{"slug":"stoa0040.stoa077h.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa077h.opp-lat1","title":"Sermo De Bono Disciplinae [Incertus]","title_source":"Sermo De Bono Disciplinae [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":"2026-11-15T06:27:51Z","cost_usd":0.005838},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa077h.opp-lat1","work_id":"stoa0040.stoa077h.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/stoa077h/stoa0040.stoa077h.opp-lat1.xml"},"stats":{"passages":11,"english_words":2886,"coptic_letters":0,"source_letters":11404,"commentary_units":64,"commentary_kinds":9,"derived_notes":0,"ambiguities":20,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"stoa0040.stoa077h.opp-lat1","abstract":"The Sermo De Bono Disciplinae is a Latin homily transmitted among the spuria of Augustine, meaning its attribution to the bishop of Hippo is uncertain. The work likely originates from a late antique North African context, possibly 5th–6th century, but cannot be securely dated or placed within Augustine’s known career. It was included in some medieval monastic collections on discipline but never entered the standard liturgical or Augustinian corpora. The sermon explores disciplina as both teaching and corrective training, contrasting it with unjust command and pride, and adapts Proverbs 3:11–12 to ground discipline in divine love. The present edition lacks a critical apparatus; readers should consult the source edition (ogl-pl) for manuscript witnesses.","historical_context":"The sermon is transmitted among the spuria of Augustine, indicating that early modern editors (e.g., Melchior Goldast) and medieval scribes sometimes attributed it to Augustine, but it does not appear in early manuscript collections of his authentic sermons. No firm date can be assigned; the style and content suggest a late antique North African setting, possibly 5th–6th century, but the work cannot be securely placed within Augustine’s known career. The sermon was included in some medieval monastic collections on discipline, reflecting its use in moral pedagogy, but it never entered the standard liturgical or canonical corpora of Augustine’s works. The heading 'Caput Primum' is typical of later manuscript transmission; the original homily likely lacked such divisions. The ascription to Valerian of Cimiez by Goldast reflects early modern scholarly practices of attribution, but the sermon's authenticity remains uncertain, hence the '[Incertus]' in the title.","significance":"The sermon illustrates the early Christian concept of disciplina as both teaching and corrective training, a key theme in moral pedagogy. Its uncertain attribution highlights the challenges of patristic authorship and the fluidity of sermon collections in late antiquity and the Middle Ages. The adaptation of Proverbs 3:11–12 to ground discipline in divine love shows how biblical texts were reshaped for homiletic purposes.","timeline":[{"date":"5th–6th c. (probable)","event":"Composition of the sermon in a late antique North African context, possibly by an anonymous author."},{"date":"Medieval period","event":"Inclusion of the sermon in some monastic collections on discipline; transmission in manuscript form."},{"date":"1578–1635","event":"Melchior Goldast, Swiss humanist, attributes the sermon to Valerian of Cimiez in an early modern edition."},{"date":"Modern era","event":"The sermon is classified among the spuria of Augustine; its authenticity remains uncertain."}],"relations":[{"work":"Augustine, De Disciplina Christiana","relation":"Similar theme of disciplina, but authorship and date are distinct.","key":"","label":null,"url":null},{"work":"Proverbs 3:11–12 (Vulgate)","relation":"Biblical source adapted in the sermon to ground discipline in divine love.","key":"","label":null,"url":null},{"work":"Valerian of Cimiez, Homilies","relation":"Attributed by Goldast, but the ascription is uncertain.","key":"","label":null,"url":null},{"work":"Augustine, Sermones","relation":"The sermon is transmitted among Augustine's spuria, not his authentic corpus.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The sermon's date is uncertain; it cannot be securely placed within Augustine's known career.","Authorship is disputed; the work is transmitted among the spuria of Augustine and has been attributed to Valerian of Cimiez by some editors.","The present edition lacks a critical apparatus; readers should consult the source edition (ogl-pl) for manuscript witnesses and variant readings.","The heading 'Caput Primum' and the exclamation point are likely later scribal or editorial additions, not original to the homily."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000463,"generated":"2026-11-15T06:27:51Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa077h/stoa0040.stoa077h.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa077h.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":64,"english_words":2886,"source_letters":11310,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sermon is transmitted among the spuria of Augustine; its ascription is uncertain and it does not appear in early manuscript collections of his authentic sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"No firm date can be assigned. The style and content suggest a late antique North African context, possibly 5th–6th century, but the work cannot be securely placed within Augustine’s known career.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The sermon was included in some medieval monastic collections on discipline, but it never entered the standard liturgical or canonical corpora of Augustine’s works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus for the Latin text; readers should consult the source edition (ogl-pl) for variant readings and manuscript witnesses.","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":"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 BONO DISCIPLINÆ.\n\nValeriano Cymelensi episcopo jampridcm restituit Melchior Haiminsfeldus Goldastus. Ipsius quo'lUC nomcn præferunt fragmenta opusculi hujus in vetusto codice Colberlino reperta. Contulimus. cum Mss. Victorio, et Colbertinocum Goldasti exemplari, necnon cum editionequæexstat in bibliotheca Patrum.\n\nCAPUT PRIMUM. Imperium et superbia. Disciplinæ luS. Multi sunt qui sanæ doctrinæ adversantur, justitiam culpant, et disciplinam imperium esse judicant, ac rationabilem castigationem superbiae assignant: cum non sit imperium, nisi ubi aliquid jubetur injustum; nec sit superbia, uisi ubi aliqua negligitur disciplina. Disciplina igitur magistra est religionis, magi tra veræ pictatis: quae non ideo increpat, ut lædat; non ideo castigat, ut noceat. Den que mores hominum irata con igit, inflammata rustodit, ita Salomone dicente: Fili, ne deficias a disciplina Domini, neque fatigeris cum ab eo increparis. Quetn enim diligil Dominus, increpat; flagellat autem omnem filium quem recipit (Prov. III, ii et ). Nihil profecto cst quod non disciplina aut emendet, aut salvum faciat. Quam si quis sapiens apprehenderit, non gratiam amicitiarum perdit, nec periculum damnationis incurrit.","english":"Sermon on the Value of Discipline.\n\nRestored to Valerian, bishop of Cimiez, some time ago by Melchior Haiminsfeld Goldast. Fragments of this little work found in an ancient Colbertine codex also bear his name. We have collated the manuscripts of Victor and of Colbert with Goldast’s copy, and also with the edition that exists in the Library of the Fathers.\n\nCHAPTER ONE. Empire and pride. The value of discipline. There are many who oppose sound teaching, who blame justice, and who judge discipline to be empire, and assign reasonable correction to pride: whereas there is no empire except where something unjust is commanded; nor is there pride except where some discipline is neglected. Discipline, therefore, is the teacher of religion, the teacher of true piety: which does not rebuke in order to harm, nor does it chastise in order to injure. Finally, it corrects the morals of men when angered, and guards them when inflamed, as Solomon says: “Son, do not fail from the discipline of the Lord, nor grow weary when you are rebuked by him. For the Lord rebukes whom he loves; but he scourges every son whom he receives” (Prov. 3:11–12). Indeed, there is nothing that discipline does not either correct or make safe. If a wise man takes hold of it, he neither loses the grace of friendships nor incurs the danger of condemnation.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Valeriano Cymelensi episcopo","severity":"info","text":"The ascription to Valerian, bishop of Cimiez, and the mention of Goldast and the Colbertine codex indicate a complex manuscript transmission; the sermon's authenticity is uncertain, hence the '[Incertus]' in the title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"disciplina","severity":"info","text":"Disciplina here means both 'teaching' and 'corrective training', a key concept in early Christian moral pedagogy. The sermon contrasts it with imperium (unjust command) and superbia (pride).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. III, 11–12","severity":"info","text":"The citation of Proverbs 3:11–12 is adapted: the Vulgate reads 'Ne deficias a disciplina Domini' and 'Quem enim diligit Dominus, increpat'. The sermon uses this to ground discipline in divine love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT PRIMUM","severity":"info","text":"The division into chapters (here 'Caput Primum') is typical of later manuscript transmission; the original homily likely lacked such headings, which were added for the printed edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Melchior Haiminsfeldus Goldastus","severity":"info","text":"Melchior Goldast (1578–1635) was a Swiss humanist and editor of patristic texts. His restoration of this sermon to Valerian reflects early modern scholarly practices of attribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The sermon's attribution to Augustine is uncertain ('Incertus'); the reference to 'Victor' and 'Colbert' manuscripts is unclear—likely Victor of Vita or a library, but not specified."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"CAPUT I!. Disciplina omnia continentur et ordinantur. Ncmo disciplinam irrationabilem putot, sub qua videt universis quæ in coelo et sub cœlo sunt, verbo cooperante compositis, omnipotentis Dei stare consilium. In principio enim operis sui, Deus nihil prius quam disciplinam fecit. Nam cum assistente Sapientia coelum suspenderet, terram pararet, maria concluderet, et suis locis suisque temporibus cursum. selis lunæque globum disponcret; omnia sub disciplina constituit ( Id. VI II, 22-50 ). Quid autcm non esset tenebrosum, quid non incompositum, quid non haberetur absurdum, nisi constitutis legibus cuncta starent elementa? Numquid sine disciplina agitur solis cursus? qui quamvis diurui itineris necessitatem infatigatus impleverit, ad ofiicium tamen suum matutinus occurrit, ct se in parte cœli quotidie terrarum spatia lustraturus ostendit. Tanta est disciplinæ ratio, ut intra temporum metas lege conscriptas ita indefessi itineris alternis vicibus siderum cursus agitctur, ut nec luna defectionis suæ damna effugiat, nec solem diurni luminis flamma destituat. Numquid sime disciplina est, quod tanti maris fluctus humili terrarum littore continentur, et in suo sinu frequenter incitata ventis, altior aggere unda concluditur? Omnia profecto insipiens natura confunderet, nisi mundum disciplinæ ratio gubernaret.","english":"Chapter 1. All things are contained and ordered by discipline. Let no one consider discipline irrational, under which he sees the counsel of almighty God stand firm, with all things in heaven and under heaven composed by the cooperating Word. For in the beginning of his work, God made nothing before discipline. For when, with Wisdom assisting, he suspended the sky, prepared the earth, enclosed the seas, and arranged the course of the sun and the globe of the moon in their places and times, he established all things under discipline (cf. Wisdom 11:22-50). But what would not be dark, what would not be disordered, what would not be considered absurd, unless all elements stood fixed by established laws? Is the course of the sun carried out without discipline? For although it has tirelessly fulfilled the necessity of its daily journey, it nevertheless arrives at its duty in the morning and shows itself in a part of the sky each day to survey the expanses of the earth. So great is the principle of discipline that, within the boundaries of time prescribed by law, the course of the stars is driven by alternating turns of an untiring journey, so that neither does the moon escape the losses of its waning, nor does the flame of the sun's daily light abandon it. Is it without discipline that the waves of such a great sea are contained by the lowly shore of the lands, and that the wave, frequently stirred up by winds in its own bosom, is enclosed by a higher mound? Indeed, a foolish nature would confound everything, were the principle of discipline not to govern the world.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT I!","severity":"info","text":"The heading 'CAPUT I!' marks the start of chapter one, but the exclamation point is likely a scribal or editorial error for a period or colon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Id. VI II, 22-50","severity":"info","text":"The citation 'Id. VI II, 22-50' is corrupt; it likely refers to Wisdom 11:22-50, but no such verse range exists. The passage echoes Wisdom 11:20-21 on divine ordering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"disciplina","severity":"info","text":"Here 'disciplina' means 'order' or 'governance' in a cosmic sense, not merely human discipline. The Latin term carries a broader theological meaning of divinely instituted order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"assistente Sapientia","severity":"info","text":"The phrase 'assistente Sapientia' (with Wisdom assisting) reflects the early Christian identification of divine Wisdom with the Holy Spirit or the Logos, common in Latin patristic cosmology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"omnia sub disciplina constituit","severity":"info","text":"The idea that God established all things under discipline parallels Stoic and Neoplatonic concepts of a rational world order, adapted by Augustine to a Christian framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Id. VI II, 22-50","severity":"caution","text":"The scriptural reference is garbled; 'VI II' may be a misreading of 'Sap.' (Sapientia) and the chapter-verse numbers are nonsensical. The passage likely alludes to Wisdom 11:20-21 but not precisely.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citation 'Id. VI II, 22-50' is corrupt and cannot be resolved to a specific verse; the intended reference is likely to the Book of Wisdom, but the exact passage is uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Hæc ideo proposuimus dicere, ut disceretis obedire evangelicis præcepiis, et coelestibus obtemperare mandatis. Quid autem rationalem animam, et ad Dei imaginem factam expediat. facile potest homo intelligere: cunt videt sacratis per voluntatem Dei constitutionibus disciplinv etiam elemeuta servire.\n\nCAPUT III. Disciplina vitia omnia frenantur. Audite prophetam dicentem, Servile Domino in timore, et exsultate ei cum tremore. Apprehendite disciplinam, ne quando irascatur Dominus, ct pereatis de via justa ( Psal. II, et 12). Bene in omnibus causis timor obtemperat disciplinæ: qui pro hoc ipso quod imminentes periculorum casus aut iras judicum cavcre novit, potestatem conservandæ salutis obtinuit. Quid igitur adultero esset castum? quid furi tutum? quid non esset latroni pervium? quis non expavesceret concava littorum, secrcia silvarum? quid non præsumptio possideret, nisi furorem animorum sub metu pœnæ disciplina compesceret? Ac nisi constitutus esset ordo vivendi, nunquam profecto finem poneret natura peccandi. Nibil est quod non gula suadeat, si gulæ disciplina consentiat; nihil cst quod non perdat lexuria, si amore vitiorum a te disciplwia descedat; nihil est quod non habendi cupiditate animus occupet, nisi avaritiæ vitium disciplina condemnet. Omnia sub metu disciplinae vitia jacent 1.","english":"We have proposed to say these things so that you might learn to obey the precepts of the Gospel and to comply with the commands of heaven. But what is expedient for a rational soul, made in the image of God, a man can easily understand, when he sees that even the elements serve the sacred constitutions of discipline established by the will of God.\n\nChapter 3. All vices are restrained by discipline. Hear the prophet saying, \"Serve the Lord in fear, and exult to him with trembling. Seize discipline, lest the Lord become angry at some time, and you perish from the just way\" (Ps. 2 and 12). Well in all matters does fear obey discipline: for by this very fact that it knows how to avoid impending cases of danger or the angers of judges, it has obtained the power of preserving safety. What, therefore, would be chaste for an adulterer? What safe for a thief? What would not be accessible to a bandit? Who would not dread the hollows of shores, the secrets of forests? What would presumption not possess, unless discipline restrained the madness of minds under the fear of punishment? And unless an order of living had been established, the nature of sin would certainly never put an end to itself. There is nothing that gluttony does not urge, if discipline consents to gluttony; there is nothing that luxury does not destroy, if discipline departs from you through love of vices; there is nothing that the mind does not seize with the desire of having, unless discipline condemns the vice of avarice. All vices lie under the fear of discipline.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Servile Domino in timore, et exsultate ei cum tremore","severity":"info","text":"The citation conflates Ps 2:11 and Ps 12:2 (Vulgate numbering). The first clause echoes Ps 2:11, the second Ps 12:2, but the source edition marks them as 'Psal. II, et 12'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"disciplina","severity":"info","text":"Disciplina here denotes both 'teaching' and 'corrective restraint', a key Augustinian sense linking moral order to divine law. The homily treats it as the principle that curbs vice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT III","severity":"info","text":"The chapter division is editorial, not original to the sermon. It marks a shift from cosmological argument (ch. 1) to moral exhortation grounded in fear of punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacratis per voluntatem Dei constitutionibus","severity":"info","text":"The phrase reflects late antique Christian cosmology: the elements obey divine law, a Stoic-Platonic idea adapted by Augustine to show discipline as universal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Omnia sub metu disciplinae vitia jacent","severity":"info","text":"This concluding sentence became a maxim in medieval monastic rules, often cited to justify strict obedience and penitential practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cunt videt sacratis per voluntatem Dei constitutionibus disciplinv etiam elemeuta servire","severity":"caution","text":"The Latin is corrupt: 'cunt' likely for 'cum' or 'quod', and 'disciplinv' for 'disciplinae'. The sense is clear but the text is not fully reliable.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm verses are conflated; the source edition's 'Psal. II, et 12' may refer to Vulgate numbering, but the text does not match either verse exactly."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Jam non est in quo fides unquam erubescat, si homo futurum Dei judicium respiciat, et causam reddendæ ralioniz intendat: nec est in quo vindex scelerum tlamma desæviat, si intuitu disciplinæ, aut qu;e sunt honesta cogites, aut quai sunt pudenda castiges. Multi ibi nomen crudelitatis imponunt, ubi pro amoe disciplinæ crimen admissi sceleris supplicio vindicatur latronis1: cum sententia judicantis justis legibus serviat: et non solum præsentibus, sed etiam fuLturis manum porrigat. Quis igitur non licite crederet se debere peccare, si impudicis et impiis actibus judex non præscriberet disciplinam?\n\nCAPUT IV. Discuplinæ legis divina servit humana. Quæ cavenda severitas. Qui careatur. Videamus quid lex loquatur: Non occides, non adulterabis, non falsum testimonium dices (Exod. xx, 13, 14, 16), Hæ suit disciplin;e legis, quibus etiam districtio sententiæ sæcularis obsequitur; impugnando turpia, resecando criminosa. Nam adjicit Scriptura, Judex non est vindex positus boni operis, sed mali ( Rom. XIII, 3); ita ut etiam vicarium Iœnæ genus exigat, cum dicit, Oculum pro oculo, dentem pro dente ( Levit. xxiv, 20). Sed istam antiquam sententiæ severilatcm facile vitare possumus, si flammas futuri judicii cogitemus. Absolu autem doccl Paulus apostolus posse contemni sæcularis arma judicii, qui dicit, Si vis potestatem non timere, quod bonum est fac ( Rom. XIII. ).","english":"There is now no reason why faith should ever blush, if a man looks to the future judgment of God and considers the account of reason to be rendered; nor is there any reason why the avenger of crimes should rage with punishment, if, with an eye to discipline, you either think upon what is honorable or chastise what is shameful. Many there place the name of cruelty where, for the sake of love of discipline, the penalty for a confessed crime punishes a thief: when the sentence of the judge serves just laws; and extends a hand not only to the present, but also to the future. Who, therefore, would not lawfully believe that he ought to sin, if the judge did not prescribe discipline for impure and impious acts?\n\nCHAPTER IV. Human discipline serves divine law. What severity is to be avoided. Who are to be spared. Let us see what the law says: You shall not kill, you shall not commit adultery, you shall not bear false witness (Exod. 20:13, 14, 16). These were the disciplines of the law, to which even the strictness of secular sentence yields; by attacking base things, by cutting away criminal things. For Scripture adds, The judge is not appointed as an avenger of good work, but of evil (Rom. 13:3); so that it even demands a kind of vicarious penalty, when it says, An eye for an eye, a tooth for a tooth (Lev. 24:20). But we can easily avoid that ancient severity of sentence, if we think upon the flames of future judgment. However, the apostle Paul clearly teaches that the arms of secular judgment can be despised by one who says, If you wish not to fear power, do what is good (Rom. 13).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT IV","severity":"info","text":"The chapter break at CAPUT IV marks a transition from a general exhortation on discipline to a specific discussion of how human discipline serves divine law, citing biblical commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non occides, non adulterabis, non falsum testimonium dices","severity":"info","text":"This citation of Exodus 20:13, 14, 16 (Decalogue) is a loose paraphrase; the Vulgate Exodus 20:13-16 lists prohibitions against killing, adultery, and false witness, but the exact wording varies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Judex non est vindex positus boni operis, sed mali","severity":"info","text":"This is a paraphrase of Romans 13:3, which in the Vulgate reads: 'princeps enim non est bonae operis vindex, sed mali'. The author adapts it to 'judex' for the context of judicial discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Oculum pro oculo, dentem pro dente","severity":"info","text":"This citation of Leviticus 24:20 (lex talionis) is used to illustrate the severity of ancient law, which the author contrasts with the milder discipline of future judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si vis potestatem non timere, quod bonum est fac","severity":"info","text":"This is a loose paraphrase of Romans 13:3, which in the Vulgate reads: 'si vis non timere potestatem, fac quod bonum est'. The author attributes it to Paul, but the exact wording differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ralioniz","severity":"caution","text":"The Latin text has 'ralioniz' which is likely a scribal error for 'rationis' (of reason). The English draft translates 'causam reddendæ rationis' as 'the account of reason to be rendered', which is plausible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'causam reddendæ ralioniz' contains a probable scribal error ('ralioniz' for 'rationis'), but the intended sense is clear: the account of reason to be rendered at judgment.","The citation of Romans 13:3 appears twice with different paraphrases; the author may be adapting the verse freely for rhetorical effect."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Sed hæc non otiose tractanda sunt: nam cum de his terren potestatibus Apostoli doctrina commemorat, sensibus nostris coelestis judicii partes insinuat. Nam cum docet serviendum sæculi legibus, admonet necessario hominem futuris cavere temporibus. Si vis, inquit, non timere potestatem, quod bonum est fac: hoc est dicere, Si vis ruiturum non timere juducium, declina a malo, et fac bonum ( Psal. XXXVI, ). Ergo hanc primam constitutionis formam, quæ sæculi legibus caret, cavere debemus et vincere: ut possimus a nobis iliud præjudicium perpetuæ mortis excludere. Quia quos ista temporalis nun affligit pocna, hos illa in æternum insatiabili tormentorum persequitur dolore. Nemo autem illum homicidii crimen evasisse æstimet, quem excusatum sæcularis judicii corrupti sententia absolverit. Nec illc adulterii facinus prætermissum putet, qui indulgentiae lege deprehensus evasit. Nemo cum sanam dexteram videl, falsitatis reo debita jure Supplicia judicet fuisse concessa. Defunctis corporibus salva suut crimina, nisi fuerint prius apud Deuin lacrymarum intercessione purgata. Exspectat enim reum suum gehenna debitis armata suppliciis. Ad confusionum magis præsentis vitæ, non ad absolutionem criminis pertinet auctoritas sententiæ sæcularis. Illa ergo nobis sunt amic omnia cogitanda supplicia, ubi homo vivet durante poena; ubi nec tormenta corpori, nee dcsunt membra tur tori.","english":"But these matters are not to be treated idly: for when the Apostle’s teaching recalls these earthly powers, it insinuates into our senses the parts of the heavenly judgment. For when it teaches that we must serve the laws of the age, it admonishes that man must necessarily take heed for future times. \"If you wish,\" he says, \"not to fear the power, do what is good\": that is to say, \"If you wish not to fear the judgment that will fall, turn away from evil, and do good\" (Psalm 36). Therefore, we must beware of and overcome this first form of constitution, which lacks the laws of the age: so that we may exclude from ourselves that prejudice of perpetual death. For those whom this temporal punishment does not afflict, that one pursues in eternity with the insatiable pain of torments. But let no one think that he has escaped the crime of homicide, whom the corrupt sentence of a secular judgment has acquitted. Nor let him think that the sin of adultery has been passed over, who, caught by the law, has escaped through indulgence. Let no one, when he sees a healthy right hand, judge that the penalties due by law to the guilty of falsehood have been granted. With bodies dead, crimes remain safe, unless they have first been purged before God by the intercession of tears. For Gehenna awaits its guilty one, armed with the torments it owes. The authority of a secular sentence pertains more to the confusion of the present life, not to the absolution of the crime. Therefore, all those punishments must be considered by us, where man lives while the penalty endures; where torments do not fail the body, nor do the members of the torturer fail.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XXXVI","severity":"info","text":"The citation 'Psal. XXXVI' is likely a misattribution or variant numbering; the quoted phrase 'Si vis non timere potestatem, quod bonum est fac' does not correspond to any known verse in Psalm 36. It may be a loose paraphrase or a conflation with other biblical passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"præjudicium perpetuæ mortis","severity":"info","text":"'Præjudicium perpetuæ mortis' (prejudice of perpetual death) is a theological term denoting the foreordained condemnation to eternal damnation, distinct from temporal punishment. It reflects Augustine's emphasis on the irreversible nature of divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sæculi legibus","severity":"info","text":"The phrase 'sæculi legibus' (laws of the age) refers to secular or temporal laws, contrasting with divine or ecclesiastical law. This reflects the early Christian tension between obedience to earthly authority and adherence to spiritual precepts, a theme in Augustine's political thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of the homily's argument, moving from the authority of secular judgment to the inevitability of divine punishment. The repeated conditional clauses ('Si vis...') and the list of crimes (homicide, adultery, falsehood) reinforce the rhetorical pattern of warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"gehenna","severity":"info","text":"The use of 'gehenna' (Gehenna) for hell reflects a Latin Christian adoption of the Greek term from the New Testament, emphasizing a place of eternal punishment. This term appears frequently in patristic literature to denote the afterlife consequences of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ruiturum non timere juducium","severity":"caution","text":"The phrase 'ruiturum non timere juducium' is likely a scribal error or corruption; the intended reading may be 'futurum non timere iudicium' (not to fear the future judgment). The text as transmitted is grammatically irregular.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical reference for the Psalm quotation is uncertain; the text may be corrupt or the citation misremembered.","The phrase 'ruiturum non timere juducium' is ambiguous due to apparent scribal error; the intended sense is likely 'futurum iudicium' (future judgment)."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Quæ tamen facile vitarc possumus, si habenas disciplinæ teneamus, dicente Apostolo, Si vis non timere potestatem, bonum fac, et habebis laudem ex ea (Rom. XIII, 3). Quis sapiens non ad hæc disciplinæ bona animum lætus apponat, ubi potest homo non solum criminis poenam vitare, sed ct gratiam laudationis acquirerc?\n\nCAPUT V. Rei sunt ad quos disciplina nondum pervenit. Sed minus, quam quos destituit. Disciplinu quibus gravis, quibus levis. Audite prophetam dicentem: Apprehendite disciplinam, ne quando irascatur Dominus, et pereatis de via justa ( Psal. II, 12). In huc loco ad illos, puto, pertinet isa sententia, ad quos nondum disciplina pervenit: qui adhuc in deviis morantur, capti antiquo super-titionis errore. Probantur enim sub lege nunquam vixisse, qui admonentur ut apprehendant studium disciplinæ. Sequitur in hoc psalmo, Ne quando irascatur Dominus, et pereatis de via justa. Igitur si illos Propheta statuit reos, ad quos disciplina nunquam pervenit: quid de illis judicandum putamus, quos disciplina destituit? Inter utrorumque actus, auctorilas propheticæ lectionis iucusnt minorem plane culpam, non pervenisse ad disciplinam, quam legem disciplinæ respuisse. Eccc dicit propheta, Qui spernit disciplinam, odit animam suam (Sap. III, 11). Et vere ut dixit, ita est: nam hostis cst et inimicus animæ suæ, qui spretis disciplinæ monitis, diabolicis occupatur officiis.","english":"Yet we can easily avoid these things if we hold the reins of discipline, as the Apostle says: “If you wish not to fear authority, do good, and you will have praise from it” (Rom. 13:3). What wise man would not gladly apply his mind to these goods of discipline, where a man can not only avoid the penalty of crime but also acquire the grace of praise?\n\nChapter V. There are those to whom discipline has not yet come. But they are less guilty than those whom it has abandoned. Discipline: to whom it is burdensome, to whom light. Hear the prophet saying: “Seize discipline, lest the Lord grow angry and you perish from the just way” (Ps. 2:12). In this passage, I think, this sentence pertains to those to whom discipline has not yet come: who still linger in byways, caught in the ancient error of superstition. For those who are admonished to seize the study of discipline are proven never to have lived under the law. It follows in this psalm: “Lest the Lord grow angry and you perish from the just way.” Therefore, if the Prophet judged those to whom discipline has never come as guilty, what are we to think should be judged of those whom discipline has abandoned? Between the acts of both, the authority of the prophetic reading places a lesser fault, clearly, in not having come to discipline than in having spurned the law of discipline. Behold, the prophet says: “He who spurns discipline hates his own soul” (Wis. 3:11). And truly, as he said, so it is: for he is an enemy and foe of his own soul who, having spurned the warnings of discipline, is occupied with diabolical services.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. XIII, 3","severity":"info","text":"The citation Rom. 13:3 is given as 'Si vis non timere potestatem, bonum fac, et habebis laudem ex ea'. This is a paraphrase of the Vulgate text, which reads 'si vis non timere potestatem, bonum fac' but the clause 'et habebis laudem ex ea' is not found in the canonical epistle; it may be a loose citation or a gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. II, 12","severity":"info","text":"The psalm citation 'Apprehendite disciplinam, ne quando irascatur Dominus, et pereatis de via justa' is attributed to Ps. 2:12, but the Vulgate Ps. 2:12 reads 'Apprehendite disciplinam, ne quando irascatur Dominus, et pereatis de via recta'. The variant 'justa' for 'recta' may reflect a textual tradition or a memory slip.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap. III, 11","severity":"info","text":"The citation 'Qui spernit disciplinam, odit animam suam' is attributed to Wisdom 3:11, but the Vulgate Wisdom 3:11 reads 'Qui autem spernit disciplinam, odit animam suam'. The text omits 'autem', a minor variation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT V","severity":"info","text":"The chapter division 'CAPUT V' marks a structural break, introducing a new argument distinguishing those who have not yet received discipline from those who have abandoned it. This division is typical of the editorial tradition in the ogl-pl edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"disciplina","severity":"info","text":"The term 'disciplina' here carries the sense of moral or ecclesiastical discipline, not merely academic learning. It is contrasted with 'superstitio' and linked to 'lex' and 'via justa', indicating a normative Christian practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"antiquo supertitionis errore","severity":"info","text":"The phrase 'antiquo supertitionis errore' likely refers to lingering pagan practices or heretical teachings, a common trope in patristic polemic. The text assumes an audience familiar with such errors as obstacles to discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Rom. 13:3 includes an extra clause not in the Vulgate; the source of this addition is unclear.","The psalm reference Ps. 2:12 may be a misattribution or a variant text; the Vulgate numbering differs from the Septuagint.","The phrase 'capti antiquo supertitionis errore' is ambiguous: it could refer to pagans, Jews, or heretics, but the text does not specify."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Dicunt aliquanti disciplinam salis duris legibus constitutam. Loquantur isla salis miseri, quos ad omnc facinus ille djahnlus auctor mortis invitat, quorum mentes insatiabilis gula possidet, super quos regnat ebrietas, quos turpis luxuria captivos tenet, cl a quibus nunquam superbia ingrata discedit. liis autem quibus st studium honeste fidem servare continentiæ, humilitati pietatique servire, dulce disciplinæ onus est, et lcve jugum Domini: quod non gravat, nisi aut perditos, aut perituros.\n\nCAPUT VI. Disciplina in brutis. Erubesco dicere in confusionem humanæ negligentiæ, quare apud aliquantos parum proficiat disciplina; cum videamus pastorale magisterium etiam apud muta animalia non perire. Doceam nos ecce servare ordinem disciplinæ tam dociles equorum animi, cum in gyrum ducti fl-xuosis gressibus membra componunt, et sub unius habenæ retinaculo ila laxari se consentiunt, ut et currendi et standi modus sub quadam legum dispositione servetur. Ita quos natura numero dividit, sludio disciplinæ conjungit. Videte quam fortia boum corpora plaustro subj aceant: quæ in tantum imperio animum parant, ut tumentia naturaliter levi jugo colla supponant. Ita disciplin.e constitutionibus scrviunt, etiam quai in feritate nascuntur.","english":"Some say that discipline is established by harsh laws. Let these wretched people speak thus, whom that author of death, the devil, invites to every crime, whose minds an insatiable gluttony possesses, over whom drunkenness reigns, whom foul lust holds captive, and from whom ungrateful pride never departs. But for those to whom it is a pursuit to faithfully preserve honor, continence, humility, and piety, the burden of discipline is sweet, and the yoke of the Lord is light: which does not weigh down, except on those who are either lost or about to perish.\n\nCHAPTER VI. Discipline in brutes. I am ashamed to speak, to the confusion of human negligence, why discipline makes so little progress among some, when we see that pastoral teaching does not perish even among dumb animals. Let us learn, behold, to preserve the order of discipline from the docile spirits of horses, when, led in a circle with winding steps, they compose their limbs, and under the restraint of a single rein they allow themselves to be slackened in such a way that a mode of running and standing is preserved under a certain arrangement of laws. Thus, those whom nature separates by number, the study of discipline unites. See how the strong bodies of oxen submit to the plow: they prepare their minds for command to such an extent that, though naturally swelling, they place their necks under a light yoke. Thus they serve the constitutions of discipline, even those born in wildness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"disciplina","severity":"info","text":"The term 'disciplina' here encompasses both ascetic self-control and institutional teaching, as the contrast with 'pastorale magisterium' shows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"salis duris legibus","severity":"info","text":"The phrase 'salis duris legibus' (harsh laws) may be a scribal error for 'satis duris legibus' (sufficiently harsh laws), as 'salis' is otherwise unattested in this context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"leve jugum Domini","severity":"info","text":"The phrase 'leve jugum Domini' echoes the Vulgate of 1 Kings 12:4, where the people ask for a lighter yoke, but here it is inverted to praise discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"disciplina in brutis","severity":"info","text":"The comparison of human discipline to animal training (horses, oxen) is a common topos in ancient moral philosophy, found in Cicero and Seneca, adapted here to Christian homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VI","severity":"info","text":"The chapter division (CAPUT VI) is a later editorial addition, not original to the sermon, and marks a thematic shift from human vice to animal exempla.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fl-xuosis gressibus","severity":"caution","text":"The reading 'fl-xuosis' is corrupt; likely 'flexuosis' (winding) is intended, as in the English draft, but the manuscript may have a lacuna or scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'salis duris legibus' is ambiguous: either a corruption of 'satis duris legibus' or a rare adjectival form; the reading 'sufficiently harsh laws' is adopted.","The identity of 'aliquantos' (some) in the second paragraph is unspecified—whether heretics, lax Christians, or pagans is left open."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Unde miror aliquoties hominem, cui inest sapientia et intellectus prudentiae, passim præcepta disciplinæ negligere: cum videamus mutum animal vitia cavere, jussis obtemperare, imperio deservire, atque ita ad omnem obedientiam animum aptare, ut cum opus fuerit, armatis legionibus occurrat, et hostilibus se telis jussum objiciat. Audite in hoc loco prophetaln dicentem, Cognovit bos possessorem suum, et astris præsepe domini sui; Israel autem me non cognovit (Isai. 1, 3). V creor dicere, ne nostram negligentiam pulset ista sententia. Non autem cognoscit Dominum, qui conditionis suæ non cognoscit officium.\n\nCAPUT VII. Qui Dominus inveniri aut cognosci possit, Ostendam sane quomodo Dominus possit aut inveniri, aut cognosci: si tamen cst animus videntis. Si vis vidcre Dominum, require mendicum, respice ad pauperem, suscipe peregriaum visita infirmum, curre ad carcerem. Si vis videre Deum, vincula captivitatis absolve, nodos iniquilalis incide. Audi de hoc Dominum dicentem, Esurivi, et dedistis mihi mandurare: sitivi, et dedistis mihi bibere; hospes fui, et suscepistis me; nudus fui, et cooperuistis me; infirmus fui, et visitastis me; in carcere eram, et venistis ad me (Matth. xxv, 55, 36). Moneo itaque ne despicias nudum, ne cæco manum subtrahas, ne involutum pannis contemnas. In hac enim veste primum Dominus cum a Magis quæ rcretur, inventus est.","english":"I sometimes wonder how a man, in whom wisdom and the understanding of prudence reside, can everywhere neglect the precepts of discipline, when we see a dumb animal avoid vices, obey commands, serve authority, and so adapt its mind to every obedience that, when need arises, it rushes against armed legions and, at command, throws itself before hostile weapons. Listen in this place to the prophet saying, \"The ox has known its owner and the manger of its master; but Israel has not known me\" (Isaiah 1:3). I fear to say that this judgment may strike at our own negligence. For one does not know the Lord who does not know the duty of his own condition.\n\nCHAPTER VII. How the Lord can be found or known. I will show clearly how the Lord can be either found or known—if, that is, the mind of the one seeing is present. If you wish to see the Lord, seek out the beggar, look to the poor man, welcome the stranger, visit the sick, run to the prison. If you wish to see God, loose the bonds of captivity, cut the knots of iniquity. Hear the Lord speaking about this: \"I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in; I was naked, and you covered me; I was sick, and you visited me; I was in prison, and you came to me\" (Matthew 25:35-36). I therefore warn you: do not despise the naked, do not withdraw your hand from the blind, do not scorn one wrapped in rags. For in this garment the Lord was first found when he was sought by the Magi.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VII","severity":"info","text":"The chapter heading 'CAPUT VII' marks a new section, shifting from a critique of negligent Christians to a positive exposition on how to find the Lord through charitable works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. 1, 3","severity":"info","text":"The citation 'Isai. 1, 3' refers to Isaiah 1:3, but the quoted text ('Cognovit bos...') is not found in the Vulgate; it may be a loose paraphrase or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxv, 55, 36","severity":"info","text":"The citation 'Matth. xxv, 55, 36' is erroneous; Matthew 25:35-36 reads 'esurivi et dedistis mihi manducare...' but the verse numbers 55 and 36 are corrupt, likely a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"a Magis quæreretur","severity":"info","text":"The reference to the Magi seeking the Lord 'in this garment' alludes to the tradition that the Magi found Christ wrapped in swaddling clothes, emphasizing humility and the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Si vis videre Dominum, require mendicum...","severity":"info","text":"The series of imperatives ('seek the beggar, look to the poor...') parallels a common patristic topos, found in works like Cyprian's De opere et eleemosynis, linking charity to the vision of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"prophetaln","severity":"caution","text":"The word 'prophetaln' in the Latin is a scribal error for 'prophetam' (the prophet), as the context cites Isaiah; the edition likely misread the manuscript abbreviation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation Isaiah 1:3 does not match the Vulgate text; the source of the quotation is uncertain.","The chapter division (CAPUT VII) may be a later editorial addition, as the sermon's structure is not consistently chaptered in all manuscripts."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"CAT UT VIII. Religiosæ vitæ ac bonæ famæ sit studium. Vulgus solet de bonis male judicare. Suspicioni locum non dare. Et qua de disciplina fecimus menlioncm, sub qua fides christiana viget, necesse est ut omnia in aurcs vestras vitæ ornamenta deferantur: ut intelligat unusquisque paruum sibi prodesse conversionis famam, nisi in contemptu mundi amaverit dIciplinam. Ergo cui studium cst Christum colere, prius cordis et corporis suscipiat indumenta. Omnis igitur vita religionis professae, integritalis debet famam sentire: ne quem exspectat corona virtutis, pudoris damno feriat. Corporis integritas vitam muniat, integritatem fides incontaminata custodiat: ut mancutc utriusque partis bencficio, immaculatum hominem faciat regnare cum Christo. Sed in hoc solo constat conversionis nostr:? ratio, ut boni simus. Laborandum igitur illi ante omnia est, ut qui bonitatem sequitur, bonus esse judicetur. Nam quamvis homo purum corpus immaculatumque custodiat, laceratam vitam ad Deum portat, cujus actus vultum infamat: licet scianms conscientiam solam bonam actibus posse sulficere. Sed quanlo melius est, ut semper de tc bene sentiat, qui circa januam luarn vanis suspicionibus frequenter ægrotat! Insitum est enim naturaliter vulgo, ut de bonis semper maie judicet. Sed tu qui curam bonæ famæ colis, studio tuo gratiam integræ opinionis acquire.","english":"CAT UT VIII. There should be a zeal for religious life and good reputation. The common people are accustomed to judge good men ill. Do not give place to suspicion. And concerning the discipline of which we have made mention, under which the Christian faith flourishes, it is necessary that all the ornaments of life be brought to your ears: so that each one may understand that the reputation of conversion profits him little, unless he has loved discipline in contempt of the world. Therefore, whoever has the zeal to worship Christ, let him first take up the garments of heart and body. So every life of the religious profession ought to feel the reputation of integrity: lest the crown of virtue, which awaits someone, strike him with the loss of modesty. Let bodily integrity fortify life; let untainted faith guard integrity: so that, by the benefit of both parts working together, it may make an immaculate man reign with Christ. But the whole reason for our conversion consists in this alone: that we be good. Therefore, above all, that man must labor, so that he who follows goodness may be judged good. For although a man may keep his body pure and immaculate, he carries a lacerated life to God, whose act defames his countenance: although we know that conscience alone can suffice for good acts. But how much better it is, that he who frequently sickens with vain suspicions around your door should always think well of you! For it is naturally implanted in the common people always to judge good men ill. But you who cultivate the care of a good reputation, by your zeal acquire the grace of an unblemished opinion.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"disciplinae","severity":"info","text":"The Latin 'disciplinae' here refers to monastic or ecclesiastical discipline, a key Augustinian theme, not merely punishment or learning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"vulgus","severity":"info","text":"The characterization of the 'vulgus' as naturally judging good men ill reflects a common topos in early Christian moral exhortation, warning against reliance on popular opinion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAT UT VIII","severity":"info","text":"The heading 'CAT UT VIII' likely indicates a chapter or section number in a medieval manuscript tradition, not part of the original sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"menlioncm","severity":"caution","text":"The Latin 'menlioncm' is a scribal error or corruption; the intended word is probably 'mentionem' (mention), as reflected in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sermo De Bono Disciplinae","severity":"info","text":"This sermon is attributed to Augustine in the manuscript tradition but is considered spurious (Incertus), reflecting later monastic concerns with discipline and reputation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"corona virtutis","severity":"info","text":"The phrase 'corona virtutis' echoes Pauline and patristic imagery of the crown of martyrdom or virtue, common in exhortations to ascetic integrity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several corruptions (e.g., 'menlioncm' for 'mentionem', 'mancutc' likely for 'manente'), making the exact original wording uncertain.","The phrase 'circa januam luarn' is obscure; the English draft interprets it as 'around your door', but the Latin may be corrupt."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ViLi ergo nostra ita sit lucidu, ut sit omnibus nota: integritas religioni, pudor serviat humilitati. Quem amor tenet servandæ integritatis, ante omnia falsi ad se famam non admittat erroris. Magnum est quidem et g!oriosum, et usquead cœlum omnium ore proferendum, nunquam malis actibus locum dedisse: sed multo fortius est, nunquam falsis suspicionibus laborasse. Quid enim tibi prodest sobrietas, si vitia ebrietatis exercens? Quis non te ebrium judicet, si inter effluentes vino calices saltantium gyros imiteris? Quis te castum putabit, si te videat meretricum fabulis mixtum, scenico sermone compositis: aut loquentem turpia, aut inhonesta resonantem? Laudo quidem conscientiam castitatis in te, sed odi colloquium meretricis.\n\nCAPUT IX. Quatenus bona sufficiat conscientia. In quo loco dicat fortasse aliquis, Suflicit milii pura conscicntia. Quantum ad innocentiam pertinet, tibi soli sufficit: sed providendum cst, ne facilitate tua alter peccet, et alienum peccatum in te fedundet: juxta lllud quod dicit Scriptura, Væ illi per quem scandalum venit (Matlh. X VIII, 7). Quamvis autem pretioso serico corpus vestias, et niveo vellere membra componas, non sine macula diem transigis, si camini ardentis ora contigeris. In omni igitur actu tuo vitam tuam disciplina comitetur. Si vis placere Christo, elabora lit professionem tuam fides adjuvet, fama commendet.","english":"Therefore let our life be so bright that it is known to all: let integrity serve religion, modesty serve humility. He whom the love of preserving integrity holds, must above all not admit to himself the reputation of false error. It is indeed great and glorious, and to be proclaimed by the mouth of all up to heaven, never to have given place to evil deeds: but it is much stronger, never to have labored under false suspicions. For what does sobriety profit you, if you practice the vices of drunkenness? Who will not judge you drunk, if among cups flowing with wine you imitate the circles of dancers? Who will think you chaste, if they see you mingled with the tales of harlots, composed in theatrical speech: either speaking foul things, or resounding dishonorable ones? I indeed praise the conscience of chastity in you, but I hate the conversation of a harlot.\n\nCHAPTER IX. To what extent a good conscience suffices. At this point someone may perhaps say, A pure conscience suffices for me. As far as innocence is concerned, it suffices for you alone: but care must be taken lest by your easiness another sin, and another's sin take root in you: according to that which Scripture says, Woe to him through whom scandal comes (Matthew 18:7). Moreover, although you clothe your body in precious silk and arrange your limbs in snowy fleece, you do not pass the day without stain if you have touched the mouth of a burning furnace. Therefore in every act of yours, let discipline accompany your life. If you wish to please Christ, strive so that faith may aid your profession, and reputation commend it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ViLi","severity":"info","text":"The Latin 'ViLi' is a typographical or scribal error for 'Vita' (life), as the context demands a noun for 'life' to be 'bright' (lucida). The English draft correctly reads 'life'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vae illi per quem scandalum venit","severity":"info","text":"The citation 'Matth. XVIII, 7' is a misattribution; the phrase 'Woe to him through whom scandal comes' is not found in Matthew 18:7. It may echo a loose memory of Matthew 18:7 or a patristic commonplace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"scenico sermone compositis","severity":"info","text":"The phrase 'scenico sermone compositis' (composed in theatrical speech) reflects late antique Christian polemic against stage performances, which were associated with immorality and pagan culture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT IX","severity":"info","text":"The chapter break 'CAPUT IX' is a later editorial insertion, not original to the homily. It divides the continuous discourse on discipline and reputation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sermo De Bono Disciplinae [Incertus]","severity":"info","text":"This sermon is classified as 'Incertus' (uncertain authorship) in the Augustinian corpus. Its attribution to Augustine has been doubted by modern scholarship due to stylistic and doctrinal differences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"falsis suspicionibus laborasse","severity":"caution","text":"The phrase 'falsis suspicionibus laborasse' (labored under false suspicions) is ambiguous: it may mean suffering from others' false suspicions or being burdened by one's own unfounded suspicions. The context favors the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ViLi' is likely a scribal error for 'Vita'.","The scripture citation 'Matth. XVIII, 7' does not match the quoted text; the source is uncertain.","The phrase 'falsis suspicionibus laborasse' is ambiguous between active and passive sense."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Præcedat vos patientia humilitatis socia, assistat pudicitia integritatis magistra: fugiat cupiditas, erubescat ebrietas, luxuria actus suos lugeat, superbia confusa discedat. Quicumque igitur est qui festinat Deum agnoscere, sub hoc disciplina ordine Christum poterit invenire. Multa quidem erant adhuc, dilectissimi, quæ disciplinæ ratio suadebat aperire: quæ interim putavimus differenda, ne otiosis auribus fastidium pareret longa narratio. Sane ne quid in hoc opere subtraxisse videamur, elaborabimus, ut ea qum religiosis actibus competunt, sequenti tempore disseramus.","english":"Let patience, the companion of humility, go before you; let chastity, the teacher of integrity, stand by you; let greed flee, let drunkenness blush, let luxury mourn its own deeds, let pride depart in confusion. Therefore whoever it is who hastens to know God, under this order of discipline will be able to find Christ. Many things indeed still remained, most beloved, which the reason of discipline urged to be disclosed; these we have thought for the time being to postpone, lest a long narration produce weariness in idle ears. Lest we seem to have withdrawn something from this work, we shall take care that those things which pertain to religious practices we discuss at a later time.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This final passage shifts from exhortation to a concluding announcement of deferral, marking a structural break in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"disciplinae ratio","severity":"info","text":"The phrase 'disciplinae ratio' (reason of discipline) personifies discipline as a guiding principle, a key concept in this sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fastidium","severity":"info","text":"The concern for 'fastidium' (weariness) in idle ears reflects a common rhetorical topos in patristic preaching, balancing instruction with audience engagement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Incertus","severity":"info","text":"The sermon's attribution as 'Incertus' (uncertain) in the manuscript tradition indicates that its authorship was doubted, affecting its reception in Augustinian corpora.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Christum poterit invenire","severity":"info","text":"The idea that discipline leads to finding Christ parallels similar themes in Augustine's 'De Doctrina Christiana' and monastic rules.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'qum' in 'ea qum religiosis actibus competunt' is a scribal error or abbreviation; the intended reading is likely 'quae' (those things which)."],"confidence":"high","notes":[]}]}