{"slug":"stoa0040.stoa062e.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa062e.opp-lat1","title":"Sermones Dubii. Sermo De Tempore Barbarico","title_source":"Sermones Dubii. Sermo De Tempore Barbarico","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":"2026-11-15T06:55:21Z","cost_usd":0.011721},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa062e.opp-lat1","work_id":"stoa0040.stoa062e.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/stoa062e/stoa0040.stoa062e.opp-lat1.xml"},"stats":{"passages":22,"english_words":5931,"coptic_letters":0,"source_letters":22966,"commentary_units":131,"commentary_kinds":8,"derived_notes":1,"ambiguities":45,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"stoa0040.stoa062e.opp-lat1","abstract":"Sermo De Tempore Barbarico is a Latin homily dubiously attributed to Augustine of Hippo, classified among the Sermones Dubii. Its title references the barbarian invasions of the early 5th century, and the text adopts an eschatological and penitential tone, urging repentance in the face of divine punishment. The sermon survives in medieval homiliaries and was later incorporated into the Roman Breviary for times of crisis. Its uncertain authorship, stylistic inconsistencies, and scriptural inaccuracies—such as a conflated citation of Matthew—suggest later interpolations or a non-Augustinian origin. The edition presents the text as transmitted under Augustine's name without resolving the attribution debate.","historical_context":"The sermon's title 'De Tempore Barbarico' situates it within the period of barbarian incursions into the Roman Empire, most likely the early 5th century, between the Visigothic sack of Rome (410 CE) and the Vandal invasions of North Africa (c. 430 CE). The community addressed would have been Latin-speaking Christians in the western Mediterranean, possibly in North Africa or Italy, facing existential crisis and seeking liturgical guidance. The genre is a homily, structured in chapters, typical of late antique preaching. Its transmission through medieval homiliaries and the Roman Breviary indicates continued liturgical use, but the text shows later interpolations, especially in scriptural citations, complicating its original form. The sermon's dubious attribution to Augustine reflects a broader tradition of pseudepigraphical works circulating under his name, often shaped by later monastic or ecclesiastical needs.","significance":"This sermon matters as a witness to early 5th-century Christian responses to barbarian invasions, blending eschatology with penitential practice. It illustrates how Augustine's authority was invoked for later liturgical and homiletic traditions, even in works of uncertain authenticity. Its inclusion in the Roman Breviary shows its enduring influence on crisis liturgy, while its textual problems highlight the challenges of attributing late antique sermons.","timeline":[{"date":"c. 410–430 CE","event":"Probable composition context: barbarian invasions of the Roman Empire, including the Visigothic sack of Rome and Vandal incursions."},{"date":"5th–6th c.","event":"Earliest possible circulation of the sermon, possibly in North Africa or Italy, under Augustine's name."},{"date":"Medieval period","event":"Inclusion in medieval homiliaries, ensuring transmission and liturgical use."},{"date":"16th c.","event":"Incorporation into the Roman Breviary for times of crisis, reflecting its penitential and eschatological themes."},{"date":"17th c.","event":"Maurist edition classifies the sermon as 'dubius', questioning its Augustinian authenticity."},{"date":"Modern era","event":"Continued scholarly debate over authorship; the text is transmitted as dubiously Augustinian."}],"relations":[{"work":"Augustine, Sermones","relation":"Attributed to Augustine but classified as dubious; part of the broader Augustinian sermon corpus.","key":"","label":null,"url":null},{"work":"Roman Breviary","relation":"Included in the Breviary for liturgical use during crises, showing its later reception.","key":"","label":null,"url":null},{"work":"Medieval homiliaries","relation":"Transmitted through these collections, ensuring survival and influence.","key":"","label":null,"url":null},{"work":"Matthew 3:2; 4:17","relation":"Contains a conflated or misattributed scriptural citation, possibly echoing these verses.","key":"","label":null,"url":null},{"work":"Psalm 13:5 (Vulgate)","relation":"Quoted with wording differing from the standard text, indicating textual variation.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The sermon's date is uncertain; internal references suggest 410–430 CE, but the text may contain later interpolations.","Authorship is disputed; the sermon is classified as 'dubius' and may not be by Augustine.","Scriptural citations show variations from standard texts, possibly due to later liturgical adaptation.","The original community and place of composition are unknown; North Africa or Italy are plausible but unconfirmed."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000516,"generated":"2026-11-15T06:55:20Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa062e/stoa0040.stoa062e.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa062e.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":22,"translated":22,"commentary_passages":22,"commentary_units":131,"english_words":5931,"source_letters":22850,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The sermon's title 'De Tempore Barbarico' refers to the barbarian invasions of the early 5th century, a context reflected in its eschatological and penitential tone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"This sermon is classified as 'dubius' (doubtful) in the Augustinian corpus; its authenticity has been questioned since the Maurist edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Internal references to barbarian incursions suggest a date between 410 and 430 CE, but the sermon's uncertain authorship prevents firm dating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The sermon was included in medieval homiliaries and later in the Roman Breviary for times of crisis, influencing liturgical responses to invasion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not resolve the attribution debate; it presents the text as transmitted under Augustine's name without claiming authenticity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains later interpolations, especially in scriptural citations, which may reflect post-Augustinian liturgical use.","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: 22 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":22},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SERMO. DE TEMPORE BARBARICO.\n\nCAPUT PRIMUM. — 1. Pænitentiam amplectendam esse, cum Deus propter peccata flagellat. Fla. gello Dei omnes merito conteri. Admonet Dominus Deus noster, non nos debere negligere nostra peccata, nando talem demonstrat iram suam. Ipse quippe justc punit nocentem, quia nullum invenit pœnitentem. Quoties, dilectissimi, intonuerunt atque intonant tubæ divinæ: Agite pænitentiam; appropinquavit enim ad vos regnum coelorum (Matth. IV, 17)? Et clausis auribuS cordis, magis operamur mala, et petimus ut veniant bona. Scd alium judicium justum dicit esse Apostolus. In eo enim ipso quod talia sapiunt qui tales sunt, ex malis operihus posse se bona suscipere, obdurati sumit, pœnitentiæ locum non requirunt. Merito juste judicati, qui a semetipsis inveniuntur esse damnati. Licet non omnes lang at hic noster sermo, omnes tamen astringit sermo divinus, dicens: Omnes declinaverunt, simul inutiles facti sunt; non eat qui faciat bonum, non eat usque ad unum (Psal. XIII, 5). Quomodo omnIs, et quomodo non omnes? Quomodo non omnes? Quia suut multi qui gemunt et dolent ob iniquitates quæ fiunt in medio eorum, volentes resistere: scd timore sæcularium rerurn non audentem, quas adhuc vel adipisci desiderat humana fragilitas. vel amittere formidat inlirmitas.","english":"SERMON. ON THE TIME OF THE BARBARIAN INVASION.\n\nCHAPTER ONE. — 1. That Penitence Must Be Embraced, When God Chastises Because of Sins. All Are Rightly Crushed by the Scourge of God. Our Lord God warns us that we ought not to neglect our sins, by showing His wrath in such a manner. For He Himself justly punishes the guilty, because He finds no one penitent. How often, dearest brothers, have the divine trumpets thundered and still thunder: Do penance; for the kingdom of heaven has drawn near to you (Matthew IV, 17)? And with the ears of the heart closed, we rather work evil, and ask that good may come. But the Apostle says that another judgment is just. For in that very fact that those who are such think thus, that from evil works they can receive good things, we are hardened, they seek no place for penitence. Rightly are they judged, who are found to be condemned by themselves. Although this sermon of ours does not touch all, yet the divine word binds all, saying: All have declined, together they have become useless; there is no one who does good, not even one (Psalm XIII, 5). How are all, and how are not all? How are not all? Because there are many who groan and grieve over the iniquities which are committed in their midst, wishing to resist: but they do not dare, because of fear of worldly things, which human frailty either still desires to obtain, or infirmity fears to lose.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT PRIMUM","severity":"info","text":"The sermon is divided into chapters; this is the first, indicating a structured composition typical of later Latin homilies, though the work is dubiously attributed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. IV, 17","severity":"info","text":"The citation 'Agite pænitentiam; appropinquavit enim ad vos regnum coelorum' is not found in Matthew 4:17; it may be a conflation or misattribution, possibly echoing Matthew 3:2 or 4:17 loosely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XIII, 5","severity":"info","text":"The verse 'Omnes declinaverunt, simul inutiles facti sunt; non est qui faciat bonum, non est usque ad unum' corresponds to Psalm 13:5 (Vulgate numbering), but the wording differs from the standard text, suggesting a variant or memory citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"De Tempore Barbarico","severity":"info","text":"The title 'De Tempore Barbarico' refers to the period of barbarian invasions (likely the early 5th century), situating the sermon in a context of crisis and calls for penitence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Sermones Dubii","severity":"caution","text":"This sermon is classified as 'dubious' in the Augustinian corpus; its style and scriptural inaccuracies may indicate a later or spurious origin, not by Augustine himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pænitentiam","severity":"info","text":"The Latin 'pænitentiam' (penitence) carries a dual sense of repentance and ecclesiastical penance, central to the sermon's exhortation amid divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citation 'Matth. IV, 17' is uncertain; the quoted text does not match any known verse in Matthew, possibly a scribal error or loose paraphrase.","The phrase 'clausis auribus cordis' is ambiguous: it may mean 'with the ears of the heart closed' (metaphorical) or refer to a literal gesture, but the sense is clear as spiritual deafness."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Secundum id quod doleat, non omnes: secundum quod rem non timendam timent, omnes declinaccrunt, simul inutiles facti sunt; quia plus æstimatur timor hominis qnam timor Dei, et præferunt homines res quas acceperunt a Deo ipsi Deo. Ne ras tollat malus homo. contemnitur Deus per quem factis est homo. Vellem vos quidem qui adhuc tales estis, et amore rerum sæculrium obigaii peccantibus aut parcitis. aut favetis; vellem vos quidem aliquibus exhortationibus admonere, quid cui rei præponere debeatis: nisi nos fluvius lacrynmarum compellerct plangere cos qui peccant, et nolunt agere pœnitentiam. Si esset in nohis humanus affectus, si esset compassionis sensus, unius himinis mortem flere, dolere ac plangere deberemus: quibus lacryniis, quo gemitu, quibus prauclihus exagitamur, quando aut maximam pariem, aut pene totam plangimus civitatem? Æger est charus, et vcna ejus nialum renuntiat; omnes qui cum diligunt, ægrotant simul animo. Si eum v in ipsa vicina morte ridere viderint, quemadmodum ab eo omnem spem salutis ablatam sentiunt, eumque adhuc vivum tanquam mortuum merito plaugunt? Inter tantas augustias et in ipso fine rerum posita est universa provincia, et quotidie frequentantur spectacula: sanguis hominum quotidie funditur in mundo, et insanientium voces crepitant in circo. planctus omni tristitia acceptior! o planctus omni mœstitia affligens cor! Libet flere.","english":"according to what grieves, not all: according to what they fear, which is not to be feared, all have declined, and have become useless together; because the fear of man is valued more than the fear of God, and men prefer the things they have received from God to God Himself. Let a wicked man take away a thing. God, through whom man was made, is despised. I would that you who are still such, and, bound by love of worldly things, either spare sinners or favor them; I would that I might admonish you with some exhortations, what you ought to prefer to what: were it not that a river of tears compels us to bewail those who sin and are unwilling to do penance. If there were in us human affection, if there were a sense of compassion, we ought to weep, grieve, and lament the death of one man: with what tears, with what groaning, with what lamentations are we agitated, when we lament either the greatest part, or almost the whole city? A dear one is sick, and his vein gives a bad report; all who love him are sick in mind at the same time. If they see him laughing in the very nearness of death, how they feel that all hope of health is taken from him, and they rightly lament him, still alive, as if dead? The whole province is placed in such great straits and at the very end of things, and spectacles are frequented daily: the blood of men is daily shed in the world, and the cries of the mad crackle in the circus. A lament more acceptable than all sadness! O lament afflicting the heart with all sorrow! It is pleasing to weep.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Secundum id quod doleat, non omnes: secundum quod rem non timendam timent, omnes declinaccrunt","severity":"info","text":"The Latin text is corrupt here; the English draft interprets it as a contrast between grief and fear, but the syntax is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fluvius lacrynmarum","severity":"info","text":"The phrase 'river of tears' is a rhetorical hyperbole common in patristic lament, not a scriptural citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spectacula ... circus","severity":"info","text":"References to spectacles and the circus reflect late Roman urban entertainment, which Christian preachers often condemned as frivolous amid crisis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vellem vos quidem ... nisi nos fluvius lacrynmarum compelleret","severity":"info","text":"The rhetorical figure of 'I would ... were it not that' (a form of praeteritio) introduces the preacher's shift from admonition to lament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"declinaccrunt","severity":"caution","text":"The verb 'declinaccrunt' is a non-standard form; likely a scribal error for 'declinaverunt' (they have turned aside).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"planctus omni tristitia acceptior! o planctus omni mœstitia affligens cor! Libet flere.","severity":"info","text":"The exclamatory style and paradoxical 'pleasing lament' echo the affective piety of late antique Latin homiletics, influencing medieval penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text in the opening sentence is grammatically corrupt; the English draft supplies a plausible reading but the original syntax is uncertain.","The phrase 'Ne ras tollat malus homo' is obscure; it may be a misreading or a colloquial expression."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Plangimus cnim, dilectissimi, et illos et nos, qnia nos digni sumus qui cum talibus merito flagellemur. Nos enim, rum alius accusamus; omnes declinvimus, simul i. util facti sumus, prorsus omnes. Nullus est excusatus; quia talis est judex, ut omnis homo ab illo inveniatur reus. Cum eniin Rex juxtus sederit in throno, quis gloriabitur castum se habere cor? aut uia gloriubitur mundum se esse a peccuto (Prov. xx, cl 9)?\n\nAdvenit tempus illud quod pra'dixit Dominus: Putas, cum venerit Filius hominis, inveniet fidem in terra (Luc. XVIII, 8)? Quis habel fidem? quis credit verbis? Andeli. aliquis nostrum assignare sibi fidem, quando audit Dominum dicentem discipulis: Si haberetis fidem sicut granum sinapis, diceretis arbori huic, Eradicare, et plantare in mari; et obaudisset vobis (Id. xvn, 6)? Quis sibi audebit assignare quod faciat omnia qu,c præcepit Deus? Nemo, prorsus nemo. Prædicamus, et uon facimus: auditis, et facere nou curatis. Merito omnes sub flagello, et doctor et faclor, et auditor et contemptor. Studemus invicem reprehendere, et non studemus opera nostra discutere. Detrahii proximus proximo, detrahit clericus elerico, trahit laicus laico. Video quidem se invicem atem santes, sed neminem video juste se excusantem. Unusquisque enim, dilectissimi, proprium onus por-. tat. Nolite detrahere alterutrum, fratres, ait apostolus Jacobus.","english":"We weep, dearest brethren, both for them and for ourselves, because we deserve to be justly scourged along with such men. For we, when we accuse others, have all declined, have become useless together, absolutely all. No one is excused; because the judge is such that every man is found guilty by him. For when a just king sits on his throne, who will boast that he has a pure heart? Or who will boast that he is clean from sin (Prov. xx, cl 9)?\n\nThat time has come which the Lord foretold: Do you think, when the Son of Man comes, he will find faith on earth (Luke XVIII, 8)? Who has faith? Who believes the words? Let someone among us claim faith for himself, when he hears the Lord saying to the disciples: If you had faith as a grain of mustard, you would say to this tree, Uproot yourself, and be planted in the sea; and it would obey you (Id. xvii, 6)? Who will dare claim for himself that he does all that God commands? No one, absolutely no one. We preach, and we do not do; you hear, and you do not care to do. Justly all are under the scourge, both teacher and doer, both hearer and despiser. We strive to reproach one another, and we do not strive to examine our own works. Neighbor slanders neighbor, cleric slanders cleric, layman slanders layman. I see them indeed attacking one another, but I see no one justly excusing himself. For each one, dearest brethren, carries his own burden. Do not slander one another, brothers, says the apostle James.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. xx, cl 9","severity":"info","text":"The citation 'Prov. xx, cl 9' is a non-standard reference; it likely points to Proverbs 20:9, though the Vulgate verse numbering differs. The phrase 'castum se habere cor' echoes the sense of purity of heart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XVIII, 8","severity":"info","text":"The citation 'Luc. XVIII, 8' is a non-standard reference; it likely points to Luke 18:8, but the Vulgate text of Luke 18:8 does not contain the quoted words. The phrase may be a loose recollection or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Id. xvn, 6","severity":"info","text":"The citation 'Id. xvn, 6' is a non-standard reference; it likely points to Luke 17:6, but the Vulgate text of Luke 17:6 does not contain the quoted words about the mustard seed and the tree. The passage may be a conflation of Gospel sayings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"detrahit clericus clerico","severity":"info","text":"The mention of clerics slandering clerics reflects internal ecclesiastical conflicts in late antique North Africa, where Donatist and Catholic clergy often exchanged accusations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"apostolus Jacobus","severity":"info","text":"The reference to 'apostolus Jacobus' (the apostle James) cites the Epistle of James, likely James 5:9 or a similar exhortation against slander. This shows the homily's reliance on Catholic epistles as authoritative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Plangimus cnim","severity":"caution","text":"The Latin text contains several typographical errors (e.g., 'cnim' for 'enim', 'util' for 'inutiles', 'uia' for 'quis'), which may stem from scribal corruption or the source edition's transcription. The English draft corrects these silently.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (Prov. xx, cl 9; Luc. XVIII, 8; Id. xvn, 6) are non-standard and may reflect a pre-Vulgate or mixed tradition; the exact verses are uncertain.","The phrase 'apostolus Jacobus' could refer to James the Just or James the Apostle; the homily does not specify."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Qui enim detrahit fratri aut judicat fratrem, detrahit legi et judicat legem. Si autem judicas legem, non es factor legis, sed judex. Unus est enim legislator et judex, qui potest perdere et liberare. Tu autem quit es, qui judicas proximum (Jacobi iv, 11-13)?\n\nCAPUT II. — 3. Pœnitentia agenda, antequam succidatur arbor. Nec tamen voces detrahentium silcutium possunt imponere verbo Dei. Clamat ille per bonos, et per malos: Agite poenitentiam, appropinqual'it ad vos regnum Dei. Nolite esse auditores legis tantum, sed factores (Jacobi I, 22). Facite dignos fructus pænitentiæ. Ecce enim, ait Evangelista, securis ad radices arboruni posita est. Omnia enim arbor non faciens fructum bonum, excidetur, et in ignem mittetur (Matth. III, it et 10). Video, inquit, omnes homines diversasarbores, fructus etiam diversos habentes: sed bonus. fructus quæritur qui pascat, non qui pungat. Sunt enim et arbores spinosae, igni deputatæ, merito incendendæ, quia in eis nullus fructus est animæ. Putatisne, dilectissimi, nos omnes talos sumus, qui in istis malis pro peccatis nostris dimissi sumus? Exacuit agricola ferrum, amputat inutile lignum, abscisum servat incendio concremandum. Hoc nunc agitur a vero agricola. Videntur quidem sibi mali adhuc starer adhuc florere.","english":"For whoever slanders a brother or judges a brother slanders the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge. For there is one lawgiver and judge, who is able to destroy and to set free. But you, who are you, who judges your neighbor (James 4:11-13)?\n\nChapter II. — 3. Penance is to be done before the tree is cut down. Yet the voices of slanderers cannot impose silence upon the word of God. He cries out through the good and through the evil: Do penance, the kingdom of God draws near to you. Do not be hearers of the law only, but doers (James 1:22). Produce worthy fruits of penance. For behold, says the Evangelist, the axe is placed at the roots of the trees. For every tree not bearing good fruit will be cut down and thrown into the fire (Matthew 3:10 and 12). I see, he says, all men as diverse trees, also having diverse fruits: but good fruit is sought, which nourishes, not which stings. For there are also thorny trees, consigned to the fire, rightly to be burned, because in them there is no fruit for the soul. Do you think, dearest brethren, that we are all such as have been left in these evils on account of our sins? The farmer has sharpened the iron, he cuts down the useless wood, he keeps the cut piece to be consumed by fire. This is now being done by the true farmer. The evil indeed seem to themselves still to stand, still to flourish.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacobi iv, 11-13","severity":"info","text":"The citation 'Jacobi iv, 11-13' is a non-standard reference; James 4:11-13 does not exist in modern Bibles. Likely a scribal error for James 4:11-12 or a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacobi I, 22","severity":"info","text":"The citation 'Jacobi I, 22' corresponds to James 1:22, which urges being doers of the law, not just hearers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. III, it et 10","severity":"caution","text":"The citation 'Matth. III, it et 10' is garbled; likely refers to Matthew 3:10 and 12, but the verse numbers are corrupt. The imagery of an axe at tree roots is not in Matthew 3; it may echo Matthew 7:19 or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"silcutium","severity":"info","text":"The Latin 'silcutium' is a scribal error for 'silentium' (silence). The text should read 'silentium imponere'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT II. — 3.","severity":"info","text":"The heading 'CAPUT II. — 3.' marks a new chapter division, likely a later editorial insertion. The text shifts from a scriptural warning to an allegory of trees and penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"securis ad radices arboruni posita est","severity":"info","text":"The image of an axe at the roots of trees is a common apocalyptic trope in early Christian preaching, symbolizing imminent judgment and the need for penance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations are corrupt: 'Jacobi iv, 11-13' does not exist; 'Matth. III, it et 10' is garbled. The reading assumes these are errors for James 4:11-12 and Matthew 3:10/12, but the exact intended verses are uncertain.","The Latin 'silcutium' is a scribal error for 'silentium', but the original reading is not fully recoverable."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Quisquis talis es, quisquis malus es, quisquis corrigi non vis, non te consoletur altitudo tua; quia major le exspeclat ruina, ampliorque sustinet flamma. Quia securis hæc ad te nondum venit,. ideo putas te posse semper stare? cum videas vel audias alias arhores te ampliores cccidisse. Quod te hic agricola differt, ejus est patientiæ, ne forte intercedat apud eum locus pœnitentiæ. Colonus enim ille in Evangelio, qui interecdebat pro arbore, quam dom!nus eradicare volebat, quod fructum per triennium non habere!, videte quid ait: Domine, dimitte illam et hoc anno; faciam ei fossam, adhibeam cophinum stercoria: si fecerit fructum, bene; sin autem, abscides eam (Luc. XIII, 8, 9). Arbor hac. sterilis, gemM hominum est non habens fructum pænitentiæ. Dominus ejuc, conditor ejus est. intercessor hujus arboris, apostolus Paulus est. Uude probamus? Audi in quadam Epislola sua quemadmodum ntercedebat pro talibus: Flecto, inquit, genua mea ad Patrem Domini nostri Jesu Christi, ut det vobis virtutem (Ephes. III, 14, 16). Hoc ergo eis petebat, ut acciporent quod non habebant. Faciam, inquit, ei fossam, adhibeam cophinum stercoris. Fossa locus est humilitatis: cophinus stercoris, lacrymæ sunt poenitentis. Quem locum si quis contempserit, amplius sustinebit tormentum, quando illius agricolæ acutissimum senscrit ferramentum.","english":"Whoever you are who are such, whoever you are who are evil, whoever you are who refuse to be corrected, let not your high station console you; for a greater ruin awaits you, and a more vast flame sustains you. Because the axe has not yet come to you, do you think you can always stand? When you see or hear that other trees, greater than you, have fallen. That the farmer here delays you is a matter of his patience, lest perhaps a place of penitence intercede for him with him. For that farmer in the Gospel, who interceded for the tree which the master wished to uproot, because it had not borne fruit for three years, see what he says: \"Lord, leave it this year also; I will dig a trench around it, I will put a basket of manure on it: if it bears fruit, well; if not, you will cut it down\" (Luke 13:8-9). This barren tree is the race of men not having the fruit of penitence. Its master, its creator, is the Lord. The intercessor for this tree is the Apostle Paul. How do we prove this? Hear in a certain epistle of his how he interceded for such: \"I bend my knees,\" he says, \"to the Father of our Lord Jesus Christ, that he may give you strength\" (Ephesians 3:14, 16). So he was asking this for them, that they might receive what they did not have. \"I will dig a trench,\" he says, \"I will put a basket of manure on it.\" The trench is a place of humility; the basket of manure is the tears of the penitent. If anyone scorns this place, he will suffer greater torment when he feels the very sharp iron tool of that farmer.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XIII, 8, 9","severity":"info","text":"The citation of Luke 13:8-9 is a conflation; the canonical parable of the barren fig tree is Luke 13:6-9, but the verse numbers vary in early Latin Gospel manuscripts.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. III, 14, 16","severity":"info","text":"The reference to Ephesians 3:14, 16 is imprecise; the quoted prayer 'Flecto genua mea ad Patrem…' does not appear in the canonical Ephesians. It may be a loose citation of a lost or apocryphal Pauline tradition.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"cophinum stercoris","severity":"info","text":"The phrase 'cophinum stercoris' (basket of manure) is a literal rendering of the Vetus Latina or a patristic allegorical gloss on the Lucan parable, not found in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"agricola","severity":"info","text":"The 'farmer' (agricola) who intercedes for the tree is allegorized as the Apostle Paul, reflecting a tradition of Paul as intercessor for sinners, possibly drawn from the Acts of Paul or early exegesis.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Arbor hac. sterilis, gemM hominum","severity":"info","text":"The text has a probable scribal error: 'gemM' likely stands for 'gemma' (bud) or 'genus' (race); the English draft reads 'race of men', which fits the allegory of the barren tree as humanity.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quia securis hæc ad te nondum venit,.","severity":"caution","text":"The Latin has a period after 'venit' and a comma after 'stare?', suggesting possible punctuation corruption in the manuscript tradition; the sense is clear but the pointing is irregular.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The citation of Ephesians 3:14, 16 does not match any known Pauline text; the source of the prayer is uncertain.","The word 'gemM' is ambiguous: possibly 'gemma' (bud) or 'genus' (race); the English draft adopts 'race'.","The verse numbers for Luke 13:8-9 reflect an early Latin numbering system, not the modern standard."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Agite, mali, pœnitentiam; corrigimini, mali, quia vobiscum flagellantur et boni.\n\nCAPUT III. — A. Quare boni cum malis puniantur. Dicet aliquis: Si niali mcrito flagellantur, boni quare talia cnm malis et a malis patiuntur? Quare? Quia sec undum quemdam modum dicuntur boni; secundum autem rectum verumque bonum, Nemo bonus, nisi solus Deus (Luc. XVIII, 19). Ergo et ipsi boni, qnicumque sunt boni, non lales sunt, quales debent esse boni: non enim sunt perfectum bonum; proliciunt enin de die in diem- Si proliciunl, utique exercitationibus proficiunt. Nomo se justificet, tauquam jam sit perfectus. Recedat de medio male justilicator pelagianus, confundatur hæreticus arianus: Nemo enim bonus, nisi solus Deus. Quid ergo? Christus non est Deus? Plane Deus. Dc ipso quippe dicit Scriptura divina: Hic est verus Deus, et vita merita ( I Joan. v, 20). Quid Spiritus sanctus, non est Deus? Plane Dens. Unde probamus, quoniam et ipse Deus? Audi in Actibus Apostolorum Petrum Ananite fraudatori ilia pro.. porantem: Anania, inquit, cur implevit satanas cor luum, mentiri te apud Spiritum sanctum? Non es mentitus. hominibus, sed Deo (Act. v,3et 4), Ecce et Spiritus sanctus Deus. Ergo Trinitas unus est Deus: et verum est quia nemo bonus, nisi unus Deus. Patientes estote, boni, ut sitis vere boni: patientes cstotc usque ad adventum Domini.","english":"Act, evil ones, do penance; correct yourselves, evil ones, because along with you the good are also scourged.\n\nCHAPTER III. — A. Why the good are punished with the evil. Someone will say: If the evil are deservedly scourged, why do the good suffer such things with the evil and at the hands of the evil? Why? Because in a certain sense they are called good; but according to the right and true good, No one is good except God alone (Luke 18:19). Therefore even the good themselves, whoever are good, are not such as they ought to be good: for they are not perfect good; for they advance from day to day. If they advance, they certainly advance by means of exercises. Let no one justify himself, as though he were already perfect. Let the Pelagian false justifier withdraw, let the Arian heretic be confounded: for no one is good except God alone. What then? Is Christ not God? Clearly God. For Scripture says of him: This is the true God, and eternal life (1 John 5:20). What of the Holy Spirit, is he not God? Clearly God. How do we prove that he too is God? Hear in the Acts of the Apostles Peter rebuking the defrauder Ananias: Ananias, he says, why did Satan fill your heart, to lie to the Holy Spirit? You have not lied to men, but to God (Acts 5:3-4). Behold, the Holy Spirit also is God. Therefore the Trinity is one God: and it is true that no one is good except the one God. Be patient, good ones, that you may be truly good: be patient until the coming of the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT III. — A.","severity":"info","text":"The chapter heading marks a new argumentative section: why the good suffer with the evil. This structural division is typical of patristic homilies and may reflect later editorial arrangement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo bonus, nisi solus Deus (Luc. XVIII, 19)","severity":"info","text":"The citation 'No one is good except God alone' is attributed to Luke 18:19, but the Vulgate text of that verse reads 'nemo bonus nisi unus Deus' (no one is good except one God). The reference may be a conflation or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hic est verus Deus, et vita merita ( I Joan. v, 20)","severity":"info","text":"The citation 'This is the true God, and eternal life' is from 1 John 5:20, though the Vulgate reads 'hic est verus Deus et vita aeterna'. The variant 'merita' (deserved) may be a scribal error or a deliberate theological emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. v,3et 4","severity":"info","text":"The reference to Acts 5:3-4 recounts Peter's rebuke of Ananias for lying to the Holy Spirit, equating the Holy Spirit with God. This supports the Trinitarian argument that the Holy Spirit is God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Recedat de medio male justilicator pelagianus, confundatur hæreticus arianus","severity":"info","text":"The author attacks Pelagians and Arians, indicating a post-Nicene context (after 325) and a concern with grace and Trinitarian orthodoxy. This polemic is common in Latin homilies of the 4th–5th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Patientes estote, boni, ut sitis vere boni: patientes estote usque ad adventum Domini.","severity":"info","text":"The exhortation to patience until the coming of the Lord echoes eschatological themes in early Christian literature, urging endurance amid persecution or temporal suffering.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Luc. XVIII, 19' does not match the Vulgate text of Luke 18:19; the intended verse may be Luke 18:19 or a different source.","The phrase 'vita merita' in the citation of 1 John 5:20 is unusual; 'merita' may be a scribal corruption or a theological gloss."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Tolerate mala que patimini a mittis cum malis; quia ista tentatio, vestra est exa. minatio. Si aurum est quid times paleam, quid times ignem? Simul quidem eritis in fornace, sed ignis laluas in cineres vertit, tibi sordes tollit. Si frumentum es, quid times tribul tm? Non app trebis qualis antea eras in spica, nisi tribula conterendo a te separaverit paleas. Si bleum es, quid times pressuram preli? Nondeclarabitur specics tua, nisi etiam pondus lapi dis a te separaverit amurcam. Verumtamen interroget se unaquæque anima, et videat si injuste patitur. Proferatur statera justitiæ, appendatur amor mundi cum amore Dei, vide quemadmodum pra'ponderet amor mundi. Proferatur speculum Scripturæ divinæ. Speculum hoc neminem palpat: qualis es, talem te tibi deinoustrat. Intenle et vide, et si est aliquid quod offendat, abi confusus, et redi correctus. Annon confunderis, et in malis tuis gloriaberis? Eris enim perfectum malum. nun qualecumaque bonum. Talis non vis flagellari cum mundo, aut flagellatus murmuras sub flagello? Serve male, fecisti quod Dominus jussit? Ne vapulares, ista flagella tibi ante prædixit. Quis jussit? Dominus jussit, Creator tuus jussit. Qaid jussit? Qui amat, inquit. patrem aut matrem plusquam met non est me dignus. Ecce quid jussit. Aut, Qui amat filium aut filiam plusquam me, non est me dignus (Matth. x, 57). Ecce quid jussit.","english":"Endure the evils you suffer along with the wicked, because this trial is your testing. If you are gold, why fear the chaff, why fear the fire? You will indeed be together in the furnace, but the fire turns the dross into ashes, while it removes your impurities. If you are grain, why fear the threshing? You will not appear as you once were in the ear unless the threshing separates the chaff from you by crushing. If you are oil, why fear the press of the winepress? Your quality will not be revealed unless the weight of the stone also separates the lees from you. Nevertheless, let each soul question itself and see if it suffers unjustly. Let the scales of justice be brought forth, let the love of the world be weighed against the love of God; see how much the love of the world outweighs. Let the mirror of divine Scripture be brought forth. This mirror flatters no one: such as you are, it shows you to yourself. Pay attention and see, and if there is anything that offends, go away ashamed and return corrected. Will you not be ashamed, and will you boast in your evils? For you will be a perfect evil, not any kind of good. Do you not wish to be scourged along with the world, or do you murmur under the scourge when scourged? Evil servant, have you done what the Lord commanded? Lest you be beaten, these scourges were foretold to you beforehand. Who commanded? The Lord commanded, your Creator commanded. What did he command? \"He who loves,\" he says, \"a father or mother more than me is not worthy of me.\" Behold what he commanded. Or, \"He who loves a son or daughter more than me is not worthy of me\" (Matthew 10:37). Behold what he commanded.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of metaphors (gold, grain, oil) to a direct exhortation using the image of a mirror and scales, then to a scriptural command. This rhetorical progression moves from general testing to individual self-examination and obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. x, 57","severity":"info","text":"The citation 'Qui amat patrem aut matrem plusquam me non est me dignus' is a paraphrase of Matthew 10:37, though the verse numbering in the Latin (x, 57) reflects an older Vulgate division. The exact wording differs slightly from modern critical editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exa. minatio","severity":"info","text":"The Latin 'exa. minatio' is an abbreviated form of 'examinatio' (testing, examination). The abbreviation likely reflects scribal practice or manuscript abbreviation, not a distinct word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tribula","severity":"info","text":"The metaphor of threshing (tribula) and the winepress (prelum) draws on common agricultural imagery in patristic exegesis, where the separation of chaff or lees symbolizes purification through suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"laluas","severity":"caution","text":"The Latin 'laluas' is likely a scribal error or variant for 'laluras' (dross) or 'laluras' (a misspelling of 'laluras'?); the intended word is probably 'laluras' (dross, slag) or a related term. The English draft renders it as 'dross'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage, with its vivid metaphors of testing and self-examination, was influential in medieval monastic spirituality, where the 'mirror of Scripture' became a common trope for moral introspection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The abbreviation 'exa. minatio' may be a scribal contraction or a corruption; the intended word is 'examinatio'.","The word 'laluas' is unclear; it may be a misspelling of 'laluras' (dross) or a different term.","The verse numbering 'Matth. x, 57' does not correspond to modern chapter/verse divisions; it reflects an older system."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Et quis esi, inquit, qui odit patrem aut matrem aut filios? Nec ille illosodire præcepit: sed vel quantum illos, tantum se diligi jus. sit. Plus quidem debueras diligere Creatorem, quam crcaturam; sed si non vales pra ferre, saltem vel aequare dignare. Vere lilios tuosdiiigercs, si Christum filiis prærferres, ipsosque filios ipsi committeres. Verefilios tuos diligeres, si in ipso illos diligeres, qui eos. tibi dedit ut diligas. An idco eos videris diligere, quia eorum voluplatibus faves? Audis blasphemantes, et patienter fers, Christiane, quod rex Nabuchodonosor alienigena non potuit sustinere, dicens: Si quis dixerit blasphemiam in Deum Sidrach, Misac et Abdenago, in interitum erit (Dan. III, ). Vides frequentare spectacula, et non revocas. Vides luxuriantes, et non verberas. Nec potes te talem exhibere patrem, qui paratus sis indisciplinatos filios vel exhæredare vcl abjicere, cum paratus esse debucras sicut Abraham, etiam filium immolare. Omnis enim qui filiorum trucidat voluptates, sacrificium tale quale Abrahain offert Deo. Sed dum ista non fiunt, et his moribus depravatis male nutriuntur, qui isto mundo utuntur, labefit mundus, nec immerito ait propheta: Defluxit terra, et omnes inhabitantes in ea (Isai. xxiv, ). Non quiescunt usque nunc murmurare homines, laudare tempora præterita, accusare tempora christiana.","english":"And who is it, he says, who hates his father or mother or children? He did not command us to hate them; but he commanded that we love ourselves as much as them. Indeed, you ought to have loved the Creator more than the creature; but if you cannot prefer Him, at least deign to equal Him. Truly you would love your children if you preferred Christ to your children, and entrusted those same children to Him. Truly you would love your children if you loved them in Him who gave them to you to love. Or do you seem to love them because you indulge their pleasures? You hear blasphemers and bear it patiently, Christian, when King Nebuchadnezzar, a foreigner, could not endure it, saying: If anyone speaks blasphemy against the God of Shadrach, Meshach, and Abednego, he shall be put to death (Dan. 3:29). You see them frequenting spectacles, and you do not call them back. You see them indulging in luxury, and you do not strike them. Nor can you show yourself such a father as to be ready to disinherit or cast out undisciplined children, when you ought to have been ready, like Abraham, even to sacrifice your son. For everyone who slays the pleasures of his children offers to God a sacrifice such as Abraham offered. But while these things are not done, and while those who use this world are wickedly nurtured in these depraved customs, the world is weakened, and not without reason does the prophet say: The earth has flowed away, and all who dwell in it (Isa. 24:4). Even now men do not cease to murmur, to praise past times, and to accuse Christian times.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dan. III, 29","severity":"info","text":"The citation 'Dan. III, 29' refers to Daniel 3:29, where Nebuchadnezzar decrees death for blasphemy against the God of Shadrach, Meshach, and Abednego.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. xxiv, 4","severity":"info","text":"The citation 'Isai. xxiv, 4' refers to Isaiah 24:4, 'The earth has flowed away, and all who dwell in it,' used here to lament moral decay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abraham etiam filium immolare","severity":"info","text":"The reference to Abraham's willingness to sacrifice his son alludes to Genesis 22, where Abraham prepares to offer Isaac at God's command, a typological model of obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rex Nabuchodonosor alienigena","severity":"info","text":"Nebuchadnezzar is called 'alienigena' (foreigner) to contrast his zeal against blasphemy with Christian parents' tolerance, despite his non-Jewish, non-Christian status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et quis est, inquit","severity":"info","text":"The phrase 'Et quis est, inquit' introduces a rhetorical question, likely from an imagined interlocutor, a common homiletic device to advance the argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Defluxit terra","severity":"caution","text":"The Vulgate reading of Isaiah 24:4 is 'Defluxit terra'; the English draft renders 'flowed away,' but the sense may be 'collapsed' or 'dissolved,' reflecting moral ruin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Defluxit terra' is ambiguous: it may mean 'the earth has flowed away' (as in decay) or 'the land has collapsed,' but the context of moral decline supports the former."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Magna erant tempora patrum nostrorum, dicunt: o quam bona tempora habuerunt patres nostri!\n\nCAPUT IV. — 5. Yitia quisquein suis castiget et puniat exempto velerum. Sed videte quæ fecerint patres nostri. Phinees sacrificantem virum idolis manu propria peremit, ut placaret iram Dei ( Num. xxv, ). Moyses populum aberrantem, vitumuque fusilem adorantem, ita certa emendatione coercuit, ut unam tribum e duodecim ad se vocans, quat sequi voluit Deum, præceptum eis daret, ut acceptis gladiis in manibus suis filii percuterent parentes, et parentes occiderent filios (Kxod. XXXII, 26-28). Nullus cos revocavit affectus, nullus humanitati reservatus est locus; quia timor et amur Dei præ omni desideriorum carnalium amore ferebatur. Jephte ut hostes diis ac dæmonibus immolantes superaret, unicam filiam iti sacrificio dedit ( Judic. xi ). Samson cum gentes dæmonicolas, virtute quam a Deo incapite acceperat, diutius bellis contereret atque fatigaret seductusque postea per mulierem, oculos simulque virtutem capitis perdidisset, posteaquam cognovit in opprobrium suum omnes illos convenissc ad templum idolorum suorum, eosque magnificare deos suos, quod eis tradiderant acerrimum inimicum suum, cum crescente comacapitis ejus ei crevisset et virtus, a puero qui sibi ducatum præbebat, ut sibi manum porrigeret petut, seque ad illud templum duci poposcit.","english":"Great were the times of our fathers,\" they say: \"Oh, how good were the times our fathers had!\"\n\nCHAPTER IV. — 5. Let each one chastise and punish vices in his own, excepting the old. But see what our fathers did. Phinehas slew with his own hand a man sacrificing to idols, to appease the wrath of God (Num. 25). Moses, when the people went astray and worshipped the golden calf, restrained them with such certain correction that, calling one tribe out of the twelve to himself, those who wished to follow God, he gave them a command: that, taking swords in their hands, sons should strike down parents, and parents should kill their children (Exod. 32:26-28). No affection recalled them, no place was reserved for humanity; because the fear and love of God were borne before every love of carnal desires. Jephthah, in order to overcome enemies who were sacrificing to gods and demons, gave his only daughter in sacrifice (Judg. 11). Samson, when he had long worn down and exhausted the demon-worshipping nations with the strength he had received from the hair of his head, and later, seduced by a woman, had lost his eyes and at the same time the strength of his hair, after he learned that all those people had gathered at the temple of their idols to his disgrace, and were magnifying their gods because they had handed over to them their fiercest enemy, since with the regrowth of the hair of his head his strength had also grown back, he asked the boy who was guiding him to give him his hand, and demanded to be led to that temple.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Phinees sacrificantem virum idolis manu propria peremit","severity":"info","text":"The reference is to Numbers 25:7-8, where Phinehas kills Zimri and Cozbi. The Latin text omits the precise verse number, but the source edition supplies 'Num. xxv'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moyses populum aberrantem, vitumuque fusilem adorantem","severity":"info","text":"The episode of the golden calf is from Exodus 32:26-28. The Latin cites 'Exod. XXXII, 26-28'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jephte ut hostes ... unicam filiam iti sacrificio dedit","severity":"info","text":"Jephthah's sacrifice of his daughter is recounted in Judges 11:30-40. The Latin cites 'Judic. xi'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Samson cum gentes dæmonicolas ... a puero qui sibi ducatum præbebat","severity":"info","text":"The Samson narrative draws on Judges 16, but the detail of hair regrowth and the boy guide is not in the canonical text; it may derive from a patristic or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT IV. — 5.","severity":"info","text":"The passage is marked as Chapter IV, section 5, indicating a later editorial division of the sermon into chapters, likely for liturgical or manuscript organization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Yitia quisquein suis castiget et puniat exempto velerum","severity":"caution","text":"The Latin text is corrupt: 'Yitia' for 'Vitia', 'quisquein' likely 'quisque in', and 'exempto velerum' is unclear; possibly 'excepto veterum' (excepting the old). The English draft reads 'excepting the old'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'exempto velerum' is ambiguous; the reading 'excepto veterum' is adopted in the English draft.","The Samson episode includes non-biblical details (hair regrowth, boy guide) whose source is uncertain."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Ad quod cum pervenisset, columnas duas, supra quas totum ill;tl aedificium ferebatur, singulis manibus singulas apprehendens, ruina se simul et illos voluit opprimi, ne laudes dæmonum in contumeliam liii sui a quoquam libenter paterctur audiri (Id. XVI) Daniel ne a rege homine petitionem aliquam posceret, sed a Dea vivo, qui præstat omnia bona suis, leonibus jejunamtibus in escam datas est ut periret: sed Dominus ficelem servum suum non dcserens, et ipsum intactum reservavit, et per Habacuc prophetam simul et ipsum et leones pavit (Dan. xiv, 30-40). Quid dicam de tribus pueris, qui cuni nollent imaginem regiam adorare, ignes riserunt? In quibus pucris micans gratia ita enituit, ut ligati in fornacem mitterentur, dcambulantesque viderentur, os aperientes Deumque laudantes, flammas ad se non admitterent, sed fugarent: ut secum Filium Dei habere meruissent, antequam mundo in homine apparuisset; ut esset eorum vindex flamma, Chaldaeorumque ministros fornax devorans consumeret; producti quoque de fornace incolumes, populus in se mirabiles redderent, regemque mutarent, eumque facerent Dei sui adoratorem, qhem senserant ante persecutorem (ld. m). Sed hæc omnia facicbat fides, timor et amor Dei. Oderunt isti non solum omnia quae habebant propter Deum; verum etiam animas suas: et Deus eos hic claros fecit et aeternae vitæ remuneratione ditavit.","english":"When he had arrived there, he seized with each hand one of the two columns upon which the entire building rested, intending to be crushed together with them in the ruin, so that he would not willingly allow anyone to hear the praises of demons uttered to the dishonor of God (cf. Judg. 16). Daniel would not make any request of a human king, but of the living God, who bestows all good things upon his own; he was given as food to fasting lions to perish, but the Lord, not abandoning his faithful servant, preserved him unharmed and fed both him and the lions through the prophet Habakkuk (Dan. 14:30-40). What shall I say of the three youths, who, when they would not adore the royal image, laughed at the fires? In these youths, shining grace so blazed forth that, bound and cast into the furnace, they were seen walking about, opening their mouths and praising God, not admitting the flames to themselves but putting them to flight; so that they merited having the Son of God with them before he appeared to the world in human form; so that the flame was their avenger, and the furnace, devouring the Chaldean attendants, consumed them; and when brought forth from the furnace unharmed, they rendered the people wondrous in themselves, and changed the king, making him an adorer of his God, whom they had previously experienced as a persecutor (cf. Dan. 3). But all these things faith, fear, and love of God accomplished. These men hated not only all that they possessed for the sake of God, but even their own lives; and God made them illustrious here and enriched them with the reward of eternal life.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"columnas duas, supra quas totum aedificium ferebatur","severity":"info","text":"The reference to Samson pulling down the temple of Dagon is from Judges 16, as cited in the Latin margin.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel ne a rege homine petitionem aliquam posceret, sed a Deo vivo","severity":"info","text":"The Daniel episode (lions' den) is from Daniel 14:30-40 (Vulgate), not the canonical Greek Daniel.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tribus pueris, qui cum nollent imaginem regiam adorare","severity":"info","text":"The three youths in the furnace are from Daniel 3, with the addition of the Son of God appearing with them.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"per Habacuc prophetam simul et ipsum et leones pavit","severity":"info","text":"The detail of Habakkuk feeding Daniel in the lions' den is from the deuterocanonical addition to Daniel (Bel and the Dragon).","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"fides, timor et amor Dei","severity":"info","text":"This triad (faith, fear, love of God) is a standard Augustinian summary of the virtues that produce heroic action.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed haec omnia faciebat fides, timor et amor Dei","severity":"info","text":"This sentence concludes the series of exempla (Samson, Daniel, three youths) and transitions to the moral application.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The Latin 'Id. XVI' for Samson is ambiguous: it refers to Judges 16 in the Vulgate, but modern chapter divisions differ.","The phrase 'Dea vivo' is a scribal error for 'Deo vivo' (living God), corrected in the English draft."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Quid tale, dilectissimi, fecimus, imoe contrario quæ mala non fecimus? Illi nec minis nee tormentis conventi dæmoniis sacrificaverunt. Annon sacrificavit, qui imagines idolorum per nocten ludentes, quod Nocturnum vocant, libentissime spectavit? Sacrificavit, prorsussacrificavit; et, quod est pejus, non tauri vel cujuslibet pecoris aliquam victimam, sed ipsam animan hominis pretiosam. In hoc tam nefahdo sacrificionon unus vel pauci accusantur, tota hoc civitas fecit, quæ tota consensit. Nec ab hostibus, nec a barbaris, sed a se ipso oninis homo in anima se intus occidit videndo, consentiendo, non prohibendo; omnes remansimus rei: et dum nolumus pacem civitatis turbari perversam, pacem quam desideramus non accipimus rectam. Contemnimus pacem servare bonorum morum, et periit pax temporum nostrorum. Discite vel nunc, dilectissimi, quid cui rei præponere debcatis. Nolite diligere vitia in liliis, in amicis, in servis, in omnibus notis. Præponatur singularis potestas omni potestati, honorem exhibeamus Cæsaritanquam Cæsari, timorem autem Deo. Præferatur Creator creaturæ: diligamus Deum, quia diligit nos; et in hocquod sic nos flagellat, diligit. Quas est enim filius, cui non det disciplinam pater ejus (Hebr. XII, 6, 7)?","english":"What such thing, dearest brethren, have we done? On the contrary, what evils have we not done? They, neither by threats nor by tortures, were compelled to sacrifice to demons. Did he not sacrifice, who most willingly watched the images of idols playing through the night, which they call the Nocturnum? He sacrificed, he absolutely sacrificed; and, what is worse, not a bull or some victim of any beast, but the precious soul of a man. In this so nefarious sacrifice, not one or a few are accused; the whole city did this, which gave its whole consent. Nor by enemies, nor by barbarians, but by himself, every man inwardly killed himself in his soul by watching, by consenting, by not forbidding; we all remained guilty: and while we do not wish the perverse peace of the city to be disturbed, we do not receive the right peace which we desire. We scorn to keep the peace of good morals, and the peace of our times has perished. Learn even now, dearest brethren, what you ought to prefer to what. Do not love vices in children, in friends, in servants, in all acquaintances. Let singular power be preferred to every power; let us show honor to Caesar as to Caesar, but fear to God. Let the Creator be preferred to the creature: let us love God, because He loves us; and in this, that He so scourges us, He loves. For what son is there, whose father does not give him discipline (Heb. 12:6, 7)?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Nocturnum","severity":"info","text":"Nocturnum likely refers to a pagan nocturnal festival or ritual involving idol images, possibly a specific local observance. The term is rare and may be a Latinized borrowing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebr. XII, 6, 7","severity":"info","text":"The citation Hebrews 12:6-7 is not exact; the Vulgate Hebrews 12:6-7 reads 'Quasi enim filius...' but the sense of paternal discipline is echoed. The reference may be a loose memory or a variant versification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacrificavit","severity":"info","text":"The preacher equates watching pagan nocturnal spectacles with actual sacrifice, reflecting late antique Christian anxiety about passive participation in idolatry. This extends the concept of sacrifice to visual complicity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Discite vel nunc","severity":"info","text":"The passage shifts from collective accusation to direct exhortation ('Learn even now'), marking a rhetorical turn from diagnosis of sin to prescription of proper priorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"honorem exhibeamus Caesaritanquam Caesari, timorem autem Deo","severity":"info","text":"This echoes the dominical saying 'Render unto Caesar what is Caesar's' (Matt. 22:21) but adapts it to distinguish honor (Caesar) from fear (God), a common patristic trope for political theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"imoe contrario","severity":"caution","text":"The Latin 'imoe contrario' is likely a scribal error for 'immo contrario' ('nay, on the contrary'). The text may be corrupt at this point, but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact nature of the Nocturnum ritual is unclear; it may be a local or invented term.","The scripture citation Hebrews 12:6-7 does not match the Vulgate exactly, suggesting a loose quotation or variant text."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Qui sanam considerationem habet, qni credit Dei verbis, plus metuit ignem æternum, quam cujuslibet truculenti barbari ferrum; plus metuit mortem perpetuam, morte qualibet hic pessima. Irrideant rc infideles, irrideant stulti, nolint credere nec rebus expertis. Ecce conteruntur, ecce omnia pereunt, ecce cum ipsis non potest stare mundus quem amaverunt, ecce ad Deum trahuntur cujus præcepta contermpscerunt: enim bna voluntate pergit, qui blasphemando moritur. Ecce itur: cum illuc ventum fuerit, quid agitur? Quo itur? per quem abitur? Quis iterum huc redire cogitur? Finitum est et quod male fecerat, emendare finitum est. Redite, filii, redite; redite, praevaricatores, ad cor (Isai. XLVI, 8): facite gaudium ex conversione vestra, corrigantur corda vestra, displiceant vobis opera vestra. Estote fortes, tribulatio mundi non vos frangat: Dominus in proximo cst; nihil solliciti sitis (Philipp. IV,5 et 6).","english":"Whoever has sound consideration, whoever believes the words of God, fears eternal fire more than the iron of any savage barbarian; he fears perpetual death more than any death, however terrible, here. Let the unbelievers mock, let the foolish mock, let them refuse to believe even in things that have been experienced. Behold, they are crushed, behold, everything perishes, behold, the world which they loved cannot stand with them, behold, they are dragged to God whose commands they despised: for he goes willingly who dies blaspheming. Behold, they go: when they have arrived there, what is done? Where do they go? Through whom do they go? Who is compelled to return here again? It is finished, and what he had done badly, it is finished to correct. Return, sons, return; return, transgressors, to your heart (Isaiah 46:8): make joy from your conversion, let your hearts be corrected, let your works displease you. Be strong, let the tribulation of the world not break you: the Lord is near; be anxious for nothing (Philippians 4:5-6).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Redite, filii, redite; redite, praevaricatores, ad cor","severity":"info","text":"The phrase 'ad cor' echoes Isaiah 46:8 (Vulgate: 'revertimini ad cor'), a call to repentance. The citation is explicit in the Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nihil solliciti sitis","severity":"info","text":"The phrase 'nihil solliciti sitis' is drawn from Philippians 4:6 (Vulgate: 'nihil solliciti sitis'), part of an exhortation to trust in God amid anxiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Nocturnum","severity":"info","text":"The term 'Nocturnum' refers to a pagan nocturnal festival involving idolatrous vigils, likely the 'Nocturnus' or all-night rites condemned by Christian authors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"barbari","severity":"info","text":"The 'barbari' likely alludes to the Vandals or Goths invading North Africa during Augustine's later years, a context of contemporary crisis reflected in the sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ecce conteruntur, ecce omnia pereunt","severity":"info","text":"The repeated 'ecce' (behold) creates a rhetorical climax, emphasizing the collapse of the worldly order and the urgency of repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"enim bna voluntate pergit","severity":"caution","text":"The phrase 'enim bna voluntate pergit' is likely a scribal error for 'enim bona voluntate pergit' (for he goes with good will), but the sense is clear: the blasphemer dies willingly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'enim bna voluntate pergit' is corrupt; the intended reading is 'enim bona voluntate pergit'.","The identity of the 'barbari' is not specified but is contextually the Vandals or Goths."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"CAPUT V. — 6. Martyrum fortitudo, Perpetuæ nominatim et Felicitatis. Habetis virorum fortium magna exempla. Vicerunt martyres mundum: inter quos martyres maribus etiam feminæ repertæ sunt fortiores. Aute paucos dies natalitia celebravimus martyrum Perpetuæ et Felicitatis, et comitum. Et cum tot ibi sint viri, quare istæduæ præ omnibus nominantur, nisi quia infirmior sexus aut æquavit, aut superavit virorum fortitudinem?Una earum erat prægnans, alia lactans. Felicitas parturiebat, Perpetua lactabat. Sed tamdiu h:cc Perpetua lactavit, quamdiu arcipcret ab illo pastore simul et patre buccellam lactis: qua acc epta dulcedo felicitatis perpetuæ eam fecitcontemnere filium, spernere patrem, non hærere mundo, perdere animam pro Chi islo. Felicitas vero, quæ sociam habebat Perpetuam, parturiebat et dolebat, objecta bestiis gaudebat potius quam timebat. Quæ virtus in feminis! Qualis cat gratia, quæ cum se infundit, nullum indignum judicat sexum! Gratias gratiæ: reparavit enim sexum muliebrem. In opprobrium magnum mulier remanserat; quia ab initio per mulierem peccatum, et propter hanc omnes morimur. Diraholus unam Evam dejecit: sed Christus natus ex virgine, multas feminas exaltavit. Perpetua et Felicitas caput calcarerunt serpentis, quod Eva ad cor suum intus admisit.","english":"CHAPTER V — 6. The Fortitude of the Martyrs, Specifically Perpetua and Felicitas. You have great examples of brave men. The martyrs conquered the world; among these martyrs, women were found stronger than men. A few days ago we celebrated the feast of the martyrs Perpetua and Felicitas, and their companions. And although there are so many men there, why are these two named before all, except that the weaker sex either equaled or surpassed the fortitude of men? One of them was pregnant, the other nursing. Felicitas was in labor, Perpetua was nursing. But Perpetua nursed as long as she could receive from that shepherd, who was also the father, a morsel of milk; once she accepted it, the sweetness of perpetual felicity made her despise her son, spurn her father, not cling to the world, and lose her life for Christ. Felicitas, who had Perpetua as her companion, was in labor and in pain, but when thrown to the beasts she rejoiced rather than feared. What virtue in women! What great grace, which, when it pours itself in, judges no sex unworthy! Thanks be to grace: for it restored the female sex. A great reproach had remained upon woman; because from the beginning sin came through woman, and because of her we all die. The devil cast down one Eve: but Christ, born of a virgin, exalted many women. Perpetua and Felicitas trampled the head of the serpent, which Eve had admitted into her heart.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Perpetuae et Felicitatis","severity":"info","text":"Perpetua and Felicitas were North African martyrs of the early 3rd century, whose Passio is a celebrated early Christian text. Their feast day (7 March) was observed in Augustine's community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"caput calcarerunt serpentis","severity":"info","text":"The image of trampling the serpent's head echoes Genesis 3:15 (the serpent cursed to crawl) and typologically contrasts Eve's fall with the martyrs' victory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gratias gratiae","severity":"info","text":"The phrase 'gratias gratiae' is a wordplay: 'thanks to grace' (gratia) that restores the female sex. It underscores Augustine's theme of grace overcoming original sin's gendered stigma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Una earum erat prægnans, alia lactans","severity":"info","text":"This passage contrasts the physical states of the two martyrs (pregnant vs. nursing) to highlight their fortitude, a rhetorical device common in hagiographic praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Perpetua et Felicitas","severity":"info","text":"Augustine's praise of Perpetua and Felicitas as exemplars of female fortitude influenced later medieval hagiography and the veneration of female martyrs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"buccellam lactis","severity":"caution","text":"The phrase 'buccellam lactis' (a morsel of milk) is obscure; it may refer to a Eucharistic or symbolic feeding. The text's transmission is uncertain, and the reading may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'that shepherd who was also the father' is ambiguous: it may refer to a priest or to Christ as the Good Shepherd, but the phrase 'simul et patre' suggests a dual role.","The phrase 'buccellam lactis' is unclear; it may be a textual corruption or a metaphor for spiritual nourishment."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Illam seduxit falsa promittendo; illas non valuit superare sæviendo: illam decepit in paradisi felicitate; has non potuit adire, nec sub tantorum positaa potestate 1. lllius inter paradisi delicias ruinam gavisus est; harum inter pruinas fortitudinis constantiam ipse quodam indo diabolus expavit. Meritp sic sunt exaltatam, merito viris vel eoæquatæ vel prælatæ. Quamvis cnim in Christo Jesu non sit servus neque liber, non sit masculus neque femina (Galat. III, 28), sed omnes sint unum occurrentes in virum perfectum ( Ephes. IV, 13); descendit. tamen hoc donum ex magna gratia. Perpetua enim et Felicitas nomina istarum sanctarum feminarum, merces cst sanctorum omnium martyrum.\n\nCAPUT VI. — 7. Patientia Job. Vicit mundum etiam Job ille omnibus notissimus, toties tentatu,, sed minime superatus. Implevit dominicum praeceptum: contempsit filios, ne blasphemaret, qui dederat filios. Repulit a se uxorem, quae ei blasphemiam persuadebat, quam diabolus propterea solam dimiserat quia sibi eam necessariam esse noverat. Non enim dimiserat marito consolatricem, sed suæ tentationis adjutricem: fecerat eam Evam novam, sed ille non erat vetus Adam. Existimavit etiam istum sicut illum per mulierem posse deeipere: sed iste spernendo uxorem pessima suggerentem, divinitus adjutus, etiam ipsum diabolum in illa valuit superarc.","english":"That woman he deceived by false promises; those women he could not overcome by cruelty. He tricked her with the happiness of paradise; these he could not approach, even when they were placed under the power of so great a one. He rejoiced in that one’s ruin amid the delights of paradise; the devil himself, in some way, was terrified by these women’s constancy of fortitude amid the frosts. Rightly are they so exalted, rightly are they either equal to or placed before men. For although in Christ Jesus there is neither slave nor free, neither male nor female (Galatians 3:28), but all are one, meeting in the perfect man (Ephesians 4:13), yet this gift descends from great grace. For Perpetua and Felicitas are the names of these holy women, the reward of all the holy martyrs.\n\nCHAPTER VI — 7. The Patience of Job. That Job, most well-known to all, also conquered the world, tempted so many times but least of all overcome. He fulfilled the Lord’s command: he scorned his children, lest he blaspheme the one who had given the children. He thrust from himself his wife, who was urging blasphemy upon him, whom the devil had left alone for this reason because he knew she was necessary to him. For he had not left her to her husband as a comforter, but as an assistant to his temptation: he had made her a new Eve, but that man was not the old Adam. He thought he could also deceive this man, as he had that one, through a woman: but this man, by spurning his wife who was suggesting the worst, divinely aided, was able to overcome even the devil himself in her.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galat. III, 28","severity":"info","text":"The citation of Galatians 3:28 is a key Pauline text on spiritual equality, though the Latin text adds 'neque liber' (neither slave nor free) which is not in the Greek original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. IV, 13","severity":"info","text":"The reference to Ephesians 4:13 is likely a misattribution; the phrase 'occurring in the perfect man' echoes Ephesians 4:13 but the verse number is incorrect in the Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Perpetua et Felicitas","severity":"info","text":"Perpetua and Felicitas were North African martyrs (died 203 AD), celebrated on March 7. Their passio was widely read and influenced the theology of martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Job","severity":"info","text":"The figure of Job as a model of patience was a common topos in patristic literature, often contrasted with Adam to emphasize resistance to temptation through spousal deception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VI","severity":"info","text":"The passage marks a clear structural break: the previous section on Perpetua and Felicitas ends with a doxological note, and a new chapter begins with Job as a second exemplar of world-conquering patience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"positaa","severity":"caution","text":"The Latin 'positaa' is a scribal error or variant; the intended reading is likely 'posita' (placed) or 'positas' (feminine accusative plural), but the text is corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'positaa' is unclear; it may be a corruption of 'positas' or 'posita'.","The citation 'Ephes. IV, 13' does not match modern chapter/verse divisions; the intended reference may be Ephesians 4:13 or a different verse."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Fortior fuit Jub in doloribus, quam ille Adam in nemoribus: iste non cessit tormentis, ille superatus est in deliciis. Videtis, dilectissimi, quid agat tentatio, quam utiles sint hujus mundi pressura, et quemadmodum corrumpant terrenæ deliciæ. Contempsit Job uxorem, filios, omnia sua, postea et carnem suam. Plus amavit eum qui dcderat, quam id quod dederat. Usus est quod acceperat, tanquam bonus viator: possedit, non possessus est. At ubi ea placuit auferre qui dederat, benedixit, non blasphemavit: Dominus, in. quit, dedit, et Dominus abstulit; sicut Domino placuit, ita factum est: sit nomen Domini benedictum (Job I, et II). Imitamini talem virum, imitamini tales filii esse etiam flagellati, ut mereamini recipi. Flagellat enim omnem filium quem recipit. Dihciplinam ejus sustinete: sicut filios, ita vos aggreditur Deus.\n\nCAPUT \\ II. — 8. Parabola filii prodigi. Latus Christi apertum, ut omnes per illud intrent. Quod probat ille filius junior in Evangelio positus, qui disciplinam paternam contempsit, substantiam suam in meretricibus erogavit, porcos pavit, fame contritus est,siliquis porcorum venirem suum implere non potuit: tandem aliquando reversus est ad sc, et invenit se qui perdiderat se. In mentem ei venit quod nulli mercenarii patris sui abundarent panibus, ipse vero fame periret.","english":"Job was stronger in his sufferings than that Adam in the groves: this man did not yield to torments; that man was overcome by pleasures. You see, dearly beloved, what temptation does, how useful the pressures of this world are, and how earthly delights corrupt. Job despised his wife, his children, all his possessions, and later even his own flesh. He loved the one who gave more than what was given. He used what he had received as a good traveler: he possessed, but was not possessed. And when it pleased the one who gave to take it away, he blessed, not blasphemed: \"The Lord,\" he said, \"gave, and the Lord has taken away; as it pleased the Lord, so it has happened; let the name of the Lord be blessed\" (Job 1 and 2). Imitate such a man, imitate being such children even when scourged, so that you may deserve to be received. For he scourges every child he receives. Endure his discipline: just as children, so does God approach you.\n\nCHAPTER II — 8. The Parable of the Prodigal Son. The side of Christ is opened, so that all may enter through it. This is proved by that younger son placed in the Gospel, who despised his father's discipline, squandered his substance on harlots, tended swine, was worn down by hunger, could not fill his belly with the husks of the pigs; finally he returned to himself, and found himself who had lost himself. It came into his mind that none of his father's hired hands abounded in bread, while he himself perished from hunger.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job I, et II","severity":"info","text":"The citation 'Job I, et II' refers to the opening chapters of the Book of Job, where Job loses his family and possessions and responds with blessing, not blasphemy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Parabola filii prodigi","severity":"info","text":"The parable of the prodigal son (Luke 15:11-32) is invoked to illustrate the theme of returning to God after squandering one's inheritance, paralleling Job's endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Jub","severity":"info","text":"The spelling 'Jub' for Job reflects a common Latin variant (Iob > Jub), likely due to phonetic shift or scribal practice in late antique or medieval manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT \\ II. — 8.","severity":"info","text":"The passage is divided into two sections: the first (ending 'sicut filios, ita vos aggreditur Deus') concludes the Job exemplum; the second begins a new chapter on the prodigal son, marked by a chapter heading and number.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"siliquis porcorum","severity":"info","text":"The phrase 'siliquis porcorum' (husks of pigs) reflects a common late antique and medieval interpretation of the prodigal son's destitution, emphasizing his degradation to animal fodder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Latus Christi apertum","severity":"info","text":"The image of Christ's open side as an entry point for all believers is a patristic and medieval motif, often linked to the wound from the lance and the idea of salvation through Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'dcderat' in 'Plus amavit eum qui dcderat' is likely a scribal error for 'dederat' (had given), as the context requires a perfect form.","The phrase 'flagellat enim omnem filium quem recipit' may be ambiguous: it could mean God scourges every child he receives (as discipline) or that he receives only those he scourges; the translation opts for the former."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Statim surrexit, ad patrem' recurrit, non se filium, sed tanquam unum ex servis computari rogavit. Inclinatur humilitas, excitatur misericordia: voces filii pœnitentis concutiunt paterna viscera. Dicit se filius indignum, ut Hlc eum judicet dignum; rogat ut in numero servorum jubcatur suscipi: ei pater ci primam illam stolam jubet afferri, mactat vitulum saginatum, chorum contregat, advocat amicos, facit epulum magnum. Quare Quia hie filius meus, inqult, mortuus fuerat, et revixit; perierat, et inventus eat. Hanc similitudinem Dominus in Evangelio proposuit, quam ipse exposuit, dicens tale gaudium fieri in caelo super peccatore pœnitentiam agente. Nunc vero quoniam tempus est exhortari omnes ad poenitentiam, ut filii errantes revertantur, eisque convivium a patre saginati vituli præparetur, etiam nos, dilectissimi, parati simus huic convivio tanquam aniici ac domestici interesse: maxime quia cum islo patrefamilias ad mensam ejus quotidie accedentes, non nos jam dignatur vocare servos, sed amicos. Percurramus, si placet, ipsam parabolam a D.omino in Evangelio propositam, in qua nohis et affectum patris demonstravit pium, et filii perditi indicavit reditum. filiique majoris qui de paterna domo non discesserat commotum retulit animum. Hoc quippe habet textus ipsius lectionis.","english":"Immediately he arose, ran back to his father, and begged not to be considered a son, but to be counted as one of the servants. Humility bows down, mercy is stirred up: the cries of the penitent son shake the father’s heart. The son declares himself unworthy, so that he may judge him worthy; he begs to be ordered to be received among the number of servants: the father orders that first robe to be brought to him, slaughters a fatted calf, gathers a chorus, invites friends, and makes a great feast. Why? Because “this son of mine,” he says, “had been dead, and has come back to life; he had been lost, and has been found.” The Lord set forth this similitude in the Gospel, which he himself explained, saying that such joy occurs in heaven over a sinner doing penance. Now, since it is time to exhort all to penance, so that erring sons may return, and a feast of a fatted calf be prepared for them by the father, let us also, dearly beloved, be prepared to attend this feast as friends and members of the household: especially because, daily approaching the table of this same father of the household, he now deigns to call us not servants, but friends. Let us run through, if you please, the parable itself set forth by the Lord in the Gospel, in which he showed us both the father’s pious affection and indicated the return of the lost son, and related the disturbed mind of the elder son who had not departed from the father’s house. For this is what the text of that reading contains.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"similitudinem ... in Evangelio proposuit","severity":"info","text":"The parable of the prodigal son (Luke 15:11–32) is the clear referent; the father slaughters a fatted calf and makes a feast, echoing Luke 15:23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"stolam","severity":"info","text":"Stola here means a fine garment or robe, not a liturgical stole; it symbolizes the son’s former status and the father’s forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"chorum contregat","severity":"info","text":"Contregat is a rare or corrupt form; likely intended as congregat (gathers). The phrase 'gathers a chorus' suggests a festive dance or song, a detail not in the Lucan parable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hanc similitudinem ... ipse exposuit","severity":"info","text":"The preacher claims Christ himself explained the parable, linking earthly joy over a repentant sinner to heavenly joy. This frames the following allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"filiique majoris ... commotum retulit animum","severity":"info","text":"The elder son’s disturbed mind is mentioned but not developed; this detail appears in some patristic treatments (e.g., Ambrose) and may reflect a variant reading or homiletic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"jubcatur","severity":"caution","text":"Jubcatur is likely a scribal error for iubeatur (be ordered). The text is corrupt at several points, suggesting a careless transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'chorum contregat' is uncertain; contregat may be a corruption of congregat or another verb.","The identity of the 'elder son' and his role in the parable is mentioned but not elaborated, leaving ambiguity about the source text."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"Veniens, ait, filius ejus primogenitus de agro, cum audiret symphoniam, interrogavit servos quidnam illud esset: eique dixerunt, Frater tuus reversus est, et occidit illi pater luus vitulum sainatum, eo quod salvum illum susceperit. Et indignatus noluit introire. Egressus est autem ad illum pater suus, ut eum introduceret. Improperavitque illi patri suo, quod laborasset semper cum illo, et nunquam illi talia exhibuisset: at ubi venisset filins ille, qui omnem substantiam paternam male consumpserat, occidisset illi vitulum saginatum. Et reddit pater rationem facti sui, consolaturque filium sunm secum permanentem, de domo non discedentem, et dicit iili, Fili, tu meus es, et mecum es semper, et omnia mea tua sunt: verumtamen oportuit nos ista facere, quoniam frater tuus mortuus fuerat, et revixit; perierat, et inventus eat (Luc. xv, 11-52). Non vacat hæc talis a Domino propositio. Donet itaque nobis qui ista proposuit, ut demonstremus ab ipso fuisse impletum hoc, quod per quamdam similitudinem nos quodam modo excitavit ad aliquid inquirendum. Affectuin paternum eXhibuisse suis Dominam nostrum Jesum Christum, nullus ambigit christianus. Illud magis requiramus, qui sit filius junior, qui prodige vivens substantiam paternam dissipavit, et qui sit filius primogenitus qui indignatus quod filio perdito redeunti vi'ulus saginatus occisus sit, intrare noluerit.","english":"His eldest son, coming from the field, when he heard the music, asked the servants what it was; and they said to him, \"Your brother has returned, and your father has killed a fatted calf for him because he received him safe and sound.\" And he was indignant and refused to enter. But his father went out to him to bring him in. And he reproached his father, saying that he had always labored with him and had never been shown such things; but when that son came who had wasted all his father's substance in dissipation, he had a fatted calf killed for him. And the father gives the reason for his action and consoles his son who remained with him, who did not leave the house, and says to him, \"Son, you are mine, and you are always with me, and all that is mine is yours; nevertheless, we had to do this, because your brother was dead and has come back to life; he was lost and has been found\" (Luke 15:11-32). This parable, set forth by the Lord, is not without meaning. May He who set it forth grant us to demonstrate that He Himself fulfilled this, which through a certain likeness has in a way roused us to inquire into something. No Christian doubts that our Lord Jesus Christ showed a father's affection for his own. Let us rather inquire who is the younger son, who lived prodigally and squandered his father's substance, and who is the eldest son, who, indignant that a fatted calf was killed for the lost son upon his return, refused to enter.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xv, 11-52","severity":"info","text":"The Latin text cites Luke 15:11-32, but the verse range 11-52 is a scribal error; the parable of the Prodigal Son ends at verse 32.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vitulum sainatum","severity":"info","text":"The Latin 'vitulum sainatum' is a variant spelling of 'vitulum saginatum' (fatted calf), reflecting a scribal or orthographic peculiarity in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"symphoniam","severity":"info","text":"The term 'symphoniam' refers to musical instruments or a band, a detail from the parable (Luke 15:25) that underscores the celebratory context of the prodigal son's return.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Non vacat hæc talis a Domino propositio","severity":"info","text":"This sentence marks a transition from the narrative retelling of the parable to its allegorical interpretation, a common homiletic device in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Affectuin paternum eXhibuisse suis Dominam nostrum Jesum Christum","severity":"info","text":"The author asserts that Christ fulfilled the fatherly role in the parable, a typological reading that aligns with Augustinian allegorical interpretation of the Prodigal Son.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a scribal error in the verse citation (Luc. xv, 11-52 instead of 11-32). The spelling 'sainatum' for 'saginatum' is a variant, not a textual corruption. The identity of the 'eldest son' in the allegory is left open; the author proposes to inquire into it."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Quis cst iste filius perditus, qui omnem substantiam paternam in mcretricibus erogavit, nisi ille latro qui substantiam animæa Deo sibi datam per scelera diffluendo etiam in cruce pependit? Porcos pavit, quando dæmonum voluptates suis factis implevit. Fortasse illos porcos pavit, quos petierat diabolus a Domino, dicens: Jube nos intrare in gregcm porcorum (Matth. VIII, 31). Fame contritus est, quia panem verbi Dei non inveniebat. Siliquis cupiebat saturare ventrem suum, quando tortuosis cogitationibus replebat animam suam. Sed revertatur ad se, videat se latro in cruce pendentem, concurrat ad patrem, dicat pendens in cruce: Domine, memento mei dum veneris in regnum tuum. Domine, memento mei; non sum dignus vocari lilius tuus, suscipe me tanquam unum ex servis. Domine, memento mei. Latro enim sua attendens nierila de se ipso diffidebat: sed Dominus, tanquam pius pater, latroni quasi filio quod desperaverat offerebat. Proferat huic pater stolam illam primam, induat filium immortalitate, quem secum videt in cruce pendentem, introducat eum in domum: dicat Christus latroni, Amen dico tibi, hodie mecum eris in paradiso (Luc. xxui, 42, 43). Mactet vitulum saginatum, hominem ilium susceptum, etiam pro latrouibus crucilixum: advocet amicos suos discipulos quibus dicebat, Si feceritis quæ mando vobis, jam vos non dicam servos, sed amicos (Joan. xv, et 15).","english":"Who is this lost son, who squandered all his father's substance on prostitutes, if not that thief who, by dissipating through his crimes the substance of the soul given to him by God, also hung on the cross? He fed pigs when he fulfilled the pleasures of demons by his deeds. Perhaps he fed those pigs which the devil had asked from the Lord, saying: \"Order us to enter the herd of pigs\" (Matthew 8:31). He was consumed by hunger, because he did not find the bread of the word of God. He desired to fill his belly with husks, when he filled his soul with twisted thoughts. But let him return to himself, let him see himself as a thief hanging on the cross, let him run to his father, let him say, hanging on the cross: \"Lord, remember me when you come into your kingdom. Lord, remember me; I am not worthy to be called your son, receive me as one of your servants. Lord, remember me.\" For the thief, considering his own merits, despaired of himself; but the Lord, like a merciful father, offered to the thief, as to a son, what he had despaired of. Let this father bring forth that first robe, let him clothe his son with immortality, whom he sees hanging with him on the cross, let him bring him into the house: let Christ say to the thief, \"Truly I tell you, today you will be with me in paradise\" (Luke 23:42, 43). Let him kill the fatted calf, that man received, crucified even for thieves: let him summon his friends, the disciples to whom he said, \"If you do what I command you, I will no longer call you servants, but friends\" (John 15:15).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. VIII, 31","severity":"info","text":"The reference to the devil asking to enter a herd of pigs conflates Matthew 8:31 with the Gadarene swine narrative, though the verse number is misattributed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xxui, 42, 43","severity":"info","text":"The citation of Luke 23:42-43 is given as the thief's request and Christ's reply, but the verse numbers are incorrect; the passage is Luke 23:42-43.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. xv, et 15","severity":"info","text":"The reference to John 15:15 is imprecise; the saying about calling disciples friends is not found in John 15 but is a paraphrase of John 15:14-15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"latro","severity":"info","text":"The 'thief' (latro) is identified with the penitent thief of the crucifixion, a common typological figure in patristic exegesis, linking the parable of the prodigal son to Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage shifts from allegorical interpretation of the prodigal son to a direct exhortation, using imperatives ('revertatur', 'videat', 'concurrat') to enact the return.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quis cst iste filius perditus","severity":"caution","text":"The Latin text contains a probable scribal error: 'cst' for 'est', and 'mcretricibus' for 'meretricibus', indicating a corrupt manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'lost son' is ambiguous: the text identifies him with the thief on the cross, but the allegory conflates multiple figures (the prodigal son, the demoniac, the penitent thief).","The phrase 'siliquis cupiebat saturare ventrem suum' may be a literal or metaphorical reference to husks as food for pigs or as empty teachings."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Præparetur illud convivium coeleste, astet ille chorus Angelorum, suaviter declamans: Gloria in excelsis Dco, cl in terra pax hominibus bonæ voluntatis (Luc. II, 14). Veniat et primogenitus filius ille, et nolit intrare. Quis est iste lilius primogenitus qui noluit intrare, nisi ille primus Apostolorum Petrus, qui ad interrogationem unius ancille in atrio sacerdotis ter Dominum ausus est negare i Dixisti quidem, o Petre, tanquam patri tuo Christo, Ego tecum laboravi: quando dicebas Salvatori, Tecum sum usque ad mortem (Matth. xxvi, 69,74, 35); animam meam pro te ponam (Joan. XIII, 37). Ubi est quod promisisti? Interrogaris semel, ct negas: secundo interrogaris, et negas; tertio, et nepas. Non vis ad convivium intrare, ideo ausus es ter Dominum negare. Ubi est, Animam meam pre te ponam? Ter negantem non terruit ungula, sed una oppressit muliercula Certe, Tecum sum usque ad mortem. Vide, vide igitur, Petre, quantum de te antea praesumpseris: eccc nunc ter negando, gallo teste convinceris. Sed egrediatur pater ad primogenitum filium nolentem intrare: dicat Christus Petro, intra in gaudium Domini tui (Matth. XXV, 21). Respiciat negantem, et faciat confessorem: compungat flentem, faciat amatorem. Exhortetur eum paterna voce: Fili, inquit, tu meus es: Tu es Petrus; etsi me ncgasti, mcus es. Tu es Petrus, et super hanc petram ædificabo Ecclesiam meam.","english":"Let that heavenly banquet be prepared, let that chorus of Angels stand by, sweetly proclaiming: \"Glory to God in the highest, and on earth peace to men of good will\" (Luke 2:14). Let that firstborn son also come, and be unwilling to enter. Who is that firstborn son who was unwilling to enter, if not that first of the Apostles, Peter, who, at the questioning of a single maidservant in the court of the high priest, dared three times to deny the Lord? You said indeed, O Peter, as if to your father Christ, \"I have labored with you\": when you said to the Savior, \"I am with you unto death\" (Matthew 26:69, 74, 35); \"I will lay down my life for you\" (John 13:37). Where is what you promised? You are questioned once, and you deny; you are questioned a second time, and you deny; a third time, and you deny. You do not wish to enter the banquet, therefore you dared three times to deny the Lord. Where is, \"I will lay down my life for you\"? The one who denied three times was not terrified by a hoof, but a single little woman overwhelmed him. Certainly, \"I am with you unto death.\" See, see then, Peter, how much you presumed of yourself before: behold now, by denying three times, you are convicted by the testimony of a rooster. But let the father go out to the firstborn son unwilling to enter: let Christ say to Peter, \"Enter into the joy of your Lord\" (Matthew 25:21). Let him look upon the one who denies, and make him a confessor: let him prick the weeping one, make him a lover. Let him exhort him with a fatherly voice: \"Son,\" he says, \"you are mine: You are Peter; and even if you denied me, you are mine. You are Peter, and upon this rock I will build my Church.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gloria in excelsis Deo, et in terra pax hominibus bonæ voluntatis (Luc. II, 14)","severity":"info","text":"The citation of Luke 2:14 is a conflation of the Vulgate text; the standard verse is Luke 2:14, but the wording here differs slightly from modern critical editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ad interrogationem unius ancillæ in atrio sacerdotis ter Dominum ausus est negare","severity":"info","text":"This refers to Peter's denial of Christ before the crucifixion, as recounted in Matthew 26:69-75 and other Gospels; the 'single maidservant' is the servant who identified Peter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"primogenitus filius","severity":"info","text":"'Firstborn son' here is a typological figure for Peter, not a literal son; the term is used allegorically to link Peter to the parable of the prodigal son (Luke 15) and to his primacy among the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tecum sum usque ad mortem (Matth. xxvi, 69,74, 35)","severity":"info","text":"The citation conflates Matthew 26:69, 74, and 35; the phrase 'I am with you unto death' is not a direct Vulgate quotation but a paraphrase of Peter's protestation of loyalty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"animam meam pro te ponam (Joan. XIII, 37)","severity":"info","text":"This echoes John 13:37, but the verse numbering is non-standard; the Vulgate John 13:37 is 'Si quis quaerit, dicito: Quia ipse est'—the phrase is a loose paraphrase of Peter's offer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"intra in gaudium Domini tui (Matth. XXV, 21)","severity":"info","text":"Matthew 25:21 in the Vulgate reads 'intra in gaudium domini tui'; this is a direct citation, though the verse is part of the parable of the talents, here applied to Peter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'firstborn son' is explicitly identified as Peter, but the allegorical link to the prodigal son is implicit; the text assumes the reader knows the parable.","The phrase 'gallus testis' (rooster as witness) is obscure; it may refer to a proverb or a specific tradition about Peter's denial, but the exact reference is unclear."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":20,"ref":"p20","source":"Tu meus es, et omnia mea tua sunt: Tibi dabo claves regni cœlorum (ld. xvi, 18, 19). Apud le, Petre, sunt claves: dignare jam ad convivium intrare. Oportebat hæc fieri, quoniam frater tuus latro mortuus erat, et revixit; pericrat, et inventus est. Si Petrus antequam Christus pro omnibus crucifigeretur, regni caelorum claves accepit; qua illuc introivit latro ille jam non reus, nisi per latus quod aperuit Judaeus?\n\nEt nunc veniant omnes quicumque amant paradisum, locum quietis, locum sccurilatis, locuni perpetuæ felicitatis, locum in quo non pertimescas barbarum, in quo nullum patiaris adversarium, nullum habeas inimicum: venite omnes, intrate omnes; est qua intrare possitis 1, patet latus. Ostendit euim ille latro quo debeant omnes inlrarc, nemincm suo exemplo docuit desperare.\n\nCAPUT VIH.-De cavenda ariana hæresi.- Contendite, ait Dominus, intrare per angustam portam (Lue. XIII, 24). Quid angustius illo foramine, quod unus e militibus percutiendo latus crucifixi aperuit? et tamen per has angustias pene jam totus mundus intravit. Venitc, et vos Judaei, vocal vos quem crucifixistis Filius Dei. Contendite intrare per angustam portam: per hanc enim introierunt patres vestri. Illi qui ut crucifigeretur clamaverunt, qui in ligno suspensum viderunt, qui irriscrunt, qui caput agitaverunt, per istas tamen angustias introierunt.","english":"You are mine, and all that is mine is yours: I will give you the keys of the kingdom of heaven (Matt. 16:18-19). With you, Peter, are the keys: deign now to enter the banquet. These things had to happen, because your brother the thief was dead, and came back to life; he was lost, and was found. If Peter received the keys of the kingdom of heaven before Christ was crucified for all, how did that thief, no longer guilty, enter there except through the side which the Jew opened?\n\nAnd now let all come who love paradise, the place of rest, the place of security, the place of perpetual happiness, the place where you do not fear the barbarian, where you suffer no adversary, where you have no enemy: come all, enter all; there is a way you can enter, the side lies open. For that thief showed where all ought to enter, teaching no one by his example to despair.\n\nCHAPTER VI.—On avoiding the Arian heresy.—Strive, says the Lord, to enter through the narrow gate (Luke 13:24). What is narrower than that opening which one of the soldiers made by striking the side of the crucified? And yet through this narrowness almost the whole world has already entered. Come, you Jews as well, the Son of God whom you crucified calls you. Strive to enter through the narrow gate: for through this your fathers entered. Those who cried out for him to be crucified, who saw him hanging on the wood, who mocked him, who shook their heads, even they entered through this narrowness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tibi dabo claves regni cœlorum","severity":"info","text":"The Latin conflates Matt. 16:18-19, where Jesus gives Peter the keys, with the promise of heavenly reward. The citation key (ld. xvi, 18, 19) refers to the Vulgate.","cites":[],"named_sources":[],"dropped_cites":["Matt. 16:18-19"]},{"unit":"background","kind":"background","basis":"text","lemma":"frater tuus latro","severity":"info","text":"The 'thief' (latro) is the Good Thief (Luke 23:39-43), here called Peter's brother to emphasize shared redemption. The narrative plays on the thief's entry into paradise through Christ's side-wound.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"per latus quod aperuit Judaeus","severity":"info","text":"'Latus' (side) refers to the wound inflicted by the soldier (traditionally Longinus). The 'Jew' is an anti-Jewish trope common in patristic polemic, blaming Jewish leaders for the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VIH.-De cavenda ariana hæresi","severity":"info","text":"The chapter heading is a later editorial insertion, not original to the sermon. It breaks the flow and introduces a new topic (Arianism) not developed in the preceding passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Contendite intrare per angustam portam","severity":"info","text":"This echoes Luke 13:24 ('Strive to enter through the narrow door'), but the Latin text cites it as 'Lue. XIII, 24', a variant or error for Luke 13:24.","cites":[],"named_sources":[],"dropped_cites":["Luke 13:24"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per has angustias pene jam totus mundus intravit","severity":"info","text":"The image of the whole world entering through Christ's side-wound became a popular motif in medieval piety, symbolizing universal salvation through the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'sccurilatis' and 'locuni' which are scribal errors for 'securitatis' and 'locum'.","The citation 'Lue. XIII, 24' is ambiguous: it likely refers to Luke 13:24, but the chapter/verse numbering may differ from modern Bibles."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Non enim inaniter clamabat ille pendens in cruce: Pater, ignosce illis, quia nesciunt quid faciunt (Id. XXIII, 34). Per has ergo, ut dixi,angustias, per angustam portam lateris Christi ingressus est latro mutatus, pœnitens. Judæus, conversus omnis paganus, et ab co exiit foras malus hæreticus arianus. Exiit, quoniam non erat de numero permanentium. De illis enim erat, de quibus Joannes dicit: Ex nobis exierunt, sed non erant ex nobis: si enim ex nobis essent, mansissent utique nobiscum ( I Joan. II, 19). hæretice ariane, agnoscit latro in cruce pendentem, ipsi inimici Judæi expaverunt resurgentem, et vos male tractatis in cœlo regnantem!\n\nCavete, dilectissimi, arianam pestem; non vos separent a Christo terrenapromittendo, propter tunicam non vos exspolient fide. Membra Christi, servate unitatem atque integritatem unius tunicæ, quam nec persecutores Christi ausi sunt scindere, Nolite injurias irrogare capiti vestro: pro vobis ille mortuus est, ne vos moreremini. Quem Christus per Batpismurn vivificavit, quare eum arianus rebaptizando occidit? Erubesce, erubesce, hær lice. Negavit Pctrus, et reversus est, et flendo delevit qnod tirnorc negavit. Christum in suis persecutus est Paulus, sed ad ejus vocem cccidit et surrexit. Aliter cecidit, aliter surrexit: cecidit persecutor, erectas est prædicator.","english":"For not in vain did he cry out as he hung on the cross: \"Father, forgive them, for they know not what they do\" (Luke 23:34). Through these straits, therefore, as I have said, through the narrow gate of Christ's side, the thief entered, changed, penitent. The Jew, every pagan converted, and from it went forth the evil Arian heretic. He went forth, because he was not of the number of those who remain. For he was of those of whom John says: \"They went out from us, but they were not of us; for if they had been of us, they would surely have remained with us\" (1 John 2:19). Arian heretic, the thief on the cross acknowledges Christ hanging there, the hostile Jews themselves feared him rising again, and you treat him wickedly reigning in heaven!\n\nBeware, dearest ones, of the Arian plague; let them not separate you from Christ by promising earthly things, let them not strip you of faith for the sake of a tunic. Members of Christ, preserve the unity and integrity of the one tunic, which not even the persecutors of Christ dared to tear. Do not inflict injuries upon your head: for you he died, lest you should die. Whom Christ has brought to life through Baptism, why does the Arian kill him by rebaptizing? Blush, blush, heretic. Peter denied, and returned, and by weeping blotted out what he had denied through fear. Paul persecuted Christ in his own, but at his voice he fell and rose. He fell one way, he rose another: he fell as a persecutor, he rose as a preacher.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pater, ignosce illis, quia nesciunt quid faciunt","severity":"info","text":"The citation is from Luke 23:34, not from the same chapter of Matthew as the Latin apparatus suggests. The phrase 'Id. XXIII, 34' refers to Luke, not Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ex nobis exierunt, sed non erant ex nobis","severity":"info","text":"The quotation is from 1 John 2:19, but the Vulgate reads 'Ex nobis enim exierunt, sed non erant ex nobis'. The Latin here omits 'enim'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"arianam pestem","severity":"info","text":"The Arian heresy denied the full divinity of Christ. The sermon's anti-Arian polemic reflects the post-Nicene context, likely the 4th–5th century, when rebaptism was a contested practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"per angustam portam lateris Christi","severity":"info","text":"The 'narrow gate of Christ's side' is a metaphor for the wound from the lance, seen as a passage to salvation. This image is rare and may echo patristic typology of the side of Christ as the source of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Cavete, dilectissimi, arianam pestem","severity":"info","text":"The passage shifts from narrative to direct exhortation, a common homiletic move. The imperative 'Cavete' marks a paraenetic climax, warning the congregation against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Negavit Petrus, et reversus est","severity":"info","text":"The reference to Peter's denial and Paul's conversion draws on Acts and patristic tradition. The pairing of these two apostles as exemplars of repentance and transformation is a topos in Latin preaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Id. XXIII, 34' is ambiguous: it likely refers to Luke 23:34, but the abbreviation 'Id.' could be misread as referring to the same book as the previous citation (Matthew).","The phrase 'per has ergo angustias' lacks a clear antecedent; 'has' may refer to the 'straits' mentioned earlier in the sermon, but the text is fragmentary.","The reading 'Batpismurn' in the Latin is a scribal error for 'Baptismum'."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"In Christianis Christum persecuti sunt reges: sed multum eis præstiterunt, (juando membra ad caput suum velociter transierunt. Nemo talia damni, qualia tu } ingerit Christo: animas onim multorum cupis interficere, pro quibus Christus in carnc venit occidi. Erubesce, crubesce v hæretice. Quid iteras quod semel datur? In membris suis jam mtus est Christus, noli ill istis ipsum velle rebaptizare? Semel enin pro omnibus cum Joanne in aquam dignatus est ipse descendere (Matth. III, 16). Redemit Christus animas, custodite quod ille redemit. Integro Christo integruM assignate prædium. Nemo invadat, nemo invasori consentiat: characterem dominicum nullus abstergat, titulos Christi nemo deponat. Reddituri estia rationem Domino regi, boni servi, data est vobis occasio bene operandi. Abundant peregrini, captivi, exspoliati. Facite vobis amicos ex mammona iniquitatis, ut et ipsi recipiant vos in tabernacula œterna (Luc. xvi, 9).","english":"In Christians the kings persecuted Christ: but they greatly benefited them, when the members quickly passed over to their head. No one inflicts such losses on Christ as you do: you wish to kill the souls of many, for whom Christ came in the flesh to be killed. Blush, blush, heretic. Why do you repeat what is given once? In his members Christ has already been struck; do not wish to rebaptize him in them? For once he deigned to descend into the water with John for all (Matt. 3:16). Christ redeemed the souls; guard what he redeemed. Assign the intact estate to the intact Christ. Let no one invade, let no one consent to the invader: let no one wipe away the Lord’s brand, let no one remove Christ’s titles. You will render account to the Lord King, good servants; an opportunity for good work has been given to you. There are many pilgrims, captives, despoiled. Make friends for yourselves from the mammon of iniquity, so that they too may receive you into eternal tabernacles (Luke 16:9).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. III, 16","severity":"info","text":"The citation 'Matth. III, 16' is a misprint for Matthew 3:16, which does not exist; the reference is to Jesus' baptism (Matthew 3:13-17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xvi, 9","severity":"info","text":"The citation 'Luc. xvi, 9' is a misprint for Luke 16:9, which does not exist; the reference is to the parable of the rich man and Lazarus (Luke 16:19-31).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"characterem dominicum","severity":"info","text":"'Characterem dominicum' refers to the indelible spiritual mark of baptism, a key concept in anti-Donatist polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mammona iniquitatis","severity":"info","text":"'Mammona iniquitatis' (mammon of iniquity) echoes Luke 16:19-31, where the rich man's wealth is associated with sin; here it is used to urge almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"juando","severity":"caution","text":"The Latin 'juando' is a scribal error for 'quando' (when), as the context requires a temporal conjunction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"præstiterunt","severity":"caution","text":"The verb 'præstiterunt' (they benefited) is likely a corruption of 'præstiterunt' (they stood by) or 'præstiterunt' (they provided), but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scribal errors (e.g., 'juando' for 'quando', 'præstiterunt' for 'præstiterunt') that do not obscure the overall meaning.","The scripture citations are misattributed (Matthew 3:16 and Luke 16:9 do not exist in standard versification), but the intended passages are identifiable."],"confidence":"high","notes":[]}]}