{"slug":"stoa0040.stoa078a.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa078a.opp-lat1","title":"Sermones Ad Populum. Sermo Sancti Presbyteri Eraclii Discipuli Sancti Augustini","title_source":"Sermones Ad Populum. Sermo Sancti Presbyteri Eraclii Discipuli Sancti Augustini","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":"2026-11-15T06:08:13Z","cost_usd":0.003127},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa078a.opp-lat1","work_id":"stoa0040.stoa078a.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/stoa078a/stoa0040.stoa078a.opp-lat1.xml"},"stats":{"passages":5,"english_words":1250,"coptic_letters":0,"source_letters":4785,"commentary_units":29,"commentary_kinds":7,"derived_notes":0,"ambiguities":8,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"stoa0040.stoa078a.opp-lat1","abstract":"This sermon, attributed to Eraclius, a presbyter and disciple of Augustine, is a pastoral address delivered to the people (ad populum) in late antique North Africa. It survives in the Patrologia Latina, which compiles medieval manuscript traditions without a critical edition. The text reflects catechetical and pastoral themes typical of North African preaching, with Eraclius speaking in Augustine's presence. The sermon's exact date is unknown, but Eraclius was active in the early 5th century. The attribution rests on manuscript ascription, not external contemporary evidence. The sermon was included in later monastic and scholarly collections but does not appear in standard liturgical cycles.","historical_context":"The sermon is set in early 5th-century North Africa, likely in Hippo Regius, where Augustine served as bishop. Eraclius, a presbyter and disciple of Augustine, delivered this homily ad populum, probably during a liturgical gathering. The community was Latin-speaking and deeply influenced by Augustine's theological and pastoral authority. The sermon's genre is a homily, a common form for catechetical and moral instruction. Its transmission is primarily through the Patrologia Latina, which relies on medieval manuscripts; no critical edition exists, and variants between manuscripts are unrecorded. The text's survival in later monastic collections indicates its use for edification, but it lacks a clear place in liturgical cycles. The attribution to Eraclius is plausible given his known role as Augustine's successor, but external contemporary evidence is absent, and the manuscript tradition may have normalized the text.","significance":"This sermon provides a rare glimpse into the preaching of a direct disciple of Augustine, illustrating how Augustinian themes were transmitted to a popular audience. It also highlights the dynamics of preaching in the presence of a revered teacher, a situation that shaped early medieval homiletic traditions. The text's survival in the Patrologia Latina underscores its role in later monastic and scholarly collections, though its lack of a critical edition limits its use for precise historical analysis.","timeline":[{"date":"Early 5th c.","event":"Eraclius active as presbyter and disciple of Augustine in Hippo Regius."},{"date":"ca. 426","event":"Eraclius succeeds Augustine as bishop of Hippo."},{"date":"5th–6th c.","event":"Sermon transmitted in manuscript form, likely in North African or Italian monastic circles."},{"date":"17th–19th c.","event":"Sermon included in the Patrologia Latina, compiled from medieval manuscripts."},{"date":"Undated","event":"No critical edition of the sermon has been produced."}],"relations":[{"work":"Sermones ad Populum (Augustine)","relation":"Eraclius's sermon is part of the same homiletic tradition and was delivered in Augustine's presence.","key":"","label":null,"url":null},{"work":"Ecclesiasticus (Sirach) 32:5","relation":"Quoted by Eraclius to contrast the expected role of an elder speaker with his own junior position.","key":"","label":null,"url":null},{"work":"Patrologia Latina","relation":"The sermon survives in this collection, which compiles medieval manuscript traditions.","key":"","label":null,"url":null},{"work":"Augustine's Rule","relation":"Eraclius, as Augustine's disciple and successor, would have been familiar with this monastic rule, though not directly cited.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of the sermon is unknown; Eraclius's activity in the early 5th century provides only a broad timeframe.","Attribution to Eraclius rests on manuscript ascription, not external contemporary evidence, and may be unreliable.","No critical edition exists; the Latin text in the Patrologia Latina may reflect scribal normalization and unrecorded manuscript variants.","The sermon does not appear in standard liturgical cycles, limiting knowledge of its original use."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000472,"generated":"2026-11-15T06:08:12Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa078a/stoa0040.stoa078a.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa078a.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":29,"english_words":1250,"source_letters":4772,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The sermon is attributed to Eraclius, a disciple of Augustine, and is delivered to the people (ad populum). It reflects the catechetical and pastoral style of late antique North African preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives in the Patrologia Latina edition (ogl-pl), which compiles medieval manuscript traditions. No critical edition of the sermon is known to exist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Eraclius was active in the early 5th century, but the sermon's exact date is unknown. Attribution rests on manuscript ascription, not external contemporary evidence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The sermon was included in the Patrologia Latina, indicating its use in later monastic and scholarly collections, but it does not appear in standard liturgical cycles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or stemma codicum. Variants between manuscripts are not recorded, and the Latin text may reflect scribal normalization.","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: 5 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SERMO S. PRESBYTERI ERACLII, DISCIPULI S. AUGUSTINI,; IPSO PRÆSENTE HABITUS.\n\nPuto, fratres, quod meam sarcinam sentiatis; et peto ut tanto me onere laborantem, fraternis votis tanquam suppositis humeris, sublevetis. Nam beatissimus Pater, qui hoc mihi pondus imposuit, scio quia pro me orare non de init. Non enim sola jussione me premeret, et pia oratione desereret. Sine dubio, fratres, qui jussit ut hoc feram, orat ut perferam. Quid ergo quod jussit, nisi audere ignorantiam præsente sapientia, et loqui imperitiam tacente doctrina? Cumque Scriptura dicat, Loquere, senior; decet enim te (Eccli. XXXII, 5); Pater dicit, Loquere, junior: delectai enim me. Scitis amem, fratre?, quia loqui pro vobis verbum Dei et ante jam coeperam. Suscepi euim nuper oflicii necessitate compulsus; qnia hoc munus effugere non habebam. Sed facile cst absentis magistri locum suppleat quicumque disciputus: arduum vero est atque difficile docere condiscipulos sub magistro; tali præsertim magistro, cujus verbis ex eo est major auctoritas, quod docentem linguam vita comitatur. Ad omne enim bonum quod nobis insinuatur crudilionis verbo, præcedit nos conversationis exemplo. Pra'cedit nos, inquam; utinam vel sequamur! Quidquid enim in hoc viro miramur, veneramur, amplectimur, tunc creditur vere a nobis amari, si non pigeat imitari.","english":"Sermon of the holy presbyter Eraclius, disciple of Saint Augustine, delivered in his presence.\n\nI think, brothers, that you perceive my burden; and I ask that you, by your fraternal prayers as by shoulders placed beneath, lift me up as I labor under so great a load. For the most blessed Father, who laid this weight upon me, I know does not cease to pray for me. For he would not oppress me by command alone and abandon me with pious prayer. Without doubt, brothers, he who ordered me to bear this, prays that I may bear it through. What then is it that he ordered, if not that ignorance should dare in the presence of wisdom, and inexperience speak while learning is silent? And since Scripture says, \"Speak, elder; for it befits you\" (Ecclus. 32:5), the Father says, \"Speak, younger; for it pleases me.\" You know, brothers, that I had already begun to speak the word of God for you before now. For I recently undertook it, compelled by the necessity of the office, because I had no way to escape this duty. But it is easy for any disciple to fill the place of an absent master; it is, however, arduous and difficult to teach fellow disciples under a master, especially such a master, whose words have greater authority because his life accompanies his teaching tongue. For in every good that is instilled in us by the word of instruction, he precedes us by the example of his conduct. He precedes us, I say; would that we at least follow! For whatever we admire, venerate, and embrace in this man is then truly believed to be loved by us if we are not reluctant to imitate it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SERMO S. PRESBYTERI ERACLII, DISCIPULI S. AUGUSTINI,; IPSO PRÆSENTE HABITUS.","severity":"info","text":"The title identifies the speaker as Eraclius, a presbyter and disciple of Augustine, and notes that the sermon was delivered in Augustine's presence. This frames the entire passage as a self-deprecating introduction by a junior speaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Loquere, senior; decet enim te (Eccli. XXXII, 5)","severity":"info","text":"Eraclius quotes Ecclesiasticus (Sirach) 32:5, which advises an elder to speak. He contrasts this with Augustine's command for him, a junior, to speak, highlighting the inversion of expected roles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"beatissimus Pater","severity":"info","text":"The 'most blessed Father' refers to Augustine, who was Eraclius's teacher and bishop. Eraclius succeeded Augustine as bishop of Hippo in 426, and this sermon likely dates to the period when Augustine was still alive but delegating preaching duties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Puto, fratres, quod meam sarcinam sentiatis","severity":"info","text":"Eraclius's rhetorical plea for the congregation's prayers as 'shoulders' to bear his burden echoes a topos of humility common in patristic preaching, later influential in medieval sermon introductions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"arduum vero est atque difficile docere condiscipulos sub magistro","severity":"info","text":"Eraclius distinguishes between teaching in a master's absence (easy) and teaching fellow disciples in the master's presence (hard). This underscores the unique challenge of preaching before Augustine, whose authority and example set a high standard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Scitis amem, fratre?","severity":"caution","text":"The Latin phrase 'Scitis amem, fratre?' appears corrupt; the English draft reads 'You know, brothers' but the syntax is irregular. The intended meaning is likely 'You know, brothers, that I love you' or similar, but the text may be garbled in transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Scitis amem, fratre?' is grammatically problematic; it may be a scribal error for 'Scitis, amore, fratres?' or similar. The reading taken follows the English draft's sense of direct address."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Pro modulo ergo nostro ad eum nos unusquisque tendamus, atque existens1 de radice cordis ejus diversos virtutum ramos prout valemus singuli decerpamus. Qui potest, assequatur ejus eloquentiam: qui non potest, teneat continentiam. Qui potest, impleat ejus auctoritatem: qui non potest, sectetur humilitatem. Qui potest, apprehendat ejus scientiam: qui nou potest, imitetur ejus patientiam. Atque in ommibus viis Domini, qui potest, ambulet cum illo; et qui non potest, discat ab illo. Gaudeamus, fratres, secundum dispensationem muneruro divinorum habere nos in ipso quod non habemus in nobis. Quidquid enim in illo videmus, nostrum est, si amemus.\n\nHoc ergo tacente, nos loquimur. Hoc, inquam, tacente nos loquimur. Ciclada clamat, et cygnus tacet: sed non lact loquentibus nobis, quia ipse loquitur et in nobis. Si enim vobis dicimus quod ab eodidicimus, ipse vosdocetsive per se, sive per me. Verum. tamen, fratres, hoc quod nobis imposuit adhuc parvis, vix imp!etur a magnis. Sednon ideo jam desperare dehamus, quia parvi sumus. Benedixit enim Dominus pusillos cum magnis (Psal. CXIII, 13). Multum fortia sunt, quæ poscuntur a nobis, et nos infirmi sumnus. Infirmi sumus, fragiles sumus, fictiles sumus; sed quid? Placebit Domino ponere invase fictili, ponere thesaurum suum; ut dicamus et nos cum Paulo apostolo, llabemus thesaurum istum in vasis fictilibus ( II Cor. IV, 7).","english":"Therefore, according to our limited capacity, let each of us stretch toward him, and, standing forth from the root of his heart, pluck the various branches of virtues as each of us is able. Whoever can, let him attain his eloquence; whoever cannot, let him hold to continence. Whoever can, let him fulfill his authority; whoever cannot, let him follow humility. Whoever can, let him grasp his knowledge; whoever cannot, let him imitate his patience. And on all the ways of the Lord, whoever can, let him walk with him; and whoever cannot, let him learn from him. Let us rejoice, brothers, that by the dispensation of divine gifts we have in him what we do not have in ourselves. For whatever we see in him is ours, if we love.\n\nTherefore, while he is silent, we speak. While he, I say, is silent, we speak. The cicada cries out, and the swan is silent; but it is not a fault for us who speak, because he himself speaks even in us. For if we say to you what we have learned from him, he himself teaches you, whether through himself or through me. Nevertheless, brothers, this task which he has imposed upon us, who are still small, is scarcely fulfilled by the great. But we should not already despair because we are small. For the Lord has blessed the small along with the great (Ps. 113:13). Very strong are the things demanded of us, and we are weak. We are weak, we are fragile, we are earthen; but what of it? It will please the Lord to place his treasure in an earthen vessel, so that we too may say with the apostle Paul, \"We have this treasure in earthen vessels\" (2 Cor. 4:7).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ciclada clamat, et cygnus tacet","severity":"info","text":"The contrast between the cicada (noisy, common) and the swan (silent, noble) is a classical trope for the learned vs. the unlearned speaker. Here it inverts the expected: the swan (Augustine) is silent, the cicada (Eraclius) speaks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Benedixit enim Dominus pusillos cum magnis (Psal. CXIII, 13)","severity":"info","text":"The citation is from Psalm 113:13 (Vulgate numbering; = Psalm 115:13 in modern Bibles). The verse is used to encourage the 'small' (Eraclius and his hearers) that they are blessed alongside the 'great' (Augustine).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Habemus thesaurum istum in vasis fictilibus (II Cor. IV, 7)","severity":"info","text":"The allusion is to 2 Corinthians 4:7 (Vulgate: 'habentes thesaurum in vasis fictilibus'). Eraclius applies Paul's metaphor of the treasure in earthen vessels to himself and his congregation, emphasizing human fragility as a vessel for divine gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Eraclius","severity":"info","text":"Eraclius was a presbyter and disciple of Augustine, who delivered this sermon in Augustine's presence. The sermon reflects the practice of a disciple speaking on behalf of a revered teacher, a common dynamic in late antique Christian communities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Pro modulo ergo nostro...","severity":"info","text":"The passage is structured as a series of parallel exhortations ('Qui potest... qui non potest...') followed by a contrast between the silent teacher (Augustine) and the speaking disciple (Eraclius), culminating in a reassurance from scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ciclada clamat, et cygnus tacet","severity":"info","text":"The cicada-swan topos was later used by medieval authors to denote the humility of a disciple speaking in the presence of a master. It appears in commentaries on Augustine and in sermons of the Carolingian period.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'existens' (line 1) is ambiguous: it could be a miswriting of 'existens' (standing forth) or 'exsistens' (existing). The translation adopts 'standing forth' as a metaphor for drawing virtue from Augustine's heart.","The phrase 'non lact loquentibus nobis' is corrupt; the English draft reads 'non lact' as 'non lac' (not a fault), but the intended word may be 'non lac' (not a blemish) or 'non lact' (not a fault). The sense is clear: the disciple's speech is not a fault because the master speaks through him."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"In manu enim illius nos et sermones nostri ( Sap. VII, 46), qui dat verbum evangelizantibus virtute multa (Psal. LXVII, 12), Quid enim putatis, fratres, quia dispensator iste tam sapiens, nisi se sciret in nobis pecuniam dominicam collocasse, juberet vobis aliquid erogare i Conscius sibi est operum suorum; conscius sibi est piorum laborum: scit quantum me sale verbi condierit. Est enim ipse sal terræ vividum, referens apostolicæ doctrinæ saporem. Sed vereor ne condimentum ejus inculto corde non duxerim. Bene ergo fecit, quod nostrum voluit gustare sermonem. Bene fecit, inspieere quantum in nobis sui saporis agnoscat. Quid enim aliud existimandum est, quod inter caeteros patres, et compresbyteros meos loqui sub conspectu suo me potissimum jussit, quod ante facere nolebat, nisi quia de eorum maturitate atque eruditione securus, nostra voluit rudimenta sic probare. Pareo, fratres, salubrius imperatis; ctcui me dudum in Domino nutriendum erudiendumque commisi, non subtraho. Inspice, Pater pie et Magister bone. Interroga linguam, et testimonium prodat tibi cordis affectum. I Quidquid tibi in nostro sermone placuerit, agnosce, quia tuum est: quidquid autem displicuerit, ignosce, quia meum cit: sed sic ignosce, ut corrigas; sic ignosce, ut punias..","english":"For in his hand are we and our words (Wisdom 7:16), who gives the word to those who evangelize with great power (Psalm 67:12). For what do you think, brothers, that this steward, so wise, unless he knew that he had placed the Lord's treasure in us, would command you to dispense something? He is conscious of his own works; he is conscious of his pious labors: he knows how much he has seasoned me with the salt of the word. For he himself is the living salt of the earth, bearing the flavor of apostolic doctrine. But I fear that I have not drawn his seasoning into my uncultivated heart. He did well, therefore, in wishing to taste my discourse. He did well to examine how much of his own flavor he recognizes in me. For what else is to be thought, that among the other fathers and my fellow presbyters he especially ordered me to speak in his presence, which he previously was unwilling to do, except that, secure in their maturity and erudition, he wished to test my rudiments in this way? I obey, brothers, the more wholesome commands; I do not withdraw myself from him to whom I long ago entrusted myself to be nourished and taught in the Lord. Look, pious Father and good Master. Question my tongue, and let the affection of my heart bear witness to you. Whatever in my discourse pleases you, acknowledge, because it is yours; whatever, however, displeases you, forgive, because it is mine; but forgive in such a way that you correct; forgive in such a way that you punish.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap. VII, 46","severity":"info","text":"The citation 'Sap. VII, 46' refers to Wisdom 7:16 in the Vulgate, but the verse numbering differs from modern Bibles; the phrase 'In manu enim illius nos et sermones nostri' echoes the sense of divine possession of human speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LXVII, 12","severity":"info","text":"The citation 'Psal. LXVII, 12' corresponds to Psalm 67:12 in the Vulgate (Psalm 68:12 in modern numbering), which speaks of God giving power to those who evangelize, supporting the preacher's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sal terrae vividum","severity":"info","text":"The phrase 'sal terrae vividum' (living salt of the earth) is a metaphor for the bishop or teacher who preserves and flavors doctrine, echoing 2 Kings 2:21 (Vulgate) and patristic usage of salt as wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dispensator iste","severity":"info","text":"The 'steward' (dispensator) likely refers to a bishop or senior cleric who administers the 'Lord's treasure' (pecuniam dominicam), i.e., spiritual gifts or doctrine, a common metaphor in early Christian homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Pareo, fratres, salubrius imperatis","severity":"info","text":"This phrase marks a rhetorical turn from explanation to obedience, typical of exordium or peroratio in classical rhetoric, emphasizing the speaker's submission to authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Eraclius","severity":"info","text":"The sermon is attributed to Eraclius, a disciple of Augustine, and reflects the late antique practice of a junior cleric preaching under a bishop's supervision, as seen in Augustine's own works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'dispensator iste' is not explicitly named; it may refer to Augustine or another bishop. The phrase 'sal terrae vividum' could be a specific epithet for a known figure, but the text does not clarify."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ignoscas mihi quia erravi; punias mihi quod erravi: ac sic parcas homini, non errori: donce paulatim totum quod non a te plantatum'est, relinquatur.\n\nSed ut vobiscum potius, dilectissimi, quam cum ipso loquar, ne in aliquo limites paternae jussionis excedam; qui me ut vobis loquerer, imperavit: in boc ejus facio Paulum apostolum cogitemus, cujus modo Epistolam, cum legeretur, audivimus. Cum enim divinis mysteriis adolescentem Timotheum prirpararet, coRlestibusquc doctrinis mentem adolescentis iinbuerct, dicebat, Prædica verbum; et paulopost, Opus fac evangelistæ, ministerium tuum adimple ( II TiM. IV, ). Tunc si diceret ille, Non possum; responderet Paulus, Quarenon potes, fili? Nonne ab infantia sacras Liueras didicisti ( Id. III, )? Hoc, fratres, mihi non potest dici. Sicut enim noverunt plurimi vestrum, jam durus huc adveni. Per omnia enim tempore puerilis aetatis, quam facilius flectit ac dirigit norma doctrinæ, rebus aliis occupabar. Sed plane, quod fatendum est, postquam veni, quantum potuit, in me operatus est sanctus agricola, multumque conatus est nostram expugnare duritiam. Neque imbres unquam mihi, neque semina defuerunt: et ideo nunc qui semen injecit, fructum requirit. Orel ut non degeneraverint grana ejus in nobis: et quidquid vel in sermonibus vel in moribus ipso excolente et Domino incrementum dantc processerit, non spina, sed spica sit.","english":"Forgive me, for I have erred; punish me for having erred: and thus spare the man, not the error: until little by little everything that was not planted by you is left behind.\n\nBut to speak rather with you, dearest ones, than with him, lest I in any way exceed the limits of my father's command—who ordered me to speak to you—in this I bid us consider the Apostle Paul, whose Epistle we just heard read. For when he was preparing the young Timothy for the divine mysteries and imbuing the youth's mind with heavenly teachings, he said, \"Preach the word\"; and a little later, \"Do the work of an evangelist, fulfill your ministry\" (2 Tim. 4). Then if that one were to say, \"I cannot,\" Paul would answer, \"Why can you not, son? Have you not learned the sacred Scriptures from childhood?\" (2 Tim. 3). This, brothers, cannot be said to me. For, as most of you know, I came here already hardened. For throughout the time of my boyhood—which the norm of teaching bends and directs more easily—I was occupied with other matters. But plainly, what must be confessed, after I came, the holy farmer worked upon me as much as he could, and he strove greatly to overcome our hardness. Neither rains nor seeds were ever lacking to me: and therefore now he who cast the seed demands the fruit. I pray that his grains have not degenerated in us: and that whatever, whether in words or in conduct, has proceeded from his cultivating and the Lord giving increase, may be not a thorn, but an ear of grain.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II TiM. IV","severity":"info","text":"The citation 'II TiM. IV' likely refers to 2 Timothy 4:2, 'praedica verbum' (preach the word), though the verse numbering in the source edition may differ from modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II TiM. III","severity":"info","text":"The citation 'II TiM. III' likely refers to 2 Timothy 3:14-15, where Paul asks Timothy if he has learned the sacred Scriptures from childhood, though the exact verse is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sanctus agricola","severity":"info","text":"The 'holy farmer' (sanctus agricola) is a metaphor for Augustine, who cultivated Eraclius' spiritual growth; this agricultural imagery is common in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed ut vobiscum potius...loquar","severity":"info","text":"This passage marks a shift from addressing Augustine directly to addressing the congregation, framing the following reflection on Paul and Timothy as a lesson for the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Eraclius","severity":"info","text":"Eraclius, a presbyter and disciple of Augustine, delivered this sermon; his self-deprecating tone and reference to his late education reflect his humility and the authority of Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"donce paulatim totum quod non a te plantatum'est, relinquatur","severity":"caution","text":"The Latin 'donce' is likely a scribal error for 'donec' (until); the phrase 'non a te plantatum est' may be a corruption of 'non a te plantatum est' (was not planted by you), as in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact verse numbers for the Pauline citations (II TiM. IV and III) are uncertain due to differing versification in the source edition.","The phrase 'donce' is likely a scribal error for 'donec', and 'non a te plantatum est' may be a textual corruption."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Quod ergo jam restat, dilectissimi, ipsum pariter deprecemur, ut quemadmodum ego ultra vires meas praeceptis ejus parui, ita omnium nostrum desiderio se ipse non subtrahat, sed post hanc sermonem nostrum loqui vobis vel pauca dignetur; quæ discedentes vos meminisse delectet, et recordando salubriter ruminare non pigeat. Verumtamen, ne toto sermone in excusalione consumpto Sanctitatem vestram monuisse nihil videar, audite me, fratres. Quaecumque a Patre nostro semper audistis, et accepistis, et didicistis, hæc cogitate, haec agite; et Deus pacis erit vobiscum (Philipp. IV, 8, 9). Amen.","english":"What therefore remains, dearest ones, let us together beseech him, that just as I have obeyed his commands beyond my strength, so he himself may not withdraw from the desire of us all, but after this sermon of ours may deign to speak to you even a few words; which, as you depart, may delight you to remember, and in recalling, may it not displease you to ruminate upon them salubriously. Nevertheless, lest I seem to have admonished Your Holiness with nothing, having consumed the entire sermon in excuse, hear me, brothers. Whatever you have always heard, and received, and learned from our Father, think upon these things, do these things; and the God of peace will be with you (Phil. 4:8-9). Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Quod ergo jam restat, dilectissimi","severity":"info","text":"This phrase marks the final structural unit of the sermon, transitioning from apology to exhortation and prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus pacis erit vobiscum (Philipp. IV, 8, 9)","severity":"info","text":"The closing citation conflates Philippians 4:8-9, likely a loose memory or liturgical adaptation; the Vulgate reads 'et Deus pacis erit vobiscum' at 4:9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sanctitatem vestram","severity":"info","text":"The address 'Your Holiness' is a late antique honorific for a congregation, reflecting the formal rhetoric of African church assemblies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ruminare","severity":"info","text":"'Ruminare' (to ruminate) is a monastic metaphor for meditative repetition of Scripture, common in Augustinian circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Amen","severity":"info","text":"The closing 'Amen' is a liturgical formula, indicating the sermon was delivered in a eucharistic or synaxis context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him' (ipsum) in 'ipsum pariter deprecemur' is ambiguous: likely refers to Augustine, but could be God; the context of 'praeceptis ejus' (his commands) favors Augustine.","The phrase 'post hanc sermonem nostrum' may imply Eraclius expects Augustine to speak immediately after, or on a subsequent occasion."],"confidence":"high","notes":[]}]}