIII","severity":"info","text":"The reference to Psalm 18 is uncertain; the Latin text may be corrupt or misattributed, as the quoted phrase does not match the Vulgate text of that psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXII","severity":"info","text":"The citation of Psalm 112 (Vulgate numbering) echoes the phrase 'a solis ortu usque ad occasum' (from the rising to the setting of the sun), a common liturgical formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXIV, 23","severity":"info","text":"The warning 'ne abieris post eos' (do not go after them) adapts Matthew 24:23, where Jesus warns against false prophets, here applied to heretical teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"meridie Africa est","severity":"info","text":"The identification of 'noon' (meridie) with Africa plays on the Latin wordplay: 'meridies' means both 'midday' and 'south', and Africa was considered the southern region of the Roman world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"superba congregatio Arianorum","severity":"info","text":"The Arians are singled out as a 'proud gathering', reflecting the ongoing controversy in North Africa where Arianism, promoted by the Vandal rulers, was a political and theological threat to Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quam sic dilcxisli","severity":"caution","text":"The opening Latin is corrupt: 'dilcxisli' likely stands for 'dilexisti' (you loved), but the syntax is garbled, possibly due to scribal error or a lacuna in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (whether the Church personified or a specific figure) is ambiguous; the text shifts between first-person singular and second-person address to Christ.","The phrase 'cujus tabernaculum in sole posuisti' (whose tabernacle you placed in the sun) is unclear; it may allude to a lost liturgical or exegetical tradition."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"qui te cum Patre uolunt esse unuin, sed dividendo inter Patrem et Filium, inter sponsam ct sponsum, magnum incurrunt sacrilegium, magnum sua animæ inferunt morbum; quia nec te unius unicum spansum, nee fidelem atque integrum habere desiderant medicum. Tu autem, anima christiana, quæ ascensura es ex sacratissimo fonte, rubore atque decore perfusa, speciosa nimis et candida, serva decorem tuum: agnosce quid fueris et quid eris, vide ne dcseras mensam sponsi lui. Ut pulchra permaneas, carnes cjus quotidie manducabis; ut vitam æternam habeas, sanguinem ejus potabis: vide ne deseras hanc mensam. Plurimos apparatus hæreticorum fuge: et si plurima illic pravis disputationibus apponuntur, aut foeda sunt, aut semesa sunt. Non est enim illic quidquam integrum, ubi Pater et Filius et Spiritus sanctus non est unum. Mensa sponsi tui pancm habet integrum, et calicem sanctum: quem panem cti confractum comminutumque vidimus in passione, integer tamen mansit in illa sua cum Palrc individua imitate. De isto pane ct de isto calice dicebat ipse Dominus, Panis quem ego dedero, curo mea est pro sæculi vita; et calix quem sanctificavero, sanguis meus est, qui pro vobis fundetur in remissionem peccatorum. Superius enim dixerat: Nisi manducaveritis carnem Filii hominis, et biberitis sanguinem ejus, uon habebitis vitam in vobis.","english":"who wish you to be one with the Father, but by dividing between Father and Son, between bride and bridegroom, they incur a great sacrilege, a great disease for their own souls; because they desire to have you neither as the one unique bridegroom, nor as a faithful and whole physician. But you, Christian soul, who are about to ascend from the most sacred font, suffused with blush and beauty, exceedingly fair and bright, preserve your beauty: recognize what you have been and what you will be, see that you do not abandon the table of your bridegroom. That you may remain beautiful, you will daily eat his flesh; that you may have eternal life, you will drink his blood: see that you do not abandon this table. Flee the many preparations of the heretics: and if many things are set forth there in their perverse disputations, they are either foul or half-eaten. For there is nothing whole there, where Father and Son and Holy Spirit are not one. The table of your bridegroom has whole bread and a holy chalice: which bread, even though we saw it broken and crumbled in the passion, nevertheless remained whole in its indivisible unity with the Father. Concerning this bread and this chalice, the Lord himself said, \"The bread which I will give is my own for the life of the age; and the chalice which I will sanctify is my blood, which will be poured out for you for the remission of sins.\" For he had said earlier: \"Unless you eat the flesh of the Son of Man and drink his blood, you will not have life in you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"mensam","severity":"info","text":"The term 'mensa' (table) is used metaphorically for the Eucharistic altar, a common patristic image linking the Last Supper to liturgical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nisi manducaveritis carnem Filii hominis, et biberitis sanguinem ejus, non habebitis vitam in vobis","severity":"info","text":"This is a direct quotation of John 6:53, a key Eucharistic prooftext in anti-heretical polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Arianos","severity":"info","text":"The reference to heretics dividing Father and Son points to Arian subordinationism, a major 4th-century controversy that denied the consubstantiality of the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Mensa sponsi tui panem habet integrum, et calicem sanctum","severity":"info","text":"This passage contrasts the 'whole bread' of orthodox Eucharist with the 'foul or half-eaten' offerings of heretics, reinforcing a binary structure of purity vs. corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Panis quem ego dedero, curo mea est pro sæculi vita","severity":"info","text":"This pseudo-Johannine saying is not found in canonical scripture; it may reflect a liturgical or apocryphal tradition used in anti-heretical rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'curo mea est pro sæculi vita' is textually uncertain; 'curo' may be a corruption of 'corpus' or a scribal error."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"Quod verbum audientes, nec intelligentes discipuli, dixcrunt: Durus eat hic sermo; quis eum potest audire? Et multi ex hoc verbo scandalizati discesserunt. Cum videret autem Jesus, ait reliquis: Numquid et nos vultis ine? Tunc Petrus, qui sanctæ tiguram portabat Ecclesi.c, respondit pro ommibus: Et ad quem ituri sumus? Verbum vitæ habes, et dimittimus te ( Joan. VI, 52-69 )? Vitiis, dilec issimi, quid sit exire, quid sit permanere. Qui exierunt, quia verbum Christi uun intellexerunt, non jam discipuli, sed hæretici remanserant: qui perstiterunt, verbum vitæ tenuerunt. Agnoscite, hæreiici, exitum vestruin, quia minorem prædicatis Christum nostrum. Et vos cum eo stare luistis, quia Chrisium unum esse cum Patre non intellexistis: ideo foras existis, quia verbum vitæ reliquistis. Non in vobis manet, qui cnm Patre æqualis manet. Audi ipsum, qnia simul cum Patre manet. Si quis, inquit, me diligit, diligetur a Patre meo, et ego diligam cum, et veniemus ad eum ego ct Pater, et mansionem apud' eum faciemus (Joan. xiv,, 23). Dic mihi, obscero, hæretice ariinc. unam animara tuam simut habitat hæc Trinitas, Pater et Filius ct Spiritus sanctusf Quoniam et Spiritus sanctus habitat in nobis: Nescitis, influit Apostoliis, qnia templum Dei estis, et Spinilus sancius habitat in vobis ( I Cor. v, )?","english":"Hearing this word, the disciples, not understanding it, said: This speech is harsh; who can hear it? And many, scandalized by this word, departed. But when Jesus saw this, he said to the rest: Do you also wish to leave? Then Peter, who bore the figure of the holy Church, replied for all: And to whom shall we go? You have the word of life, and we are to abandon you (John 6:52-69)? See, beloved, what it is to go out, what it is to remain. Those who went out, because they did not understand Christ’s word, remained no longer disciples but heretics; those who persisted held fast to the word of life. Recognize, heretics, your own departure, because you preach our Christ as lesser. And you have stood with him, because you did not understand that Christ is one with the Father; therefore you have gone outside, because you abandoned the word of life. He does not remain in you, who remains equal with the Father. Hear him himself, for he remains together with the Father. If anyone, he says, loves me, he will be loved by my Father, and I will love him, and I and the Father will come to him, and we will make our abode with him (John 14:23). Tell me, I beseech you, Arian heretic, does this Trinity, Father and Son and Holy Spirit, dwell in your one soul? For the Holy Spirit also dwells in us: Do you not know, says the Apostle, that you are the temple of God, and the Holy Spirit dwells in you (1 Cor. 6:19)?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. VI, 52-69","severity":"info","text":"The passage conflates John 6:52–69, but the quoted dialogue (\"Durus est hic sermo\") is not verbatim in the Vulgate; it may reflect a paraphrase or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tiguram","severity":"caution","text":"The Latin 'tiguram' is a scribal error for 'figuram' (figure). The text reads 'Petrus, qui sanctæ tiguram portabat Ecclesiæ' — 'Peter, who bore the figure of the holy Church.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hæretici ariinc","severity":"info","text":"'Ariinc' is a corrupt form of 'Ariane' (Arian). The passage directly addresses Arian heretics, accusing them of dividing the Trinity and abandoning the word of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. xiv, 23","severity":"info","text":"The citation 'John 14:23' is misattributed; the quoted saying ('If anyone loves me...') is not found in the canonical Gospel of John. It may be a conflation or apocryphal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. v, 19","severity":"caution","text":"The reference '1 Cor. 6:19' is erroneous; the verse 'Do you not know that you are the temple of God...' is actually 1 Corinthians 3:16–17 or 6:19 in some versification, but the citation is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Petrus ... portabat Ecclesiæ","severity":"info","text":"This passage reflects the early Latin tradition of Peter as the type of the Church (figura Ecclesiae), a common patristic trope used in anti-heretical polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several corruptions: 'tiguram' for 'figuram', 'ariinc' for 'Ariane', and misattributed scripture references (John 14:23 and 1 Cor. 6:19). The English draft follows the Latin closely but does not correct these errors."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"An diversas mansiones in corde luo præparas Trinitati, ut majorem partem teneat Pater major, minorem ( ilius minor, inferiorem Spiritus sanctus inferior? Jam ergo non habes unum cor, scd duplum, aut triplum. Non ergo illic habitat Trinitas. Quare? Quia dictum cst, Væ duplici corde ( Eccli. II, 14)! Insensa:c, inepte, fatuc: ignis splendor. ct calor simul atque inseparabiliter, nec distincte, scd æqualiter habitant unam lucernam, cl una Trinitas Deus simul non potest inhabitare animam humanam? Si apud te aqualis unitatis individuæ Trinitatis non fuerit digna mansio inventa, respondebitur tibi, Ecce relinquetur vobis domus vestra deserta (Matth. XXIII, 38). Non enim de lapidibus vivis construis templum Ben quos rebaptizando præfocas, exhonoras, reprobas, vastas, damnas, exterminas. Nec fundamenta Apostolorum sequeris, cum sint ipsi columnæ Dei vivi, super quas fabricavit sapientia domum suam; ut construeretur verum illud templum,in quo crat pictatis magnum sacramentum. De quo templo dicebat Judæus: Solvite templum hoc, et in triduo resuscitabo illud (Joan. II, ). In patribus tuis non habes lapidem angularem, quem secundum divinitatem Patri æqualem non credis: ncc tecum cx duabus pennis charitatis dilectionem Dei cl proximi tc habere demonstras; quia nee Deum diligis sicut diligendus est, ncc proxiinum sicut te ipsum.","english":"Do you prepare different dwellings in your heart for the Trinity, so that the Father the greater holds the greater part, the Son the lesser, the Holy Spirit the inferior? Then you no longer have one heart, but a double or triple one. Therefore the Trinity does not dwell there. Why? Because it is said, \"Woe to the double heart\" (Sirach 2:14)! Foolish, inept, stupid: the splendor and heat of fire dwell in one lamp simultaneously and inseparably, neither distinctly but equally; and can the one Trinity God not inhabit a human soul? If a dwelling worthy of the equal, undivided Trinity is not found with you, it will be answered to you, \"Behold, your house will be left desolate\" (Matthew 23:38). For you do not build a temple of living stones, whom you suffocate by rebaptizing, dishonor, reject, lay waste, condemn, exterminate. Nor do you follow the foundations of the Apostles, since they themselves are the pillars of the living God, upon which Wisdom built her house, so that that true temple might be constructed, in which there was a great sacrament of piety. Concerning which temple the Jew said: \"Destroy this temple, and in three days I will raise it up\" (John 2:19). Among your fathers you have no cornerstone, whom you do not believe equal to the Father according to divinity; nor do you show that you have with you, from the two wings of charity, the love of God and of neighbor; because you neither love God as he ought to be loved, nor your neighbor as yourself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Væ duplici corde","severity":"info","text":"The phrase 'Woe to the double heart' is attributed to Sirach 2:14, but the Vulgate reads 'Vae duplici corde' in Ecclesiasticus 2:14, a variant citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce relinquetur vobis domus vestra deserta","severity":"info","text":"This echoes Matthew 23:38, where Jesus prophesies the desolation of Jerusalem's temple; here applied metaphorically to the soul's abandonment by the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Solvite templum hoc, et in triduo resuscitabo illud","severity":"info","text":"The saying attributed to 'the Jew' is a loose adaptation of John 2:19, where Jesus speaks of destroying and rebuilding the temple; the speaker is misidentified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rebaptizando","severity":"info","text":"The accusation of rebaptizing targets Donatist practice, which required rebaptism of those who had lapsed; this polemic aligns with Augustine's anti-Donatist writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lapidem angularem","severity":"info","text":"'Cornerstone' here refers to Christ as the foundation of the Church, a common patristic image; the denial of his equality with the Father is a charge of Arianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Insensa:c, inepte, fatuc","severity":"caution","text":"The Latin text is corrupt: 'Insensa:c' likely for 'Insensate' (foolish), and 'fatuc' for 'fatue' (stupid). The punctuation and spelling suggest scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Jew' in the John 2:19 allusion is unclear; it may be a polemical misattribution or a conflation with a Jewish interlocutor in anti-heretical discourse."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"Diliges enim Dominum Deum tuum, dictum est, ex loto corde tuo, et ex tota anima tua, et ex tota virtute tua ( Matth. XXII, ). Da cor luum Patri, animam Filio, virtutem Spirituisancto. Eccc tria Trinitati, ea tribus unum hominem uni Trinitati sucrificium obtiulisti, hæresim arianam vicisti; quoniam Dominus Dcus mus non tresdii, sed Domninus unus est. Hæc cst fabrica sancta, hæc cst aula vera, in qua sunt ovcs Christi, non lupi dialxdi.\n\nCAPUT VII. — 9. Hortatur ut ament Ecclesiam et orent pro pace ac liberalione patriæ. Cavete, dilectissimi, fraudes hæreticorum; oves Chrisii, timete insidias luporum: videte quia nihil subtractum eat utilitati vestræ, in quantum ipse Doluimus donavit de annuntiatione verbi Dci. Quid Christus sit ct quid Ecclesia, audistis, approbastis, clamastis: sed quare tanta mala patiamur, vel quibus meritis peccatorum in manus tribulantium nos traditi fuerimus, cum ante paucissimos dies loqueremur, simul agnovimus, simul flevimus. Nunc etiam quid accepturi estis, vel quid critis, adhuc in auribus vestris insonat strepitus nostræ vocis: admonemus vos ut fratres, obsecramus ut patres, hortamur ut lilios. Nolite perdere tantum bonum.","english":"You shall love your Lord God, it is said, with your whole heart, and with your whole soul, and with your whole strength (Matt. 22:37). Give your heart to the Father, your soul to the Son, your strength to the Holy Spirit. Behold, three things to the Trinity; you have offered three things from one man to one Trinity; you have conquered the Arian heresy; because our Lord God is not three gods, but one Lord. This is the holy building, this is the true hall, in which are the sheep of Christ, not the wolves of the devil.\n\nCHAPTER VII. — 9. He exhorts them to love the Church and to pray for the peace and liberation of the fatherland. Beware, most beloved, of the frauds of heretics; sheep of Christ, fear the snares of wolves: see that nothing has been subtracted from your benefit, insofar as the Lord Himself has granted from the announcement of the word of God. What Christ is and what the Church is, you have heard, you have approved, you have shouted: but why we suffer such great evils, or by what merits of sins we were handed over into the hands of those who afflict us, when we spoke a very few days ago, we acknowledged together, we wept together. Now also what you are about to receive, or what you will be, still resounds in your ears with the noise of our voice: we admonish you as brothers, we beseech you as fathers, we exhort you as sons. Do not lose such a great good.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXII","severity":"info","text":"The citation 'Matth. XXII' is imprecise; the English draft identifies Matt. 22:37, which reads 'You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole strength.' The Latin conflates the verse reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hæresim arianam","severity":"info","text":"'Arian heresy' refers to the teaching of Arius (c. 250–336) that the Son is a creature and subordinate to the Father, denying the full divinity of the Son and the consubstantiality of the Trinity. The passage counters this by insisting on one Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"CAPUT VII. — 9","severity":"info","text":"The chapter heading 'Hortatur ut ament Ecclesiam et orent pro pace ac liberatione patriæ' suggests a context of persecution or civil strife, possibly the Donatist controversy or the Vandal invasion of North Africa, though the exact historical setting is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VII. — 9","severity":"info","text":"The passage is divided into two sections: the first (lines 1–6) is a theological argument against Arianism using a tripartite anthropology; the second (lines 7–14) is a pastoral exhortation to love the Church and pray for peace, marked by the chapter heading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"hæresim arianam vicisti","severity":"info","text":"The claim that offering heart, soul, and strength to the Trinity 'conquers the Arian heresy' reflects a late antique catechetical trope, possibly adapted from earlier anti-Arian polemic, and may have been used in liturgical or instructional contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Diliges enim Dominum Deum tuum","severity":"caution","text":"The Latin text contains several apparent scribal errors: 'Diliges' for 'Diliges' (correct), 'cor luum' for 'cor tuum', 'Domninus' for 'Dominus', 'dialxdi' for 'diaboli', and 'Doluimus' for 'Dominus'. These suggest a corrupt manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise biblical reference 'Matth. XXII' is ambiguous; the English draft identifies Matt. 22:37, but the Latin lacks a verse number.","The historical context of the pastoral exhortation (persecution, war, or heresy) is not specified in the text."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Amor Christi in cordibus vestris non refrigescat: amor matris hujus circa vos non torpescat; quæ vos parturit, quæ curam magnam pro salute vestræ animæ gerit, quæ spem vestram dirigit, quæ quotidie redguntes materno sinu excipit, qua' vobis spirituales cibos præparat, quæ ad æternam saturitatem perducere desiderat. Immaculatos filios Ocu Patri vultassignare, quos tanta cura ac sollicitudine dignatur nutrire. Hanc toto corde amale; hanc amando, conservos vestros, fratres vestro;, Dei ministros puro amore diligite: atque pro nostra mercede in illo sacratissimo fonte pro nobis orate. Orate pro pace, orate pro liberatione hujus terræ; orate ut misereatur qui juste indignatur. Novelli filii, dum in vestra sancia nativitate pater exsultat, vestris orationibus et fletibus mitigate irascentem, quem sensimus fortiter vindicantem. In summa autem rei, Apostolorum sanctorum verbis utentes, commendamus vos Deo in verbo gratie ejus, qui potens est custodire in vobis quod ipse donavit (Act. XX, 52). Ipsi gloria cum Spiritu sancto in sæcula sacculorum. Amen.","english":"Let the love of Christ in your hearts not grow cold; let the love of this mother for you not grow slack—she who gives you birth, who bears great care for the salvation of your soul, who directs your hope, who daily receives you returning to her maternal bosom, who prepares spiritual food for you, who desires to lead you to eternal fullness. She wishes to assign you as immaculate sons to the Father, you whom she deigns to nurture with such care and solicitude. Love her with your whole heart; loving her, love your fellow servants, your brothers, the ministers of God with pure affection; and for our reward, pray for us at that most sacred font. Pray for peace, pray for the liberation of this land; pray that he who justly is angered may show mercy. Newborn sons, while your father rejoices in your holy nativity, soften with your prayers and tears the wrath of him whom we have felt strongly avenging. In sum, using the words of the holy Apostles, we commend you to God in the word of his grace, who is powerful to preserve in you what he himself has given (Acts 20:32). Glory to him with the Holy Spirit for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"amor matris hujus","severity":"info","text":"The 'mother' is the Church, personified as a nurturing maternal figure who gives birth, cares, and prepares spiritual food.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. XX, 32","severity":"info","text":"The citation 'Act. XX, 32' is erroneous; Acts 20:32 does not exist. The likely intended verse is Acts 20:28 or a conflation, but the text as given is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Arian heresy","severity":"info","text":"The preceding passage mentions conquering the Arian heresy, situating this homily in a post-Nicene context where Trinitarian orthodoxy was defended.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"In summa autem rei","severity":"info","text":"This phrase marks a concluding summary, transitioning from exhortation to a final commendation and doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"De Cultura Agri Dominici","severity":"info","text":"This sermon is dubiously attributed to Augustine; its style and content suggest a later, possibly medieval, origin, and it is not included in standard Augustinian corpora.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"redguntes","severity":"caution","text":"The Latin 'redguntes' is a scribal error; the intended word is likely 'redeuntes' (returning), as reflected in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'father' rejoicing in the 'holy nativity' is ambiguous: it may refer to God the Father, a bishop, or a spiritual father.","The phrase 'liberation of this land' is vague; it could refer to political liberation, deliverance from sin, or a specific historical context."],"confidence":"medium","notes":[]}]}