{"slug":"stoa0040.stoa078.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa078.opp-lat1","title":"Sermo De Eo Quod Neophytis Ex Oleo Sancto Aures Et Nares A Sacerdotibus Illiniantur [Incertus]","title_source":"Sermo De Eo Quod Neophytis Ex Oleo Sancto Aures Et Nares A Sacerdotibus Illiniantur [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":"2026-11-15T06:16:12Z","cost_usd":0.004147},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa078.opp-lat1","work_id":"stoa0040.stoa078.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/stoa078/stoa0040.stoa078.opp-lat1.xml"},"stats":{"passages":8,"english_words":1921,"coptic_letters":0,"source_letters":7630,"commentary_units":43,"commentary_kinds":8,"derived_notes":0,"ambiguities":10,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"stoa0040.stoa078.opp-lat1","abstract":"This sermon, attributed to Augustine but widely considered spurious, describes the anointing of neophytes' ears and nostrils with holy oil after baptism. The practice is not found in Augustine's authentic works and likely reflects later liturgical developments. The text survives only in Augustine's manuscript tradition, and its authenticity has been questioned since the Maurist edition. It was occasionally cited in medieval canon law discussions of baptismal rites, though its authority was disputed. The Latin title includes '[Incertus]', indicating the attribution is uncertain. No critical apparatus for manuscript variants is provided, which are essential for resolving the attribution question.","historical_context":"The sermon's date and place of composition are unknown, but it likely originated in a Latin-speaking Christian community, possibly in Gaul or North Africa, between the 5th and 8th centuries. The ritual anointing of ears and nostrils is not attested in early Christian sources and appears in early medieval baptismal rites, suggesting a later development. The text was transmitted within Augustine's manuscript corpus, but its authenticity was doubted by James Sirmond, who published it in an appendix to forty Augustinian sermons. Ivo of Chartres cited it under Augustine's name in his decree on Baptism, and Leidradus of Lyons translated parts into his book on Baptism without naming the author. The incipit 'Huc usque' refers to a lost sermon on foot-washing, indicating the homily was part of a series.","significance":"The sermon is significant for studying the evolution of baptismal liturgy in the early medieval West, particularly the anointing of sensory organs. Its disputed attribution highlights the challenges of pseudepigraphy in patristic corpora and the medieval reception of Augustine's authority. It also illustrates how later texts were used in canon law and theological debates, even when their authenticity was questioned.","timeline":[{"date":"5th–8th c.","event":"Probable composition of the sermon, reflecting early medieval baptismal practices."},{"date":"9th c.","event":"Leidradus of Lyons translates parts of the sermon into his book on Baptism."},{"date":"11th–12th c.","event":"Ivo of Chartres cites the sermon under Augustine's name in his decree on Baptism."},{"date":"17th c.","event":"James Sirmond publishes the sermon in an appendix, doubting its authenticity."},{"date":"17th–18th c.","event":"Maurist edition questions the sermon's attribution to Augustine."},{"date":"Undated","event":"The sermon survives only in Augustine's manuscript tradition, with no critical edition of variants."}],"relations":[{"work":"Augustine's authentic works","relation":"Attributed to but likely spurious; not consistent with Augustine's known writings on baptism.","key":"","label":null,"url":null},{"work":"Ambrose's De Sacramentis","relation":"Referenced in the sermon's incipit, possibly as a source for the foot-washing ritual.","key":"","label":null,"url":null},{"work":"Ivo of Chartres' Decretum","relation":"Cited under Augustine's name in discussions of baptismal rites.","key":"","label":null,"url":null},{"work":"Leidradus of Lyons' book on Baptism","relation":"Translated parts of the sermon without naming the author.","key":"","label":null,"url":null},{"work":"Early medieval baptismal rites","relation":"Reflects later liturgical developments not attested in early Christian sources.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date and place of composition are unknown; the sermon likely dates between the 5th and 8th centuries but cannot be precisely dated.","The attribution to Augustine is disputed and considered spurious by most scholars; the manuscript evidence is inconsistent.","The sermon survives only in Augustine's manuscript tradition, and no critical edition of variants exists to resolve the attribution.","The ritual anointing of ears and nostrils is not attested in Augustine's authentic works and may reflect later liturgical developments."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000485,"generated":"2026-11-15T06:16:11Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa078/stoa0040.stoa078.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa078.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":43,"english_words":1921,"source_letters":7582,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sermon survives only in the manuscript tradition of Augustine's works, but its authenticity has been questioned since the Maurist edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The practice of anointing neophytes' ears and nostrils with holy oil is not attested in Augustine's known writings and may reflect later liturgical development.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This sermon was occasionally cited in medieval canon law discussions of baptismal rites, though its authority was disputed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin title includes '[Incertus]', indicating that the sermon's attribution to Augustine is uncertain and likely spurious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not provide a critical apparatus for the manuscript variants, which are essential for resolving the attribution question.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SERMO DE EO QUOD NEOPHYTIS EX OLEO SANCTO AURES ET NARES A SACERDOTIBUS ILLINIANTUR.\n\nHunc sermonem cum duobus proxime secuturis vulgavit Jacobus Sirmundus in Appendice post Augustinianos Sermones quadraginta, arbitratus istos tres haud quaquam esse Augustini, tametsi ei a Floriacensi, unde illos deprompsit, codice adscriberentur. Stilo minime dissimiles sunt sermonibus olim de Tempore, et 194, nunc in tomi quinti Appendice ordine 257, 258, 239, quos in codice non tantum Floriacensi, sed etiam in vetustissimo Remigiano subsequuntur, et ens Augustino peræque in iisdem codicibus tribulos. Augustini etiam nomine tres subsequentes citat Iro Carnotensis, in decreto de Baptismo: sed Ivo sermonem cujus exordium, Promisimus, homiliam tertiam vocat, et suhindc homiliam quartam eum qui incipit, tluc usque: qui tamen in prædictis codicibus Mss. sunt ordine quintus et sextus. Quanquain in Remigiano. sermo Promisimus, qui nimirum ibi ordine quintus, ila sub initium habet: Primu ergo et secunda prœdicatione de hiT tantum locati sumus nunc vero de interioribus jam mysteriis lecuturi sumus, cle,; quai verba Ivoni manifeste sulfragantur. Leidradus Lugdunensis episcopus non pauca ex sermone subsequente, cujus initiam, Omnis quidem, transtulit in librum quem Caroli Magni jussu de Baptismo cdillit, vulgatum nuper in Analectorum tomo, sed auctoris nomen ipse reticel.","english":"A SERMON ON THE FACT THAT THE EARS AND NOSTRILS OF THE NEWLY BAPTIZED ARE ANOINTED WITH HOLY OIL BY THE PRIESTS.\n\nThis sermon, together with the two immediately following, was published by James Sirmond in an Appendix after forty Augustinian sermons, he having judged that these three were by no means Augustine’s, even though they were ascribed to him by a codex from Fleury, from which he derived them. In style they are not at all dissimilar to the sermons formerly De Tempore, and 194, now in the Appendix of the fifth volume, order 257, 258, 239, which follow them not only in the Fleury codex, but also in the very ancient Remigian codex, and are equally attributed to Augustine in the same codices. Ivo of Chartres also cites the three following under Augustine’s name, in his decree on Baptism: but Ivo calls the sermon whose beginning is “We promised” the third homily, and accordingly the fourth homily that which begins “Up to this point”: which, however, in the aforementioned manuscript codices are the fifth and sixth in order. Although in the Remigian codex, the sermon “We promised,” which is evidently there the fifth in order, has at its beginning: “In the first and second preaching we have spoken only of these things; now we are about to speak of the inner mysteries,” etc.; which words manifestly support Ivo. Leidradus, bishop of Lyons, translated not a few things from the following sermon, whose beginning is “Everyone indeed,” into the book which he published on Baptism by order of Charlemagne, recently published in the volume of Analects, but he himself kept silent about the author’s name.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"SERMO DE EO QUOD NEOPHYTIS EX OLEO SANCTO AURES ET NARES A SACERDOTIBUS ILLINIANTUR","severity":"info","text":"The title describes a ritual anointing of the newly baptized with holy oil on ears and nostrils, a practice attested in early medieval baptismal rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Jacobus Sirmundus","severity":"info","text":"James Sirmond published this sermon in an appendix to forty Augustinian sermons, doubting its authenticity despite its ascription to Augustine in a Fleury codex.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ivo Carnotensis","severity":"info","text":"Ivo of Chartres cited the following three sermons under Augustine's name in his decree on Baptism, though his numbering differs from the manuscript order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Leidradus Lugdunensis episcopus","severity":"info","text":"Leidradus, bishop of Lyons, translated parts of the following sermon into his book on Baptism commissioned by Charlemagne, but did not name the author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Augustini","severity":"caution","text":"The sermon's attribution to Augustine is disputed; Sirmond judged it not authentic, and the manuscript evidence is inconsistent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact relationship between the numbering in Ivo of Chartres and the manuscript order is unclear; the text notes a discrepancy but does not resolve it."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Sermo incipiens, Huc usque, agit de ritu lavandi pedes post Bapti. suum: quem ritum ab Ecclesia Romana non servari narratur apud Ambrosium, libro de Sacramentis. cap. i.\n\nMysteria catechumenis non commissa. Quid unctio aurium significet. Quis habeat aures audiendi. Cur adunctœ nares. Alia hujus mysterii ratio.\n\nOinnis quidem Dci sermo, fratres charissimi. cum omni intentione et diligentia mentis debet audirii: sed hic maxime, quem hodie ad Charitatem vestram haLituri sumus. Idio enim dimissis jam catechumenis vos tantum ad audiendum retinuimus; quia præter illa, quæ omnes Christianos convenit in commune servare, specialiter de coelestibus mysteriis i ocuturi sumus, quæ audire non posSunt, nisi qui ea donante jam Domino perceperunt. Tanto ergo majore reverentia debetis audire quæ dicimus, quanto majora ista sunt quæ solis baptizatis et fidelibus auditoribus committuntur, quam illa quæ etiam catechumeni audire consueverunt. Non autem mirari debetis, fraIres charissimi, quod vobis inter ipsa mysteria de mysteriis niliil diximus; quod non atim ca quæ trididimus, interpretati sumus. Q iod certe non negligentia, quæ in tam sacris..chus atque divinis sacrilegium est, sed rcligionc fecimus.","english":"The sermon beginning \"Huc usque\" treats the rite of washing the feet after Baptism; which rite is reported not to be observed by the Roman Church in Ambrose, book On the Sacraments, chapter 1.\n\nMysteries not entrusted to catechumens. What the anointing of the ears signifies. Who has ears to hear. Why the nostrils are anointed. Another explanation of this mystery.\n\nIndeed every word of God, dearest brethren, ought to be heard with all intention and diligence of mind; but especially this one, which we are about to deliver to your Charity today. For we have dismissed the catechumens and have retained only you for hearing, because beyond those things which it is fitting for all Christians to observe in common, we are about to speak specifically about the heavenly mysteries, which cannot hear unless those who, with the Lord already granting, have received them. Therefore you ought to hear what we say with so much greater reverence as these things which are entrusted only to the baptized and to faithful hearers are greater than those which even catechumens are accustomed to hear. But you should not wonder, dearest brethren, that we said nothing to you about the mysteries during the mysteries themselves; that we did not at once interpret those things which we handed over. Which we did certainly not out of negligence, which in such sacred and divine matters is sacrilege, but out of religion.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Huc usque","severity":"info","text":"The incipit 'Huc usque' refers to a lost sermon or treatise on foot-washing after baptism, here cited as the starting point of the present homily. The reference to Ambrose's De Sacramentis (likely De Sacramentis, book 3, chapter 1) notes that the Roman Church did not observe this rite.","cites":[],"named_sources":["Ambrose De Sacramentis"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mysteria","severity":"info","text":"The term 'mysteria' (mysteries) here denotes the sacramental rites of baptism and anointing, which were reserved for the baptized (fideles) and not disclosed to catechumens. This reflects the disciplina arcani, the early Christian practice of secrecy about sacraments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Oinnis quidem Dci sermo","severity":"info","text":"The passage opens with a rhetorical appeal to attention, then explains the exclusion of catechumens, and introduces the theme of anointing ears and nostrils. This structure is typical of post-baptismal catechetical homilies, where the preacher interprets rites just performed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sermo incipiens, Huc usque","severity":"info","text":"The opening note, likely added by a later editor (perhaps Sirmond), summarizes the lost source and Ambrose's testimony. This editorial framing indicates the sermon's uncertain authorship and its transmission in a collection from Fleury, as noted in the passage header.","cites":[],"named_sources":["Sirmond Appendix"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"haLituri sumus","severity":"caution","text":"The Latin text contains a typographical error: 'haLituri' should read 'habiturī' (about to have). The English draft correctly translates 'about to deliver'. This suggests a scribal or printing mistake in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the lost sermon 'Huc usque' is uncertain; it may be a work by Ambrose or another patristic author. The reference to Ambrose's De Sacramentis is not precise: the work is likely De Sacramentis (or De Mysteriis), but the chapter number may vary by manuscript."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Adhibuimus enim tam sanctis rebus atque divinis bonorem silentii: et inter illos sacros mysteriorum apparatus a docendi cessamus officio; ut tamtam divinæ gratiæmajestatem, qu:c nullis hominum vocibus digne explicari potest, amplius tacendo veneremur. Scd quia instrui inomnibus et doceri vestram Dilectionem nccessecst, transacto quidem jam mysteriorum ordine, exponinus vobis ea quæ aute tradidimus: ne dum non intelligitis divini mysterii dignitatem, minus illud pretiosum putetis. Quod si intellexeritis, videbitis omnia, quc in boc mundo pretiosa creduntur, tanti sacramenti comparatione vilissima. Recordetur crgo unusquisque vestrum singulas mysteriorum species, quas per nostrum, donante Domino, cstis ministerium consecuti: et ea quæ tunc simpliciter' ac fideliter suscepistis, nunc intelligite prudenter, ut mclius possitis intellecta servare.","english":"We have, indeed, paid the honor of silence to such holy and divine matters; and during those sacred preparations of the mysteries we have ceased from the duty of teaching, so that we might venerate the great majesty of divine grace—which cannot be worthily expressed by any human words—all the more by keeping silence. But because it is necessary for your Beloved to be instructed and taught in all things, now that the order of the mysteries has indeed been completed, we explain to you what we previously handed over: lest, by not understanding the dignity of the divine mystery, you should consider it less precious. For if you understand, you will see that everything which is believed precious in this world is, in comparison with such a sacrament, utterly worthless. Let each one of you, therefore, recall the individual species of the mysteries which, by the Lord’s gift, you have received through our ministry; and what you then simply and faithfully received, now understand prudently, so that you may better keep what you have understood.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"honorem silentii","severity":"info","text":"The phrase 'honorem silentii' (the honor of silence) refers to the disciplina arcani, the practice of withholding instruction on the mysteries from catechumens until after initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"transacto quidem jam mysteriorum ordine","severity":"info","text":"This clause marks a structural transition from the ritual performance (the 'order of the mysteries') to the post-baptismal catechetical explanation, typical of mystagogical homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"species mysteriorum","severity":"info","text":"'Species mysteriorum' (the individual species of the mysteries) likely refers to the distinct rites of baptism, anointing, and Eucharist, each a 'species' or visible form of the sacrament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"simpliciter ac fideliter suscepistis, nunc intelligite prudenter","severity":"info","text":"This exhortation echoes a common patristic topos: faith (simpliciter) must be followed by understanding (prudenter), as seen in Augustine's De catechizandis rudibus and Ambrose's De mysteriis.","cites":[],"named_sources":["Augustine De catechizandis rudibus","Ambrose De mysteriis"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"gratiæmajestatem","severity":"caution","text":"The form 'gratiæmajestatem' is a scribal conflation of 'gratiae maiestatem'; the text may reflect a copying error or a deliberate fusion for emphasis, but the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per nostrum, donante Domino, estis ministerium consecuti' is ambiguous: 'per nostrum' likely means 'through our ministry' (i.e., the clergy), but the syntax is compressed.","The term 'species mysteriorum' could be interpreted as 'kinds of mysteries' or 'visible forms of the mysteries'; the latter is preferred given the context of post-baptismal explanation."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"In primis certe aures vestras oleo benedictionis oblivimus; sed ob quam caUssam secundum traditioneo ecclesiasticam ab omnibus catholicis Christi sacerdotibus fiat, agnoscite. Introitus fidei ct totius sanctæ doctrinæ ad animum per aures admittitur, et de auditu intellectus exoritur. Neque enim potest ali. quis fidei sacramenta cognoscere, nisi audiai praedicantem, affirmante beato Apostolo qui dicit. Quomodo autem audient, sine pra dicante? et rursus, Ergo fides ex auditu, auditus autem per verbum Dei (Rom., it, 47). Recte ergo illo oleo ejus sensus organa sanctificantur, sine quo fides ad animum non potest pervenire; simulque venturi ad Baptismumut aures suas ab omni malo et turpi verbo impollutas ad linem usque custodiant, ct vcl detrahentem proximo suo, vel obscoene vel impudice loquentem quasi surdi nou audiant, implentes illam Scripture divinæ sententiam, qua dicitur, Sepi aures tuus spiuis, et noli attdire linguam nequam (Eccli. XXVIII, 28); et alibi. Ne credas auditui vano; et rursus, Da in disciplina cor tuum, et para aurem tuam verbis prudentiœ. Ergo adhibita auribus unctio sancta, significat ut omnes extra disciplinam sermones, quasi doctrine Christi obloquentes, aversentur ac fugiant, seque ad sola Dei verba audienda convertant; quia illito illo olco auditum suum Christi eloquiis conscerarunt.","english":"First, indeed, we have anointed your ears with the oil of blessing; but for what reason this is done according to ecclesiastical tradition by all catholic priests of Christ, learn. The entrance of faith and of all holy doctrine into the mind is admitted through the ears, and from hearing understanding arises. For no one can know the sacraments of faith unless he hears the preacher, as the blessed Apostle affirms who says: \"But how shall they hear, without a preacher?\" and again, \"Therefore faith from hearing, hearing however through the word of God\" (Rom. 10:17). Rightly, therefore, are the organs of that sense sanctified with that oil, without which faith cannot reach the mind; and at the same time those coming to Baptism are to keep their ears unpolluted by any evil or shameful word to the end, and either not to hear a detractor of his neighbor, or one speaking obscenely or impudently, as if deaf, fulfilling that sentence of divine Scripture which says: \"Hedge your ears with thorns, and do not listen to a wicked tongue\" (Sir. 28:28); and elsewhere: \"Do not believe vain hearing;\" and again: \"Give your heart to discipline, and prepare your ear for words of wisdom.\" Therefore the holy anointing applied to the ears signifies that all speeches outside discipline, as if speaking against the doctrine of Christ, are to be shunned and fled, and that they should turn themselves to hearing only the words of God; because by that oil having been smeared, they have consecrated their hearing to the words of Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. 10:17","severity":"info","text":"The citation 'Rom., it, 47' is a scribal error for Romans 10:17, which reads 'fides ex auditu' in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sir. 28:28","severity":"info","text":"The verse 'Sepi aures tuas spinis' is from Sirach 28:28 (Vulgate), advising to guard one's ears against evil speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The anointing of ears with oil of blessing is a post-baptismal ritual in early Latin Christianity, symbolizing readiness to hear God's word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"oleo benedictionis","severity":"info","text":"'Oleum benedictionis' (oil of blessing) refers to chrism used in baptismal rites, distinct from ordinary oil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern: explanation of ritual (unction), scriptural justification, and moral exhortation to avoid evil speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text has a typographical error 'caUssam' for 'causam', and the scripture reference 'it, 47' is corrupt; the intended verse is Romans 10:17.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'venturi ad Baptismum' could refer to those about to be baptized or those who have just been baptized; the context suggests the latter, as the anointing is post-baptismal."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ipse cniin Salvator loquitur ad Patrem, etde obedientia credentis in se populi gloriatur dicens, Sacrificium et oblationem noluisti, aures autem perfecisti mihi (Psal XXXIX, 7). Tunc enim aures fidelium Christi perficiuntur, quando nibil præter Christuin et ea quæ Christi suut audire desiderant.\n\nUnde et in Evangelio idem Dominus, de cœlestis regni mysterio cum loqueretur, dicehat, Qni habet aures audiendi, audiat (Matth. XIII, 9, 43). N:un cum omnium commune st habere nurcs; timn audindi aures commune non est. Quicumque enim Dei verba contemnut, qu mivis non possint contemnere nisi prins audiant, tamen quin contemnunt quod audiunt, ncc audisse dicuntur: quia quæ audierunt, tanquam non audita despiciunt. Et idco habent isti aures, nor. quæ aures audiendi esse dicuntur; sed aures quæ audiunt neaudiant, id est, ut ea quæ audierint, quasi nunquam, ut diximus, audita contemnant. Soli autem illiaures audiendi habere dicuntur a Christo, qui cum auribus audiunt, firmiter animo commendant; et quod animo tradiderunt, operibus exsequuntur. De hujusmodi auditoribus Dominus in Evangeli» loquitur, Vestri autem beati oculi qni vident, ct aures vestrœ quœ audiunt (Ibid., 16); et rursus.","english":"He Himself, the Savior, speaks to the Father, and boasts of the obedience of the people believing in Him, saying, \"You have not desired sacrifice and oblation, but you have perfected ears for me\" (Ps. 39:7). For then the ears of the faithful of Christ are perfected, when they desire to hear nothing except Christ and those things which are of Christ.\n\nWhence also in the Gospel the same Lord, when speaking about the mystery of the heavenly kingdom, said, \"He who has ears to hear, let him hear\" (Matt. 13:9, 43). Now, while it is common for all to have ears, it is not common to have ears for hearing. For whoever despises the words of God—although they cannot despise them unless they first hear them—yet, because they despise what they hear, they are not said to have heard: since what they have heard, they disregard as if unheard. And therefore these have ears, not those which are said to be ears for hearing, but ears which hear so as not to hear, that is, so that they may despise what they have heard as if, as we have said, never heard. But only those are said by Christ to have ears for hearing who, when they hear with their ears, firmly commit it to the mind, and what they have committed to the mind, they carry out in deeds. Concerning hearers of this kind, the Lord speaks in the Gospel, \"But your eyes are blessed which see, and your ears which hear\" (Ibid., 16); and again.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XXXIX, 7","severity":"info","text":"The verse cited as Ps. 39:7 (LXX) corresponds to Ps. 40:6 in the Hebrew numbering. The Latin text reads 'Sacrificium et oblationem noluisti, aures autem perfecisti mihi'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XIII, 9, 43","severity":"info","text":"The citation 'Qui habet aures audiendi, audiat' conflates Matt. 13:9 and 13:43, both containing similar exhortations. The reference 'Ibid., 16' likely points to Matt. 13:16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aures audiendi","severity":"info","text":"The phrase 'aures audiendi' (ears for hearing) is a technical expression distinguishing physical ears from spiritual receptivity, central to the homily's argument about obedient hearing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"neophytis ex oleo sancto","severity":"info","text":"The anointing of ears and nostrils with holy oil was a post-baptismal ritual in early Latin Christianity, symbolizing the opening of the senses to divine truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the second part of the homily's narrative, explaining the spiritual meaning of the ear anointing after the initial ritual description.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a typographical error: 'nibil' should read 'nihil'.","The phrase 'qu mivis' is likely a scribal error for 'quamvis' (although)."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Omnis euim qui audit verba mea hæc et facit ea, assimilabitur viro sapienti qui œdificavit domum suam supra petram:et descendit pluvia, et venerunt flumina, et flaverunt venti, et venerunt in domum illam, et non cecidit; fundata enim erat supra petrum. Rursus dc male audientibus, qui habent quidem anres, sed non in (bediendo, ita pronuntiat: Omnis qui audit verba mea hæc et non facit ea, similis erit viro stulto qui ædificavit domum suam super arenam: et descendit pluvia, et venerunt flumina, et flaverunt venti, et irruerunt in domum illam, et cecidit, et fuit ruina ejus magna (Matth.VII,24-27).Videtis ergo quantum intersit inter bene audientem, et male audientem; id cat, in. ter eum qui custodit verba Dei, et inter eum qui cum audierit, quasi nunquam ati lita contemnit. illi qui obedit et facit, sapientia; huic qui contemnit, stultitia deputatur. Ille super solidum ædificat fundamentum; hujus vana ædificatio cl absque fundamento, facile casura describitur. Ibi stabilitas; hic ruina est, et ruina magna. Nemo enim gravius corruit, quam qui audito vei bo Dei ad peccata convertitur, propter qua; aterna supplicia præparata sunt.","english":"For everyone who hears these words of mine and does them will be likened to a wise man who built his house upon a rock: and rain came down, and rivers came, and winds blew, and they came into that house, and it did not fall; for it was founded upon a rock. Again, concerning those who hear badly, who have ears indeed, but not in obeying, he pronounces thus: Everyone who hears these words of mine and does not do them will be like a foolish man who built his house upon sand: and rain came down, and rivers came, and winds blew, and they rushed into that house, and it fell, and its ruin was great (Matt. 7:24-27). You see, therefore, how great the difference is between one who hears well and one who hears badly; that is, between him who keeps the words of God, and him who, when he has heard them, as if he had never heard them at all, despises them. To him who obeys and does, wisdom is attributed; to him who despises, folly. He builds upon a solid foundation; the vain building of this other, without foundation, is described as easily falling. There is stability; here there is ruin, and great ruin. For no one falls more grievously than he who, having heard the word of God, turns to sins, for which eternal punishments are prepared.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth.VII,24-27","severity":"info","text":"The passage paraphrases Matt 7:24-27, contrasting the wise builder on rock with the foolish builder on sand. The citation key is given in the Latin as Matth.VII,24-27.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"male audientibus","severity":"info","text":"The phrase 'male audientibus' (those who hear badly) is a technical term in early Christian moral teaching, denoting not physical deafness but spiritual disobedience—hearing without heeding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ædificavit domum suam supra petram","severity":"info","text":"The rock/sand metaphor derives from Jesus' parable in Matthew, but the homilist expands it into a binary moral allegory: obedience yields stability, disobedience yields ruin. This reflects catechetical use of architectural imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Videtis ergo quantum intersit","severity":"info","text":"The homilist uses 'Videtis ergo' to transition from scriptural paraphrase to direct moral application, a common homiletic device that signals the interpretive climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Nemo enim gravius corruit","severity":"info","text":"The final sentence echoes a topos found in Augustine and other Latin fathers: the gravest fall is that of one who hears God's word and then sins, because such sin incurs eternal punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor orthographic variants (e.g., 'euim' for 'enim', 'dc' for 'de', 'cat' for 'est', 'ati' for 'auditi'), but these do not affect the sense. The phrase 'in (bediendo)' is a scribal error for 'in obediendo' (in obeying)."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Vos autem, postquam vestræ aures olco benedictu sunt illitæ, designati estis in numero auditorum sapientium: ut recte retinentes Dei verba, id est, quæ auditis implentes, in die judicii audiatis vobis Christum dicentem, Venite, benedicti Patris mei, suscipite paratum vobis regnum a constitutione mundi (Id. xxv, 5i). illud autem non otiose, nuc absjue certa ratione mysterii factum lutetis, quod nares quoque vestras oleo benedictionis adunximus. Qrod ideircofieri intelligitur, ut hi, qui ad Baptismum veniunt, admoneantur tanti mysterii sacramentum usque ad ortem inviolatum atque integram custodire: ut quamdiu spiritum vitæ hujus naribus suis attrahunt, a Christi Domini nostri cultura et servitio non In cedant. Unde et Job vir sanctus loquitur, Vivit Domiuns, qui abstulit judicium meum; et Omnipotens. qui ad amaritudinem adduxit animam meam: quia donec superist hulitus in me, ct spiritus Dei in naribus meis, non loquentur lubia mea iniquitatem, nec lingua mea loquetur mendacium. Absit a me, ut justos vos judicem: douec deficiam, non recedam ab innocentia mea, justificationem quam semel tenere cœpi, non deseram (Job XXVII, b). Sud adhuc sul tilior intellectus in hac narium unctione signatur.","english":"You, however, after your ears have been anointed with blessed oil, have been designated among the number of wise hearers: so that, rightly retaining the words of God—that is, fulfilling what you hear—on the day of judgment you may hear Christ saying to you, \"Come, blessed of my Father, receive the kingdom prepared for you from the foundation of the world\" (Matt. 25:34). But you should not think that it is without purpose or without a definite reason of mystery that we have also anointed your nostrils with the oil of blessing. For it is understood to be done so that those who come to Baptism may be admonished to keep the sacrament of so great a mystery inviolate and whole until death: so that as long as they draw the breath of this life through their nostrils, they may not withdraw from the culture and service of Christ our Lord. Whence also the holy man Job speaks: \"As the Lord lives, who has taken away my judgment, and the Almighty, who has brought my soul to bitterness: because as long as breath remains in me, and the spirit of God in my nostrils, my lips will not speak iniquity, nor will my tongue utter falsehood. Far be it from me that I should judge you just: until I fail, I will not depart from my innocence, I will not abandon the justification which I once began to hold\" (Job 27:5). And still a more subtle meaning is signified in this anointing of the nostrils.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Venite, benedicti Patris mei, suscipite paratum vobis regnum a constitutione mundi","severity":"info","text":"The citation is a loose paraphrase of Matt 25:34, which in the Vulgate reads: 'Venite, benedicti mei, et paratum est vobis regnum a constitutione mundi.' The homilist adapts the verse to address the neophytes directly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vivit Dominus ... non deseram","severity":"info","text":"The passage attributed to Job (Job 27:5) is a free adaptation; the Vulgate Job 27:5 reads differently. The homilist likely conflates Job 27:5 with other verses or a liturgical paraphrase, emphasizing perseverance in faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"oleo benedictionis","severity":"info","text":"The anointing of ears and nostrils with blessed oil is a post-baptismal ritual in some early Latin traditions, symbolizing the neophyte's reception of spiritual senses and commitment to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"nuc absjue certa ratione mysterii","severity":"caution","text":"The Latin is corrupt: 'nuc absjue' likely stands for 'non absque' (not without). The phrase emphasizes that the anointing of nostrils has a definite mystical rationale.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Adhuc subtilior intellectus","severity":"info","text":"This phrase signals a transition to a deeper allegorical interpretation of the nostril anointing, a common homiletic device to engage the audience with layered spiritual meanings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sermo De Eo Quod Neophytis Ex Oleo Sancto Aures Et Nares A Sacerdotibus Illiniantur","severity":"info","text":"This homily, transmitted under Augustine's name, is considered spurious (Incertus). It reflects later liturgical practice and exegesis, not Augustine's authentic style or theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a probable scribal error: 'nuc absjue' for 'non absque'. The exact source of the Job citation is unclear; it may be a conflation or a liturgical variant."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Illius enim olei odor, quod in Chriti nomme ct virtute benedictum est, ad odoralum vos provocat spiritualem: ut non corporis, seJ mentis sensibus Christuminæstimbili suavitate sentirc possitis, et delectati notitia odoris ejus, ipsius vestigia subsequentes, dicere valeatis illud, quod ad Deum credentium chorus loquitur, Post te in odorem unguentorum tuorum currimus (Cant. i, 5). Hunc odorem commendat Apostolus Christianis, cum dicit, Deo autem gratias, qui triumphat nos in Christo Jesu, et odorem notitiæ lum manifestat per nos in omni loco; quia Christi bonus ador sumus Deo (II Cor. II, et 15). Considerate quantum Apossoli prolecerint sentiendo odorem Christi et cum praedicationis instantia et sanctitate vite etiam caeteris præferendo, qui duri odorem suavifragrantiæ Christi ubique diffundunt, ipsi quoque bonus Deo ndoreffecti sunt.Quod etiam in vobis fratres dilectissimi, cupimus impleri: ut curn ipsl bonum odorem Christi notitiæ ceperitis, suavissimus Deo odor etiamex vestræ vitæ sanctitate asccudat. Per Dominum.","english":"For the odor of that oil, which has been blessed in the name and power of Christ, provokes you to spiritual smelling: so that you may sense Christ with the senses of the mind, not of the body, with inestimable sweetness, and, delighted by the knowledge of his fragrance, following in his footsteps, you may be able to say that which the chorus of believers speaks to God, \"We run after you in the odor of your ointments\" (Song of Songs 1:5). The Apostle commends this odor to Christians when he says, \"But thanks be to God, who triumphs over us in Christ Jesus, and manifests the odor of the knowledge of him through us in every place; because we are a good odor of Christ to God\" (2 Cor. 2:15). Consider how much the Apostles advanced by sensing the odor of Christ and, with the urgency of preaching and the sanctity of life, even preferring it to others, who spread the odor of the sweet fragrance of Christ everywhere, they themselves also became a good odor to God. We desire this also to be fulfilled in you, most beloved brothers: that when you yourselves have taken up the good odor of the knowledge of Christ, a most sweet odor to God may also ascend from the sanctity of your life. Through the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cant. i, 5","severity":"info","text":"The citation 'Post te in odorem unguentorum tuorum currimus' is a loose rendering of Song of Songs 1:3 (Vulgate: 'Trahe me post te...'). The verse is adapted to fit the olfactory theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. II, et 15","severity":"info","text":"The citation 'Deo autem gratias... bonus ador sumus Deo' conflates 2 Cor. 2:15 with a paraphrase; the Vulgate reads 'Deo autem gratias... quia bonus odor Christi sumus Deo' (2 Cor. 2:15). The verse is misidentified as 'II Cor. II, et 15'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"odor","severity":"info","text":"'Odor' (fragrance) is a key term linking the physical oil to spiritual perception; the homily develops a metaphor of olfactory knowledge of Christ, echoing Pauline usage in 2 Cor. 2:15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"oleo sancto","severity":"info","text":"The anointing of neophytes' ears and nostrils with blessed oil is a post-baptismal ritual, attested in early African and Roman practice, symbolizing receptivity to divine teaching and spiritual discernment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Chorus credentium","severity":"info","text":"The phrase 'chorus of believers' speaking to God echoes liturgical usage, possibly from a baptismal or catechetical hymn, and reflects the communal dimension of the neophytes' initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Chriti nomme","severity":"caution","text":"The Latin text has 'Chriti nomme' for 'Christi nomine'; this is a scribal error or orthographic variant, not a theological corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise source of the conflated 2 Corinthians citation is unclear; the verse numbers 'II, et 15' may reflect a manuscript tradition or scribal error."],"confidence":"high","notes":[]}]}