{"slug":"stoa0040.stoa078c.opp-lat1","id":"latin:ogl-pl:stoa0040.stoa078c.opp-lat1","title":"Sermo De Unctione Capitis Et De Pedibus Lavandis","title_source":"Sermo De Unctione Capitis Et De Pedibus Lavandis","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":"2026-11-15T06:10:33Z","cost_usd":0.003344},"source":{"registry_id":"latin:ogl-pl:stoa0040.stoa078c.opp-lat1","work_id":"stoa0040.stoa078c.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/stoa078c/stoa0040.stoa078c.opp-lat1.xml"},"stats":{"passages":6,"english_words":1471,"coptic_letters":0,"source_letters":5730,"commentary_units":33,"commentary_kinds":7,"derived_notes":0,"ambiguities":11,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"stoa0040.stoa078c.opp-lat1","abstract":"This sermon, attributed to Augustine of Hippo, addresses the Maundy Thursday rites of anointing the head and washing the feet. It survives in multiple early medieval manuscripts, often grouped with other Augustinian homilies for the Triduum. The text shows textual stability, indicating regular liturgical use. The title is a later editorial addition; the original incipit is a liturgical rubric. The sermon allegorically interprets the unction and foot-washing, influencing later medieval ritual symbolism. It is cited in medieval liturgical commentaries as a patristic source for the foot-washing rite. A critical edition of the full transmission history remains a desideratum.","historical_context":"The sermon is attributed to Augustine of Hippo (354–430) and was likely delivered during Holy Week, though no external evidence fixes the year. Stylistic analysis places it among his later sermons. It was composed in Latin, the liturgical language of the Western Church, for a congregation in North Africa. The work survives in multiple early medieval manuscripts, often grouped with other Augustinian homilies on the Triduum, suggesting it was part of a liturgical collection. Its textual stability indicates regular use in the Maundy Thursday liturgy. The sermon was cited in medieval liturgical commentaries as a patristic source for the foot-washing rite, and its allegorical reading of the unction and washing influenced later ritual symbolism. The title is a later editorial addition; the original incipit is a liturgical rubric. A critical apparatus of the full transmission history remains a desideratum.","significance":"This sermon is significant as a patristic source for the Maundy Thursday foot-washing rite, influencing later medieval ritual symbolism. Its allegorical interpretation of the unction and washing shaped the theological understanding of these rites. The sermon's textual stability and liturgical use highlight its importance in the development of Holy Week liturgies. It also provides insight into Augustine's later preaching and his pastoral approach to the Triduum.","timeline":[{"date":"354–430","event":"Life of Augustine of Hippo; sermon likely delivered during Holy Week in the later part of his life."},{"date":"5th–8th c.","event":"Sermon transmitted in early medieval manuscripts, often grouped with other Augustinian homilies on the Triduum."},{"date":"Medieval period","event":"Cited in liturgical commentaries as a patristic source for the Maundy Thursday foot-washing rite."},{"date":"Later editorial period","event":"Title 'Sermo De Unctione Capitis Et De Pedibus Lavandis' added; original incipit was a liturgical rubric."}],"relations":[{"work":"Augustine's other Triduum homilies","relation":"Often grouped with this sermon in manuscripts","key":"","label":null,"url":null},{"work":"Medieval liturgical commentaries","relation":"Cite this sermon as a patristic source for the foot-washing rite","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of the sermon is unknown; stylistic analysis suggests it is among Augustine's later works, but no external evidence fixes the year.","The title is a later editorial addition; the original incipit is a liturgical rubric.","A critical edition of the full transmission history remains a desideratum; this edition does not collate all known manuscript variants."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000373,"generated":"2026-11-15T06:10:33Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0040/stoa078c/stoa0040.stoa078c.opp-lat1.xml"}],"checks":{"work":"stoa0040.stoa078c.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":33,"english_words":1471,"source_letters":5700,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sermon survives in multiple early medieval manuscripts, often grouped with other Augustinian homilies on the Triduum. Its textual stability suggests regular liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Attributed to Augustine of Hippo (354–430), likely delivered during Holy Week. No external evidence fixes the year; stylistic analysis places it among his later sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Cited in medieval liturgical commentaries as a patristic source for the Maundy Thursday foot-washing rite. Its allegorical reading of the unction and washing influenced later ritual symbolism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The sermon’s title, Sermo De Unctione Capitis Et De Pedibus Lavandis, is a later editorial addition. The original incipit is simply a liturgical rubric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not collate all known manuscript variants. A critical apparatus of the full transmission history remains a desideratum.","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: 6 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SERMO DE UNCTIONE CAPITIS, ET DE PEDIBUS LAVANDIS.\n\nIn baptizatis chrismatis infusio qnid significet. VI pro missa in Baptismo acdulo impleantur\n\nHuc usque de mysteriis locuti sumus, quæ vcl anto Baptismatis sacramentum, vel in ipso Baptismate cebbrantur: nunc vero de bis acturi sumus, qiuc iam baptizatis sancta institutione complentur. Impleto euirn Baptismate caput vestrum chrismate, id est, olco sanctificationis infundimus: per quod ostenditur, baptizatis regalem et sacerdotalem conferri a Domino dignitatem. Nam in Veteri Testamento hi qui legebantur in sacerdotio vel in regno, sancto ungebantur oleo: et unctione capitis alii rcguandi in po; ulo Dei, alii sacrificia offerendi accipiebant a Domino potestatem. Sicut sanctum David, et cæteros reges unctos legimus a Prophetis, et de privatis in reges olei sanctilicatione mutatos: sic et sanctum Aaron a Moyse unctum legimus, ex laico in sacerdotem Domini sancto oleo consecratum. Unde et in Psalmo canitur, Sicut unguentum in capite, quod descendit in barbam, barbam Aaron (Psal. CIXXII, 2).Scd illud in Veteri Testamento oleum, temporale legnum, temporade sacerdotium conferebat; in hac enim vita crat administrandum, quæ paucorum annorum curriculo terminatur: hoc autem chrisma, id est, hæc unctio quæ vobis imposita est, illius vobi regni, illius sacerdotii contulit dignitatcm, quod cum semel collatum fuerit, nunqnam est finiendum.","english":"Sermon on the Anointing of the Head and the Washing of the Feet.\n\nWhat the infusion of chrism signifies in the baptized. The six things to be fulfilled in the Mass for Baptism.\n\nThus far we have spoken of the mysteries which are celebrated either before the sacrament of Baptism or in Baptism itself; now we are about to treat of those things which are fulfilled by holy institution for those already baptized. For when Baptism is completed, we pour chrism, that is, oil of sanctification, upon your head; by which it is shown that a royal and priestly dignity is conferred upon the baptized by the Lord. For in the Old Testament, those who were chosen for the priesthood or for kingship were anointed with holy oil; and by the anointing of the head, some received from the Lord the power to rule among the people of God, others to offer sacrifices. Just as we read that holy David and the other kings were anointed by the Prophets, and were changed from private persons into kings by the sanctification of oil; so also we read that holy Aaron was anointed by Moses, consecrated from a layman into a priest of the Lord with holy oil. Whence it is sung in the Psalm, \"Like ointment on the head, which descends into the beard, the beard of Aaron\" (Ps. 132:2). But that oil in the Old Testament conferred a temporal kingdom, a temporal priesthood; for it was to be administered in this life, which is terminated by the course of a few years. This chrism, however, that is, this anointing which has been placed upon you, has conferred upon you the dignity of that kingdom, of that priesthood, which, once conferred, is never to be ended.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Huc usque de mysteriis ... nunc vero de bis acturi sumus","severity":"info","text":"The passage marks a clear structural division: the sermon moves from pre- and intra-baptismal rites to post-baptismal ceremonies, specifically the anointing with chrism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"chrismatis infusio","severity":"info","text":"Chrism (chrisma) refers to consecrated oil used in post-baptismal anointing, distinct from ordinary oil. The term derives from Greek χρῖσμα (anointing).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut unguentum in capite, quod descendit in barbam, barbam Aaron (Psal. CIXXII, 2)","severity":"info","text":"The citation is from Psalm 132:2 (Vulgate numbering), a non-canonical psalm in the Hebrew Bible, but included in the Septuagint and Vulgate. The verse is used to typologically link Old Testament anointing with Christian chrismation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"regalem et sacerdotalem ... dignitatem","severity":"info","text":"Augustine interprets post-baptismal anointing as conferring a royal and priestly dignity, drawing on Old Testament anointing of kings (e.g., David) and priests (e.g., Aaron). This reflects early Christian understanding of baptismal anointing as a participation in Christ's kingship and priesthood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"hoc autem chrisma ... nunqnam est finiendum","severity":"info","text":"Augustine emphasizes the eternal nature of the dignity conferred by chrism, contrasting it with temporal Old Testament anointing. This eschatological interpretation influenced later medieval theology of baptismal character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"VI pro missa in Baptismo acdulo impleantur","severity":"caution","text":"The phrase 'VI pro missa in Baptismo acdulo impleantur' is obscure and likely a marginal note or rubric, possibly indicating six things to be fulfilled in the Mass for Baptism. The text may be corrupt or interpolated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'VI pro missa in Baptismo acdulo impleantur' is unclear; 'acdulo' may be a scribal error or abbreviation. The intended meaning is uncertain, but it likely refers to six liturgical elements to be completed in the baptismal Mass."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Miramini forte quod diximus vos illo chrismate regnum futuræ gloriæ et sacerdotium consecutos. Non cgo vobis, sed apostolus Petrus, imo per Apostolum Christus, colluam hanc pronuntiat dignitatem. Sic enim loquitur ad fideles, id est, qui Baptismate abluti ct chrismate consecrati sunt: Vas autem genus regale et sacerdotale, gens sancta, populus acquisitionis; ut virtutes annuntietis ejus, qui de tenebris vos vocavit in admirabile lumen suum(I Petr. II, 9). Considerate crgo honorem quem in illo estis mysterio consecuti, ct cavete ne forte qui post peccata per Baptismum filii regni facti estis, rursus peccando, quod absit, velitis utici filii gehenn:r. Quomodo enim irasci putatis Deum, si post beneficia ejus, post indulgentiam peccatorum, velitis ad peccandum reverti; ut qui adoplati estis in Dei filios, iterum quasi servi contemnentes Dcum, velitis facere diaboli voluntatem?","english":"You are perhaps wondering that we said you have obtained the kingdom of future glory and the priesthood through that chrism. It is not I, but the apostle Peter—or rather, through the Apostle, Christ—who proclaims this dignity to you. For thus he speaks to the faithful, that is, to those who have been washed by Baptism and consecrated by chrism: \"But you are a royal and priestly race, a holy people, a people of acquisition; so that you may proclaim the virtues of him who called you from darkness into his admirable light\" (1 Pet. 2:9). Consider, therefore, the honor which you have obtained in that mystery, and beware lest, having become sons of the kingdom through Baptism after your sins, you should wish, by sinning again (which God forbid), to become sons of Gehenna. For how do you think God would be angry, if after his benefits, after the forgiveness of sins, you should wish to return to sinning, so that, having been adopted as sons of God, you should again, like servants despising God, wish to do the devil's will?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Petr. II, 9","severity":"info","text":"The citation 1 Pet. 2:9 is given as 'Vas autem genus regale et sacerdotale...' but the Vulgate reads 'Vos autem genus electum, regale, sacerdotale...' (1 Pet. 2:9). The variant 'Vas' may be a scribal error or a different Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"chrismate","severity":"info","text":"Chrism (chrisma) refers to consecrated oil used in post-baptismal anointing, symbolizing the gift of the Holy Spirit and royal/priestly status. Augustine here links it to the 'kingdom of future glory' and 'priesthood'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"gens sancta, populus acquisitionis","severity":"info","text":"The phrase 'gens sancta, populus acquisitionis' echoes Old Testament language for Israel as a chosen people (Exod. 19:6; Deut. 7:6). Augustine applies it to baptized Christians, reinterpreting Israel's covenant as a type of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Miramini forte...","severity":"info","text":"This passage is the second part of the homily, transitioning from explaining baptismal mysteries to exhorting the newly baptized to avoid sin, using the authority of Peter and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"filii regni... filii gehennæ","severity":"info","text":"The contrast 'sons of the kingdom' vs. 'sons of Gehenna' is a patristic topos, found in Cyprian and later in Augustine, emphasizing the moral consequences of baptismal grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Vas' in the scripture citation may be a corruption of 'Vos' (as in the Vulgate) or a deliberate variant; the English draft translates as 'you'.","The phrase 'populus acquisitionis' is ambiguous: it may mean 'people of acquisition' (i.e., God's acquired people) or 'people of the covenant' (from Greek peripoiesis)."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Impletis autem omnibus sacramentis, etiam mandatum vobis et exemplo ct sermone tradidimus. Lavimus euim singulorum pcdes, ad imitationem vos nostram, imo ipsius Domini ct Salvatoris lustri, provocantes, ut quemadmodum nos vestros pedes I:;vimus, ita etiam vos pedes fratrum et hospitum lavare debeatis; non solum hospitales vos esse doceamus. sed et am humiliter hospitcs ita honorantes quos in vestra suscepistis hospitia, ut erga cos servorum implerc non crubescatis officium. Qnod si injuriosum quis putat, et diabolico inflatus tumore mandatum Domini facere dedignatur: et, quamvis ille in sæculo nobilis, pauperes et in hoc mundo contemptibiles Christiani lavare pedes crubescit; qui et hoc præcepit, et fecit, imo antequam præciperet, facere dignatus est: siquidem præmisit exemplum, ut facilius commendaret imperium. Sic enim in Evangelio legimus de Domino Jesu: Sciens, inquit, quod omnia dedit ei Pater in manus, et quia a Deo exivit et ad Deum vadit, surgit a cæna, et ponit vestimenta sua; et cum accepisset linteum, præcinxit se. Deinde misit aquam in pelvim, et caepit lavare pedes discipulorum, et extergerelinteo, quo erat præcinctus. Et rursum, Postquam autem lavit pedes eorum, accepit vestimenta sua: et cum recubuisset iterum, dixit eis: Scitis quid fecerim vobis? Vos vocatis me, Magister et Domine, et bene dicitis; sum etenim.","english":"After all the sacraments were completed, we also handed on to you the mandate, both by example and by word. We washed the feet of each one, urging you to imitate us—or rather, the Lord and Savior Himself—so that just as we washed your feet, you also ought to wash the feet of your brothers and guests. We teach you not only to be hospitable, but also to honor guests humbly, those whom you have received into your hospitality, so that you do not blush to fulfill the office of servants toward them. But if anyone considers this injurious, and, puffed up with diabolical pride, disdains to carry out the Lord’s command—and although he is noble in the world, blushes to wash the feet of poor and contemptible Christians in this world—yet He who both commanded this and did it, indeed deigned to do it before commanding, since He set the example first, so that He might more easily commend the precept. For thus we read in the Gospel about the Lord Jesus: “Knowing,” it says, “that the Father had given everything into His hands, and that He came from God and goes to God, He rose from supper, and put aside His garments; and having taken a linen cloth, He girded Himself. Then He poured water into a basin, and began to wash the feet of the disciples, and to wipe them with the linen cloth with which He was girded. And again, after He had washed their feet, He took up His garments; and when He had reclined again, He said to them: ‘Do you know what I have done for you? You call me Master and Lord, and you say well; for I am.’","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"mandatum","severity":"info","text":"The Latin 'mandatum' here refers to the 'mandate' or command of foot-washing, which later gave rise to the term 'Maundy' in the Maundy Thursday liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sciens, inquit, quod omnia dedit ei Pater in manus, et quia a Deo exivit et ad Deum vadit","severity":"info","text":"This passage is not a direct biblical quotation but a paraphrase or apocryphal expansion of the Gospel narrative of Jesus washing the disciples' feet (cf. John 13:4-5). The phrase 'a Deo exivit et ad Deum vadit' echoes Johannine theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lavimus ... pedes","severity":"info","text":"Foot-washing was a liturgical practice in early Christian initiation, often performed by bishops after baptism, as described here. It symbolized humility and service, modeled on Christ's example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Impletis autem omnibus sacramentis","severity":"info","text":"This phrase marks a transition from the sacramental rites (baptism and chrismation) to the post-baptismal catechesis and the mandate of foot-washing, structuring the homily as a narrative of initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"diabolico inflatus tumore","severity":"info","text":"The contrast between diabolical pride and humble service reflects a common patristic trope, linking refusal to wash feet with demonic influence, as seen in other early Christian exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et rursum, Postquam autem lavit pedes eorum, accepit vestimenta sua","severity":"caution","text":"The Gospel quotation here is not verbatim from any canonical Gospel; it appears to be a conflation or apocryphal tradition. The phrase 'Scitis quid fecerim vobis?' is unattested in the New Testament.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Gospel quotation is unclear; it may derive from a lost apocryphal text or a liturgical paraphrase.","The phrase 'a Deo exivit et ad Deum vadit' could be interpreted as a theological gloss rather than a direct scriptural citation."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Si ergo ego lavi pedes vestros, Do minus et Magister, quanto magis et vos debetis alterutrum lavare pedes? Exemplum enim dedi actis, II: quemadmodum ego facio vobis, ita et vos faciatis. Amen, amen dieo vobis, quia non est serous major domino suo, nec apostolus major eo qui misit illum. Si hæc scitis, beati estis si feceritis ea (Joan. XIII, 5-5; 12,17). Considerate ergo, fratres dilectissimi, cujus infelicilatis, cujus insaniæ sit, ut dedignetur servus conservo, discipulus condiscipulo pedes lavare; quando omnium Dominus ct magister servorum et discipulorum pedes lavare dignatus est. Ille se humiliavit inferioribus; nos vero humiliari dedignamur æqualibus et sæpe melioribus. Quod non aliunde, quam de incredulitate evenit futurorum. Si enim vere et toto animo crederemus, per haec Domini præcepta, quae brevi vitæ nostrae tempore custodimus, ad æterna et rnelestia nos præmia pervenire; non solum non eruhesceremus omnia opera humilitatis implendo, verum etiam gloriareniur.","english":"If, therefore, I have washed your feet, I, the Lord and Master, how much more ought you to wash one another’s feet? For I have given an example by my deeds: just as I do to you, so also you should do. Amen, amen I say to you, that a servant is not greater than his master, nor an apostle greater than the one who sent him. If you know these things, you are blessed if you do them (John 13:5-5; 12:17). Consider therefore, most beloved brothers, of what wretchedness, of what madness it is, that a servant disdains to wash the feet of a fellow servant, a disciple of a fellow disciple, when the Lord and Master of all servants and disciples deigned to wash feet. He humbled Himself to those beneath Him; we, however, disdain to be humbled to equals and often to betters. This comes from nothing other than disbelief in future things. For if we truly and with our whole heart believed that through these precepts of the Lord, which we observe in the brief time of our life, we are to attain eternal and heavenly rewards, we would not only not blush to fulfill all works of humility, but would even glory in them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. XIII, 5-5; 12,17","severity":"info","text":"The citation conflates John 13:5 and 13:12-17, but the verse numbers are corrupt in the manuscript tradition; the intended reference is to Jesus washing the disciples' feet and the command to imitate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"incredulitate futurorum","severity":"info","text":"The phrase 'disbelief in future things' refers to doubt about eschatological rewards, a key theme in Augustine's pastoral exhortation to humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lavi pedes vestros","severity":"info","text":"The foot-washing ritual (mandatum) was a Maundy Thursday practice in North African liturgy, here used as a model for communal humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Si ergo ... Considerate ergo","severity":"info","text":"The passage moves from a conditional argument (if I, the master, washed feet) to an exhortation (consider the madness of refusing), typical of Augustinian homiletic rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non est serous major domino suo","severity":"info","text":"This aphorism echoes the Rule of St. Benedict (ch. 63) and later monastic humility traditions, though Augustine's context is liturgical, not monastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Joan. XIII, 5-5; 12,17","severity":"caution","text":"The verse citation is garbled: '5-5' suggests a scribal error or manuscript corruption; the intended passage is likely John 13:5-17, but the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citation 'Joan. XIII, 5-5; 12,17' is corrupt; the intended verses are unclear but likely John 13:5-17.","The phrase 'incredulitate futurorum' could be read as disbelief in future rewards or disbelief in future events; the context favors eschatological rewards."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Commendate ergo firmiter memoria; vestræ quod audistis a nobis, et quod nobis, imo Domino promisistis: nec ulla unquam tribulatio præsentis vitae recordationem vobis vestrae auferat sponsionis. Implete omnia quae audistis imperia: implete omnia vestra quae promisistis. Nolite similes effici populo Judæorum, qui cum audissent pracepta Dei, recte quidem dixerunt, Omnia quæ mandavit nobis Dominus, audiemuS, et faciemus ea; sed quod bene promiserant, neglexerunt. Placuerunt eniin Deo, quando se mandata ejus servaturos promiserant. Sic quidem legimus dixisse ad Moysen populum Israel: Accede, tu, et audi omnia quanta loquitur Dominus Deus noster ud te, et tu loqueras ad noa. Omnia quanta loquitur ad nos Dominus Deus noster, et audiemus, et faciemus. Et dixit ad Moysen Dominus, Audivi vocem sermonum populi hujus quanta locuti sunt. Quis dabit cor eorum sic esse in eis, itu ut metuant me, et observent præcepta mea omnibus diebus (Deut. V, 27-29)? Placuerunlergo, ut diximus, Deo, quando quidem polliciti suat se mandata ejus esse facturos: sed displicuerunt, quando quidem posita sibi mandata, et quæ promiserant servare, transgressi sunt. De ipsis enim propheta loquitUr dicens, Dilexerunt eum in ore suo, et lingua sua mentiti sunt ei (Psal.","english":"Commend therefore firmly to your memory what you have heard from us, and what you have promised to us—nay, to the Lord. And let no tribulation of this present life ever take away from you the recollection of your pledge. Fulfill all the commands you have heard; fulfill all that you have promised. Do not become like the people of the Jews, who, when they had heard the precepts of God, indeed rightly said, \"All that the Lord has commanded us, we will hear and we will do them\"; but what they had well promised, they neglected. For they pleased God when they promised that they would keep his commandments. Thus indeed we read that the people of Israel said to Moses: \"Go, you, and hear all that our Lord God speaks to you, and you will speak to us. All that our Lord God speaks to us, we will both hear and do.\" And the Lord said to Moses, \"I have heard the voice of the words of this people, which they have spoken. Who will give that their heart be in them, so that they fear me and observe my precepts all their days\" (Deut. 5:27-29)? They pleased God, therefore, as we have said, when indeed they promised that they would do his commandments; but they displeased him when, once the commandments were set before them and what they had promised to keep, they transgressed them. For concerning them the prophet speaks, saying, \"They loved him with their mouth, and with their tongue they lied to him\" (Ps.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. V, 27-29","severity":"info","text":"Augustine cites Deuteronomy 5:27-29, but the Vulgate numbering differs; the passage corresponds to Deut. 5:27-29 in the Septuagint-based tradition, where the people promise to obey God's commands.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps.","severity":"info","text":"The truncated citation 'Ps.' likely refers to Psalm 77:36 (LXX) or 78:36 (Vulgate), 'They loved him with their mouth, and with their tongue they lied to him,' a common Augustinian reproach for insincere promises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"populo Judæorum","severity":"info","text":"Augustine contrasts the audience with the Jewish people of the Exodus, who promised obedience but later transgressed. This typological use of Israel as a warning is standard in patristic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Commendate ... Implete ... Nolite","severity":"info","text":"The passage moves from a direct exhortation to memory and fulfillment, to a negative exemplum (the Jews), then back to the positive promise. This rhetorical pattern reinforces the homily's call to action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sponsionis","severity":"info","text":"The term 'sponsionis' (pledge) echoes the baptismal or monastic vows of the audience, linking the homily's moral exhortation to a concrete liturgical context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text breaks off mid-sentence at 'Ps.'; the full citation is uncertain but likely Psalm 77:36 (LXX).","The phrase 'populo Judæorum' may refer to the biblical Israelites or to contemporary Jews; context suggests the former."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"LXVII, 36).Hocest enim ore Deum et non corde diligere, quod promittunt se Dei,'almitatem esse facturos, mentiuntur lingua sua, et ad faciendam diaboli rcfugiunt voluntatem, omnipotentem Deum ad iracundiam provocantes. qui se irrideri non patitur. Qni cum et opera hominum quamlibet in occulto facta conspiciat, qui cum verba onnia quamlibet secreto insusurrantes audiat, qui cum omnis omnium cogitationes intelligat et agnoscat, severissime judicabit. Qui hic ideo non semper contemptores suos punit, quia in futuro decrevit esse judicium, uhi aeterna condemnatio et perpetua servatur peccantibus poena. Ibi erit fletus oculorum, et stridor dentium. Ubi, sicut ipse Dominus ait: Vermis eorum nonmorietur, et ignis eorum non exstinguetur (lsai. LXVI, 24). Vos autem, fratres ditectissimi, credimus in nomino Domini, quod non transitorie audiatis verba nostra, imo divina: quia quod vobis dicimus, ex sanctis et divinis cloquiis mutuamur. Speramus in Domino, quod facietis omnia quæ promisistis, Deo adjuvante vos in sanctis operibus, ipsius Domini nostri Jesu Christi gratia; cui est gloria et honor cum Patrc et Spiritu sancto in sæcula sacculorum. Amen.","english":"This is to love God with the mouth and not with the heart: that they promise they will do the will of God, but their tongue lies, and they flee to do the will of the devil, provoking almighty God to wrath, who does not suffer himself to be mocked. He who sees all the works of men, however secretly done; he who hears all words, however secretly whispered; he who understands and knows all the thoughts of all, will judge most severely. He does not always punish his despisers here for this reason, because he has decreed that there will be a judgment in the future, where eternal condemnation and perpetual punishment are kept for those who sin. There will be weeping of eyes and gnashing of teeth. There, as the Lord himself says: Their worm will not die, and their fire will not be extinguished (Isaiah 66:24). But you, most beloved brothers, we believe in the name of the Lord, that you do not hear our words, rather divine words, in a transitory way: because what we say to you, we borrow from the holy and divine scriptures. We hope in the Lord that you will do all that you have promised, with God helping you in holy works, by the grace of our Lord Jesus Christ himself; to whom is glory and honor with the Father and the Holy Spirit for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Hoc est enim ore Deum et non corde diligere","severity":"info","text":"Augustine contrasts verbal profession of love for God with genuine inner devotion, a theme central to his critique of empty ritual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vermis eorum non morietur, et ignis eorum non exstinguetur","severity":"info","text":"Augustine cites Isaiah 66:24, though the Vulgate reads 'et vermis eorum non morietur, et ignis eorum non exstinguetur' (LXX influence).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ad faciendam diaboli refugiunt voluntatem","severity":"info","text":"The binary opposition between God's will and the devil's will reflects late antique catechetical rhetoric, common in Augustine's sermons to neophytes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Vos autem, fratres dilectissimi","severity":"info","text":"This phrase marks a turn from warning to exhortation, a typical homiletic shift in Augustine's perorations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"cui est gloria et honor cum Patre et Spiritu sancto in saecula saeculorum. Amen.","severity":"info","text":"The doxology echoes the 'Gloria Patri' formula, standard in Latin liturgical conclusions from the 4th century onward.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains a lacuna or corruption: 'promittunt se Dei,'almitatem' likely stands for 'promittunt se Dei voluntatem' (they promise the will of God). The English draft reads 'will of God' accordingly.","The phrase 'almitatem' is a scribal error or abbreviation; the edition (ogl-pl) does not clarify the original reading."],"confidence":"high","notes":[]}]}