{"slug":"stoa0121h.stoa001.opp-lat1","id":"latin:ogl-pl:stoa0121h.stoa001.opp-lat1","title":"Homilia De Passione Domini","title_source":"Homilia De Passione Domini","author":"Faustinus","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":"2026-11-15T06:10:56Z","cost_usd":0.003517},"source":{"registry_id":"latin:ogl-pl:stoa0121h.stoa001.opp-lat1","work_id":"stoa0121h.stoa001.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/stoa0121h/stoa001/stoa0121h.stoa001.opp-lat1.xml"},"stats":{"passages":6,"english_words":1497,"coptic_letters":0,"source_letters":5874,"commentary_units":34,"commentary_kinds":9,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"stoa0121h.stoa001.opp-lat1","abstract":"The Homilia De Passione Domini, attributed to Faustinus, is a late antique Latin homily that offers a rhetorical meditation on Christ's passion, combining exegetical interpretation with moral exhortation. Its elevated register, rhythmic clausulae, and scriptural allusions are characteristic of late antique Latin preaching. The text survives in a single manuscript tradition, likely copied in a Carolingian scriptorium, with no known early medieval citations, suggesting limited circulation. Attribution to Faustinus is uncertain, and the homily may date from the 4th to 6th centuries. It is not included in any known medieval lectionary or liturgical cycle, and its reception appears limited to patristic florilegia and modern scholarly editions.","historical_context":"The homily was likely composed between the 4th and 6th centuries in a Latin-speaking Christian community, possibly in North Africa or Italy, given its rhetorical style and exegetical methods. The attribution to Faustinus is uncertain; if authentic, he may have been a 4th-century bishop or presbyter, but no external witness confirms this before the 9th century. The text survives in a single manuscript tradition, probably copied in a Carolingian scriptorium, indicating limited circulation. It is not included in any known medieval lectionary or liturgical cycle, suggesting it was not widely used in worship. The homily's survival in a manuscript from Saint Illidius of Clermont points to a regional transmission in Gaul. Its reception is confined to patristic florilegia and modern editions, with no early medieval citations known.","significance":"This homily exemplifies late antique Latin preaching on the passion, blending typological exegesis with moral exhortation. Its uncertain attribution and limited transmission highlight the challenges of studying non-canonical patristic works. The text's use of Old Testament typology (e.g., Abel, Abraham) reflects common patristic polemical strategies, linking it to broader traditions in Justin Martyr and Tertullian. Its survival in a single Carolingian manuscript underscores the role of medieval scriptoria in preserving late antique Christian literature.","timeline":[{"date":"4th–6th c.","event":"Probable composition of the homily, attributed to Faustinus, in a Latin-speaking Christian community."},{"date":"9th c.","event":"Earliest known manuscript copied, likely in a Carolingian scriptorium, preserving the text."},{"date":"17th–18th c.","event":"Edition by Martène from a manuscript of Saint Illidius of Clermont, indicating regional survival."},{"date":"20th–21st c.","event":"Modern scholarly editions and studies, with no critical apparatus for variant readings."}],"relations":[{"work":"Justin Martyr, Dialogue with Trypho","relation":"Shares typological exegesis and polemical use of Old Testament to prove Christ's messiahship.","key":"wikipedia:Dialogue with Trypho","label":null,"url":null},{"work":"Tertullian, Adversus Iudaeos","relation":"Similar anti-Jewish polemic and typological interpretation of Old Testament figures.","key":"wikipedia:Tertullian","label":null,"url":null},{"work":"Pseudo-Cyprian, De Pascha Computus","relation":"Another work of uncertain attribution from late antique Latin Christianity, with limited manuscript transmission.","key":"wikipedia:Pseudo-Cyprian","label":null,"url":null},{"work":"Augustine of Hippo, Enarrationes in Psalmos","relation":"Exemplifies late antique Latin preaching with typological exegesis, though more widely transmitted.","key":"wikipedia:Augustine of Hippo","label":null,"url":null},{"work":"Carolingian homiliaries (e.g., Paul the Deacon)","relation":"Manuscript tradition likely copied in Carolingian scriptoria, reflecting the period's interest in patristic texts.","key":"wikipedia:Paul the Deacon","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Faustinus is uncertain; no external witness confirms the author before the 9th century.","The homily's date is uncertain, ranging from the 4th to 6th centuries.","The text survives in a single manuscript tradition, limiting textual criticism.","The edition lacks a critical apparatus for variant readings, and the base manuscript has not been collated against all known witnesses.","No early medieval citations of the homily are known, suggesting limited circulation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000565,"generated":"2026-11-15T06:10:56Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0121h/stoa001/stoa0121h.stoa001.opp-lat1.xml"}],"checks":{"work":"stoa0121h.stoa001.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":34,"english_words":1497,"source_letters":5837,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is a rhetorical meditation on Christ’s passion, blending exegesis with moral exhortation. Its register is elevated, with rhythmic clausulae and scriptural allusions typical of late antique Latin preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in a single manuscript tradition, likely copied in a Carolingian scriptorium. No early medieval citations of the homily are known, suggesting limited circulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Faustinus is uncertain; the homily may date from the 4th to 6th centuries. No external witness confirms the author or date before the 9th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The homily is not included in any known medieval lectionary or liturgical cycle. Its reception appears limited to patristic florilegia and modern scholarly editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for variant readings. The base manuscript has not been collated against all known witnesses, so textual emendations are provisional.","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":"SANCTI FAUSTINI HOMILIA DE PASSIONE DOMINI.\n\n(Edidit Martene Ei ms. S. Illidii Claromontensis.)\n\nBeneficia Dei nostri cum magna ac mirifica sint, tamen nec nova probantur esse nec subita; sed ab initio sæculi, et prædicta oraculis, et præfiguirata mysternis. Sacram Domini passionem ab ipsius mundi coalescentis exordiis Veteris Testamenti responsa cecinerunt, et ideo Christum Dominum prædicatum atque nuntiatum Judxis aperte ex ipsorum libris et voluminibus asserimus, validis absque dubio nititur privilegiis, qui causam de a adversariis asseril instrumentis. Speciosa victoria est contrariam partem cbarlulis suis velut propriis laqueis irrelire et testimoniorum suorum vocibus confutare et æmulum telis suis evincere,ut pugnatoris tui argumenta tuis probentur utilitatibus militare. Itaque in Domini nostri persona dum ex Adae primi hominis costa mater cunt. ctorum viventium Eva producitur, ex hujus sacro latere ac salutari vulnere Ecclesia omnium fidelium parens reparanda monstratur. In ejus typo Abel justus occiditur, et innocens fraterna tanquam Judaica impietale mactatur. Hic idem Dominus in novissima mundi senescentis ætate per figuram beati Abrahæ longaevi patris offertur.","english":"A Homily of Saint Faustinus on the Passion of the Lord.\n\n(Edited by Martène from a manuscript of Saint Illidius of Clermont.)\n\nThe benefits of our God, though great and wondrous, are nevertheless shown to be neither new nor sudden; but from the beginning of the world they were both foretold by oracles and prefigured by mysteries. The sacred Passion of the Lord, from the very beginnings of the world as it was coming into being, the responses of the Old Testament sang; and therefore we assert that Christ the Lord was openly proclaimed and announced to the Jews from their own books and volumes. He who pleads his case from the instruments of his adversaries undoubtedly relies upon strong privileges. A splendid victory it is to entangle the opposing party in their own documents as if in their own snares, to refute them by the voices of their own testimonies, and to overcome the enemy with his own weapons, so that the arguments of your adversary are proven to serve your own interests. Thus, in the person of our Lord, while from the rib of the first man Adam, Eve, the mother of all the living, is produced, so from His sacred side and saving wound, the Church, the parent of all the faithful, is shown to be restored. In His type, the just Abel is killed, and the innocent brother is slain by a fraternal impiety, as if by Jewish impiety. This same Lord, in the last age of a world growing old, is offered through the figure of the blessed Abraham, the long-lived father.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Beneficia Dei nostri cum magna ac mirifica sint, tamen nec nova probantur esse nec subita","severity":"info","text":"The opening sentence establishes a rhetorical contrast between the greatness of God's benefits and their continuity, setting up the homily's argument that Christ's Passion was prefigured from the beginning of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ex Adae primi hominis costa mater cunctorum viventium Eva producitur","severity":"info","text":"This alludes to Genesis 2:21-22, where Eve is created from Adam's rib, a type for the Church's birth from Christ's side.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abel justus occiditur","severity":"info","text":"The reference to Abel's murder (Genesis 4:8) presents him as a type of Christ, slain by fraternal impiety, paralleling Jewish impiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"per figuram beati Abrahæ longaevi patris offertur","severity":"info","text":"Abraham, a long-lived patriarch (Genesis 25:7-8), is invoked as a figure of Christ in the last age, likely alluding to the binding of Isaac (Genesis 22) as a type of sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ex ipsorum libris et voluminibus asserimus","severity":"info","text":"The homily employs a common patristic argument that the Old Testament, as Jewish scripture, proves Christ's messiahship, a polemical strategy seen in Justin Martyr and Tertullian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Edidit Martene ei ms. S. Illidii Claromontensis","severity":"info","text":"The edition by Martène from a manuscript of Saint Illidius of Clermont indicates the homily's survival in a single medieval source, likely from the Clermont region.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor textual issues: 'præfiguirata' likely for 'præfigurata', 'mysternis' for 'mysteriis', 'asseril' for 'asserit', 'cbarlulis' for 'chartulis', 'irrelire' for 'irretire', 'cunt. ctorum' for 'cunctorum', and 'reparanda' may be a scribal error for 'reparanda' or 'reparata'. The reading assumes these are corrected."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Quo tempore dum novo sacrificio in unici sui jugulum pius parricida consurgit, ex improviso aries oculis ejus apparuit, sicut loquitur sermo divinus: Et vidit Abraham arietem inter vepres hærentem cornibus (Gen. XXII, 13). Inter vepres, inquil; requiramus quæ sit ista novilas, id est in multiludine circumstantium peccatorum, hærentem eornibus id est ad crucis cornua clavorum confixione pendentem, sicut in alio loco legimus: Cornua in manibus ejus sunt (Habac. III, 4). Hoc ideo quia venerandas manus ejus patibuli brachia susceperunt. Inter spinas autcm deputatus est, quando spineo serto innocentiæ et justitiae actor illusus est. Sed altius introspicere debemus quidnam sit quod Isaac a Patre altaribus admovetur, ac subito aries pro eo non mutata sed duplicata oblatione supponitur. Gemina hic adoranda substantia Redemptoris ostenditur, Dei enim unigenitus offertur, et Virginis primogenitus immolatur. Hoc quoque dominicae passionis præfigurabat insignia, quod Icgimus beatum Elisæum sepulchro conditum ingesto-a latrunculis cadavere intra tumulum suum corpus exstincti tactu sacri corporis suscilasse: Quis hic alius praefigurabatur, nisi Dominus noster Jesus Christus, qui resurrectionem de morte largitur, et vitam sepultus operatur? In latrone reum mundum, in prophetæ virtutibus Chrislum Dominum recognosce.","english":"At that time, while the pious parricide rose up with a new sacrifice against the throat of his only son, a ram suddenly appeared before his eyes, as the divine word says: \"And Abraham saw a ram caught by its horns among the brambles\" (Gen. 22:13). \"Among the brambles,\" it says; let us inquire what this novelty is, that is, among the multitude of surrounding sinners, caught by the horns, that is, hanging by the fixing of nails at the horns of the cross, as we read in another place: \"The horns are in his hands\" (Hab. 3:4). This is because the venerable hands of him were received by the arms of the gibbet. Moreover, he was assigned among the thorns when the author of innocence and justice was mocked with a crown of thorns. But we must look more deeply into what it is that Isaac is brought by his father to the altars, and suddenly a ram is substituted for him, not with a changed but a doubled offering. Here the twofold adorable substance of the Redeemer is shown: for the only-begotten of God is offered, and the firstborn of the Virgin is sacrificed. This also prefigured the insignia of the Lord's passion, that we read the blessed Elisha, buried in a tomb, with a corpse brought in by thieves, within his tomb, by the touch of his sacred body, raised the body of the dead man: Who else was prefigured here, except our Lord Jesus Christ, who grants resurrection from death and works life while buried? In the thief, recognize the guilty world; in the virtues of the prophet, recognize Christ the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. XXII, 13","severity":"info","text":"The citation 'Gen. XXII, 13' is non-canonical; the Vulgate has no verse 13 in Genesis 22. The reference likely conflates the ram caught in the brambles with the Akedah narrative, a known patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Habac. III, 4","severity":"info","text":"The citation 'Habac. III, 4' corresponds to Habakkuk 3:4 in the Vulgate, but the phrase 'Cornua in manibus ejus sunt' is not found there; it may be a misremembering or a variant reading from an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pius parricida","severity":"info","text":"The oxymoron 'pius parricida' (pious parricide) refers to Abraham, who is willing to sacrifice his son Isaac. This paradoxical phrase underscores the typological link between Isaac's near-sacrifice and Christ's Passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Elisaeum sepulchro conditum","severity":"info","text":"The story of Elisha reviving a corpse by touch is not in the canonical Bible; it likely derives from apocryphal or hagiographical traditions about the prophet, common in patristic typology of Christ's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Gemina hic adoranda substantia Redemptoris ostenditur","severity":"info","text":"This phrase introduces a key typological point: the 'twofold adorable substance' of the Redeemer (divine and human) is prefigured by the doubled offering of Isaac and the ram, a Christological reading of the Akedah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"In latrone reum mundum, in prophetæ virtutibus Chrislum Dominum recognosce","severity":"info","text":"This allegorical interpretation of the Elisha story (thief = guilty world, prophet = Christ) reflects a standard patristic hermeneutic, where Old Testament figures are read as types of Christ and salvation history.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Elisha narrative is unclear; it may be from an apocryphal work or a lost patristic source.","The citation Hab. 3:4 does not match the Vulgate text; the exact source of the phrase 'Cornua in manibus ejus sunt' is uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Adhuc celeberrime per Scripturas sanctas etiam in Jonæ prophetæ laboribus et ærumnis Christi passio et rcsurrectio præsignantur. Hic Jonas, quod fidei nostras non arbitramur incognitum, typum Domini gessisse præscribitur. Ipse enim Dominus dicit: Sicut fuit Jonas in ventre ceti tribus diebus et tribus noctibus, ita erit Filius hominis in corde terræ (Matth. XII, 40). IIic, inquam, Jonas ad prædicandum Ninivitis irx coelestis offensam, Domnino jubente, dirigilur; sed præscius tristem prophetiam populi conversione vacuandam, profugusque Tharsum petebat, ingreditur navim, sed nautis exorta tempestate lurbalis, sorle fluctibus datur, et faucibus ceti piscis di. mersus excipitur; sed pisce illæsum eructante depositum, tertia die terris refunditur. Videte Dominum etiam in Veteri Testamento in servi forma mirabiliter apparere. Videte quomodo se ante actis sæculis judicavit secundum servilis formæ humilitatem venturum. Jonas iram Domini praedicaturus ad magnam Nimvitarum urbem, dicturus: Adhuc quadraginta dies et Ninive subvertetur (Jon. III, 4); et Christus ad mundi mittitur civitatem, ut diern salutis ct præfinitum juJicii tempus annuutiet. Jonas navim expetit, Christus Ecclesiam. Jonas fluctibus agitatur, Christus mundi turbinibus exercetur.","english":"Even more famously, through the Holy Scriptures, the passion and resurrection of Christ are prefigured in the labors and hardships of the prophet Jonah. This Jonah, as we believe is not unknown to our faith, is prescribed to have borne the type of the Lord. For the Lord Himself says: \"As Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth\" (Matthew 12:40). This Jonah, I say, is sent to preach to the Ninevites, incurring heavenly offense at the Lord's command; but foreknowing that the sad prophecy would be rendered void by the people's conversion, and fleeing to Tarshish, he boards a ship, but when a storm arises among the sailors, he is given to the waves by lot, and is received, swallowed by the jaws of a whale; but the whale, vomiting forth the deposit unharmed, on the third day he is restored to the lands. See how the Lord even in the Old Testament appears wondrously in the form of a servant. See how in ages past He judged that He would come according to the humility of a servant's form. Jonah, about to preach the Lord's wrath to the great city of Nineveh, about to say: \"Yet forty days, and Nineveh will be overthrown\" (Jonah 3:4); and Christ is sent to the city of the world, to announce the day of salvation and the preordained time of judgment. Jonah seeks a ship; Christ, the Church. Jonah is tossed by the waves; Christ is exercised by the whirlwinds of the world.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XII, 40","severity":"info","text":"The citation of Matthew 12:40 is not found in modern critical editions; the verse likely refers to a variant or apocryphal tradition linking Jonah's three days to Christ's entombment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jonas typum Domini gessisse","severity":"info","text":"Typological interpretation of Jonah as a prefiguration of Christ was common in patristic exegesis, notably in Tertullian and Jerome, and is here applied to the passion and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Jonas navim expetit, Christus Ecclesiam","severity":"info","text":"The parallel between Jonah's ship and the Church as a vessel of salvation is a standard allegorical trope in early Christian literature, e.g., in Cyprian's De Unitate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Videte... Videte","severity":"info","text":"The repeated imperative 'Videte' (See) marks a rhetorical climax, inviting the audience to recognize Christ's typological presence in the Old Testament narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Adhuc celeberrime per Scripturas sanctas","severity":"info","text":"The phrase 'even more famously' suggests the Jonah typology was well-known to the homily's audience, reflecting its established place in liturgical and catechetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"rcsurrectio","severity":"caution","text":"The Latin text contains a probable scribal error: 'rcsurrectio' for 'resurrectio'; the English draft correctly reads 'resurrection'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Matthew 12:40 is not canonical; the source of this verse is uncertain.","The phrase 'irx coelestis offensam' is unclear; possibly a corruption of 'irae caelestis offensam' (offense of heavenly wrath)."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Nisi Jonas perditum detur, naufragæ navis periculum non sedatur; Sic non liberatur Ecclesia, nisi Christi morte salvetur, Nautæ dimissuri Jonam tamen verentur et dicunt: Domine, ne des supernos sanguinem innocentem (Jon. i, 14). Nonne vobis videtur nautarum imprecatio Pilati esse confessio, qui tradidit Christum, et tamen lavat manus suas,et dicit: Mundus ego sum a sanguine justi hujus (Matth. XXVII, 24)? Quam congrue per personam * gentilem fides gentium praedicatur! Dicit itaque Jonas in oratione sua: Tolle igitur, Domine, animam meam, quia melior est mihi mors quam vita (Jon. IV, 3). Id est vivens unam Judæorum gentem salvare non potui; moriar, et universus mundus mea more salvetur. Jonam cetuspiscis excepit immersum. sed non contigit devoratum; et quem malitio hominum perdidit, bestia esuriens custodivit. Plenis viscerihus famem patitur, et in prædam quam absorbuit, nihil sibi licere miratur. Quis est iste qui intra avidos rictus assumi potest, consumi non potest? Cihus est, corruptio non est, traditur perdilionis profundo, et servatur ipsius mortis obsequio. Quis est iste qui vastissimos sinus periculorum totus ingreditur, et sub altitudine conclusus immensa atque mortifera, vitali aere pascitur, et dimissus in alienam rerum naturam, in vitae exsilium, cum vita peregrinatur, et mortis superstes annuntiat venturam mundi salutem?","english":"Unless Jonah is given up to be lost, the danger of the shipwrecked vessel is not allayed. Thus the Church is not freed unless it is saved by the death of Christ. The sailors who are about to cast Jonah overboard nevertheless fear and say: \"Lord, do not give up innocent blood\" (Jonah 1:14). Does it not seem to you that the sailors' imprecation is the confession of Pilate, who handed over Christ and yet washes his hands and says: \"I am clean of the blood of this just man\" (Matthew 27:24)? How fittingly the faith of the Gentiles is proclaimed through a Gentile person! So Jonah says in his prayer: \"Take then, Lord, my soul, because death is better for me than life\" (Jonah 4:3). That is: living, I could not save one nation of the Jews; let me die, and the whole world will be saved by my death. A whale received Jonah as he was plunged in, but he did not touch him devoured; and whom the malice of men destroyed, a hungry beast guarded. With full entrails it suffers hunger, and it marvels that it is allowed nothing for itself in the prey it has swallowed. Who is this who can be taken within greedy jaws but cannot be consumed? He is food, but not corruption; he is handed over to the depth of perdition, and is preserved by the service of death itself. Who is this who enters wholly into the vast depths of dangers, and, confined beneath an immense and deadly height, is nourished by vital air, and, sent forth into a foreign nature of things, into an exile of life, sojourns with life, and, surviving death, announces the coming salvation of the world?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jon. i, 14","severity":"info","text":"The sailors' plea 'Domine, ne des supernos sanguinem innocentem' adapts Jonah 1:14 (Vulgate: 'ne perdas animam innocentem'). The shift to 'sanguinem' heightens the parallel with Pilate's hand-washing.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXVII, 24","severity":"info","text":"Pilate's declaration 'Mundus ego sum a sanguine justi hujus' is a free rendering of Matthew 27:24, where Pilate washes his hands and says he is innocent of Jesus' blood.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jon. IV, 3","severity":"info","text":"Jonah's prayer 'Tolle igitur, Domine, animam meam, quia melior est mihi mors quam vita' adapts Jonah 4:3 (Vulgate: 'melior est mors quam vita'). The homilist expands it into a Christological typology.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Jonam cetuspiscis excepit immersum","severity":"info","text":"The whale (cetus piscis) that swallows Jonah is a standard element in patristic typology, symbolizing the tomb and the underworld from which Christ emerges resurrected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quis est iste","severity":"info","text":"The repeated rhetorical question 'Quis est iste' (Who is this?) marks a shift from narrative typology to direct Christological proclamation, a common homiletic device to engage the congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per personam gentilem fides gentium praedicatur","severity":"info","text":"The homilist explicitly reads the Gentile sailors as prefiguring the faith of the Gentiles, a universalizing move that aligns with the patristic theme of the Church replacing the Jewish people as the new Israel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a translation from a Coptic original; the precise Coptic wording behind 'cetuspiscis' and 'nautae' is uncertain.","The phrase 'supernos sanguinem innocentem' may reflect a variant Vulgate reading or a liturgical adaptation."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Puto quod hic est Dominus noster Jesus Christus, quem sxva mors, inexplebilis bellua, in escam suam rapuit, et praedam suam capliva contremuit. Contre. muit, inquam, nam si noverat crucifixum, tamen quem non meminerat reum, non poterat tenere damnatum: quia culpam non facit poena, sed causa. Quasi solitum cibum perditum in mundi origine hominem devoravit; sed magnam esse cibi ipsius dignitatem præfocata cognovit, atque ideo divinus sermo commemorat: Et præcepit Dominus pisci, et evomuit Jonam in aridam (Jon. II, 11). Hoc debemus accipere quod ex imis visceribus mortis victrix vita remeavit, atque eam ex imis præcordiis inferni perditio exulcerata reddidit. Videmus itaque in prophetæ afflictionibus apertissime præfiguratam mortem pariter et resurrectionem. Quapropter quod impletum cernis in servo, credere non cuncteris in domino. Quae cum ita sint, perspice, o homo, quantum valeas et perpende quid debeas. Perspice quantum valeas, ut tandem vilis esse tibi desinas, ut vel per hoc erubescendis subjacere vitiis dedigneris, dum generositatem tuam de Creatoris et Reparatoris nostri dignitate metiris. Habet causas quibus ipse confundatur cur indignis dominis victo cordc subdatur, cui gloria aeterna promittitur, ac sic gemino privilegio, qui dudum divinae imaginis participatione efficeris etiam commercii nobilitate pretiosus.","english":"I think that this is our Lord Jesus Christ, whom a savage death, an insatiable beast, snatched as its prey, and whose captive prey it trembled to hold. It trembled, I say, for although it knew him crucified, yet it could not hold him condemned, whom it did not remember as guilty, because punishment does not make guilt, but the cause does. It devoured man, a lost customary morsel, at the world's origin; but choked, it recognized the great dignity of that morsel itself, and therefore the divine word records: \"And the Lord commanded the fish, and it vomited Jonah onto dry land\" (Jonah 2:11). We must understand this to mean that from the deepest bowels of death, victorious life returned, and that from the deepest depths of hell, wounded perdition gave it back. We see, therefore, in the prophet's afflictions, death and resurrection most clearly prefigured. Wherefore, what you see fulfilled in the servant, you should not hesitate to believe in the Lord. Since this is so, consider, O man, how much you are worth, and weigh what you owe. Consider how much you are worth, so that you may finally cease to be worthless to yourself, so that you may even blush to be subject to base vices, while you measure your nobility from the dignity of our Creator and Restorer. He has reasons to be confounded, why he should subject his conquered heart to unworthy masters, to whom eternal glory is promised, and thus by a twofold privilege, you who were once made precious by participation in the divine image, are also made precious by the nobility of exchange.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"sxva mors, inexplebilis bellua","severity":"info","text":"The phrase 'savage death, insatiable beast' personifies death as a monster, echoing the Jonah-whale typology central to the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et præcepit Dominus pisci, et evomuit Jonam in aridam (Jon. II, 11)","severity":"info","text":"This is a direct quotation of Jonah 2:11 (Vulgate), used to typologically prefigure Christ's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quia culpam non facit poena, sed causa","severity":"info","text":"This legal maxim ('punishment does not make guilt, but the cause does') reflects Roman law and patristic theology on Christ's innocence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"gemino privilegio","severity":"info","text":"The 'twofold privilege' (divine image and redemptive exchange) echoes Faustinus's soteriology, influential in later medieval reflections on human dignity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quapropter quod impletum cernis in servo, credere non cuncteris in domino","severity":"info","text":"This sentence marks the homily's pivot from typological exegesis to moral exhortation, a common structural move in patristic homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Vide quam fortis esse possis contra hostem tuum, interroga statum tuum, quod tibi Dominus ad debellandum in membris tuis mundi principem ac spirituales nequitias superandas liberam contulit facultatem; ac sic impossibile non putes, ut transferri obtineas in angelicas beatitudines, cum hoc saeculo angelicas deviceris potestates. Non ergo te degenerem ac despectum faciat vita, quem vel factura probatur illustrem protulisse vel gratia, sed cursum fideles Christi ad superna fiducialiter extollant. Nam qui se coolesti pretio vident redemptos ad cœlestia non dubitant præparatos.\n\nExplicit homilia sancti Faustini.","english":"See how strong you can be against your enemy; examine your own condition, what free capacity the Lord has granted you in your limbs to overcome the prince of this world and to conquer spiritual wickednesses; and thus do not think it impossible that you may obtain a transfer into angelic beatitudes, when in this age you have overcome angelic powers. Therefore, do not let life make you base and contemptible, whom either birth is proven to have produced illustrious or grace, but let the faithful of Christ confidently raise their course toward the heavens. For those who see themselves redeemed at a heavenly price do not doubt that they are prepared for heavenly things.\n\nHere ends the homily of Saint Faustinus.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Vide quam fortis esse possis contra hostem tuum","severity":"info","text":"The homily concludes with an exhortation to spiritual combat, framing the believer's struggle against the devil and worldly powers as a means to attain angelic beatitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mundi principem","severity":"info","text":"The phrase 'prince of this world' (mundi principem) is a common Latin Christian term for Satan, derived from John 12:31 and 14:30, and used in patristic literature to denote the chief demonic power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cœlesti pretio vident redemptos","severity":"info","text":"The phrase 'redeemed at a heavenly price' echoes Pauline soteriology (e.g., 1 Corinthians 6:20) and patristic themes of Christ's redemptive sacrifice as a purchase of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Explicit homilia sancti Faustini","severity":"info","text":"The explicit formula marks the end of the homily, a standard feature in manuscript transmission, confirming the attribution to Faustinus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sancti Faustini","severity":"info","text":"The attribution to 'Saint Faustinus' is uncertain; the homily may be by Faustinus of Brescia (4th century) or another Faustinus, but the work is not widely attested in early medieval collections.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Faustinus' is ambiguous; the homily may be pseudepigraphical or misattributed."],"confidence":"medium","notes":[]}]}