{"slug":"stoa0040.stoa076.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa076.opp-lat1","title":"Regulae Clericis Traditae Fragmentum","title_source":"Regulae Clericis Traditae Fragmentum","author":"Augustinus","genre":"rule","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":"2026-11-15T06:06:01Z","cost_usd":0.002621},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa076.opp-lat1","work_id":"stoa0040.stoa076.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/stoa076/stoa0040.stoa076.opp-lat1.xml"},"stats":{"passages":4,"english_words":1020,"coptic_letters":0,"source_letters":3865,"commentary_units":24,"commentary_kinds":7,"derived_notes":0,"ambiguities":7,"work_notes":5,"external_links":5,"timeline":6},"summary":{"work":"stoa0040.stoa076.opp-lat1","abstract":"The Regulae Clericis Traditae Fragmentum is a fragmentary Latin rule for clerics attributed to Augustine of Hippo (354–430). Its prescriptive and pastoral register aligns with early monastic and clerical rules. The fragment survives as part of larger Augustinian rule collections, but its exact manuscript tradition is uncertain. The text prescribes communal living, common ownership, and reliance on divine providence, citing biblical passages such as Acts 2:44, 4:32, and Matthew 19:21. Its authenticity and precise dating remain debated; it may be a later compilation drawing on Augustinian themes. The fragment influenced later clerical reforms, especially within the Augustinian order, and was cited in medieval canonical collections.","historical_context":"The fragment is traditionally associated with Augustine's lifetime (354–430) in North Africa, but its authenticity and precise date are uncertain. It may have been composed for a community of clerics living under a common rule, reflecting the early development of clerical monasticism. The text's transmission is unclear; it likely circulated as part of a larger collection of Augustinian rules, possibly compiled in the early medieval period. The fragment's use of biblical citations and its emphasis on communal ownership echo themes in Augustine's other works, such as the Rule of Augustine. However, the fragment's conflation of scriptural passages and its collective decree formula suggest it may be a later adaptation for clerical communities. The text was cited in medieval canonical collections, indicating its influence on later ecclesiastical reforms.","significance":"This fragment is significant for understanding the development of clerical rules in late antiquity and the early medieval period. It bridges early monastic ideals and later clerical reforms, particularly within the Augustinian order. Its disputed authenticity highlights the challenges of attributing texts to major patristic figures. The fragment's biblical adaptations and communal emphasis provide insight into how scriptural authority was used to shape clerical life.","timeline":[{"date":"4th–5th c.","event":"Traditional attribution to Augustine of Hippo (354–430); composition possibly in North Africa."},{"date":"5th–6th c.","event":"Possible compilation of Augustinian rule collections; fragment may have been transmitted as part of a larger corpus."},{"date":"8th–9th c.","event":"Earliest surviving manuscript evidence uncertain; fragment cited in medieval canonical collections."},{"date":"11th–12th c.","event":"Influence on clerical reforms within the Augustinian order; rule cited in canonical collections."},{"date":"19th c.","event":"Publication in Patrologia Latina; modern scholarly debate on authenticity begins."},{"date":"20th–21st c.","event":"Continued scholarly discussion; fragment's authenticity and dating remain unresolved."}],"relations":[{"work":"Rule of Augustine","relation":"Attributed to same author; fragment may be part of or derivative from this rule.","key":"","label":null,"url":null},{"work":"Patrologia Latina","relation":"Edition containing the fragment; provides textual variants.","key":"","label":null,"url":null},{"work":"Acts of the Apostles","relation":"Cited in fragment (Acts 2:44, 4:32) to support common ownership.","key":"","label":null,"url":null},{"work":"Gospel of Matthew","relation":"Cited in fragment (Matthew 19:21, 6:31-33) to justify renunciation and reliance on providence.","key":"","label":null,"url":null},{"work":"Wisdom of Solomon","relation":"Cited in fragment (Wisdom 1:1) but with variant wording from Vulgate.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Augustine of Hippo","label":"Augustine of Hippo","url":"https://en.wikipedia.org/wiki/Augustine_of_Hippo","reason":"Traditional author of the fragment; provides context on his life and works."},{"key":"wikipedia:Rule of Saint Augustine","label":"Rule of Saint Augustine","url":"https://en.wikipedia.org/wiki/Rule_of_Saint_Augustine","reason":"Related rule attributed to Augustine; fragment may be part of this tradition."},{"key":"wikipedia:Patrologia Latina","label":"Patrologia Latina","url":"https://en.wikipedia.org/wiki/Patrologia_Latina","reason":"Edition containing the fragment; key source for textual study."},{"key":"wikipedia:Acts 2","label":"Acts 2","url":"https://en.wikipedia.org/wiki/Acts_2","reason":"Biblical passage cited in fragment (Acts 2:44)."},{"key":"wikipedia:Matthew 19","label":"Matthew 19","url":"https://en.wikipedia.org/wiki/Matthew_19","reason":"Biblical passage cited in fragment (Matthew 19:21)."}],"cautions":["The dating of the fragment is uncertain; it is traditionally associated with Augustine's lifetime (354–430) but may be a later compilation.","The authenticity of the attribution to Augustine is debated among scholars; the fragment may be pseudepigraphical.","The fragmentary state of the text and unclear manuscript tradition limit certainty about its original form and context.","The biblical citations in the fragment show variant wording from the Vulgate, suggesting possible adaptation or a different textual tradition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000529,"generated":"2026-11-15T06:06:00Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa076/stoa0040.stoa076.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa076.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":24,"english_words":1020,"source_letters":3843,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a fragment of a rule for clerics, attributed to Augustine. Its register is prescriptive and pastoral, typical of early monastic and clerical rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The fragmentary state of the text suggests it may have been transmitted as part of a larger collection of Augustinian rules, but its exact manuscript tradition is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of this fragment is uncertain; it is traditionally associated with Augustine's lifetime (354–430), but its authenticity and precise date remain debated among scholars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This rule fragment influenced later clerical reforms, particularly in the Augustinian order, and was cited in medieval canonical collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not provide a critical apparatus or manuscript stemma; readers should consult the Patrologia Latina apparatus for textual variants.","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: rule in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"REGULÆ CLERICIS TRADITÆ FRAGMENTUM.\n\nCommuni definitione decrevimus apud nos, quod nunquam postmodum ab ullo poterit infringi. Rcsidentibus nobis in monasterio. in nomine Domini nostri JesuChristi, omnibusplacuit secundum apostolicam traditionem, unnm sentire in Domino et communiter possidere. Sieut scriptum cst: Onum sentite in Domino (Sap. I, ). Et nemo quidem proprium sibi vindicet quidquam, sed fiat sicut scriptum est in Actibus Apostolorum, Habentes omnia communia, nemo quidquam esse suum dicebat (.-tel. ii., et iv. 33j. Quod a nobis scriptum cst. In Domino ergo jure observationis nos tencamus, et in eo usque in finem permaneamus: quoniam in loge scriptum est. Qui perseveraverit usque in finem, hic salvus crit ( Matth x, 22). Si quis autem venire desiderat ad coigregationem fratrum, qui in unum esse videntur, uon ignoret Evangelii dictum, quod dixit: Vendat omnia sua,a eroget egenis et pauperibus (Id. XIX, 21). Et herum: Abneget semetipsum, sibi tollat et crucem suam,et sequatur me (Luc. IX,'23). Et ne tractet in corde suo de victu ant vestitu, et cæteris quæ necessaria sunt corpori, ipso Domino præmonente in Evangelio ti dicente: Nolite cogitare dicentes, quid edetis, aut quid vestiemini: hoc enim Gentes cogitant. Scil Pater vester quia horum omnium indigetis: quærile primum regnum Dei, et justitiam ejus; el hæc omnia apponentur vobis. (Matth. VI, 31-33).","english":"Rule Given to Clerics, Fragment.\n\nBy common definition we have decreed among ourselves, which afterward can never be broken by anyone. With us residing in the monastery, in the name of our Lord Jesus Christ, it pleased all, according to apostolic tradition, to be of one mind in the Lord and to possess in common. As it is written: Be of one mind in the Lord (Wisdom 1:1). And let no one indeed claim anything as his own, but let it be done as it is written in the Acts of the Apostles: Having all things in common, no one said that anything was his own (Acts 2:44 and 4:32). Which has been written by us. Therefore, in the Lord, by the law of observance, let us hold ourselves, and in him let us remain until the end: since it is written in the law: He who has persevered until the end, this one will be saved (Matthew 10:22). But if anyone desires to come to the congregation of brothers, who are seen to be as one, let him not be ignorant of the saying of the Gospel, which said: Sell all that is his, and distribute it to the needy and the poor (Matthew 19:21). And again: Let him deny himself, take up his own cross, and follow me (Luke 9:23). And let him not ponder in his heart about food or clothing, and other things that are necessary for the body, with the Lord himself warning in the Gospel and saying: Do not think, saying, what will you eat, or what will you wear: for Gentiles think this. Know that your Father knows that you lack all these things: seek first the kingdom of God, and its justice; and all these things will be added to you (Matthew 6:31-33).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Communi definitione decrevimus","severity":"info","text":"The opening phrase 'Communi definitione decrevimus' signals a collective decree, establishing the rule's authority as a communal decision rather than a single founder's command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Onum sentite in Domino","severity":"info","text":"The citation 'Onum sentite in Domino' is attributed to Wisdom 1:1, but the Vulgate reads 'Sentite de Domino' (think of the Lord); the text may be a loose adaptation or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Habentes omnia communia","severity":"info","text":"The reference to Acts 2:44 and 4:32 combines two passages to support common ownership, a key monastic ideal; the phrasing is a conflation typical of patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vendat omnia sua","severity":"info","text":"The citation 'Vendat omnia sua' (Matthew 19:21) echoes Jesus' advice to the rich young man, adapted here as a requirement for entry into the community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite cogitare dicentes, quid edetis","severity":"info","text":"The passage Matthew 6:31-33 is paraphrased, urging reliance on divine providence; the Vulgate has 'Nolite cogitare de cibo et vestitu' (do not think about food and clothing), but the text expands it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Regulae Clericis Traditae Fragmentum","severity":"info","text":"This fragment is attributed to Augustine in the manuscript tradition, but its authenticity is debated; it may be a later compilation drawing on Augustinian themes for clerical communities.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution to Augustine is uncertain; the text may be a later pseudepigraphon.","The scripture citations are sometimes loose or conflated, making precise identification difficult."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Verumtamen antequam statuat esse in monasterio, probet propositum fratrum atque exemplum et ipse probetur in onini conversatione ab illo qui Prior est, et cæteris consentientibus, propter illud quod Scriptura docet et admonet, dicens: Amicum noli cito comprobare. Sed si contigerit ut aliquis ex qualibet causa necessitatis a monasterio fuerit abstractus, ne vel mente concipiat secum aliquid ferre de iis omnibus quæ in monasterio fuerunt, sive etiam quæ secum aliquando attulerat, sive ea quæ cum fratribus acquisierat: quia certum est, fratres nihil habere, possidere, dare, vel accipere debere sine superioris licentia. Quod si propinquus, vel amicus, vcl quilibet fratrum, aliquid offerre voluerit; primo quidem Priori insinuetur, et sic suscipiatur, si ipse Crit de quo tamen nibil flat aliud, nisi quod Priori placuerit, vel permiserit; quoniam valde verendum est, ne sibi eveniat quod scriptum est: Vir mutabilis in lingua incidit in mala (Prov. XIII, 3). Et iterum, ut nullum omnino de fratribus secum provocet, ne magis destructor quam ædificator monasterii videatur: propter id quod scriptum est: Qui non est mecum, contra me est; et qui mecum non congregat, dispergit (Matth. XII, 30).","english":"Nevertheless, before anyone is established in the monastery, let him test the purpose and example of the brothers, and let him himself be tested in all his conduct by the one who is Prior, and by the others consenting, because of what Scripture teaches and admonishes, saying: Do not quickly approve a friend. But if it should happen that someone for any reason of necessity is drawn away from the monastery, let him not even conceive in his mind to carry away with him anything of all those things that were in the monastery, whether those which he once brought with him, or those which he acquired with the brothers: because it is certain that brothers ought to have, possess, give, or receive nothing without the permission of a superior. But if a relative, or a friend, or any of the brothers, wishes to offer something; first let it be made known to the Prior, and thus let it be received, if he himself gives it, concerning which, however, nothing else is done except what pleases or permits the Prior; since it is greatly to be feared that what is written may happen to him: A man changeable in tongue falls into evils (Prov. 13:3). And again, that he should by no means provoke any of the brothers to himself, lest he seem more a destroyer than a builder of the monastery: because of what is written: He who is not with me is against me; and he who does not gather with me scatters (Matt. 12:30).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amicum noli cito comprobare","severity":"info","text":"This is a loose Latin rendering of a proverbial saying, possibly echoing Sirach 6:7-8 or a common monastic adage; the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vir mutabilis in lingua incidit in mala (Prov. XIII, 3)","severity":"info","text":"The citation is to Proverbs 13:3, but the Vulgate reads 'qui mutabilis est in lingua, incidit in mala' (a man changeable in tongue falls into evils). The verse is adapted to the context of monastic discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui non est mecum, contra me est; et qui mecum non congregat, dispergit (Matth. XII, 30)","severity":"info","text":"This is a paraphrase of Matthew 12:30, which in the Vulgate reads 'qui non est mecum, contra me est' (he who is not with me is against me). The second clause is an expansion not found in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Prior","severity":"info","text":"The term 'Prior' denotes the monastic superior, a standard title in Latin rules (e.g., Benedict's Rule). Here it governs admission and property permissions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"probet propositum fratrum atque exemplum","severity":"info","text":"This probationary process reflects early monastic practice of testing candidates before full acceptance, paralleling the novitiate in later rules like the Rule of the Master.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Verumtamen ... Sed si contigerit ... Quod si","severity":"info","text":"The passage is structured as a conditional sequence: general principle (probation), exception (departure), and special case (gifts). This logical progression is typical of regulatory prose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Crit' in 'si ipse Crit' is likely a scribal error for 'dederit' (gives) or 'obtulerit' (offers); the translation follows the sense of offering.","The phrase 'de quo tamen nihil flat aliud' is obscure; 'flat' may be a miswriting of 'fiat' (is done), and the clause is interpreted as 'concerning which nothing else is done'."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Et quicumque provocatus ab aliquo, de monasterio voluerit abscedere, aut redarguat provocantem, aut ante indicet Præposito 1, (ui utique de iis, quæ in communi decrevimus nihil esse censeo subtrahendum, quia scriptum est: Pacifici sint tibi multi, sed unus ex mille sit tibi consiliarius (Eccli. vi, G). Igitur hæc quæ scripta sunt, cum summa diligentia observanda sunt a Præposito usque ad omnes fratres. Etsi quis ab aliquo doctrinam audierit. præter quam in monasterio consecutus est ab eo cui se credidit; hanc autcm suscipiat, et camnon subtra bat doctori: quia scriptum est: Omnequod manifestatur, lux est (Ephes, v, 15). Si enim bona fuerit, collaudanda est; si vero prava, reprobanda. De iis autem fratribus qui in unitate con istunt, si quis subito adversus Præ positum altercatus fuerit; non solum semel, sed secundo et tertio, ut Evangelium docet, licet exorarc (Matth. XVIII, 15-17). Si autem noluerit se emendare, ille cui injuriam irrogatus est, post primam vel secundam correctionem. qui non revocaverit contumacem, dcnunlicl et illud Præposito, IIC per laciturnitatem, et ille, et frater suns periclitentur, sicut Salomon ait, Qui occultat inimicitiam, instruit dolum.","english":"And whoever, having been provoked by someone, wishes to depart from the monastery, let him either refute the one provoking him, or first report it to the Prior. For I certainly think nothing is to be withheld from those things which we have decreed in common, because it is written: \"Let many be at peace with you, but let one in a thousand be your counselor\" (Ecclus. vi, 6). Therefore, these things which are written are to be observed with the utmost diligence by the Prior and by all the brothers. And if anyone has heard some teaching from someone, other than that which he has obtained in the monastery from the one to whom he entrusted himself, let him receive it, and let him not conceal it from the teacher: because it is written: \"Everything that is revealed is light\" (Eph. v, 13). For if it is good, it is to be praised; but if it is evil, it is to be rejected. Concerning those brothers who stand in unity, if anyone has suddenly quarreled with the Prior, it is permitted to entreat not only once, but a second and third time, as the Gospel teaches (Matt. xviii, 15-17). But if he is unwilling to correct himself, the one against whom the injury was inflicted, after the first or second correction, if he has not recalled the contumacious one, let him report it to the Prior, lest through silence both he and his brother be endangered, as Solomon says: \"He who conceals enmity, prepares deceit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccli. vi, G","severity":"info","text":"The citation 'Pacifici sint tibi multi, sed unus ex mille sit tibi consiliarius' is a loose Latin rendering of Sirach 6:6, urging caution in choosing confidants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes, v, 15","severity":"info","text":"The phrase 'Omne quod manifestatur, lux est' adapts Ephesians 5:13 (Vulgate), where Paul speaks of revelation and light, here applied to doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XVIII, 15-17","severity":"info","text":"The reference to Matthew 18:15-17 concerns the procedure for correction and excommunication, allowing repeated entreaty before expulsion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Præposito","severity":"info","text":"The 'Prior' (Præpositus) is the monastic superior, central to discipline and reporting in early Western rules, as in the Rule of the Master.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from admission procedures to internal discipline, linking departure, doctrine, and conflict resolution under the Prior's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"camnon subtra bat","severity":"caution","text":"The Latin 'camnon subtra bat' is likely a scribal error for 'eam non subtrahat' (let him not conceal it), as the English draft reads.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'de iis, quæ in communi decrevimus nihil esse censeo subtrahendum' is ambiguous: it may mean nothing is to be withheld from the common decrees, or that the author thinks nothing should be subtracted from them.","The clause 'Si autem noluerit se emendare' leaves unclear whether the subject is the quarreling brother or the Prior; the English draft assumes the former."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Si vero, ul fieri solet, incursio repentina supervenerit aut hostilitas, ut impossibilc sit fratribus in unum fugam petere propter inse cutioncm inimicorum, et postmodum Deo favente evaserint, et potuerint pervenire ubi Præpositum esse cognoverint; yeluti filii ad patrem, festinare dcbehunt. Nec ullo modo poterunt separari, quos divina charitas sociavit, quia scriptum est, Perfecta dilectio foras mittit timorem (1 Joan. IV, 18). Si quis autem, quod superius diximus, causanecessitatis detinet id, quod a monasterio secum portavit; necesse habebit, ubi Præpositus suus est, illud perferre: quia non poterit sibi retinere, quod pur pactum ad omnes pertinet, et Deo utique est consecratum. Sed si cogitaverit de bis aliquid retinere, contra dictum Apostoli agere videtur, qui ait, Nemini quidquam debeatis, nisi ut invicem diligatis vos (Rom. XIII, 8). Omnia ergo qua; in isto libro continentur, omnes fratres observent; atque subscribant, qui boni esse desideraut. Verum propter illos sunt cauta, id est scripta, qui in em libus stabiles esse noscuntur.","english":"If, as often happens, a sudden incursion or hostile attack occurs, so that it is impossible for the brothers to flee together because of the enemy's pursuit, and afterwards, with God's favor, they escape and are able to reach the place where they know the Prior to be, they ought to hasten like sons to a father. Nor can those whom divine charity has joined together be separated in any way, because it is written, \"Perfect love casts out fear\" (1 John 4:18). But if anyone, for the reason of necessity we mentioned above, retains what he brought with him from the monastery, he will be obliged to bring it to where his Prior is, because he cannot keep for himself what by common agreement belongs to all and is certainly consecrated to God. But if he thinks of retaining any of these things, he seems to act against the Apostle's saying, who says, \"You should owe nothing to anyone, except that you love one another\" (Romans 13:8). Therefore, all things contained in this book, all brothers who desire to be good shall observe and subscribe to. Indeed, these things are provided, that is, written, for those who are known to be steadfast in their ways.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"incursio repentina","severity":"info","text":"The phrase 'incursio repentina' (sudden incursion) likely reflects the historical context of monastic communities facing barbarian raids or military threats in late antique North Africa.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Perfecta dilectio foras mittit timorem","severity":"info","text":"The citation 'Perfecta dilectio foras mittit timorem' (Perfect love casts out fear) is from 1 John 4:18, though the Vulgate reads 'perfecta dilectio foras mittit timorem' only loosely; the verse actually states 'qui timet non est perfectus in amore'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemini quidquam debeatis, nisi ut invicem diligatis vos","severity":"info","text":"The citation 'Nemini quidquam debeatis, nisi ut invicem diligatis vos' (You should owe nothing to anyone, except that you love one another) is a loose paraphrase of Romans 13:8, which actually reads 'nullum debitum relinquatis nisi mutuam caritatem'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Præpositum","severity":"info","text":"The term 'Præpositum' (Prior) refers to the monastic superior, a standard title in early Western rules, equivalent to the Greek 'προεστώς'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Omnia ergo quæ in isto libro continentur","severity":"info","text":"This concluding sentence functions as a subscription formula, requiring all brothers who desire to be good to observe and subscribe to the rule, reinforcing communal commitment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Verum propter illos sunt cauta, id est scripta, qui in em libus stabiles esse noscuntur","severity":"info","text":"The phrase 'cauta, id est scripta' (provided, that is, written) suggests the rule was compiled for those already known to be steadfast, possibly indicating a later redaction for a stable community.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several textual corruptions: 'ul' for 'ut', 'impossibilc' for 'impossibile', 'inse cutioncm' for 'insecutionem', 'dcbehunt' for 'debebunt', 'em libus' for 'moribus' (likely). The reading follows the emendations suggested by the source edition."],"confidence":"medium","notes":[]}]}