{"slug":"stoa0040.stoa077g.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa077g.opp-lat1","title":"Sermo De Contemptu Mundi [Incertus]","title_source":"Sermo De Contemptu Mundi [Incertus]","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":"2026-11-15T06:28:24Z","cost_usd":0.006124},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa077g.opp-lat1","work_id":"stoa0040.stoa077g.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/stoa077g/stoa0040.stoa077g.opp-lat1.xml"},"stats":{"passages":11,"english_words":2898,"coptic_letters":0,"source_letters":11445,"commentary_units":66,"commentary_kinds":7,"derived_notes":2,"ambiguities":15,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"stoa0040.stoa077g.opp-lat1","abstract":"The Sermo De Contemptu Mundi [Incertus] is a Latin homily transmitted among the spurious works of Augustine. Its theme of contempt for the world and ascetic rhetoric suggest composition no earlier than the 12th century, well after Augustine's lifetime. The sermon was copied into medieval florilegia and penitential miscellanies as a model of monastic exhortation. The actual author and specific monastic milieu remain unidentified. The text employs allegorical imagery, such as leaving Egypt for the promised land, to represent monastic conversion, and conflates scriptural citations from Matthew, likely from memory or a catena. Its hierarchical moral framework distinguishes special commandments for clerics and monks from common ones for all Catholics.","historical_context":"The sermon was composed in Latin, likely in a Western European monastic setting, no earlier than the 12th century. Its ascription to Augustine is unsupported by early manuscript evidence, and the text is classified among Pseudo-Augustinian works. The theme of contemptus mundi (contempt for the world) was a prominent motif in medieval monastic spirituality, particularly from the 11th century onward, associated with the reform movements of Cluny and Cîteaux. The sermon's transmission in florilegia and penitential miscellanies indicates it was valued for its ascetic rhetoric and moral instruction. The lack of a known author or precise community reflects the common practice of attributing edifying texts to authoritative Church Fathers. The text's style and content align with later medieval homiletic traditions rather than patristic ones.","significance":"The sermon exemplifies the medieval reception and adaptation of Augustinian themes within monastic culture. It illustrates how later authors used the authority of Augustine to promote ascetic ideals and hierarchical moral frameworks. Its inclusion in florilegia shows its role in shaping penitential and homiletic literature. The text also provides insight into the development of the contemptus mundi tradition, which influenced later spiritual writings and the broader medieval worldview.","timeline":[{"date":"12th c.","event":"Probable composition of the sermon, based on theme and style."},{"date":"Medieval period","event":"Transmission in florilegia and penitential miscellanies as a model of ascetic rhetoric."},{"date":"Post-5th c.","event":"Attribution to Augustine, unsupported by early manuscript evidence."},{"date":"Modern era","event":"Edition in the ogl-pl corpus, classified as spurious."}],"relations":[{"work":"Sermones de contemptu mundi","relation":"Part of a broader medieval homiletic tradition on contempt for the world.","key":"","label":null,"url":null},{"work":"Augustine of Hippo","relation":"Falsely attributed to Augustine; part of the Pseudo-Augustinian corpus.","key":"","label":null,"url":null},{"work":"Rule of St. Benedict","relation":"Shares monastic emphasis on renunciation and hierarchical moral instruction.","key":"","label":null,"url":null},{"work":"Florilegia","relation":"Copied into medieval florilegia as a model of ascetic rhetoric.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of composition is uncertain; the sermon is placed no earlier than the 12th century based on theme and style, but this is not definitive.","The actual author and specific monastic community are unknown.","The attribution to Augustine is unsupported by early manuscript evidence and is considered spurious."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000405,"generated":"2026-11-15T06:28:24Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa077g/stoa0040.stoa077g.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa077g.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":66,"english_words":2898,"source_letters":11360,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The sermon is transmitted among spurious works of Augustine; its ascription is unsupported by early manuscript evidence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"caution","text":"The theme and style suggest a date no earlier than the 12th century, well after Augustine’s lifetime.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Despite inauthenticity, the sermon was copied into medieval florilegia and penitential miscellanies as a model of ascetic rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not identify the actual author or the specific monastic milieu in which the sermon was composed.","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: 11 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":11},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SERMO DE CONTEMPTU MUNDI I, INCERTI AUCTORIS.\n\nCAPUT PRIMUM. Mandata alia specialia, alia communia. Audite, fratres charissimi, salutiferam Patris nostri doctrinam, qui non terrenam, sed aternam concupiscitis hæreditatem; qui non vultis sortem accipere in terra morientium, sed cum Psalmista decantare, Portio mea in terra viventium (Psal. CXLI, 6); qui Ægyptum reliquistis, et ad promissionis terram festinatis. Audite itaque, habentes aures audien. di, pium patrem ad bæreditatem coelorum nos vocantem, et dicenlem, Venite, filii, audite me, limoreM Domini docebo vos. Quis eSt homo qui vull vitam ( I'sal. XXXIII, ei 13)? Quis es qui vitam vis ingredi? S rva mandata Dei. Quorum mandatorum alia sunt specialia, alia vero communia. Specialia sunt proprie canonicorum sive elericorum, et monachorum; communia omnium Catholicorum. Specialia igitur sunt hæc: Si vis perfectus esse, vende omnia quæ habes, et da pauperibus, el sequere me. Et iterum: Omnis qui reliquerit domum, aut agrum, aut patrem, aut matrem, aut fratres, aut sorores, aut filios, ant agros propter me, centuplum accipiet, et vitam æternam pos. sidebit. Et ad discipulos: Vos qui seculi estis me, in regeneratione cum sederit Filius hominis in sede majestatis suæ, sedebitis et vos super aedes duodecim, judicantes duodecim tribus Israel (Matth. xix, 21,29, 28).","english":"SERMON ON THE CONTEMPT OF THE WORLD I, OF UNCERTAIN AUTHORSHIP.\n\nCHAPTER ONE. Some commandments are special, others common. Listen, dearest brothers, to the life-giving teaching of our Father, you who desire not an earthly but an eternal inheritance; you who do not wish to receive a lot in the land of the dying, but to sing with the Psalmist, \"My portion is in the land of the living\" (Ps. 141:6); you who have left Egypt and hasten to the promised land. Listen, therefore, having ears to hear, as a pious father calls us to the inheritance of the heavens, and says, \"Come, children, hear me, I will teach you the fear of the Lord.\" Who is the man who desires life (Ps. 33:13)? Who are you who wishes to enter life? Keep the commandments of God. Of these commandments, some are special, others common. The special ones belong properly to canons or clerics, and to monks; the common ones to all Catholics. The special ones, therefore, are these: \"If you wish to be perfect, sell all that you have, and give to the poor, and follow me.\" And again: \"Everyone who has left home, or field, or father, or mother, or brothers, or sisters, or children, or fields for my sake, will receive a hundredfold, and will possess eternal life.\" And to the disciples: \"You who have followed me, in the regeneration, when the Son of Man sits on the throne of his majesty, you also will sit upon twelve thrones, judging the twelve tribes of Israel\" (Matt. 19:21, 29, 28).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT PRIMUM","severity":"info","text":"The chapter heading divides the sermon into thematic sections; this first chapter introduces the distinction between special and common commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"specialia ... communia","severity":"info","text":"The author distinguishes 'special' commandments for clerics and monks from 'common' ones for all Catholics, a hierarchical moral framework typical of monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXLI, 6","severity":"info","text":"The citation 'Portio mea in terra viventium' is from Psalm 141:6 (Vulgate numbering), a verse on eternal inheritance, here contrasted with earthly lot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xix, 21,29, 28","severity":"info","text":"The composite citation conflates Matthew 19:21, 29, and 28, blending sayings on renunciation and eschatological reward, possibly from a catena or memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ægyptum ... terram promissionis","severity":"info","text":"The imagery of leaving Egypt for the promised land allegorizes monastic conversion, a common patristic trope drawing on Exodus as a type of spiritual journey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"INCERTI AUCTORIS","severity":"info","text":"The sermon is attributed uncertainly to Augustine; its monastic emphasis suggests later composition, possibly by a Pseudo-Augustinian author in a cenobitic context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates two Psalm references (Ps. 141:6 and Ps. 33:13) without clear distinction; the English draft follows the Vulgate numbering.","The composite Matthew citation (19:21, 29, 28) may reflect a harmonized source or scribal conflation; the order in the Latin is not sequential."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Hæc itaque, fratres, quanto singularia, tanto præcipna; quanto acriora, tanto Den gratiOra.\n\nCAPUT II. Clerici nil proprium possideant. Dicit ilerum Salvator noster inter cætera, Qui non renun. tiaverit omnibus qum possidet, non potest meus esse discipulus (Luc. xiv, 53). Qui dixit, omnibus, nihil pro. prium a suis discipulis possideri voluit. Qui quidquam possidet in terra, remotus est a Christi disciplina. Qui autem non est discipulus Christi, quomodo præsnmit sibi ligandi atque solvendi potestatem? In. tendite, fratres, verba Evangelii dicentis, Intravit Jesus jannis clausis ad discipulos, et insufflans dixit eis, Accipite S;iritum sanctum: quorum remiseritis peccata, remittuntur eis; etquorum reiinueritis, retenta sunt (Jonn. xx, 22, 23). Numquid illi habebant proprium, quibus Magister indixerat, Nihil tuleritis in via (Luc. IX, 3): de quibus Lucas evangelista refert, Erant eis omnia communia (Act. IV, 32)? Videte quid Petris dixerit ad Jesum, Ecce nos reliquimus omnia, et secuti sumus te (Matth. xix, 27). Qui omnia reliquerant, nihil sibi penitus retinuerant. Unde ergo sibi arrogant ligandi atque solvendi potestatem, qui in terra præsumunt possidere facultatem? Quomodo non erubescunt dicere, Dominus pars hæreditatis meæ (Ps. xv, 5)? Ubi est illud apostolicum, Quai conventio Christi ad Belial (II Cor. vi, 15)?","english":"Therefore, brothers, the more singular these things are, the more excellent; the more stringent, the more welcome.\n\nCHAPTER TWO. Clerics shall possess nothing of their own. Our Saviour says, among other things, \"He who has not renounced all that he possesses cannot be my disciple\" (Luke 14:33). By saying \"all,\" He wished that nothing private be possessed by His disciples. Whoever possesses anything on earth is removed from the discipline of Christ. But he who is not a disciple of Christ, how does he presume to have the power of binding and loosing? Attend, brothers, to the words of the Gospel saying, \"Jesus entered to the disciples through closed doors, and breathing upon them said, 'Receive the Holy Spirit: those whose sins you forgive are forgiven them, and those whose sins you retain are retained'\" (John 20:22-23). Did those to whom the Master had commanded, \"Carry nothing on the journey\" (Luke 9:3), possess anything private? Of whom the evangelist Luke reports, \"All things were common to them\" (Acts 4:32)? See what Peter said to Jesus: \"Behold, we have left everything and followed you\" (Matthew 19:27). Those who had left everything had retained nothing for themselves at all. Whence, then, do they arrogate to themselves the power of binding and loosing, who presume to possess property on earth? How do they not blush to say, \"The Lord is part of my inheritance\" (Psalm 16:5)? Where is that apostolic saying, \"What agreement has Christ with Belial?\" (2 Corinthians 6:15)?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT II","severity":"info","text":"The chapter heading 'CAPUT II' marks a structural division, introducing a new thematic focus on clerical poverty, distinct from the preceding general exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xiv, 53","severity":"info","text":"The citation 'Luc. xiv, 53' does not correspond to any known verse in the Vulgate; Luke 14:33 is likely intended, as the English draft renders it. This suggests a textual corruption or variant versification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jonn. xx, 22, 23","severity":"info","text":"The reference 'Jonn. xx, 22, 23' (John 20:22-23) is a conflation of the giving of the Holy Spirit and the power to bind and loose, though the canonical text does not explicitly mention the latter; this may reflect a non-canonical tradition or interpretive gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. xv, 5","severity":"info","text":"The citation 'Ps. xv, 5' (Psalm 16:5 in the Vulgate) is rendered as 'Dominus pars hæreditatis meæ' ('The Lord is part of my inheritance'), which does not match the standard Vulgate text; it may be a misquotation or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ligandi atque solvendi potestatem","severity":"info","text":"The phrase 'power of binding and loosing' (ligandi atque solvendi potestatem) refers to the sacramental authority of priests to absolve sins, a key concept in medieval ecclesiology, here used to critique clerics who own property.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quæ conventio Christi ad Belial","severity":"info","text":"The rhetorical question 'What agreement has Christ with Belial?' (2 Corinthians 6:15) is a paraphrase of 2 Cor 6:15, contrasting Christ and Belial (a demonic figure), and was a common trope in medieval reformist literature to denounce clerical corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scriptural citations that do not match standard Vulgate references, suggesting possible textual corruption or variant manuscript traditions. The exact intended verses for 'Luc. xiv, 53' and 'Ps. xv, 5' are uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Qui terrenas possessiones relinquere nolunt, cur peccata populi comedunt? Si decimas cum filiis Levi accipiunt, quomodo inter caeteras tribus partem. accipicut? Si nominis sui etymologiam attendunt, cur clerici a sorte dicti suut, nisi quia Dominus eorum sors vel hæreditas sit?\n\nCAPUT III. Cur radantur. Sapientiæ sedes in cerebro. Cur saltem clericatus sui signa, quibus a laicis discernuntur, non perpendunt? Non enim sine causa capita eorum raduntur et tondentur, sed perspicacissima et evidentissima ratione. Nam his signis secernuntur a laicorum conversatione. Quod ut mulis Deo propitiante proficiat, admonitioni utilissimæ dnximus inserere. Didicimus multorum Patrum auctorilate, cerebrum esse sedem sapientiæChristum veru, Paulo attestante, Dei Virtutem et Sapientiam esse (I Cor. I, 24). Cum itaque cerebrum sit in capite, sapientia vero juxta Patrum auctoritatem in ccrehro habeat sedem, et sic per sapientiam sihi infusam cuncta membra regantura capite, quod per cerebrum esi, quod est sedes sapientiae: sic inter nos et veram sapientiam, quae, ut diximus, Christus est, qui etiam juxta Apostolum caput nostrum est (dixit enim, Caput mulieris est vir, caput vero viri est Christus, Christi autem caput cat Deus [ I Cor.","english":"Those who are unwilling to abandon earthly possessions, why do they consume the sins of the people? If they receive tithes along with the sons of Levi, how do they receive a portion among the other tribes? If they attend to the etymology of their name, why are clerics called from \"lot\" (sors), unless because the Lord is their lot or inheritance?\n\nCHAPTER THREE. Why they are shaved. The seat of wisdom is in the brain. Why do they not at least consider the signs of their clerical state, by which they are distinguished from the laity? For it is not without reason that their heads are shaved and tonsured, but for a most clear and evident reason. For by these signs they are separated from the manner of life of the laity. So that this may profit many with God's favor, we have thought it well to insert it into a most useful admonition. We have learned from the authority of many Fathers that the brain is the seat of wisdom, and that Christ is truly the Power and Wisdom of God, as Paul testifies (1 Cor. 1:24). Since, therefore, the brain is in the head, and wisdom, according to the authority of the Fathers, has its seat in the brain, and thus through the wisdom infused into it all the members are governed by the head, which is through the brain, which is the seat of wisdom: so among us and true wisdom, which, as we have said, is Christ, who also according to the Apostle is our head (for he said, the head of the woman is the man, the head of the man is Christ, and the head of Christ is God [1 Cor.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"clerici a sorte dicti","severity":"info","text":"The etymology derives 'cleric' from Greek 'klēros' (lot, inheritance), implying the cleric's lot is the Lord, not private property.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. I, 24","severity":"info","text":"The citation 'I Cor. I, 24' is a medieval misreference; the likely source is 1 Cor. 1:24, where Paul calls Christ the 'Power and Wisdom of God'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cerebrum esse sedem sapientiæ","severity":"info","text":"The idea that the brain is the seat of wisdom derives from patristic and early medieval physiology, notably Augustine and Gregory the Great.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT III","severity":"info","text":"The passage begins a new chapter (CAPUT III) on clerical tonsure, shifting from property critique to symbolic interpretation of shaving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"multorum Patrum auctoritate","severity":"info","text":"The appeal to 'many Fathers' reflects a common medieval rhetorical strategy to lend authority to allegorical interpretations of clerical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Christi autem caput cat Deus","severity":"caution","text":"The Latin text breaks off mid-sentence with 'cat Deus', likely a scribal error or truncation; the intended citation (1 Cor. 11:3?) is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'I Cor. I, 24' is ambiguous: it may refer to 1 Cor. 1:24 or a different verse; the text breaks off at 'cat Deus', leaving the final scriptural reference incomplete."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"XI, ] ): ut ostendamus nullum obstaculum interesse, pilos in ca parto capitis incidimus, in qua novam sapientiam, id est Christum, inesse cognoscimus: per hoc signantes, malam terrenarum rerum sollicitudinem nostræ mentis oculos ad Deum contemplandum impedire. Scimus enim quod quisque quanto magis terrenis occupationibus implicatur, tanto magis a sui Conditoris visione impelitur.Unde Apostolus: Nemo militans Deo implicat se negotiis sæcularibus ( II Tim. II, 4). Item: Qui sine uxore est, cogitat quæ sunt Dei ( I Cor. VII, 52). Hinc Moyses ait: Levitæ radant pilos carnis suæ (Num. VIII, 7). Levita interpretatur Assumptus. Quisquis namque in officiis divinis assumptus est, pilos carnis, id est superfluas cogitationes cordis, radere debet. Caput igitur radere, significat cogitationes terrenas et superfluas a mente re-ecare. Nec incongrue per pilos et capillos signilicantur cogitationes superfluæ. Sicut enim pili non sunt pars corporis, sed quædam superfluitas procedens ex corporis humore: sic bona temporalia non sunt nobis naturalia, sed aliena et superflua. Hinc itaque fideles Christi, qui ad æternam vitam medullitus suspirant, qui mundum cum suis oblectationibus sub pedibus conculcant, qui in terra nihil possidere volunt, sed cum Apostolo dicunt, No. slra conversatio in caelis est ( Philipp.","english":"XI, ] ): to show that no obstacle intervenes, we cut the hair on that part of the head in which we recognize that new wisdom, that is, Christ, resides: by this signifying that the evil concern for earthly things hinders the eyes of our mind from contemplating God. For we know that the more anyone is entangled in earthly occupations, the more he is thrust back from the vision of his Creator. Whence the Apostle: No one serving God entangles himself in secular affairs (2 Tim. 2:4). Likewise: He who is without a wife thinks of the things of God (1 Cor. 7:32). Hence Moses says: The Levites shall shave the hair of their flesh (Num. 8:7). Levite is interpreted as \"taken up.\" For whoever is taken up into divine offices ought to shave the hair of the flesh, that is, the superfluous thoughts of the heart. Therefore, to shave the head signifies cutting off earthly and superfluous thoughts from the mind. Nor is it incongruous that superfluous thoughts are signified by hair and locks. For just as hair is not a part of the body, but a certain superfluity proceeding from the body's humor: so temporal goods are not natural to us, but alien and superfluous. Hence, therefore, the faithful of Christ, who sigh deeply for eternal life, who trample the world with its delights underfoot, who wish to possess nothing on earth, but say with the Apostle, Our citizenship is in heaven (Phil.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo militans Deo implicat se negotiis sæcularibus","severity":"info","text":"The citation of 2 Tim 2:4 is loose; the Vulgate reads 'Nemo militans Deo implicet se negotiis saecularibus' (no one serving God should entangle himself in secular affairs). The indicative 'implicat' may reflect a variant or scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui sine uxore est, cogitat quæ sunt Dei","severity":"info","text":"The citation of 1 Cor 7:32 is not found in the canonical Vulgate; it may be a conflation of 1 Cor 7:32-34 or a misattribution. The verse numbering (VII, 52) is non-standard, suggesting a medieval gloss or florilegium source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Levitæ radant pilos carnis suæ","severity":"info","text":"The citation of Num 8:7 is not a direct Vulgate verse; the reference may be to Num 8:6-7 on Levite purification, but the wording is paraphrastic. The verse numbering (VIII, 7) is non-standard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Levita interpretatur Assumptus","severity":"info","text":"The etymology of 'Levite' as 'taken up' (assumptus) is a medieval Latin wordplay, not a historical etymology. It supports the homily's allegorical reading of shaving as spiritual renunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pilos in ca parto capitis incidimus","severity":"info","text":"The reference to shaving a specific part of the head (ca parto capitis) likely alludes to the tonsure, the clerical haircut symbolizing renunciation of worldly thoughts. The text is corrupt: 'ca parto' may be 'ea parte' (that part).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"No. slra conversatio in caelis est","severity":"caution","text":"The English draft reads 'No. slra' for the Latin 'Nostra conversatio in caelis est' (Phil 3:20). The Latin text is truncated or garbled; the citation is likely Philippians 3:20, but the verse is not standard (Phil 3:20 is 'ipsius enim sumus caelestes').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is corrupt in several places: 'ca parto' likely for 'ea parte'; 'No. slra' is a garbled 'Nostra'; the scripture citations (2 Tim 2:4, 1 Cor 7:32, Num 8:7) are paraphrastic or misattributed, possibly from a medieval florilegium. The homily's attribution to Augustine is uncertain (Incertus)."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"III, ), capillorum minimam partem in capitibus retinent, ut per corum abrasionem se minimam terrenorum sollici • tudinem habere designent. Quapropter etiam illam minimam particulam capillorum retinent, quia dnm in hoc mundo sunt, a terrenis cogitationibus omnino vacui esse uon possunt. Quisquis igitur clericus ad sortem Domini vocatus, qui comam nutrit, ct capillos radere vel tondere erubescit, profecto se non deDei, sed de mundi sorte esse testatur. Quanto enim quisque carnis crines diligit, fovet et nutrit, tanto cor suum non in cælis, sed in terra fixum esse ostendit: quanto autem radit et edomat, tanto se non terrena, sed æternadiligere comprobat.\n\nCAPUT IV. Ne inter orandum capita tegant. Si vero, ut prædiximus, crines idcirco radimus, ut inter nos et demm nibil interesse approbemus: profecto patet, quod cum in oratione persistimus, aliena velamina capitibus nostris apponcre non debemus, præsertim cum Apostolus dicat, Vir non debet orare velato capite, imago enim Dei est ( I Cor. XI, 7). Cessent itaque clerici psalmodiæ hymnisque spiritualibus insistentes, capillos, mitras, caeteraque velamina in capiiibus portare: ne dum cum Deo loquimur, famulatus nri signa occultantes, ejus indigni judicenmr propitiatione, enjus salubri doctrinæpræsumumus non obedire. Qui enim non obedit Apostolo, contradicit Evangelio.","english":"III, ) keep a very small part of the hair on their heads, so that by shaving it off they signify that they have very little concern for earthly things. For this reason they also retain that very small portion of hair, because while they are in this world, they cannot be entirely free from earthly thoughts. Therefore, any cleric called to the lot of the Lord who grows his hair and is ashamed to shave or cut it, certainly testifies that he is of the lot not of God, but of the world. For the more a man loves, cherishes, and nurtures the hair of the flesh, the more he shows that his heart is fixed not in heaven, but on earth: but the more he shaves and tames it, the more he proves that he loves not earthly, but eternal things.\n\nCHAPTER IV. That they should not cover their heads while praying. If, as we have said, we shave our hair for this reason, that we may show that nothing stands between us and God: then it is certainly clear that when we persist in prayer, we ought not to place foreign coverings on our heads, especially since the Apostle says, A man ought not to pray with his head covered, for he is the image of God (1 Cor. XI, 7). Therefore, let clerics engaged in psalmody and spiritual hymns cease to wear hair, mitres, and other coverings on their heads: lest while we speak with God, hiding the signs of our servitude, we be judged unworthy of the propitiation of Him whose salutary teaching we presume to disobey. For he who does not obey the Apostle, contradicts the Gospel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. XI, 7","severity":"info","text":"The citation of 1 Cor 11:7 is a conflation: Paul writes 'omnis vir orans velato capite' (1 Cor 11:4-5 in modern versification). The verse number XI, 7 reflects a pre-Vulgate or mixed tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"capillorum minimam partem","severity":"info","text":"The practice of retaining a small tuft of hair (the corona) was a distinctive clerical tonsure in early medieval Western Christianity, symbolizing the crown of thorns or renunciation of worldly vanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sorte Domini","severity":"info","text":"'Sorte Domini' (lot of the Lord) is a technical term for the clerical state, derived from the biblical notion of casting lots (Acts 1:26) and early monastic profession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT IV","severity":"info","text":"The chapter division (CAPUT IV) is a later editorial insertion, not original to the homily. It marks a thematic shift from tonsure to head-covering during prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"imago enim Dei est","severity":"info","text":"The argument that a man is the image of God and should not veil his head during prayer echoes patristic exegesis (e.g., Tertullian, De Oratione) and was influential in medieval clerical discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"famulatus nri signa","severity":"caution","text":"The phrase 'famulatus nri signa' (signs of our servitude) is textually uncertain; the manuscript may read 'famulatus nostri' or 'famulatus nostri signa' with a missing abbreviation. The translation 'signs of our servitude' is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verse referenced (1 Cor 11:7) is a conflation; the original Pauline text does not contain 'imago Dei' in this context. The phrase 'famulatus nri signa' may be corrupt or abbreviated in the manuscript."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Et juxta ejusdem apostoli vocem dicentis, An quæritis experimentum ejus qui in me loquitur Citristus (II C or. XIII,5)? Hem, Si Angelus venerit de cwlo, et aliud Evangelium nuntiaverit vobis, anathema sit (Galat. i, 8). Exstirpetur ergo penitus de clero talis præsumptio, ne, quod absit, a Deo expellatur ejus oratio.\n\nCAPUT V. Mundum et mundana contemnant. Mundi arma, prædia terrena. His igitur signis clericalibus praelibatis, quibus a laicis discerni debemus, ad propositam admonitionem redeamus. Audiamus Joannem apostolum dicentem, Nolite diligere mundum, neque ea quæ in mundo sunt (I Joan. II, 15). Audiamus et Psalmistam mundi amatores increpantem, Filii hominum, utquid diligiiis vanitatem, et quæritismendac ium (Psal. IV, 3)? Salomon quoque subsequitur dicens, Vanitas vanitatum, et omnia vanitus (Eccle. i, 2). Libet unueriquam bene consonant organa Spiritus sancii. Monet Aposlolus, ut non diligamus mundum: invebitur Psalmographus.in ejus amatores: clamat Salomon, cuncta subjacere vanitati.Quare non diligamus mundum, ncc sequamur mendacium, Ecclesiastes declarat: ac si diceret,Ideo non sunt amanda iila, quia transitoria mendacia: quia quæ promittunt non conferunt, bona igilur non sunt. Cum enim bonorum omnium auctor sit Deus, et a fidelibus suis quæri et diligi quæque bona præcipiat: si mundana vera bona essent, ncc ipse quidem contemneret, ner. a sui,.","english":"And according to the voice of the same apostle saying, \"Or do you seek a test of him who speaks in me, Christ?\" (2 Cor. 13:5). \"If an angel came from heaven and announced another gospel to you, let him be anathema\" (Gal. 1:8). Therefore, let such presumption be utterly rooted out from the clergy, lest, God forbid, his prayer be cast out by God.\n\nCHAPTER V. Let them despise the world and worldly things. The world's arms, earthly estates. Having thus prefaced these clerical signs by which we ought to be distinguished from the laity, let us return to the proposed admonition. Let us hear the apostle John saying, \"Do not love the world, nor those things which are in the world\" (1 John 2:15). Let us also hear the Psalmist rebuking the lovers of the world: \"Sons of men, why do you love vanity and seek falsehood?\" (Ps. 4:3). Solomon also follows, saying, \"Vanity of vanities, and all is vanity\" (Eccl. 1:2). The organs of the Holy Spirit harmonize well with one another. The Apostle warns us not to love the world; the Psalmist inveighs against its lovers; Solomon proclaims that all things are subject to vanity. Why we should not love the world, nor follow falsehood, Ecclesiastes declares: as if he were saying, \"Therefore those things are not to be loved, because they are transitory falsehoods; because what they promise they do not bestow, therefore they are not good.\" For since God is the author of all good things, and commands that each good thing be sought and loved by his faithful: if worldly things were true goods, neither would he himself despise them, nor his...","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"An quæritis experimentum ejus qui in me loquitur Citristus (II C or. XIII,5)","severity":"info","text":"The citation '2 Cor. 13:5' is erroneous; 2 Corinthians has only 13 chapters. The verse likely refers to 2 Cor. 13:3 or is a conflation. The Latin text's 'Citristus' is a scribal error for 'Christus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si Angelus venerit de cwlo, et aliud Evangelium nuntiaverit vobis, anathema sit (Galat. i, 8)","severity":"info","text":"The citation 'Gal. 1:8' is incorrect; the sentiment echoes Gal. 1:8-9 but the exact phrasing is not biblical. It may derive from a patristic gloss on Galatians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite diligere mundum, neque ea quæ in mundo sunt (I Joan. II, 15)","severity":"info","text":"The citation '1 John 2:15' is misattributed; 1 John 2:15 does not contain this phrase. The closest parallel is 1 John 2:15-16 on worldly love, but the wording is loose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filii hominum, utquid diligiiis vanitatem, et quæritismendac ium (Psal. IV, 3)","severity":"info","text":"The citation 'Ps. 4:3' is incorrect; Psalm 4:3 reads differently. The phrase resembles Psalm 4:3 in the Vulgate but is a paraphrase or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vanitas vanitatum, et omnia vanitus (Eccle. i, 2)","severity":"info","text":"The citation 'Eccl. 1:2' is correct in substance (Ecclesiastes 1:2: 'Vanitas vanitatum'), but the Latin adds 'et omnia vanitus', which is not in the Vulgate text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Citristus","severity":"caution","text":"The Latin 'Citristus' is a scribal error for 'Christus', likely a copying mistake in the manuscript tradition. This does not affect the theological meaning.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage contains multiple misattributed or paraphrased scripture citations, likely due to scribal error or loose quotation from memory. The exact biblical references are uncertain."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"sequacihus contemni præciperet. Quid igiturVeritas de se testatur, audiamus: Vulpes foveas hebent, Filius antem hominis non habet ubi caput suum reclinet [Matth. Tin, 20). Item si mundi gloria vana nonesset, non se abscondisset, cum turba: cum regem facere voluissent. Item si mundi gloria vana non esset, si divitiæ terrente vera bona essent: non earum possessoribus improperaret Dominus dicens, Væ vobis, divites, etc. (Luc.VI. 24). Et alibi, Facilius est camelum per foramen acus transire, quam divitem introire in regnum cælorum (Matth. XIX, 24). Audiamus etiam quid suis dicat imitatoribus: Sivis perfectus esse, vade, et vende omnia quæ habes, et da pauperibus (Ibid., ). Item, Nisi quis renuntiaverit omnibus quœ possidet, non potest meus essediscipulus (Luc. xiv, 33). Item, Nemo potest duobus dominis servire, id est, Deo et mammonæ (Matth. VI, ). Vidit peritus magister suos discipulos luctaturos cum mundo, qni si haberent unde tenerentur, lcvius dejicerentur. Tulit igitur arma suis et nostris hostibus, dum nos privavit terrenis possessionibus. Nudus namque latrones non solet timere: qui vero se mundanis implicat, tela parat quibus confodiatur. Q'ii ergo non vult confodi, nudusproccdat per viam hujus exsilii.","english":"He would command his followers to be despised. Let us therefore hear what Truth testifies about itself: \"Foxes have dens, but the Son of Man has nowhere to lay his head\" (Matt. 8:20). Likewise, if worldly glory were not vain, He would not have hidden Himself when the crowd wished to make Him king. Likewise, if worldly glory were not vain, if earthly riches were true goods, the Lord would not reproach their possessors, saying, \"Woe to you, rich men,\" etc. (Luke 6:24). And elsewhere, \"It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven\" (Matt. 19:24). Let us also hear what He says to His imitators: \"If you wish to be perfect, go, sell all that you have, and give to the poor\" (ibid.). Likewise, \"Unless one renounces all that he possesses, he cannot be my disciple\" (Luke 14:33). Likewise, \"No one can serve two masters,\" that is, God and mammon (Matt. 6:24). The skilled teacher saw His disciples struggling with the world, and if they had something to hold onto, they would be more easily cast down. Therefore, He took away the weapons from His and our enemies, by depriving us of earthly possessions. For a naked man does not usually fear thieves; but he who entangles himself in worldly things prepares weapons with which he may be pierced. Therefore, whoever does not wish to be pierced, let him proceed naked along the path of this exile.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vulpes foveas hebent, Filius antem hominis non habet ubi caput suum reclinet","severity":"info","text":"The citation of Matt. 8:20 is garbled: 'Vulpes foveas hebent' (foxes have dens) is not a standard Vulgate reading; the verse typically reads 'Vulpes foveas habent' or similar. The phrase 'Filius antem hominis' shows 'antem' for 'autem'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Væ vobis, divites, etc. (Luc.VI. 24)","severity":"info","text":"The reference to Luke 6:24 is imprecise; the verse does not contain 'Woe to you, rich men.' The closest is Luke 6:24-25 on the rich man and the poor man, but the wording is not direct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Facilius est camelum per foramen acus transire, quam divitem introire in regnum cælorum (Matth. XIX, 24)","severity":"info","text":"This saying is not found in Matt. 19:24; it is a later proverb, possibly from Jerome or patristic tradition, misattributed here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nisi quis renuntiaverit omnibus quœ possidet, non potest meus essediscipulus (Luc. xiv, 33)","severity":"info","text":"Luke 14:33 does not contain this saying; it is a conflation of Matt. 19:21 and Luke 14:33, but the verse number is incorrect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo potest duobus dominis servire, id est, Deo et mammonæ (Matth. VI, )","severity":"info","text":"The reference to Matt. 6:24 is incomplete; the verse number is missing. The saying is a paraphrase of Matt. 6:24, which reads 'Nemo potest duobus dominis servire' in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sequacihus","severity":"caution","text":"The word 'sequacihus' is a corruption; likely intended as 'sequacibus' (followers). The text shows scribal errors throughout, including 'antem' for 'autem' and 'essediscipulus' for 'esse discipulus'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is corrupt in several places, making precise identification of scriptural citations difficult. The reading taken assumes the intended verses are those commonly associated with the sayings, despite incorrect chapter/verse numbers and textual errors."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"CAPUT VI. Regnum Dei appetant. Deum et proximum diligant. Calicem Christi accipiant. Fortassis quæret aliquis: Cum Deus sequaces suos mundana jubeat postponere, quæ. sunt quæ jubet appetere? Audi ipsum dicentem. Quærite regnum Dei. Item Thesaurizate vobis thesauros in cæli, (Matth. VI, 53, 20).Quæret iterum aliquis: Si Deus vult homines terrena odire, quæ debent diligere? Ista sunt quae præcepit diligere, cum per Moysen respondit, Diliges Dominum Deum tuum ex toto corde tuo, et proximum tuum tanquam te ipsum (Dent. VI, 5). Proximus in terra tantum diligi præcipitur, quia cœlestis regni hæreditatem nobiscum consortitur. In quo charitate divina perfusi, Scriptura testante, quæ, ait ut cies nostros sicut nos ipsos dili. gamus (Levit. XIX, 18), propitiante Deo ibi facturi sumus, per quem et redempti sine fine vivemus: qui etiam cum propter opera nostra mala inimici ejus essemus, prior dilexit nos; et cum essemus servi inutiles, in liliossuos nos adoptavit et hæredes, Filium suumunigenitum tradens pro nobis, ut nos eriperet a perpetuæ mortis laquco. Quisnam puer tam benignum patrem digne potest diligere? Quis ejus tantis beneficiis aliquid dignum potest tretribure? Hæc tanta beneficia admirans Psalmistaait, Quid retribuam Domino, pro omnibus quæ retribuit mihi? Cui ipse inquisitioni demde subjungit, Culicem salutaris accipiam (Psal.CXV, 12,13), etc.","english":"CHAPTER VI. Let them seek the Kingdom of God. Let them love God and neighbor. Let them take the cup of Christ. Perhaps someone will ask: Since God commands his followers to set aside worldly things, what are the things he commands them to seek? Hear him speaking: \"Seek the kingdom of God.\" Likewise: \"Store up for yourselves treasures in heaven\" (Matt. 6:20, 53). Again someone will ask: If God wants men to hate earthly things, what ought they to love? These are the things he commanded to be loved, when he answered through Moses: \"You shall love your Lord God with your whole heart, and your neighbor as yourself\" (Deut. 6:5). The neighbor is commanded to be loved only on earth, because he shares with us the inheritance of the heavenly kingdom. In this, filled with divine charity, as Scripture testifies, which says, \"Love your neighbors as yourselves\" (Lev. 19:18), with God propitiating, we are to do there, through whom we are also redeemed and will live without end: who, even when we were his enemies because of our evil deeds, first loved us; and when we were useless servants, adopted us as his sons and heirs, giving his only-begotten Son for us, that he might snatch us from the snare of perpetual death. What child can worthily love such a kind father? What can he give in return for such great benefits? The Psalmist, marveling at these great benefits, says: \"What shall I render to the Lord for all that he has rendered to me?\" To which inquiry he then adds: \"I will take the cup of salvation\" (Ps. 115:12-13), etc.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quærite regnum Dei","severity":"info","text":"The phrase 'Seek the kingdom of God' is not a direct biblical quotation but a paraphrase of Matthew 6:33 or Luke 12:37, reflecting a common homiletic conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Thesaurizate vobis thesauros in cæli","severity":"info","text":"This echoes Matthew 6:20 ('Lay up for yourselves treasures in heaven'), though the Vulgate reads 'thesaurizate vobis thesauros in caelo'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Diliges Dominum Deum tuum ex toto corde tuo, et proximum tuum tanquam te ipsum","severity":"info","text":"This conflates Deuteronomy 6:5 with Leviticus 19:18, the latter reading 'diliges proximum tuum sicut te ipsum' in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Culicem salutaris accipiam","severity":"info","text":"The phrase 'I will take the cup of salvation' is a variant of Psalm 115:13 (Vulgate 114:13), where the text reads 'calicem salutarem accipiam'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Culicem","severity":"caution","text":"The Latin 'culicem' (goblet) is a variant spelling of 'calicem' (cup), likely a scribal error or phonetic variant in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Regnum Dei appetant. Deum et proximum diligant. Calicem Christi accipiant.","severity":"info","text":"The chapter opens with three imperative headings, each introducing a thematic section: seeking the kingdom, loving God and neighbor, and taking the cup of Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The biblical references are paraphrastic and conflated, making precise source identification uncertain.","The phrase 'Culicem salutaris' may be a scribal error for 'calicem salutarem'."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Quantulacumque sit hæcretributio, calicem scilicet Domini accipere; nulla tamen alia ita digne videtur pasbioni dominicæ congruere. Hac utique ratione, ut quemadmodu sanguinem' suum dedit pro nostra redemptione, sic ct nos no strum fundamus pro sui nominis confessione. Scd quomodo pro Christo suum dabit sangmnem, qui pro eo non vult abjicere mundi vanitatem, cum nos minus quam nostra diligamus? Quomodo pro Christo vitam tradet, qui contraejus præcepta hæc vana et falsa possidet? Ipse enim dicit, Si diligit me, mandata mea servate (Joan. XIV, 15). Loquitur et Joannis apostolus. Qui dicit se diligcre Deum, rt mandata ejus non custodit, mendax est (I Joan. II, 4). Convincitur itaque, se ct non Doum diiigcre, qui mandata ejus non vult custodire.\n\nCAPUT VII. Paupertatem sectentur. Paupertatis felicitas. Cum Christus pronobis Lie: us sit pauperet egenus, nos pro ipso cur pauperes esse erubescimus?Numquid ejus pauperies non facit divites, Veritate attestante, reguum cœlorum non divitum, sed pauperum esse? Dicit namque pauperibus, Beati pauperes spiritu. quoniam ipsorum es! reguum cælorum ( Matth. v, 3). Si est reguum coelorum pauperum, restat ut infernus sit divitum. Hoc quoquedeclarat nubis Evangelium diccin, Homo quidam erat dives. Et post pauca subjungit, Erut autem et quidam mendicus, Lazarus nomine, qui jacebat ad januam ejus, ulceribus plenus, etc.","english":"However small this reward may be—namely, to receive the cup of the Lord—yet no other seems so worthily to correspond to the Lord’s passion. This is the reasoning: just as He gave His blood for our redemption, so we should pour out our own for the confession of His name. But how will one give his blood for Christ who is unwilling to cast aside the vanity of the world for Him, when we love less than ourselves? How will one surrender his life for Christ who, contrary to His commandments, possesses these vain and false things? For He Himself says, “If you love me, keep my commandments” (John 14:15). And the apostle John speaks: “He who says he loves God and does not keep His commandments is a liar” (1 John 2:4). Thus it is proven that he who is unwilling to keep His commandments loves not God but himself.\n\nCHAPTER VII. Let them pursue poverty. The happiness of poverty. Since Christ for us was poor and needy, why are we ashamed to be poor for Him? Does not His poverty make us rich, with the Truth attesting that the kingdom of heaven belongs not to the rich but to the poor? For He says to the poor, “Blessed are the poor in spirit, for the kingdom of heaven is yours” (Matthew 5:3). If the kingdom of heaven belongs to the poor, it follows that hell belongs to the rich. The Gospel also declares this to us, saying, “There was a certain rich man.” And shortly after it adds, “But there was also a certain beggar named Lazarus, who lay at his gate, full of sores,” etc.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. XIV, 15","severity":"info","text":"The citation 'Joan. XIV, 15' refers to John 14:15, where Jesus says, 'If you love me, keep my commandments.' The Latin text adapts the verse freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan. II, 4","severity":"info","text":"The citation 'I Joan. II, 4' refers to 1 John 2:4, which states that one who says he loves God but does not keep his commandments is a liar. The Latin text closely follows the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. v, 3","severity":"info","text":"The citation 'Matth. v, 3' refers to Matthew 5:3, 'Blessed are the poor in spirit, for the kingdom of heaven is yours.' The Latin text uses this to contrast poverty and wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Lazarus","severity":"info","text":"The reference to Lazarus and the rich man alludes to the parable in Luke 16:19-31, though the Latin text does not specify the Gospel. The parable illustrates the reversal of earthly and heavenly fortunes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VII","severity":"info","text":"The passage is divided into two chapters: Chapter VI ends with a rhetorical question, and Chapter VII begins a new section on poverty, marked by the heading 'Paupertatem sectentur.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sermo De Contemptu Mundi","severity":"caution","text":"This homily is attributed to Augustine in the manuscript tradition but is considered spurious (incertus). Its themes of contempt for the world and poverty reflect later monastic spirituality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a typographical error: 'hæcretributio' may be a misreading for 'hæc retributio' (this reward). The English draft interprets it as 'this reward.'","The phrase 'sanguinem' suum' in the Latin has a misplaced apostrophe; it should read 'sanguinem suum' (his blood)."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Factum est autem ut morerctur mendicus, ct portaretur ab Angelis in silum Abrahæ. Mortuus eat autem et diues, et sepultus est in inferno (Luc. XVI, 19, etc.) Non repulcl quisquam hæc verba esse Augustini: non sunt hominis, sed Veritatis, quae nec fallere potest, nee falli. Quisquis ergo vis regnare cum Christo, clige pauperiem cum ipso, ut requiescas curn Lazaro mendico. Nemo enim potest gaudere cum saeculo, et regnarccum Christo. Audi Apostolum dicentem, Per multas tribulationes oportet nos intrare in regnum coelorum (Act. XIV, 21). EI juxta Veritatis voceiu, primo nos oportetbibere Domini calicem, ut sic pertingamus ad regni concessionem (Matth. xx, 22). Qui autem,vult epulari cum divite, pra'paral sc epulas verinibus gehennae: in qua pro gaudio momentaneo ardebitperpetuo cum capite suo diabolo. infelix commercium, pro lam brevi gaudio, coelesti privari regno! Felix paupertas, per quam coelestis acquiritur hæreditas! Felix commerc um, pro perituris æterna recipere: et quod ineffabile bonum est, cum Christo sine fine regnare! E contrario ineffabilis miseria, perpetua cum diabolo pati supplicia.","english":"Now it happened that the beggar died and was carried by angels into the bosom of Abraham. But the rich man died and was buried in hell (Luke 16:19, etc.). Let no one think these words are Augustine’s: they are not of man, but of Truth, which can neither deceive nor be deceived. Whoever therefore wishes to reign with Christ, choose poverty with Him, so that you may rest with Lazarus the beggar. For no one can rejoice with the world and reign with Christ. Hear the Apostle saying, Through many tribulations we must enter the kingdom of heaven (Acts 14:21). And according to the voice of Truth, first we must drink the Lord’s cup, so that we may thus attain to the grant of the kingdom (Matt. 20:22). But whoever wishes to feast with the rich man, prepare for himself the feasts of the worms of Gehenna: in which, for momentary joy, he will burn perpetually with his head, the devil. Unhappy exchange, for such brief joy, to be deprived of the heavenly kingdom! Blessed poverty, through which the heavenly inheritance is acquired! Blessed exchange, to receive eternal things for perishable ones: and, what is an ineffable good, to reign with Christ without end! On the contrary, ineffable misery, to suffer perpetual torments with the devil.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XVI, 19, etc.","severity":"info","text":"The citation conflates Luke 16:19 (the parable of the rich man and Lazarus) with a reference to the burial in hell, which is not explicit in the biblical text but is a common patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. XIV, 21","severity":"info","text":"The citation 'Acts 14:21' is erroneous; the verse does not exist in the canonical Acts. The phrase 'per multas tribulationes oportet nos intrare in regnum coelorum' is not found in Acts and may be a misattribution or a conflation of Acts 14:22 with other sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xx, 22","severity":"info","text":"The citation 'Matthew 20:22' does not correspond to the quoted text about drinking the Lord's cup. The verse likely refers to Matthew 20:22-23 (Jesus' prediction of the cup of suffering), but the wording is adapted to the homiletic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Non repulcl quisquam hæc verba esse Augustini","severity":"info","text":"The scribe explicitly denies Augustinian authorship, asserting the words are from 'Truth' (i.e., Christ). This reflects the work's incertus status and the medieval practice of attributing anonymous homilies to authoritative figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"silum Abrahæ","severity":"info","text":"The phrase 'silum Abrahæ' (bosom of Abraham) is a Latin rendering of the Greek 'κόλπος Ἀβραάμ', a common metaphor for the afterlife abode of the righteous in Jewish and Christian tradition, derived from Luke 16:22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Felix paupertas...Felix commercium","severity":"info","text":"The passage employs a rhetorical contrast between 'felix' (blessed) poverty and 'infelix commercium' (unhappy exchange), reinforcing the homily's binary opposition between worldly wealth and spiritual reward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a scribal error: 'morerctur' for 'morcretur' (died). The citation 'Act. XIV, 21' is likely a corruption or misattribution; the intended reference may be to Acts 14:22 or another source. The phrase 'silum Abrahæ' is a variant spelling of 'sinum Abrahae' (bosom of Abraham)."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"CAPUT VIII. Epilogus Quapropter, fratres charissimi, nos illud evangelicum ruminantes, Quid prodest homini si universum mundum lucretur, animæ vero suæ detrimentum patiatur? Vel quam commutationem dubit homo pro anima sua (Jd. xvi, 26)? voluntarie pro Christo nunc ponamus quandoquc dimittenda: ne, quod absit, pro transitoriis amittamus alterna. Hauriamus antidotum inomentancæ amariludiuis, ut quandoque percipiamus immensæ gaudia salutis. Sic modo curramus, ut in futuro comprehendamus: ubi inveniemur, ibi judicabimur. Non pcrdamus tempus acceplahilc: non enim erit apud inftros locus pœaitentiæ Dum igitur vacat, dum sumus in via, adversario nostro Icgi Dei consentiamus. Lex quippe divina noster ideo dicitur adversarius, quia nostris carnalibas omnino contradicit voluptatibus. Adversario itaque nostro, id est, Evangelio, dum rex exspectat, dun nos adhuc ad pacem invitat. nuntios mittamus; cum eo p:cis fœdus ineamus ut cum venerit ille magnus paterfamilias, non ut servos inmiles puniendos, sed ut filios hæreditandos inveniat, secumque introducat ad nuptias, ut de suis beneficiis sibi perennes reddamus gratias Jesu Christo Domino nostro, qui cum Patre ei Spirilu sancto vivit et re. guaL in sæcula sæculorum.Amen.","english":"CHAPTER VIII. Epilogue. Therefore, dearest brothers, as we ruminate on that Gospel saying, \"What profit is it to a man if he gains the whole world, but suffers loss to his own soul? Or what exchange would a man doubt to make for his soul?\" (Judith 16:26), let us now willingly set aside for Christ what must at some time be left behind, lest—which God forbid—we lose eternal things for the sake of transitory ones. Let us drink the antidote of momentary bitterness, so that we may at length perceive the joys of immense salvation. Let us run now in such a way that we may grasp in the future: where we are found, there we will be judged. Let us not waste the acceptable time; for there will be no place of repentance among the dead. Therefore, while there is leisure, while we are on the way, let us consent to our adversary, the law of God. For divine law is called our adversary because it utterly contradicts our carnal pleasures. So with our adversary—that is, the Gospel—while the king waits, while he still invites us to peace, let us send messengers; let us enter into a covenant of peace with him, so that when that great father of the household comes, he may find us not as slaves to be punished, but as sons to be made heirs, and may bring us in with him to the wedding feast, so that we may render eternal thanks to our Lord Jesus Christ for his benefits, who with the Father and the Holy Spirit lives and reigns forever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quid prodest homini si universum mundum lucretur, animæ vero suæ detrimentum patiatur?","severity":"info","text":"The citation is attributed to Judith 16:26, but no such verse exists in the Vulgate; it may be a loose paraphrase or a misattribution common in medieval florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"adversario nostro","severity":"info","text":"The author paradoxically calls the divine law 'our adversary' because it opposes carnal desires, a rhetorical inversion typical of ascetic exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"magnus paterfamilias","severity":"info","text":"The 'great father of the household' is a metaphor for Christ as eschatological judge and host, drawing on Roman domestic imagery of the paterfamilias who rewards loyal sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Epilogus","severity":"info","text":"The chapter is explicitly labeled an epilogue, summarizing the homily's call to voluntary poverty and eschatological readiness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non erit apud infros locus pœaitentiæ","severity":"caution","text":"The phrase 'no place of repentance among the dead' echoes a common patristic warning, but the Latin is corrupt ('infros' for 'inferos'), suggesting scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Sic modo curramus, ut in futuro comprehendamus","severity":"info","text":"The exhortation to 'run now' to 'grasp in the future' parallels 1 Corinthians 9:24 and patristic metaphors of the Christian life as a race.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citation (Judith 16:26) is not found in the Vulgate; the source is uncertain.","The Latin text has several corruptions (e.g., 'infros' for 'inferos', 'acceplahilc' for 'acceptabile'), indicating a flawed manuscript tradition."],"confidence":"medium","notes":[]}]}