{"slug":"stoa0040.stoa077f.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa077f.opp-lat1","title":"Sermo De Mysterio Baptisimatis [ncertus]","title_source":"Sermo De Mysterio Baptisimatis [ncertus]","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":"2026-11-15T06:16:51Z","cost_usd":0.004155},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa077f.opp-lat1","work_id":"stoa0040.stoa077f.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/stoa077f/stoa0040.stoa077f.opp-lat1.xml"},"stats":{"passages":8,"english_words":1964,"coptic_letters":0,"source_letters":7701,"commentary_units":45,"commentary_kinds":7,"derived_notes":0,"ambiguities":14,"work_notes":4,"external_links":0,"timeline":3},"summary":{"work":"stoa0040.stoa077f.opp-lat1","abstract":"This Latin sermon, transmitted in the old Latin patristic corpus (OGL-PL) under the name of Augustine, is of uncertain authorship and date. It addresses the mystery of baptism, likely for a catechetical or liturgical audience. The text discusses the renunciation of Satan (cautio baptizandorum) and triple immersion (trina mersio), common in early Latin baptismal rites. The manuscript tradition attributes it to Augustine, but modern scholarship considers it pseudo-Augustinian. The edition lacks critical apparatus, translation, or commentary, and the Latin text breaks off mid-sentence, indicating incomplete transmission. No specific reception history is documented.","historical_context":"The sermon's date and place of composition are unknown; it is transmitted in the old Latin patristic corpus (OGL-PL) without a clear manuscript basis. Attribution to Augustine is uncertain, and it is not listed in standard Augustinian chronologies. The work likely originated in a Latin-speaking Christian community, possibly in North Africa or Italy, where baptismal catechesis was practiced. The mention of triple immersion and renunciation of Satan reflects early Latin baptismal liturgy, common from the 4th century onward. The text survives in a fragmentary state, with a lacuna at the end. It belongs to the corpus of pseudo-Augustinian homilies, indicating later medieval or late antique compilation. No critical edition exists, and the edition provides no apparatus for variant readings or doctrinal commentary.","significance":"This sermon illustrates the transmission of pseudo-Augustinian material in medieval Latin manuscripts and the liturgical practices of early Latin baptism, such as triple immersion and renunciation of Satan. It contributes to the study of catechetical homilies and the reception of Augustine's authority in later Christian tradition, even when the work is not authentic.","timeline":[{"date":"4th–6th c.","event":"Probable composition of pseudo-Augustinian baptismal homilies in Latin-speaking Christian communities."},{"date":"Medieval period","event":"Transmission of the sermon in Latin manuscripts, attributed to Augustine."},{"date":"Modern era","event":"Inclusion in the old Latin patristic corpus (OGL-PL) without critical edition; authorship deemed uncertain."}],"relations":[{"work":"De Baptismo (Augustine)","relation":"Authentic Augustinian work on baptism, contrasted with this pseudo-Augustinian sermon.","key":"","label":null,"url":null},{"work":"Catechetical homilies of Cyril of Jerusalem","relation":"Similar genre and liturgical context, but in Greek tradition.","key":"","label":null,"url":null},{"work":"Apostolic Tradition (Hippolytus)","relation":"Early baptismal liturgy with triple immersion, parallel to practices described here.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Authorship is uncertain; not considered authentic by modern scholars.","Date is speculative; no specific century can be assigned with confidence.","Manuscript basis is unclear; no critical edition exists.","Text is fragmentary, breaking off mid-sentence.","No documented reception history in this edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000364,"generated":"2026-11-15T06:16:50Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa077f/stoa0040.stoa077f.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa077f.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":45,"english_words":1964,"source_letters":7640,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sermon is transmitted in the old Latin patristic corpus (OGL-PL) but its manuscript basis is unclear; no critical edition is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Augustine is uncertain (ncertus). The work is not listed in standard Augustinian chronologies; dating is speculative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The sermon on the mystery of baptism may have been used in catechetical or liturgical contexts, but no specific reception history is documented in this edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition provides no apparatus for variant readings, no translation, and no commentary on doctrinal content or liturgical setting.","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: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SERMO DE MYSTERIO BAPTISMATIS.\n\nCautio baptizandorum. Aquæ baptismatis gratia. Baptizandi de Trinitatis fide interrogantur. Quæ de aliis fides exigatur. Resurrectionis fides. Trina mersio et cur. Baptismus non repetitur.\n\nPromisimus primo tractatu, nos da omnibus, quæ per ministeriumnostrum et Christi gratiam consecuti eatis, mysteriis locuturos; ne qua vobis de ignorantia negligentia nasceretur. Sed consuluimus labori vestro ct memoriæ, providentes Ite aut lassatus audicudo animus omnia intelligere non posset, aut multorum simul cognitione memoria prægravata etiam quæ intellexisset cito oblita deperderet. Prima ergo1 prædicatione cic his tantum locuti sumus, quæ vobis, priusquam ad fontem sanctum veniretis, juxta eatholica: regulæ instituta tradidimus: cl quid significaret unctio, quæ diversis corporis vestri adhibita partibus, diversum intellectum designat, prout Do:uinus donare dignatus est, interpretati sumus; cum ostenderimus vos per oleum sanctificationis ad auditum plenæ fidei præparatos, et bonum Christi odorem vocatos, ex toto corde abrenuntiandum diabulo esse commonitos. Nunc vero de interioribus jam mysteriis locuturi sumus, quæ in i;so sancto fonte celebrata sunt. Elnissa enim certissima cautione, qua vos abrenuntiare omnibus pompis et operibus ejus, et omn!","english":"SERMON ON THE MYSTERY OF BAPTISM.\n\nA caution for those to be baptized. The grace of the waters of baptism. Those to be baptized are questioned concerning faith in the Trinity. What faith is required of others. The faith of the resurrection. The triple immersion and why. Baptism is not repeated.\n\nWe promised in the first discourse that we would speak to you about all the mysteries which you have attained through our ministry and the grace of Christ, lest any negligence arise in you from ignorance. But we consulted your labor and memory, providing that either your mind, wearied by listening, could not understand everything, or that memory, burdened by the simultaneous knowledge of many things, would quickly lose even what it had understood. Therefore, in the first preaching we spoke only of those things which we handed down to you, according to the institutions of the Catholic rule, before you came to the holy font: and we interpreted what the anointing signified, which, applied to different parts of your body, designates a different understanding, as the Lord has deigned to grant; when we showed that you were prepared by the oil of sanctification for the hearing of the full faith, and called to the good odor of Christ, and admonished to renounce the devil with your whole heart. Now, however, we are about to speak of the inner mysteries which were celebrated at the holy font itself. For after the most certain caution by which you were admonished to renounce all the pomps and works of him [the devil], and all...","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SERMO DE MYSTERIO BAPTISMATIS","severity":"info","text":"The title and the list of topics that follow it form a medieval table of contents or summary, not part of the original sermon. This is typical of later manuscript headings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"cautio baptizandorum","severity":"info","text":"The phrase 'cautio baptizandorum' refers to the formal renunciation of the devil and his works required of candidates before baptism, as described later in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"trina mersio","severity":"info","text":"Triple immersion (trina mersio) was a standard practice in early Latin baptismal liturgy, symbolizing the three days in the tomb or the Trinity. The text promises to explain its meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"SERMO DE MYSTERIO BAPTISMATIS","severity":"info","text":"This sermon is attributed to Augustine in the manuscript tradition but is not considered authentic by modern scholars; it belongs to the corpus of pseudo-Augustinian homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cautio baptizandorum","severity":"caution","text":"The Latin text breaks off mid-sentence after 'et omn...', indicating a lacuna or incomplete transmission. The English draft supplies 'all' but the original is fragmentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cautio baptizandorum' may refer either to a formal written pledge or to a verbal admonition; the text does not specify.","The list of topics at the beginning may be a later addition or a scribal summary; its relation to the sermon's original structure is uncertain."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"fornicationi diabolicæ spopondistis, descendentes in fontem, fontem sacrum, tontem vitæ, fontom redemptionis, fontem sanctificatum virtute cœlesti; el ita sanctificatum, ut homines post multa peccata diluendo sanctificet. Non enim debetis illas aquas oculis æstimare, sed mente. Nam etsi substantia illius aquæ de communi aquarum natura sit, effectus tamen ejus specialis ex Dei gratia ct virtute pruccdil, qui creavit aquas, quibus corporales sordes ac visibiles diluuntur. Ipse ergo sanctificavit aquas, per quas secreta potentiæ suæ virtute peccata quæ non videntur ablueret. Spiritus enim sanctus in illa aqua opcralur; ut qui aule Baptismum diversorum criminum rei tenebantur, et cum diabolo in gehenua æterni ignis arsuri erant, post Baptismum in cœlorum reguumintrare mereantur. UndceDominus in Evangelio potentiamtanti exprimens sacramenti ait, Nisi quis renatus fuerit ex aquu et Spiritu sancto, non potest intrare in reguum Dei (Joan Ill, 5).","english":"You pledged yourselves to diabolical fornication, descending into the font—the sacred font, the font of life, the font of redemption, the font sanctified by heavenly power; and so sanctified that it sanctifies men by washing away many sins. For you ought not to judge those waters by the eyes, but by the mind. For even if the substance of that water is from the common nature of waters, yet its special effect proceeds from the grace and power of God, who created the waters by which bodily and visible filth is washed away. He therefore sanctified the waters, by which, through the secret power of His might, He would wash away sins that are not seen. For the Holy Spirit works in that water, so that those who before Baptism were held as guilty of various crimes and were destined to burn with the devil in the eternal fire of gehenna, after Baptism may merit to enter the kingdom of heaven. Hence the Lord in the Gospel, expressing the power of so great a sacrament, says: “Unless one is born again of water and the Holy Spirit, he cannot enter the kingdom of God” (John 3:5).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"fornicationi diabolicæ spopondistis","severity":"info","text":"The phrase 'diabolical fornication' likely refers to the renunciation of Satan and pagan practices before baptism, a common trope in early Christian catechesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fontem","severity":"info","text":"The repeated 'fontem' (font) emphasizes the baptismal font as a sacred, life-giving, and redemptive space, distinct from ordinary water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan III, 5","severity":"info","text":"The citation of John 3:5 (Vetus Latina) is a key proof-text for baptismal regeneration, though the canonical verse is John 3:5; the wording 'ex aqua et Spiritu sancto' reflects early Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gehenna","severity":"info","text":"Gehenna, from the Valley of Hinnom near Jerusalem, is used in early Christian literature as a symbol of hellish punishment, here linked to eternal fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"descendentes in fontem","severity":"info","text":"The descent into the font mirrors the ritual of immersion, a key structural element of baptismal liturgy in the early Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pruccdil","severity":"caution","text":"The Latin 'pruccdil' is likely a scribal error or variant for 'procedit' (proceeds); the text is corrupt here, but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor corruptions (e.g., 'pruccdil' for 'procedit', 'tontem' for 'fontem'), but the overall sense is clear."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"In hoc ergo fonte, antequam vos toto corpore tingeremus, interrogavimus, Credis in Deum Patrem omnipotentem? Respondistis, Credo. Rursus interrogavianus, Credis et in Jesum Christum Filium ejus, qui natus CSl de Spiritu sancto, Cl M ria virgine? Respondistis singuli, Credo. Iterum interrogavimus, Et in Spiritum sanctum? Respondistis similiter, Credo. Hæc autem fecimus juxta Domini nostri Jesu Chr'sii Salvatoris imperium: qui cum ad Patremin coctos ascenderet, discipulis suis, id est Apostolis, demandavit dicens, Euntes baptizate omnes gentes in nomine Putris, et Filii, et Spiritus sancti, docentes ens servare omnia quæcumque mandavi vobis (Matth. XXVIII, 19). Neino autem, eum audit Patrem et Filium et Spiritum sanctum, tres deos nos æstimet confiteri. Quod sacrilegium absit longea lide nostra, qui unum Deum esse ipso attestante cognovimus. Ego inquit, Deus, et non est alius præter me; justus et salvator non est præter me. Convertimini ad me, et salvi eritis; quia ub extremo terræ ego sum Deus, ei non est alius præter me (Isai XLV, et 22). Et in alio libro, Audit Israel; Dominus Deus tuus, Deus unus est. Et rursus, Dominus Deus tuus hic est in cælo sursum, et in tetra deorsum, et non est alius præter ipsum (Deut. vi, 4, IV, ).","english":"In this font, therefore, before we immersed you entirely with your body, we asked, \"Do you believe in God the Father almighty?\" You each answered, \"I believe.\" Again we asked, \"Do you also believe in Jesus Christ his Son, who was born of the Holy Spirit and the Virgin Mary?\" You each answered, \"I believe.\" A third time we asked, \"And in the Holy Spirit?\" You answered likewise, \"I believe.\" Now we did this according to the command of our Lord and Savior Jesus Christ, who, when he ascended to the Father in heaven, charged his disciples, that is, the Apostles, saying, \"Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to keep all things that I have commanded you\" (Matthew 28:19). But let no one, when he hears Father and Son and Holy Spirit, think that we confess three gods. May that sacrilege be far from our faith, for we have learned, with God himself as witness, that there is one God. \"I,\" he says, \"am God, and there is no other besides me; just and savior there is none besides me. Turn to me, and you will be saved; because at the ends of the earth I am God, and there is no other besides me\" (Isaiah 45 and 22). And in another book, \"Hear, O Israel; the Lord your God is one God.\" And again, \"The Lord your God is here in heaven above, and on earth below, and there is no other besides him\" (Deuteronomy 6:4, 4:).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"interrogavimus ... respondistis","severity":"info","text":"The passage presents a threefold interrogatory creedal exchange, mirroring the baptismal interrogation pattern found in early Western rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXVIII, 19","severity":"info","text":"The citation of Matthew 28:19 is the classic Great Commission text, here adapted to a Trinitarian baptismal formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai XLV, et 22","severity":"caution","text":"The reference to Isaiah 45 and 22 is imprecise; the quoted words do not correspond exactly to any single verse in the Vulgate, suggesting a loose citation or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. vi, 4, IV","severity":"caution","text":"The Deuteronomy reference is garbled; the quoted text resembles Deuteronomy 6:4 and 4:39 but is not verbatim, indicating textual corruption or free paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tres deos","severity":"info","text":"The anti-tritheistic disclaimer reflects fourth- and fifth-century anxieties about Arian and polytheistic misinterpretations of the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sermo De Mysterio Baptisimatis","severity":"info","text":"Though attributed to Augustine, the sermon's authenticity is uncertain; its baptismal catechesis aligns with late antique North African practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains garbled scripture references (Isai XLV, et 22; Deut. vi, 4, IV) that do not match known Vulgate verses, suggesting scribal error or loose citation.","The phrase 'natus de Spiritu sancto, ex Maria virgine' is theologically unusual and may reflect a variant creedal formula or textual corruption."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Tros ergo personas tenemus et credimus, id est, Patrem, et Filium, et Spiritum sanctum, unius potentiæ, unius substantiæ, unius æternitatis, unius voluntatis, unius etiamdeitatis: ct totam Trinitatem unius Dei appellatione veneramur. Credere autem plures deos gentilis impictas est; et iterum non credere Ircs personas unius substantiæ in una deitate atque æqualitate vel coæternitate, hæreticadementia cst: cum manifesta h;cc sit, quam diximus, auctorilas Christi, Baptizate omnes gentes in nomine Patris, ei Filii, et Spiritus sancti.\n\nQuod autem interrogavimus, Credis sanctam Ecclesiam, et remissionem peccatorum,et carnis resurrectionem? non eo modo interrogavimus, ut quomodo in Deum creditur, sic et in Ecclesiamsanctam et catholicam. Propterea sancta et catholica est, quia recto credit in Deum. Non ergo diximus ut in Ecclesiam, quasi in Deum crederetis: sed intelligite nos dicere, et dixisse, ut in Ecclesia sancia et catholica conversantes in Deum crederetis: crederetis etiam resurrectionem carnis, quæ futura est. Sicut crgo in Trinitatis invsterium credidistis, et unuin Deum in Patris ac Filii et Spiritus sancti nomine suscepistis; sicut vobis credidistis dimittenda esse peccata, et nunc jam per Baptismum creditis esse dimissa: ita etiam resurrectionem carnis futuram credilc; quod certe vos credere spopondistis.","english":"We therefore hold and believe three persons, that is, the Father, and the Son, and the Holy Spirit, of one power, of one substance, of one eternity, of one will, and also of one deity: and we venerate the whole Trinity under the appellation of one God. But to believe in many gods is the impiety of pagans; and again, not to believe in three persons of one substance in one deity and equality or coeternity is heretical madness: since this is the manifest authority, as we have said, of Christ, \"Baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit.\"\n\nBut when we asked, \"Do you believe in the holy Church, and in the remission of sins, and in the resurrection of the flesh?\" we did not ask in such a way that, as one believes in God, so also one believes in the holy and catholic Church. It is holy and catholic for this reason, because it rightly believes in God. Therefore we did not say that you should believe in the Church as if in God: but understand us to say, and to have said, that living in the holy and catholic Church you should believe in God: you should also believe in the resurrection of the flesh, which is to come. Just as, therefore, you believed in the mystery of the Trinity, and you received one God in the name of the Father and of the Son and of the Holy Spirit; just as you believed that sins were to be remitted to you, and now through Baptism you believe they have been remitted: so also believe that the resurrection of the flesh is to come; which you certainly promised that you believe.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Tres personas","severity":"info","text":"The Latin 'tres personas' renders the Greek τρία πρόσωπα, a standard Trinitarian term for the three distinct subjects in the Godhead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Baptizate omnes gentes in nomine Patris, et Filii, et Spiritus sancti","severity":"info","text":"This echoes Matthew 28:19, though the Vulgate reads 'baptizantes eos in nomine Patris et Filii et Spiritus Sancti'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non eo modo interrogavimus, ut quomodo in Deum creditur, sic et in Ecclesiam","severity":"info","text":"The preacher distinguishes between belief 'in' God (fides quae) and belief 'in' the Church (fides qua), a catechetical clarification against treating ecclesial faith as equivalent to divine faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sicut ergo ... sicut vobis ... ita etiam","severity":"info","text":"The passage uses a threefold analogy: as you believed in the Trinity, as you believed in remission, so believe in the resurrection—structuring the creedal sequence of the baptismal interrogation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"hæretica dementia","severity":"info","text":"The phrase 'heretical madness' targets anti-Trinitarian positions (e.g., Arianism or Sabellianism), reflecting the post-Nicene polemical context of the late fourth or early fifth century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ct' in 'ct totam Trinitatem' is a scribal error for 'et'.","The phrase 'unius etiamdeitatis' is a single word in the edition; it is read as 'unius etiam deitatis'."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"In hoc enim Christianorum spes tota consistit, ut hujus, non alterius corporis resurrectionem in veritate futuram esse credamus; et quemadmodum nunc stamus in ecc h'sia aute altare Dei, ita nos in dic jndicii staturos esse credamus ante tribunal Dei, dicente beato apostolo Paulo, Omnes enim nos manife~ stari oportet ante tribunal Christi, ut referat unusquisque propria corporis, prout gessit, sive bonum, sive malum (II Cor. v, 10). Id est quod infideles animæ non credunt futurum. Et sunt aliqui, qui labiis crederc promittunt sed corde desperant: qui grandem omnipotenti Deo injuriam faciunt, a quo homines post mortem suscitari et vivificari posse non credunt. Nos autem, qui divinis vovibus adhihemus fidem, do resurrectione nostra dubitare non possumus. Credimus cnim, quod i eus qui feeit homines cum ante non fuissent, facile possit eos reficere qui fuerunt. Qui cœlum, terram, etmaria, et quæ in cis sunt, alque omnia elementa fecit ex nihilo, quomodo non potest reparare homines, quos ideo fecit, ut ill hac vita agerent unde in alia judicarentur, et vel pro bona voluntate præmia, vel pro mala supplicia mererentur?","english":"For in this consists the whole hope of Christians: that we believe the resurrection of this body, not of another, will truly occur; and that just as we now stand in this church before the altar of God, so we believe we will stand on the day of judgment before the tribunal of God, as the blessed apostle Paul says, \"For we must all appear before the tribunal of Christ, so that each one may render account of his own body, according to what he has done, whether good or evil\" (2 Cor. 5:10). This is what unbelieving souls do not believe will happen. And there are some who promise to believe with their lips but despair in their hearts: they do great injury to almighty God, from whom they do not believe that men can be raised and brought to life after death. But we, who give faith to the divine words, cannot doubt our resurrection. For we believe that God, who made men when they did not exist before, can easily remake those who have existed. He who made heaven, earth, and seas, and all that is in them, and all the elements out of nothing, how can he not be able to restore men, whom he made so that they would live in this life in order to be judged in another, and either merit rewards for good will or punishments for evil?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. v, 10","severity":"info","text":"The citation is given as 2 Cor 5:10, but the Vulgate text of 2 Cor 5:10 reads 'omnes enim nos manifestari oportet ante tribunal Christi' (we must all appear before the tribunal of Christ). The verse is not a direct match to modern versification; it may reflect an alternative tradition or a loose citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"resurrectionem","severity":"info","text":"The Latin 'resurrectionem' (resurrection) is used here to denote the bodily resurrection at the end of time, a central Christian doctrine. The text emphasizes the resurrection of 'this body' (hujus corporis), distinguishing it from any other body, likely against Gnostic or dualist views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hujus, non alterius corporis","severity":"info","text":"The phrase 'this body, not another' counters beliefs that the resurrected body would be a different, spiritual one. This reflects early Christian debates, especially against Origenist or Gnostic ideas of a transformed or non-material resurrection body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"In hoc enim ... consistit","severity":"info","text":"The passage opens with a thematic statement ('In hoc enim ... consistit') that frames the entire argument: Christian hope rests on belief in bodily resurrection. This rhetorical structure is typical of homiletic exhortation, leading to scriptural support and refutation of doubt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"grandem omnipotenti Deo injuriam faciunt","severity":"info","text":"The accusation that doubters 'do great injury to almighty God' reflects a common patristic trope: denying God's power to resurrect implies a limitation on divine omnipotence. This argument appears in Augustine and other Latin fathers against skeptics of bodily resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"dicente beato apostolo Paulo","severity":"caution","text":"The attribution of the quotation to Paul is correct, but the verse numbering (II Cor. v, 10) does not correspond to modern 2 Cor 5:10. The text may be a conflation or a citation from a different versification system; the content aligns with 2 Cor 5:10 in sense but not in exact wording.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor orthographic variations (e.g., 'ecc h'sia' for 'ecclesia', 'jndicii' for 'judicii') that suggest scribal errors or non-standard spelling. The reading taken follows the standard Latin forms.","The citation 'II Cor. v, 10' is ambiguous: it may refer to a different verse in an older numbering system, or the text may be a paraphrase. The reading taken treats it as a loose citation of 2 Cor 5:10."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Hæc est cnim Christianorum catholicorum fides, ut credamus nos cum hac, in qua nunc sumus, anima resurgere, habentes idoneum resurrectionis exempiutu Christum ipsumDominum nostrum Verbum Patris: qui cum sit Deus ('t Dei Filius, Deus Verbumet secundum substantiam divinitatis Patri coæternus ct consubstantialis, ideo naturæ nostræ suscepit hominem (juxta quem de Virgine nasci, cl postea pati ct niori voluil, et die tertia resurrexit, et ascendi, in cœlos), ut nus ad spem resurrectionis accenderet; ut sic nos credamus ex mortuis suscitandos, quemadmouum Christumresurrexisse a mortuis confitemur. Unde beatus Apostolus infidelium animos increpat dicens, Si autem Christus prædicutur quod resurrexit a mortuis, quomodo quidam dicunt in vobis, quoniam reiurreclio mortuorum non est (I Cor. xv, 12)? Huc crgn tenete constanter et credite, quod divinis vocibus affirmatur, quia resurrectio sit futura, in qua sauciis omnibus, qui Christum diligunt et ejus faciunt volunbIen., immortalitas gloriosa donanda est, ut in censpectu Dei cuin Angelis et coelestibus Virtutibus in perpetuum glorientur: infideles vcro et peceatores, ei qui Dei præcepta non faciunt, ad hoc resurgere, ut immortalis eorum facta caro æternis incendiis dcputetur; ut semper ardeat, et nunquam ardendo deficiat.","english":"This is the faith of Catholic Christians: that we believe we will rise again with this soul in which we now exist, having as a fitting example of the resurrection Christ Himself, our Lord, the Word of the Father: who, since He is God and Son of God, God the Word, and coeternal and consubstantial with the Father according to the substance of the divinity, therefore took upon Himself a man of our nature (according to which He willed to be born of a Virgin, and afterwards to suffer and die, and on the third day rose again, and ascended into the heavens), in order to kindle us to the hope of resurrection; so that we believe we are to be raised from the dead, just as we confess that Christ rose from the dead. Hence the blessed Apostle rebukes the minds of the unbelieving, saying, \"But if Christ is preached as having risen from the dead, how is it that some among you say that there is no resurrection of the dead\" (1 Cor. 15:12)? Hold this firmly and believe it, that which is affirmed by divine voices, that a resurrection will take place, in which to all the saints who love Christ and do His will, glorious immortality is to be granted, so that they may glory forever in the sight of God with the Angels and heavenly Powers: but the unbelievers and sinners, and those who do not keep God's commandments, are to rise for this purpose, that their flesh, made immortal, may be consigned to eternal fires; so that it may always burn, and never, in burning, be consumed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"exempiutu","severity":"info","text":"The Latin 'exempiutu' is a scribal error for 'exemplum' (example). The passage presents Christ as the fitting example of resurrection, a standard typological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. xv, 12","severity":"info","text":"The citation 'I Cor. xv, 12' is a loose paraphrase of 1 Corinthians 15:12, which in the Vulgate reads 'Si autem Christus praedicatur quod resurrexit a mortuis, quomodo quidam dicunt in vobis quoniam resurrectio mortuorum non est?' The verse is used to rebuke disbelief in resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hæc est cnim Christianorum catholicorum fides","severity":"info","text":"The phrase 'Hæc est cnim Christianorum catholicorum fides' (with 'cnim' for 'enim') asserts a normative definition of Catholic faith, reflecting the post-Nicene emphasis on doctrinal uniformity, especially in the context of anti-Donatist or anti-Pelagian polemics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Unde beatus Apostolus infidelium animos increpat","severity":"info","text":"The passage moves from a doctrinal statement about resurrection with Christ as exemplar to a scriptural proof (1 Cor 15:12), then to an exhortation to hold the faith, and finally to a dual eschatology: reward for saints and eternal punishment for sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"immortalis eorum facta caro æternis incendiis deputetur","severity":"info","text":"The description of the damned rising with immortal flesh to burn eternally without being consumed reflects a late antique Christian trope of eternal punishment, paralleling Augustine's later works such as 'De Civitate Dei' 21.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scribal errors (e.g., 'cnim' for 'enim', 'exempiutu' for 'exemplum', 'resurrexit' for 'resurrexit', 'ascendi' for 'ascendit', 'quemadmouum' for 'quemadmodum', 'confitemur' for 'confitemur', 'prædicutur' for 'praedicatur', 'reiurreclio' for 'resurrectio', 'Huc crgn' for 'Hoc ergo', 'volunbIen' for 'voluntatem', 'censpectu' for 'conspectu', 'peceatores' for 'peccatore"],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Huc enin et Domini nostri Jesu Christi sera o testatur, qui in Evangelio de peccatoribus pronuutiavit, Tunc ibunt impii in supplicium æternum, justi autem in vita æternant (Matth. xxv, 46).\n\nHæc sunt autem quæ huc usque diximus. Postquam vos credere promisistis, tertio capita vestra in sacro fonte demersimus. Qui ordo Baptismatis duplici mysterii significatione celebratur. Recte enim tertio mersi estis, qui accepistis Baptismumin nomine Trinitatis. Recte tertio mersi estis, qui accepiaLis Baptismum in nomine Jcsu Christi, qui tertio die resurrexit a mortuis. Illa enim tertio repetita demersin typum dominicae exprimit sepulturæ; per quain. Christo consepulti estis ill Baptismo, et cum Christo resurrexistis in fide, ut peccatis abluti in sanctinate virtutu:n Christum imitando vivatis. Unde bratus Apostolus ait, An ignoratis quoniam quicumque b,;ptizati sumus in Christo Jesu, in morte ipsius baptizali sumus? Consepulti enim sumus cum illo per Baptismum in mortem, ut quomodo surrexit Christus ex mortuis per gloriam Patris, ita et nos in novilnte vitæ ambulemus. Si enim complantati facti sumus similitudini mortia ejus, simul et resurrectionis erimus; hoc scientes quia vetus homo noster simul crucifixus est, ut destruamus corpus peccati, ut ultra non serviamus peccato (Rom. VI, 3-6). Considerate, fratres charissimi, qua conditione Apostolus esse dixerit baptizatos.","english":"Indeed, the testimony of our Lord Jesus Christ Himself confirms this, who declared in the Gospel concerning sinners: \"Then the wicked will go into eternal punishment, but the just into eternal life\" (Matt. 25:46).\n\nThese are the things we have spoken of up to this point. After you promised to believe, we immersed your heads three times in the sacred font. This order of Baptism is celebrated with a twofold significance of the mystery. For you were rightly immersed three times, who received Baptism in the name of the Trinity. You were rightly immersed three times, who received Baptism in the name of Jesus Christ, who rose from the dead on the third day. For that threefold immersion represents the type of the Lord's burial; through which you were buried with Christ in Baptism, and rose again with Christ in faith, so that, washed clean of sins, you might live in holiness and virtue by imitating Christ. Hence the blessed Apostle says: \"Do you not know that all of us who have been baptized in Christ Jesus have been baptized into his death? For we have been buried with him through Baptism into death, so that just as Christ rose from the dead through the glory of the Father, so we too might walk in newness of life. For if we have been planted together in the likeness of his death, we shall also be of the resurrection; knowing this, that our old man has been crucified together with him, so that we might destroy the body of sin, that we might no longer serve sin\" (Rom. 6:3-6). Consider, dearest brothers, under what condition the Apostle said the baptized exist.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxv, 46","severity":"info","text":"The citation of Matt 25:46 is imprecise: the verse number corresponds to the Vulgate's 'et tunc ibunt' but the wording matches Matt 25:46 more closely in the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tertio mersi","severity":"info","text":"The threefold immersion is interpreted both as a Trinitarian symbol and as a typology of Christ's three-day resurrection, reflecting a dual mystagogy common in North African baptismal catechesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. VI, 3-6","severity":"info","text":"The composite citation conflates Rom 6:3-4 with echoes of Rom 6:5-6, but the wording 'consepulti enim sumus' is not verbatim from the Vulgate; it may reflect a liturgical or catechetical paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tertio capita vestra in sacro fonte demersimus","severity":"info","text":"Triple immersion was standard in early Latin baptismal rites, as attested by Ambrose and the Apostolic Tradition; the homily links it to both Trinity and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hæc sunt autem quæ huc usque diximus","severity":"info","text":"This transitional phrase marks a shift from scriptural proof to liturgical explanation, typical of the narrative section of a baptismal homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ncertus","severity":"caution","text":"The work is attributed to Augustine but is of uncertain authenticity; the liturgical details and scriptural paraphrases are consistent with late fourth- or early fifth-century North African practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise wording of the scriptural citations (Matt 25:46 and Rom 6:3-6) may reflect a Vetus Latina version or liturgical adaptation rather than the Vulgate.","The phrase 'tertio mersi' could refer to either triple immersion or a single immersion repeated three times; the homily treats it as three distinct immersions."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ut ultra, inquit, non serviamus peccato. Quæ enim tanta est nou dico negligentia, sed amentia, cum per Baptismum acceperis remissionem peccatorum, obligari velle peccatis; ut qui faclus fucras ex peccatore santus, rUfsus ex sancto velis esse peccator; et post sacrum illum fonteni, quem non nisi semel ablui licet, iterum ad vitiorum sordes reverti? Attendite ergo, dilectissimi, ut quod accepistis, quod jam ulterius a vobis accipi non potest, usque ad finem integrum immacultaumque servetis; et seriei effecti absque peccato, in perpetuo a peccatis omnibus recedatis. Christus eniin, qui vos pollutos a diabolica suasione sordidatos sua miseratione mundavit, non vult mundatos iterum sordidari. Huic gloria et honor cuiu Patre et Spiritusancto in sæcula sæculorum. Amen.","english":"So that, he says, we may no longer serve sin. For what great—I do not say negligence, but madness—is it, when through Baptism you have received remission of sins, to wish to be bound by sins; so that, having been made holy from a sinner, you again wish to be a sinner from a holy man; and after that sacred font, which it is permitted to wash in only once, to return again to the filth of vices? Therefore, attend, most beloved, that what you have received, which can no longer be received by you again, you may keep whole and immaculate until the end; and, having been made pure without sin, you may withdraw forever from all sins. For Christ, who cleansed you, polluted and befouled by diabolical persuasion, through his mercy, does not wish the cleansed to be befouled again. Glory and honor to him, with the Father and the Holy Spirit, forever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ut ultra, inquit, non serviamus peccato","severity":"info","text":"The phrase 'Ut ultra, inquit' likely introduces a scriptural or liturgical quotation, but the source is unidentified; it may echo Romans 6:6 or a baptismal formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"faclus fucras","severity":"caution","text":"The Latin 'faclus fucras' is corrupt; the intended reading is probably 'factus fueras' ('you had been made'), as in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"rUfsus","severity":"caution","text":"The Latin 'rUfsus' is a scribal error for 'rursus' ('again'), as reflected in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"seriei effecti","severity":"caution","text":"The phrase 'seriei effecti' is obscure; the English draft renders it as 'made pure', possibly from 'serenus' or a corruption of 'sincerus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacrum illum fonteni","severity":"info","text":"The 'sacred font' refers to the baptismal font, and the statement that it may be used only once reflects the early Christian practice of single immersion, not rebaptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Huic gloria et honor ... Amen","severity":"info","text":"The doxology 'Glory and honor to him, with the Father and the Holy Spirit' is a standard closing formula, affirming Trinitarian belief.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation 'Ut ultra, inquit, non serviamus peccato' is unclear; it may be a paraphrase of a biblical or liturgical text.","Several Latin words are corrupt: 'faclus fucras' for 'factus fueras', 'rUfsus' for 'rursus', and 'seriei effecti' for an uncertain original."],"confidence":"medium","notes":[]}]}