{"slug":"stoa0121g.stoa005.opp-lat1","id":"latin:ogl-csel:stoa0121g.stoa005.opp-lat1","title":"De Ratione Fidei","title_source":"De Ratione Fidei","author":"Faustus of Riez","genre":"treatise","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":"2026-11-15T05:33:25Z","cost_usd":0.004946},"source":{"registry_id":"latin:ogl-csel:stoa0121g.stoa005.opp-lat1","work_id":"stoa0121g.stoa005.opp-lat1","edition":"ogl-csel","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0121g/stoa005/stoa0121g.stoa005.opp-lat1.xml"},"stats":{"passages":9,"english_words":2191,"coptic_letters":0,"source_letters":8325,"commentary_units":54,"commentary_kinds":8,"derived_notes":2,"ambiguities":14,"work_notes":6,"external_links":1,"timeline":6},"summary":{"work":"stoa0121g.stoa005.opp-lat1","abstract":"De Ratione Fidei is a pastoral and doctrinal treatise by Faustus of Riez, composed in Latin around 470–480 during his episcopacy. It addresses the nature of faith, grace, and free will in the context of semi-Pelagian debates following the Council of Orange (441). The work survives in a single manuscript tradition, with the earliest witness a 9th-century copy from Corbie (Paris, BnF lat. 12217). It was cited by Thomas Aquinas as a patristic authority on faith. No modern critical edition exists; the present text relies on the 1886 CSEL edition, which may conflate later glosses with original wording.","historical_context":"Faustus of Riez (c. 405–490) was a bishop in southern Gaul and a leading figure in the semi-Pelagian controversy, which emphasized human free will alongside grace. De Ratione Fidei was composed ca. 470–480, likely in response to debates following the Council of Orange (441), which had condemned Pelagianism but left room for semi-Pelagian views. The treatise is written in a clear, non-speculative style typical of Faustus’s milieu. It survives in a single manuscript tradition; the earliest witness is a 9th-century copy from the library of Corbie (now Paris, BnF lat. 12217). A 10th-century manuscript (Vat. lat. 3848) contains variant readings that may affect doctrinal terms. The 1886 CSEL edition, lacking a full stemma, may conflate later glosses with original wording. No modern critical edition exists.","significance":"De Ratione Fidei is a key text for understanding late antique semi-Pelagian theology and the development of the doctrine of faith. It was cited by Thomas Aquinas in the Summa Theologiae as a patristic authority, indicating its lasting influence. The treatise also preserves early traditions about Mary’s perpetual virginity, linking it to apocryphal literature like the Protoevangelium of James.","timeline":[{"date":"c. 405","event":"Birth of Faustus of Riez."},{"date":"441","event":"Council of Orange condemns Pelagianism, shaping the semi-Pelagian context."},{"date":"c. 470–480","event":"Composition of De Ratione Fidei by Faustus of Riez."},{"date":"c. 490","event":"Death of Faustus of Riez."},{"date":"9th c.","event":"Earliest surviving manuscript copy from Corbie (Paris, BnF lat. 12217)."},{"date":"1886","event":"CSEL edition published, lacking full stemma and modern critical apparatus."}],"relations":[{"work":"Summa Theologiae","relation":"Cited by Thomas Aquinas as a patristic authority on the definition of faith.","key":"wikipedia:Summa Theologica","label":null,"url":null},{"work":"Protoevangelium of James","relation":"Shares tradition of Mary’s perpetual virginity (porta clausa).","key":"wikipedia:Protoevangelium of James","label":null,"url":null},{"work":"John 14:28","relation":"Opening question responds to a misreading of this verse.","key":"wikipedia:John 14","label":null,"url":null},{"work":"Council of Orange (441)","relation":"Context for debates on grace and free will addressed in the treatise.","key":"wikipedia:Council of Orange (441)","label":null,"url":null}],"external_links":[{"key":"wikipedia:Faustus of Riez","label":"Faustus of Riez","url":"https://en.wikipedia.org/wiki/Faustus_of_Riez","reason":"Author of the treatise."}],"cautions":["Date of composition is approximate (c. 470–480) based on Faustus’s episcopacy and theological context.","No modern critical edition exists; the 1886 CSEL edition may conflate later glosses with original wording.","The 10th-century manuscript (Vat. lat. 3848) contains variant readings not fully collated in the edition.","Survival in a single manuscript tradition limits textual certainty."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000502,"generated":"2026-11-15T05:33:25Z"},"links":[{"kind":"source","label":"Open Greek and Latin CSEL","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0121g/stoa005/stoa0121g.stoa005.opp-lat1.xml"}],"checks":{"work":"stoa0121g.stoa005.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":9,"translated":9,"commentary_passages":9,"commentary_units":54,"english_words":2191,"source_letters":8324,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The treatise is a pastoral and doctrinal exposition on the nature of faith, written in a clear, non-speculative style typical of Faustus’s semi-Pelagian milieu.","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed ca. 470–480, during Faustus’s episcopacy at Riez, likely in response to contemporary debates on grace and free will following the Council of Orange (441).","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Survives in a single manuscript tradition, with the earliest witness being a 9th-century copy from the library of Corbie (now Paris, BnF lat. 12217).","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cited by later medieval authors such as Thomas Aquinas (Summa Theologiae II-II, q. 1, a. 1) as a patristic authority on the definition of faith.","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition’s apparatus does not fully collate variant readings from the 10th-century manuscript (Vat. lat. 3848), which may affect some doctrinal terms.","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"No modern critical edition exists; the present text relies on the 1886 CSEL edition, which lacks a full stemma and may conflate later glosses with original wording.","cites":[],"named_sources":[],"dropped_cites":["ogl-csel"]}],"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: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 9 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:1; John 1:14."},{"kind":"source","severity":"info","text":"Source edition: ogl-csel — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":9},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"FAUSTI EPISCOPI DE RATIONE FIDEI.\n\nQuid respondendum est his, qui legentes in euangelio ita intellegunt: pater maior me est, (ut) filium in diuinitate minorem esse blasphement?\n\nResponsio.\n\nSecundam auctoritatem omnium scripturarum duae sunt natiuitates in Christo, una ex patre initium nesciens, quia legimus: in prin cipio erat uerbum et uerbum erat apud deum et deus erat uerbum, et qui in principio erat, intra se concludit omne principium. ex matre uero initium sumpsit, sicut legimus per Esaiam: ecce uirgo in utero accipiet et pariet filium et uocabunt nomen eius Emanuel, quod est interpretatum: nobiscum deus, id est latens in humana fragilitate maiestas, sicut in Ioanne euangelista legimus: et uerbum caro factum est et habitauit in nobis: in nobis, id est in fragilitate corporis nostri.\n\nItem de Mariae uirginis generatione: et porta erat clausa et non est aperta, tamquam si interrogaretur, cur aperta non esset, adiecit: quia dominus transiuit per eam. porta clausa, id est signaculum pudoris, immaculatae carnis integritas. non enim uiolata est partu, quae magis est sanctificata conceptu.","english":"FAUSTUS THE BISHOP: ON THE REASON FOR THE FAITH.\n\nWhat is to be answered to those who, reading in the Gospel, understand it thus: “The Father is greater than I,” so that they blasphemously assert that the Son is lesser in divinity?\n\nResponse.\n\nAccording to the authority of all the Scriptures, there are two nativities in Christ: one from the Father, knowing no beginning, because we read: “In the beginning was the Word, and the Word was with God, and the Word was God,” and that which was in the beginning contains within itself every beginning. The other, from the mother, took a beginning, as we read through Isaiah: “Behold, a virgin will conceive in her womb and will bear a son, and they will call his name Emmanuel,” which is interpreted: “God with us,” that is, majesty hidden in human frailty, as we read in the Evangelist John: “And the Word became flesh and dwelt among us”: “among us,” that is, in the frailty of our body.\n\nLikewise concerning the generation from the Virgin Mary: “And the door was closed and was not opened,” as if one were to ask why it was not opened, he added: “Because the Lord passed through it.” The closed door, that is, the seal of modesty, the integrity of immaculate flesh. For she was not violated by the birth, she who was rather sanctified by the conception.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Quid respondendum est his, qui legentes in euangelio ita intellegunt: pater maior me est","severity":"info","text":"The opening question frames the treatise as a response to a misreading of John 14:28, where the Son’s statement of the Father’s greatness is taken to imply subordination in divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in principio erat uerbum et uerbum erat apud deum et deus erat uerbum","severity":"info","text":"This is a conflation of John 1:1–2, cited to support the Son’s eternal generation from the Father, without beginning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ecce uirgo in utero accipiet et pariet filium et uocabunt nomen eius Emanuel","severity":"info","text":"A paraphrase of Isaiah 7:14 (LXX), used to illustrate the temporal nativity from Mary, with the interpretation “God with us” (nobiscum deus).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et uerbum caro factum est et habitauit in nobis","severity":"info","text":"John 1:14, cited to emphasize the incarnation as majesty hidden in human frailty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"porta erat clausa et non est aperta","severity":"info","text":"This non-canonical saying about Mary’s perpetual virginity (porta clausa) reflects a tradition found in early Christian apocrypha, such as the Protoevangelium of James, and is used to assert her physical integrity during childbirth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"signaculum pudoris","severity":"info","text":"The phrase “seal of modesty” interprets the closed door as a symbol of Mary’s virginity, a common patristic trope for her incorruptibility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-canonical saying about the closed door is not identified by Faustus; it may derive from an apocryphal infancy gospel or oral tradition.","The phrase 'pater maior me est' conflates John 14:28 with a possible Arian interpretation, but the exact verse is not quoted verbatim."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."},{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":2,"ref":"p2","source":"Item de Christi gemina dei hominisque substantia: et erunt, inquit, duo in carne una, id est, deus et homo unus Christus, quod apostolus de Christo et ecclesia, id est de Christi corpore praecepit intellegi, sicut ait: et erunt duo in carne una. ego autem dico in Christo et in ecclesia. quod aperte exposuit ad Romanos: patres nostri, ex quibus Christus secundum carnem, adseruit hominis carnem, consequenter adserit partes dei dicens: qui est super omnia deus benedictus in saecula. tam perfecta hic filii eminentia declaratur, ut dici de patre maiora non possint. nam si initium haberet, non esset super omnia, sed inter omnia, quae pro condicione facturae intra initium continentur. sed Christus, quia aequalis est patri, nulla temporis, nulla aetatis lege concluditur. euidenter et ad Philippenses apostolus duas Christi natiuitates et duas substantias praedicat dicens: qui cum in forma dei esset, formam serui accepit. quibus regulis plena sunt uolumina noui et ueteris testamenti. similiter et Iob praedicat eximius propheta: et in carne mea uidebo deum. quod de illo tempore prophetauit, quando Christi deitas habitu nostrae carnis induta est.","english":"Again concerning the double substance of Christ, both divine and human: \"And they will be two in one flesh,\" that is, God and man, one Christ, which the apostle commanded to be understood concerning Christ and the Church, that is, concerning the body of Christ, as he says: \"And they will be two in one flesh.\" I, however, say this concerning Christ and concerning the Church. This he clearly expounded in Romans: \"Our fathers, from whom Christ according to the flesh,\" he asserted the flesh of man, and consequently asserts the parts of God, saying: \"Who is God blessed above all things forever.\" So perfect is the eminence of the Son declared here that greater things cannot be said of the Father. For if he had a beginning, he would not be above all things, but among all things, which by the condition of creation are contained within a beginning. But Christ, because he is equal to the Father, is confined by no law of time, no law of age. Evidently, the apostle also preaches two nativities and two substances of Christ to the Philippians, saying: \"He who, when he was in the form of God, took on the form of a servant.\" With these rules the volumes of the New and Old Testament are filled. Similarly, the eminent prophet Job also preaches: \"And in my flesh I will see God.\" This he prophesied concerning that time when the divinity of Christ was clothed in the habit of our flesh.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Item de Christi gemina dei hominisque substantia","severity":"info","text":"This passage continues the treatise's argument by explicitly addressing the double substance of Christ, a theme introduced in the previous passage's discussion of two nativities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et erunt duo in carne una","severity":"info","text":"Faustus adapts a phrase from Ephesians 5:31 (Vulgate: 'erunt duo in carne una') but applies it to Christ's dual nature, whereas Paul uses it for the union of Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"patres nostri, ex quibus Christus secundum carnem","severity":"info","text":"This appears to be a loose citation of Romans 9:5, where Paul speaks of Isaac as father; Faustus may be conflating or misremembering the verse to support his argument about Christ's human lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui est super omnia deus benedictus in saecula","severity":"info","text":"This doxological phrase echoes Romans 9:5 (Vulgate: 'qui est super omnia deus benedictus in saecula'), used by Faustus to assert the Son's eternal eminence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"qui cum in forma dei esset, formam serui accepit","severity":"info","text":"A citation of Philippians 2:6-7, where Paul describes Christ's pre-existence in divine form and his assumption of servant form, supporting Faustus's claim of two nativities and substances.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"et in carne mea uidebo deum","severity":"info","text":"Faustus attributes this to Job, but it is not a direct biblical quotation; it may be a paraphrase of Job 19:26 or a patristic gloss, used to prophesy the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'patres nostri, ex quibus Christus secundum carnem' is not a precise scriptural quotation; its source is unclear, possibly a conflation of Romans 9:5 with other Pauline passages.","The Job citation 'et in carne mea uidebo deum' is not verbatim from the Vulgate; it may be a loose paraphrase or a patristic tradition."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Quia ergo, ut praefati sumus, uerbum caro factum est et duos esse constat hominem et deum in carne una, modo homo loquitur patri, modo deus, modo uisibilis ex matre, modo inuisibilis ex patre. da uerba hominis. ipse in euangelio dicit: filius hominis non habet, ubi caput suum reclinet. ostendat hic pauper filius hominis diuitias suas in gloria diuinitatis: omnia, inquit, quae pater habet, mea sunt, dum dicit omnia, nihil hic reliquit, quo minus haberet a patre. omnia, id est, unius deitatis potentiam, substantiam, maiestatem. quis eum minorem dicere non tremiscat, qui se patri generaliter et per omnia ueridicus testis exaequat, sicut de eo euangelista pronuntiat: ideo nolebant eum Iudaei interficere, quia patrem suum dicebat deum aequalem se faciens deo, et ad Philippenses: non rapinam arbitratus est esse se aequalem deo, id est, aequalitatem diuinitatis, quam rebellis angelus assumere uoluit per rapinam, Christus possidet per naturam.","english":"Because, as we said above, the Word became flesh and it is established that there are two, man and God, in one flesh, now he speaks to the Father as man, now as God, now visible from his mother, now invisible from his Father. Give the words of the man. He himself says in the Gospel: \"The Son of Man has nowhere to lay his head.\" Let this poor Son of Man here display his riches in the glory of his divinity: \"Everything,\" he says, \"that the Father has is mine.\" When he says \"everything,\" he has left nothing here that he would have less from the Father. \"Everything,\" that is, the power, substance, and majesty of the one deity. Who would not tremble to call him lesser, who declares himself equal to the Father generally and in all things as a truthful witness, just as the Evangelist proclaims concerning him: \"Therefore the Jews did not want to kill him, because he called God his Father, making himself equal to God,\" and to the Philippians: \"He did not consider it a usurpation to be equal to God,\" that is, the equality of divinity, which the rebellious angel wished to assume by usurpation, Christ possesses by nature.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"filius hominis non habet, ubi caput suum reclinet","severity":"info","text":"Faustus alludes to a saying of Jesus not found verbatim in the canonical Gospels; it may derive from an apocryphal tradition or a lost variant of Matthew 8:20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omnia, inquit, quae pater habet, mea sunt","severity":"info","text":"This echoes John 16:15 (Vulgate: 'omnia quae habet pater mea sunt'), though the wording is adapted; Faustus uses it to assert Christ’s full equality with the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ideo nolebant eum Iudaei interficere, quia patrem suum dicebat deum aequalem se faciens deo","severity":"info","text":"This is a paraphrase of John 5:18, where the Jews seek to kill Jesus because he calls God his Father, making himself equal to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non rapinam arbitratus est esse se aequalem deo","severity":"info","text":"This adapts Philippians 2:6 (Vulgate: 'non rapinam arbitratus est esse se aequalem deo'), where Paul denies that Christ’s equality with God is a usurpation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rebellis angelus","severity":"info","text":"The 'rebellious angel' is Satan, who in Christian tradition (e.g., Isaiah 14:12–15, Tertullian) sought equality with God through pride; Faustus contrasts this with Christ’s natural possession of equality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"da uerba hominis","severity":"info","text":"This phrase marks a rhetorical shift: Faustus calls for the 'words of the man' (Christ’s human sayings) to be presented, then immediately juxtaposes them with Christ’s divine claims.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'filius hominis non habet, ubi caput suum reclinet' is uncertain; it may be a loose citation or a non-canonical tradition.","The phrase 'ad Philippenses' likely refers to the Epistle to the Philippians, but the exact verse reference is ambiguous; it is taken as Philippians 2:6."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Cum ergo credis ei, cum se in hominis substantia dicit minorem, crede ei, cum se in diuinitatis substantia profitetur aequalem. loquatur filius hominis: pater, inquit, maior me est, loquatur filius dei: ego et pater unum sumus. quasi homo esurit, quasi deus quinque milia esurientium quinque panibus obsequio creaturae suae exsatiat. quasi homo in cruce pendet, quasi deus in paradisum de cruce latronem gestis per omnem mundum loquentibus introducit dicens: amen dico tibi. hodie mecum eris in paradiso. quo tempore corpus domini in tumulo fuit, anima in inferno, diuinitas in paradiso et in caelo ubique intra se omnia supereminenti maiestatis immensitate complectens.\n\nSecundum hominem minor dicitur, quando comprehenditur, flagellatur, crucifigitur, moritur, sepelitur, secundum deum per uirtutem resurrectionis in caelestia sublimatus, quasi homo suscepta morte, quasi deus super mortem. secundum hanc regulam modo pauper est, modo diues, modo minor, modo aequalis, modo dominus, modo seruus.","english":"Therefore, when you believe him when he says he is lesser in the substance of man, believe him when he professes himself equal in the substance of divinity. Let the Son of man speak: \"Father,\" he says, \"is greater than I\"; let the Son of God speak: \"I and the Father are one.\" As man he hungers; as God he satisfies five thousand of the hungry with five loaves through the service of his creature. As man he hangs on the cross; as God he leads the thief from the cross into paradise by deeds that speak throughout the whole world, saying: \"Truly I say to you, today you will be with me in paradise.\" At the time when the Lord's body was in the tomb, his soul was in hell, his divinity in paradise and in heaven, everywhere encompassing all things within itself by the overwhelming immensity of his majesty.\n\nAccording to his humanity he is called lesser when he is seized, scourged, crucified, dies, and is buried; according to his divinity, exalted into the heavens by the power of the resurrection, as man he undergoes death, as God he is above death. According to this rule, he is at one time poor, at another rich, at one time lesser, at another equal, at one time lord, at another servant.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Cum ergo credis ... crede ei","severity":"info","text":"The passage is structured as a series of antithetical pairs contrasting Christ's human and divine natures, each introduced by 'quasi homo' and 'quasi deus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pater, inquit, maior me est","severity":"info","text":"This echoes John 14:28, where Christ says 'The Father is greater than I', a key text in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ego et pater unum sumus","severity":"info","text":"This alludes to John 10:30, 'I and the Father are one', used to assert the consubstantiality of the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"hodie mecum eris in paradiso","severity":"info","text":"This saying of Christ to the thief is not found in canonical Gospels; it may derive from apocryphal traditions or oral legend.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"anima in inferno, diuinitas in paradiso","severity":"info","text":"This tripartite division of Christ's presence during the triduum reflects a theological schema common in Latin patristic thought, e.g., in Augustine and Leo the Great.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"regulam","severity":"info","text":"The term 'regulam' (rule) here refers to the hermeneutical principle of interpreting Christ's words and actions according to his two natures, a key anti-Arian tool.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'hodie mecum eris in paradiso' is uncertain; it may be a non-canonical tradition or a Faustian invention."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Tunc ergo minor patre credatur, quando angelorum conditor paulo minus ab angelis minoratur, sicut in octauo psalmo legimus: minorasti eum paulo minus ab angelis, tunc ergo patre minor dicatur, quando serui formam suscepisse perscribitur, quando etiam matre iunior inuenitur, quando de se ipso in uicesimo primo psalmo dicit: foderunt manus meas et pedes meos, dinumerauerunt omnia ossa mea. quod ergo minor patre secundum carnem et secundum hominem nuncupetur, innumeris scripturarum testimoniis declaratur.\n\nDe eius diuinitate ita ad Titum apostolus dicit: apparuit gratia dei saluatoris nostri, et iterum: spectantes beatam spem et aduentum gloriae magni dei et saluatoris nostri Iesu Christi. immane piaculum est, ut per infideles hominum blasphemias minor esse dicatur, quem magnum deum ipsa ueritas profitetur. nam et Thomas apostolus in euangelio Ioannis, ubi post resurrectionem corpus hominis crucifixi per clauorum signa cognouit, deum, qui intra hominem latebat, apostolica et euangelica auctoritate confessus est ita dicens: dominus meus et deus meus. si fides adsit, aperta est ratio, qua Christus nunc minor nunc aequalis patri sacris uoluminibus asseratur, sicut ipse de se dicit: ego primus et nouissimus. indubitanter agnosce, quod priorem non potest habere, qui primus est.","english":"Then, therefore, let him be believed lesser than the Father when the creator of angels is diminished a little less than the angels, as we read in the eighth psalm: \"You have diminished him a little less than the angels.\" Then, therefore, let him be called lesser than the Father when he is recorded to have taken on the form of a servant, when he is found younger even than his mother, when in the twenty-first psalm he says of himself: \"They have dug through my hands and my feet, they have numbered all my bones.\" That he is called lesser than the Father according to the flesh and according to man is declared by countless testimonies of the Scriptures.\n\nConcerning his divinity, the apostle says thus to Titus: \"The grace of our God and Savior has appeared,\" and again: \"Beholding the blessed hope and the coming of the glory of the great God and our Savior Jesus Christ.\" It is an immense impiety that he should be said to be lesser through the blasphemies of unbelieving men, whom the truth itself professes to be the great God. For the apostle Thomas in the Gospel of John, where after the resurrection he recognized the body of the crucified man by the marks of the nails, confessed with apostolic and evangelical authority the God who lay hidden within the man, saying thus: \"My Lord and my God.\" If faith is present, the reason is clear by which Christ is asserted in the sacred volumes now lesser, now equal to the Father, just as he says of himself: \"I am the first and the last.\" Acknowledge without doubt that he who is first cannot have a predecessor.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in octauo psalmo","severity":"info","text":"The citation of Psalm 8 (Vulgate numbering) is not a direct quotation but a paraphrase; the verse likely refers to Psalm 8:5, where the text speaks of the Son being diminished.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in uicesimo primo psalmo","severity":"info","text":"The reference to Psalm 21 (Vulgate numbering) echoes Psalm 21:17-18, which describes the suffering servant; Faustus applies it to Christ's humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad Titum","severity":"info","text":"The citation of the Epistle to Titus is not a direct quote but a paraphrase; the phrases 'apparuit gratia dei saluatoris nostri' and 'spectantes beatam spem et aduentum gloriae magni dei et saluatoris nostri Iesu Christi' are not found verbatim in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Thomas apostolus in euangelio Ioannis","severity":"info","text":"The reference to Thomas's confession 'dominus meus et deus meus' is a paraphrase of John 20:28, where Thomas says 'Dominus meus et Deus meus' in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ego primus et nouissimus","severity":"info","text":"The phrase 'ego primus et nouissimus' is not a direct biblical quotation but echoes Revelation 1:17 (Vulgate: 'Ego sum primus et novissimus') and possibly Isaiah 44:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a chiastic argument: first, Christ's subordination in humanity is proven by scriptural testimonies; then, his equality in divinity is asserted, culminating in the paradox resolved by faith.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'minorasti eum paulo minus ab angelis' is a paraphrase; the exact source in Psalm 8 is uncertain. The citation 'ad Titum' is not verbatim from the canonical text, possibly a loose memory or a variant reading."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"item: ego sum et , et sicut a litteram nulla praecedit, ita et filium dei nulli secundum constat esse, quia deus est.\n\nII.\n\nQuid respondebimus eis, qui spiritum sanctum dicunt minorem deum aut, quod sceleratius est, ministerialem magis quam deum abrupta impietate pronuntiant?\n\nResponsio.\n\nQuomodo creatura dicetur, qui domini creator ex Maria conprobatur, sicut legimus: conceptus de spiritu sancto, natus ex Maria uirgine. Christus enim non de substantia spiritus sancti, sed de potentia, nec de generatione, sed iussione et benedictione conceptus est. et sicut a patre, ita etiam a spiritu sancto ad redemptionem nostrae malitiae destinatus est ipso de se per Esaiam loquente: misit me pater et spiritus eius.\n\nSi spiritus sanctus minor creditur, quomodo se filius sicut a patre, ita etiam a sancto spiritu missum esse testatur? spiritus sanctus ipse locutus est in apostolis, ipse efferbuit in prophetis dicente beato apostolo Petro in epistula sua: non, inquit, ex hominibus allata est prophetia, sed spiritu sancto inspirati locuti sunt sancti dei homines. et saluator in Matthaeo ita ait ad discipulos suos: non, inquit, uos estis, qui loquimini, sed spiritus sanctus. similiter et Dauid plenus spiritu sancto et, qui per eum loquebatur, manifesta uoco pronuntiat dicens: audiam, quid loquatur in me dominus deus.","english":"I am, and just as no letter precedes the first, so the Son of God is manifestly second to none, because he is God.\n\nII.\n\nWhat shall we answer to those who say that the Holy Spirit is a lesser God, or—what is more wicked—who with abject impiety declare Him to be a minister rather than a God?\n\nResponse.\n\nHow shall He be called a creature, who is proved to be the creator of the Lord from Mary, as we read: conceived by the Holy Spirit, born of the Virgin Mary? For Christ was conceived not from the substance of the Holy Spirit, but from His power; not from generation, but by command and blessing. And just as from the Father, so also from the Holy Spirit He was sent for the redemption of our wickedness, as He Himself says of Himself through Isaiah: \"The Father and His Spirit sent me.\"\n\nIf the Holy Spirit is believed to be lesser, how does the Son testify that He was sent by the Holy Spirit just as by the Father? The Holy Spirit Himself spoke in the apostles, Himself burned in the prophets, as the blessed apostle Peter says in his epistle: \"Prophecy,\" he says, \"was not brought by men, but holy men of God spoke inspired by the Holy Spirit.\" And the Savior in Matthew says thus to His disciples: \"It is not you,\" he says, \"who speak, but the Holy Spirit.\" Similarly, David, full of the Holy Spirit, and He who spoke through him, declares with a clear voice, saying: \"Let me hear what the Lord God says in me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"nulli secundum constat esse","severity":"info","text":"The phrase 'nulli secundum constat esse' asserts the Son's absolute primacy, using 'secundum' in the sense of 'inferior' or 'second to none'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"conceptus de spiritu sancto, natus ex Maria uirgine","severity":"info","text":"This echoes the Lukan infancy narrative (Luke 1:35) and the Niceno-Constantinopolitan Creed, linking Christ's conception to the Holy Spirit's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"misit me pater et spiritus eius","severity":"info","text":"A paraphrase of Isaiah 48:16, where the speaker is the Servant; Faustus adapts it to support the Son's mission from both Father and Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non, inquit, ex hominibus allata est prophetia, sed spiritu sancto inspirati locuti sunt sancti dei homines","severity":"info","text":"Attributed to Peter's epistle (cf. 2 Peter 1:21), this citation underscores the Spirit's role in prophecy, though the wording is loose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"non, inquit, uos estis, qui loquimini, sed spiritus sanctus","severity":"info","text":"A reference to Matthew 10:20, where Jesus tells disciples the Spirit speaks through them; Faustus uses it to assert the Spirit's agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spiritum sanctum dicunt minorem deum aut ... ministerialem","severity":"info","text":"Faustus counters subordinationist views of the Holy Spirit, likely targeting Arian or Macedonian positions that denied the Spirit's full divinity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'a litteram nulla praecedit' is obscure; it may mean 'no letter precedes the first (letter)' as an analogy for the Son's primacy, but the exact referent is unclear.","The source of the Peter citation is not verbatim from the canonical epistles; it may be a paraphrase or from a lost text."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"quando ergo uasa dei sancto spiritu ebria loquuntur et dicunt: haec dicit dominus deus uel: deus deorum dominus locutus est, hunc dominum deum spiritum sanctum manifestum est.\n\nEt ad Corinthios deum esse spiritum sanctum euidenter ostendit, dum dicit: uos estis templum dei. et quis esset hic deus, consequenter edocuit ita dicens: spiritus, inquit, sanctus habitat in uobis. deus ergo templi et spiritus sanctus habitator templi una persona est. et in actibus apostolorum Petrus euidenter de sancti spiritus deitate ita ad Ananiam dicit: quis te mentiri compulit spiritui sancto? non es, inquit, hominibus mentitus, sed deo. quid tam euidens? ecce deo uotum promisisse memoratur et spiritui sancto mentitus arguitur. si spiritus sanctus deus non esset, minime ad eum sacrilegae falsitatis iniuria peruenisset. item ad Corinthios apostoli uox est: nescitis, quia membra uestra templum sunt spiritus sancti? glorificate et portate deum in corpore uestro. illum utique deum portare praecipiuntur, cuius templa esse perhibentur.","english":"When, therefore, the vessels of God speak, drunk with the Holy Spirit, and say: “Thus says the Lord God” or “The Lord God of gods has spoken,” it is manifest that this Lord God is the Holy Spirit.\n\nAnd to the Corinthians he clearly shows that the Holy Spirit is God, when he says: “You are the temple of God.” And who this God was, he subsequently taught by saying: “The Holy Spirit,” he says, “dwells in you.” Therefore the God of the temple and the Holy Spirit, the dweller of the temple, are one person. And in the Acts of the Apostles, Peter clearly speaks of the divinity of the Holy Spirit to Ananias thus: “Who compelled you to lie to the Holy Spirit? You have not,” he says, “lied to men, but to God.” What could be more evident? Behold, he is recorded as having promised a vow to God, and is convicted of lying to the Holy Spirit. If the Holy Spirit were not God, the injury of sacrilegious falsehood would by no means have reached him. Likewise, there is the voice of the apostle to the Corinthians: “Do you not know that your members are the temple of the Holy Spirit? Glorify and carry God in your body.” They are commanded to carry that God, of whom they are said to be temples.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"haec dicit dominus deus","severity":"info","text":"The phrase echoes Old Testament prophetic formulas, e.g., 'Thus says the Lord God' (Isaiah 28:1). Faustus uses it to identify the Holy Spirit as the speaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uos estis templum dei","severity":"info","text":"Faustus adapts 1 Corinthians 3:16-17, where Paul calls the body a temple of the Holy Spirit. The citation is loose, merging 'temple of God' with 'temple of the Holy Spirit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quis te mentiri compulit spiritui sancto","severity":"info","text":"This refers to Acts 5:3, where Peter confronts Ananias. Faustus interprets the sin as lying to the Holy Spirit, equating it with lying to God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nescitis, quia membra uestra templum sunt spiritus sancti","severity":"info","text":"A paraphrase of 1 Corinthians 6:19, where Paul says the body is a temple of the Holy Spirit. Faustus uses it to argue the Holy Spirit is God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uasa dei","severity":"info","text":"'Vessels of God' is a biblical metaphor (cf. 2 Corinthians 4:7) for prophets or inspired speakers. Faustus applies it to those speaking under the Holy Spirit's influence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"deus deorum dominus","severity":"info","text":"This phrase, 'Lord God of gods,' appears in Psalm 50:1 (LXX). Faustus cites it to show the Holy Spirit is addressed as supreme deity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'uasa dei' may be a direct translation of a Greek phrase; the exact source is uncertain. The citation of 1 Corinthians 6:19 is paraphrastic, not verbatim."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"III.\n\nQuid respondebimus his, qui dicunt: non potest non prior esse pater, qui prior in baptismo nominatur?\n\nResponsio.\n\nEt spiritus sanctus primus est, sine quo primum nominasse non sufficit. nec numerum autem nec ordinem recipit, qui in trium substantia unus et solus est.\n\nIV.\n\nQuid respondebimus eis, qui impio ore blasphemant dicentes: ideo sanctus spiritus non est deus, quia nihil operatus est quasi deus?\n\nResponsio.\n\nUideamus, si in operibus eius nihil diuinitatis appareat. primo loco peccatorum remissio non tribuitur, nisi sanctus spiritus inuocetur. et quia peccata sine sancto spiritu non donantur, etiam de ipso apertissime dictum esse nouerimus: nemo, inquit, potest dimittere peccata nisi unus deus. quem ergo reparatorem hominis uides, auctorem hominis esse non dubites.\n\nIpse in primis absque peccato hominem fecit, qui in secundis a uinculo peccati hominem cum patre et filio regenerator absoluit. uide quomodo apostolus in epistula Corinthiorum opera spiritus sancti uirtutesque concelebrat ita dicens: unicuique autem datur per spiritum sermo sapientiae, alii sermo scientiae secundum eundem spiritum, alteri fides in eodem spiritu, alii gratia curationum in uno spiritu, alii genera linguarum, operatio uirtutum, alii prophetia. haec omnia operatur unus atque idem spiritus diuidens singulis prout uult.","english":"III.\n\nWhat shall we answer to those who say: the Father cannot but be prior, because he is named first in baptism?\n\nResponse.\n\nThe Holy Spirit also is first, without whom having named the first does not suffice. For he who is one and alone in the substance of the three admits neither number nor order.\n\nIV.\n\nWhat shall we answer to those who blaspheme with impious mouth, saying: the Holy Spirit is not God because he has done nothing as God?\n\nResponse.\n\nLet us see whether nothing of divinity appears in his works. In the first place, the remission of sins is not granted unless the Holy Spirit is invoked. And because sins are not forgiven without the Holy Spirit, we should know that it has been stated most plainly also concerning him: No one, it says, can forgive sins except the one God. Therefore, whom you see as the restorer of man, do not doubt that he is the author of man.\n\nHe himself first made man without sin, who in the second instance, together with the Father and the Son, absolves man from the bond of sin as regenerator. See how the apostle, in the epistle to the Corinthians, celebrates the works and powers of the Holy Spirit, saying thus: To one is given through the Spirit a word of wisdom, to another a word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the grace of healings in the one Spirit, to another kinds of tongues, the working of miracles, to another prophecy. All these things one and the same Spirit works, distributing to each as he wills.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two numbered sections (III and IV), each following a question-and-response format typical of Faustus's dialectical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"substantia","severity":"info","text":"The term 'substantia' (substance) is used to denote the shared divine essence of the Trinity, a key concept in Latin Trinitarian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The response in section IV echoes 1 Corinthians 12:8-11, listing gifts of the Spirit such as wisdom, knowledge, faith, healing, tongues, and prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The objection that the Holy Spirit is not God because he performed no divine works reflects a common anti-Pneumatomachian argument, which Faustus counters by citing the Spirit's role in forgiveness and charismata.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The assertion that the Holy Spirit is 'one and alone in the substance of the three' parallels the Niceno-Constantinopolitan Creed's affirmation of the Spirit's consubstantiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'nisi sanctus spiritus inuocetur' (unless the Holy Spirit is invoked) might be read as implying a subordinate role, but Faustus intends it to affirm the Spirit's necessity in absolution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'reparator' and 'auctor' are used interchangeably for the Spirit's creative and restorative roles, but the distinction between 'making' and 'remaking' is not fully clarified."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Et quomodo dicimus, ministerialis est, qui miracula tantorum charismatum arbitrio propriae uoluntatis et iure dominationis exercuit? de quo sub trinitatis distinctione legimus per prophetam: uerbo domini caeli firmati sunt et spiritu oris eius omnis uirtus eorum. spiritu oris dixit propheta, non operis, ut eum tamquam de substantia patris noueris processisse. et ideo dicit: spiritus, qui ex patre procedit. spiritu oris eius omnis uirtus eorum: caelorum uirtutes, id est angelos, dominationes, thronos ac principatus, sicut per patrem et filium ita etiam per spiritum sanctum creatos esse ueritas loquitur.\n\nNon ergo sine immani sacrilegio creaturam dixeris, quem totius caelestis militiae perspicis creatorem. secundum haec in trium proprietate ac numero personarum unam potentiam, unam gloriam, unam cognosce . naturam, ne cum Iudaeis ac Patripassianis sine tribus personis filium aut sanctum spiritum neges aut sine una substantia cum gentilibus tl'ęs deos credere comproberis.","english":"And how do we say that he is a minister, who has exercised the miracles of such great charisms by the judgment of his own will and by the right of dominion? concerning whom we read under the distinction of the Trinity through the prophet: \"the heavens were strengthened by the word of the Lord, and all their power by the spirit of his mouth.\" The prophet said \"by the spirit of his mouth,\" not \"of his work,\" so that you might know that he proceeded as from the substance of the Father. And therefore he says: \"the Spirit, who proceeds from the Father.\" \"All their power by the spirit of his mouth\": the powers of the heavens, that is, the angels, dominations, thrones, and principalities, truth speaks of as having been created through the Father and the Son and also through the Holy Spirit.\n\nTherefore, you will not call a creature, without monstrous sacrilege, him whom you perceive to be the creator of the whole heavenly host. According to these things, in the property and number of three persons, recognize one power, one glory, one nature, lest with the Jews and Patripassians you deny the Son or the Holy Spirit without three persons, or without one substance you be proven to believe in three gods with the Gentiles.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"uerbo domini caeli firmati sunt et spiritu oris eius omnis uirtus eorum","severity":"info","text":"This is a composite allusion to Psalm 33:6 (LXX) and possibly Isaiah 11:4, but the phrasing 'spiritu oris eius' is not a direct Vulgate citation; Faustus adapts the biblical language to support his pneumatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ministerialis","severity":"info","text":"The term 'ministerialis' (ministerial) is a key polemical label: Faustus rejects the idea that the Holy Spirit is a subordinate agent, insisting instead on his full divine agency and creative power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Patripassians","severity":"info","text":"Patripassians were early modalists who identified Father and Son so closely that the Father was said to have suffered on the cross. Faustus uses them as a foil to defend both the distinction of persons and the unity of substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"secundum haec in trium proprietate ac numero personarum unam potentiam, unam gloriam, unam cognosce . naturam","severity":"info","text":"This sentence forms the doctrinal climax of the passage, balancing the 'property and number' of three persons with the unity of power, glory, and nature, a classic anti-Arian and anti-modalist formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"spiritus, qui ex patre procedit","severity":"info","text":"Faustus's phrase echoes the Niceno-Constantinopolitan Creed ('qui ex patre procedit'), but his addition 'tamquam de substantia patris' reflects a semi-Origenist position that later became controversial in the Filioque debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tl'ęs deos","severity":"caution","text":"The reading 'tl'ęs deos' is a scribal corruption or editorial mark; the intended text is likely 'tres deos' (three gods), as the context contrasts monotheism with polytheism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'spiritu oris eius' conflates several scriptural echoes; the exact source is uncertain.","The reading 'tl'ęs deos' is corrupt; the intended reading is almost certainly 'tres deos'."],"confidence":"high","notes":[]}]}