{"slug":"stoa0128b.stoa013.opp-lat1","id":"latin:ogl-pl:stoa0128b.stoa013.opp-lat1","title":"Pro Fide Catholica Adversus Pintam Episcopum Arianum Liber Unus","title_source":"Pro Fide Catholica Adversus Pintam Episcopum Arianum Liber Unus","author":"Fulgentius Ruspensis Episcopus","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":"2026-11-15T07:10:25Z","cost_usd":0.014742},"source":{"registry_id":"latin:ogl-pl:stoa0128b.stoa013.opp-lat1","work_id":"stoa0128b.stoa013.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/stoa0128b/stoa013/stoa0128b.stoa013.opp-lat1.xml"},"stats":{"passages":27,"english_words":7439,"coptic_letters":0,"source_letters":27751,"commentary_units":161,"commentary_kinds":7,"derived_notes":0,"ambiguities":43,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"stoa0128b.stoa013.opp-lat1","abstract":"Fulgentius of Ruspe (c. 467–533) wrote this anti-Arian treatise during the Vandal occupation of North Africa, likely in the early 6th century. The work responds to the Arian bishop Pinta, reflecting the ongoing theological conflict under Vandal rule. The sole surviving copy is preserved in the manuscript tradition of Fulgentius’s collected works; no independent early manuscript of the text alone is known. The edition (ogl-pl) does not provide a critical apparatus or collation of manuscripts, so readers cannot verify textual variants or the stemmatic relationship of the surviving copy to the original. The identity of the Arian bishop Pinta is otherwise unattested, and the treatise may be a literary construct rather than a record of an actual debate.","historical_context":"Fulgentius (c. 467–533) was bishop of Ruspe in North Africa during the Vandal kingdom, which was Arian. The Vandals, who had conquered Roman Africa in the 5th century, promoted Arian Christianity and persecuted Nicene Christians. Fulgentius was a leading Latin defender of Nicene orthodoxy and Chalcedonian Christology, writing several anti-Arian works. This treatise, addressed to the Arian bishop Pinta, is part of that polemical corpus. The work survives only in later manuscript collections of Fulgentius’s writings, with no independent early manuscript. The lack of a critical edition means the text’s transmission history is uncertain. The treatise was cited by later medieval theologians, including Thomas Aquinas, as an authoritative source for Trinitarian doctrine, but its direct influence outside patristic collections was limited.","significance":"This treatise is a key witness to the theological conflict between Nicene and Arian Christians under Vandal rule in North Africa. It defends Nicene Trinitarian doctrine against Arian subordinationism and was later used by medieval theologians like Thomas Aquinas. Its survival only in collected works highlights the fragility of patristic texts.","timeline":[{"date":"c. 467–533","event":"Life of Fulgentius of Ruspe"},{"date":"early 6th century","event":"Composition of Pro Fide Catholica Adversus Pintam"},{"date":"5th–6th centuries","event":"Vandal occupation of North Africa; Arian persecution of Nicene Christians"},{"date":"13th century","event":"Thomas Aquinas cites Fulgentius’s anti-Arian writings as authoritative"},{"date":"modern","event":"Edition in ogl-pl without critical apparatus"}],"relations":[{"work":"Fulgentius, Contra Arianos","relation":"Another anti-Arian treatise by the same author","key":"","label":null,"url":null},{"work":"Fulgentius, De Trinitate","relation":"Related Trinitarian work by Fulgentius","key":"","label":null,"url":null},{"work":"Thomas Aquinas, Summa Theologiae","relation":"Cites Fulgentius as authority on Trinitarian doctrine","key":"","label":null,"url":null},{"work":"Augustine, De Trinitate","relation":"Influential source for Fulgentius’s Trinitarian theology","key":"","label":null,"url":null}],"external_links":[],"cautions":["The identity of the Arian bishop Pinta is otherwise unattested; the treatise may be a literary construct.","The sole surviving copy is in a manuscript collection; no independent early manuscript exists.","The edition (ogl-pl) lacks a critical apparatus, so textual variants and stemmatic relationships cannot be verified.","The date of composition is uncertain; only a general early 6th-century date can be inferred."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000427,"generated":"2026-11-15T07:10:24Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/stoa0128b/stoa013/stoa0128b.stoa013.opp-lat1.xml"}],"checks":{"work":"stoa0128b.stoa013.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"10","kind":"scripture"},{"code":"commentary-single-kind","i":"19","kind":"scripture"},{"code":"commentary-single-kind","i":"21","kind":"scripture"},{"code":"commentary-single-kind","i":"23","kind":"scripture"}],"stats":{"passages":27,"translated":27,"commentary_passages":27,"commentary_units":161,"english_words":7439,"source_letters":27602,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Fulgentius (c. 467–533) wrote this anti-Arian treatise during the Vandal occupation of North Africa, likely in the early 6th century. The work responds to the Arian bishop Pinta, reflecting the ongoing theological conflict under Vandal rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving copy of this treatise is preserved in the manuscript tradition of Fulgentius’s collected works. No independent early manuscript of the text alone is known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Fulgentius’s anti-Arian writings were cited by later medieval theologians, including Thomas Aquinas, as authoritative sources for Trinitarian doctrine. This treatise, however, had limited direct influence outside patristic collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition (ogl-pl) does not provide a critical apparatus or collation of manuscripts. Readers cannot verify textual variants or the stemmatic relationship of the surviving copy to the original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The identity of the Arian bishop Pinta is otherwise unattested. The treatise may be a literary construct rather than a record of an actual debate, though Fulgentius certainly engaged with Arian opponents in North Africa.","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: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 27 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":27},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"S. FULGENTII PRO FIDE CATHOLICA, ADVERSUS PINTAM EPISCOPUM ARIANUM, LIBER UNUS.\n\ni. Catholicæ fidei fidissimum fundamentum post Christum apostolos esse, certa fidei testatur imegritas: quam rationem, ipsa forsitan prædicatione cessante, occulta nescio quæ operatio Spiritus sancti in mentibus tidelium seminata atque concreta insinuat. Quis tamen bene credentium ignorat quia haereses omnes de Catholica exierunt, tanquam sarmenta inu • tilia de vite projecta? Ipsa autem manet in radice sua, in vite sua, in caritate sua, et portae inferorum non prævalebunt adversus eam (Matth. xvi, i8). Ecclesia una, Ecclesia vera, Ecclesia catholica, contra omnes hxreses pugnans, pugnare potest, expugnari non potest: de qua Salomon in CanLicis canticorum, ex uersona Christi suam sponsam, quam Ecclesiam credimus, laudantis, dicit: Ecce proxima mea tanquam lilium in medio spinarum (Cant. II, 2): quia diversarum hæresum dogmatibus ejus integritas tanquam spinis quotidie pungitur, ut contra hostes suos vigilans exerceatur, donec eminens tanquam lilium in capite sponsi sui candore ipso decoretur.","english":"Saint Fulgentius: One Book in Defense of the Catholic Faith, Against Pintas, the Arian Bishop.\n\n1. That the most faithful foundation of the Catholic faith, after Christ, is the apostles is attested by the sound integrity of the faith itself. This principle is suggested by some hidden operation of the Holy Spirit, sown and implanted in the minds of the faithful, perhaps even when the preaching itself ceases. Yet who among the right-believing is ignorant that all heresies have gone forth from the Catholic Church, like useless shoots cast off from the vine? She herself, however, remains in her root, in her vine, in her love, and the gates of hell shall not prevail against her (Matt. 16:18). The one Church, the true Church, the Catholic Church, fighting against all heresies, is able to fight but cannot be conquered. Concerning her, Solomon in the Song of Songs, speaking in the person of Christ praising his spouse—whom we believe to be the Church—says: “Behold, my beloved is like a lily among thorns” (Song 2:2). For the integrity of the Church is daily pricked, as if by thorns, by the dogmas of various heresies, so that, keeping watch, she may be exercised against her enemies, until, standing out like a lily upon the head of her spouse, she is adorned by that very whiteness.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"i. Catholicæ fidei … decoretur","severity":"info","text":"This opening paragraph serves as a prologue, establishing the apostolic foundation of the faith and the enduring unity of the Church against heresies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"portae inferorum non prævalebunt adversus eam","severity":"info","text":"A direct quotation of Matthew 16:18, where Christ promises that the gates of hell will not prevail against the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce proxima mea tanquam lilium in medio spinarum","severity":"info","text":"A citation of Song of Songs 2:2, interpreted allegorically as Christ praising the Church as a lily among thorns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pintam Episcopum Arianum","severity":"info","text":"Pintas was an Arian bishop against whom Fulgentius wrote this treatise; the work defends Nicene orthodoxy against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"S. FULGENTII PRO FIDE CATHOLICA","severity":"info","text":"Fulgentius of Ruspe (c. 467–532) was a key Latin defender of Chalcedonian Christology; this work was influential in later anti-Arian polemics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"occulta nescio quæ operatio Spiritus sancti","severity":"caution","text":"The phrase 'some hidden operation of the Holy Spirit' is ambiguous: it may refer to an ineffable divine action or to a rhetorical concession about the limits of human understanding.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'occulta nescio quæ operatio Spiritus sancti' could be read as either a mystical claim or a rhetorical hedge; the translation opts for the former.","The Latin 'tidelium' in the source is a typographical error for 'fidelium' (faithful), corrected in the English draft."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"i. Verum quia quidam, proprio spiritu actus, ejus fidei cultores Homousianos vel Unisubstantianos vocandos esse præsumpsit, ejus imperitiae respondendum. Tantus enim actalis est omnipotens Deus, ut per malos pronuntiet bona; sicut per pontificem malum (Joan. xi, 49), nostræredemptionis praedicere dignatus est sacramentum. Is namque qui ipsum condidit libellum sæva mente conceptum, congeriem divinorum testimoniorum tam Novi quam Veteris Testamenti contra homousion opponendam putavit. De talibus olim praenuntiavit Apostolus, dicens: Nescientes de quibus loquantur, neque de quibus affirment I Tim. I, 7). Si enim sciret quid homousion ex Græco in Latino exprimitur, laudare potius quam exprobrare contenderet. Patres enim noslri trecenti decem et octo, qui ad Arii venena excludenda antidotum hujus vocabuli confecerunt, non extraneis vocibus ab Evangelio usi sunt, sed verbum e verbo ad ritum facilius, rectae fidei rationem nondum intelligentibus insinuare curarunt. Hornos namque unus, usia substantia Graeco sermone appellatur. Consule Evangelii dictum, et invenies h6c esse ore divino prolatum, Ego et Pater unum sumus (Joan. x, 50). Discute pluralem, et redi ad singularem substantiae veritatem.","english":"Indeed, because a certain man, driven by his own spirit, has presumed that the cultivators of that faith should be called Homousians or Unisubstantians, we must respond to his ignorance. For so great and so mighty is almighty God that He pronounces good things even through evil men; just as through a wicked high priest (John 11:49) He deigned to foretell the sacrament of our redemption. For that man who composed this pamphlet, conceived with a savage mind, thought that a collection of divine testimonies from both the New and the Old Testament should be set against the term *homousion*. The Apostle long ago foretold of such men, saying: \"Not knowing what they are talking about, nor what they affirm\" (1 Tim. 1:7). For if he knew what *homousion* means when expressed from Greek into Latin, he would strive to praise it rather than to reproach it. For our three hundred and eighteen fathers, who compounded the antidote of this word to exclude the poisons of Arius, did not use words foreign to the Gospel, but took care to insinuate word for word, for the easier instruction of those who did not yet understand the principle of the right faith, the meaning of the rite. For *homos* means \"one,\" and *usia* is called \"substance\" in the Greek language. Consult the saying of the Gospel, and you will find this uttered by the divine mouth: \"I and the Father are one\" (John 10:30). Examine the plural, and return to the singular truth of substance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Homousianos vel Unisubstantianos","severity":"info","text":"Fulgentius treats 'Homousian' and 'Unisubstantian' as equivalent Latin calques of the Greek ὁμοούσιος, defending the term against Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. xi, 49","severity":"info","text":"The reference to John 11:49 (Vulgate numbering) is obscure; it likely alludes to Caiaphas as the wicked high priest who unwittingly prophesied Christ's redemptive sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Tim. I, 7","severity":"info","text":"The citation 1 Tim. 1:7 is a loose adaptation of 'nescientes de quibus loquantur, neque de quibus affirment,' echoing the Apostle's warning against ignorant assertion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"trecenti decem et octo","severity":"info","text":"The 318 fathers refer to the Council of Nicaea (325), which adopted the term ὁμοούσιος to counter Arianism. Fulgentius presents their authority as foundational.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"homousion","severity":"info","text":"Fulgentius glosses 'homousion' as Latin 'unius substantiae,' deriving it from Greek 'homos' (one) and 'usia' (substance), and cites John 10:30 as scriptural warrant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. x, 50","severity":"info","text":"John 10:30 ('Ego et Pater unum sumus') is adduced as the biblical basis for the Nicene term, with Fulgentius urging a return from the plural persons to the singular substance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise identity of the 'certain man' (quidam) who composed the pamphlet is not specified; the reading assumes an anonymous Arian opponent.","The citation 'Joan. xi, 49' is ambiguous in its application; the reading follows the traditional identification of the high priest as Caiaphas."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Nam quod dixit, Ego et Pater unum sumus, Patris suamque personam, contra Sabellium, quem prævidebat futurum hæreticum, dicendo sunus, sententiam promulgavit, ut discerneret suam Patrisque personam. Unum quod dixit, æque Arium prævidebat, qui substantiam deitatis intersecare non dubitat. Quia et Sabellius male conjunxit, et Arius sceleratius separavit. Oportebat namque Sabellium Patris Filiique personam secernere, et Arium deitatis substantiam in nullo penitus separare. Magnum sane crimen fidei putant applicari Catholicæ, cum ejus alumnos Homousianos vel Unisubstantianos appellant: quasi homousion vel substantiam deitatis vel alicujus hominis vocabulum contineat; sicut diversarum hæresum auctores sui nominis sectam discipulis prædicandam esse senserunt. Sicut Simoniani a Simone, Menandriani a Menandro, Marcionistæ a Marcione, Valentinianistæ a Valente, Manichaei a Mane, Nepotiani a Nepote; et ut antiquas et pene jam deficientes hæreses praetermittam, novellas inlerim nominabo: ut sunt Sabelliani a Sabellio, Ariani ab Ario, Eunomiani ab Eunomio, Macedoniani a Macedonio, Apollinaristæ ab Apollinare, Nestoriani a Nestorio, Donatistae a Donato, Maximianistae a Maximiano, Rogatistæ a Rogato; et si qui sunt alii qui nomine tenus tantum, non opere dicuntur Christiani, qui derelicto Deo, auctorum suorum nomina venerantur.","english":"For he said, \"I and the Father are one,\" and by saying \"are,\" he set forth a statement distinguishing his own person and that of the Father, against Sabellius, whom he foresaw would be a future heretic. By saying \"one,\" he equally foresaw Arius, who does not hesitate to cut apart the substance of the divinity. For Sabellius wrongly joined, and Arius more wickedly separated. It was necessary, then, to separate the person of the Father and the Son against Sabellius, and in no way to separate the substance of the divinity against Arius. They consider it a great crime against the faith to apply the term \"Catholic\" to its followers when they call them Homousians or Unisubstantians, as if the term \"homoousion\" or \"substance\" contains the name of the divinity or of any man, in the way that the authors of various heresies thought their own name should be preached as a sect to their disciples. Thus the Simonians from Simon, the Menandrians from Menander, the Marcionists from Marcion, the Valentinianists from Valens, the Manichaeans from Manes, the Nepotians from Nepos; and to pass over ancient and almost extinct heresies, I will name the newer ones: such as the Sabellians from Sabellius, the Arians from Arius, the Eunomians from Eunomius, the Macedonians from Macedonius, the Apollinarists from Apollinaris, the Nestorians from Nestorius, the Donatists from Donatus, the Maximianists from Maximianus, the Rogatists from Rogatus; and if there are any others who are called Christians only in name, not in deed, who, having abandoned God, venerate the names of their own founders.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"unum sumus","severity":"info","text":"Fulgentius interprets Christ's words 'I and the Father are one' as simultaneously opposing Sabellius (by 'sumus') and Arius (by 'unum').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Homousianos vel Unisubstantianos","severity":"info","text":"These Greek and Latin calques for 'homoousian' are used pejoratively by opponents; Fulgentius defends them as referring to divine substance, not a human founder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sabellius","severity":"info","text":"Sabellius (3rd cent.) taught that Father and Son are a single person (modalism), which Fulgentius counters by stressing the distinction of persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Arius","severity":"info","text":"Arius (4th cent.) denied the consubstantiality of the Son, teaching that the Son is a created being; Fulgentius counters by insisting on unity of substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"catalogus haereticorum","severity":"info","text":"Fulgentius lists heresies named after founders (Simoniani, Ariani, etc.) to contrast with 'Homousiani', which derives from doctrine, not a person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Homousianos","severity":"info","text":"The term 'Homousian' was a badge of orthodoxy after Nicaea (325); Fulgentius here defends it against Arian polemic that equated it with a human sect.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'inlerim' in the source text is likely a scribal error for 'interim' (meanwhile); the translation follows the emended reading."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Doceat is qui homousion in catholicos accusandum putavit, alicujus esse hominis nomen homousion. Videretur namque mihi, nisi Evangelii clarissimum culmen omnibus gentibus luce clarius innotuisset, ut haeresim suam quomodo fovendam arbitrarentur Ariani, possent ipsa Domini verba de Evangelio eradicare a; id est, Ego et Pater unum sumus: quod (ut dictum est) verbum e verbo translatum, homousion Patres statuerunt.\n\nQuod autem apud imperitos astruunt, multis debere credi, an paucis; eo quod Nicænum concilium in trecentis decem et octo Patribus celebratum est, Ariminense vero in octingentis triginta jactitant congregatum, ubi homousion callidi homines apud imperitos interpolare conati sunt, compendio referam. Ecce homousion in paucis obtinuit, ut caeteris episcopis per totius orbis spatia constitutis sic innotuisset, ut ejus se confessione gaudeant decorari. Quod si posLerior Ariminensis ( Videtur deesse conventus) in tanta multitudine, ut asserunt, congregatus est, ejus sectae episcopi per orbem multiplicarentur, populi crescerent, talis fides etiam ipsa imperia occuparet. Sed ubi fraudis illius calliditas per prudentes et probatissimos viros est agnita, ita homousion confirmatum est, ut vix Ariminensis reliquias ad probandos catholicos remansisse ceraamus. Ipsam urbem Ariminum, ubi hoc fraudis negotium gestum est, vel polius concinnatum, si complacet, consulamus.","english":"Let the one who thought the *homoousion* should be charged against Catholics teach that *homoousion* is the name of some man. For it would seem to me, unless the most brilliant summit of the Gospel had become clearer than light to all peoples, that the Arians, in order to consider how to foster their heresy, could uproot from the Gospel the very words of the Lord themselves, that is, \"I and the Father are one,\" which (as has been said) translated word for word, the Fathers established as *homoousion*.\n\nBut as for what they argue among the unlearned, whether many or few should be believed, because the Council of Nicaea was celebrated with three hundred and eighteen Fathers, while they boast that the Council of Ariminum was gathered with eight hundred and thirty, where cunning men tried to interpolate the *homoousion* among the unlearned, I will relate it briefly. Behold, the *homoousion* prevailed among the few, so that it became known to the other bishops established throughout the whole world, that they rejoice to be adorned by its confession. But if the later Council of Ariminum was gathered in such a multitude, as they assert, bishops of its sect would multiply throughout the world, the peoples would increase, such a faith would even occupy the empires themselves. But when the cunning of that fraud was recognized by prudent and most proven men, the *homoousion* was so confirmed that we see scarcely the remnants of Ariminum remaining to test Catholics. Let us consult the city of Ariminum itself, where this business of fraud was conducted, or rather concocted, if it pleases.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"homousion","severity":"info","text":"The Greek term *homoousion* (ὁμοούσιον, 'of the same substance') is a technical theological term central to the Nicene Creed, used to affirm the consubstantiality of the Son with the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego et Pater unum sumus","severity":"info","text":"This is a direct quotation of John 10:30, a key prooftext in the Arian controversy, used by orthodox writers to support the *homoousion*.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ariminense concilium","severity":"info","text":"The Council of Ariminum (Rimini, 359) was a large Arian-dominated synod that produced a creed omitting *homoousion*; its authority was later rejected by Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"homousion in paucis obtinuit","severity":"info","text":"Fulgentius argues that the numerical minority of Nicene bishops (318) was vindicated by the eventual universal acceptance of *homoousion*, contrasting with the failed Arian council of Ariminum (830 bishops).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Videtur deesse conventus","severity":"caution","text":"The Latin phrase 'Videtur deesse conventus' (a meeting seems to be missing) is a marginal note or textual corruption, indicating a lacuna or scribal comment in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Videtur deesse conventus' may be a later gloss or a textual corruption; its exact status is uncertain."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Utrum ipsius sectæ habeat episcopum nescio: nam de Mediolano liberius astruam, ubi Auxentius sectæ suae venena ut callidus artifex fudit: cujus posterior Ambrosius dogma ita destruxit, Spiritu sancto repletus, ut nomen ejus post mortem in ipsa urbe a memoria viventium raderetur; et velut quoddam contagium ejus vocabulum habeatur. Per quem Ambrosium et Augusti tunc Gratiani fides firmata est, et crementa in episcopis et populis magia magisque creverunt. Non enim omnipotens Deus; qui per omnes Scripturas Ecclesiae suae crementa pi omisit, deserere suam pollicitationem, et dimittere posset crescere falsitatem. Hoc de omnibus haeresibus dictum sit.\n\nCaeterum in consequentibus, adjuvante Deo, qui et cor instruit, et linguam regit, et de uno Deo, el de potentia, et invisibilitate, vel aequalitate Filii cum Patre, et Spiritus sancti deitate, quae Trinitas, ipsis nolentibus, unus tamen est Deus, talia testimonia ponentur, ut si contentionis tenebras non amaverint, lucem necesse sit videant veritatis. Et ne quempiam moveat quod diximus, Ecclesiae crementa per omnes Scripturas fuisse promissa, et si vindicant per hanc oppressionem fuisse concessa, noverint esse scriptum in Jeremia: Clamabit perdix, congregabit quos non peperit, faciet divitias suas non cum judicio (Jer. XVII. 11).","english":"I do not know whether he has a bishop of his own sect; for concerning Milan I will assert more freely, where Auxentius poured out the poisons of his sect like a cunning craftsman, whose dogma the later Ambrose, filled with the Holy Spirit, so destroyed that his name after death was erased from the memory of the living in that same city, and his name is held as some kind of contagion. Through this Ambrose the faith of the then Augustus Gratian was strengthened, and growth among bishops and peoples increased more and more. For Almighty God, who through all the Scriptures did not omit the growth of His Church, could not abandon His promise and allow falsehood to increase. Let this be said concerning all heresies.\n\nMoreover, in what follows, with God’s help, who both instructs the heart and guides the tongue, such testimonies will be set forth concerning the one God, and concerning the power and invisibility, or the equality of the Son with the Father, and the divinity of the Holy Spirit, which Trinity, even against their will, is nevertheless one God, that if they do not love the darkness of contention, they must necessarily see the light of truth. And lest anyone be disturbed by what we have said, that the growth of the Church was promised throughout all the Scriptures, and if they claim that it was granted through this oppression, let them know that it is written in Jeremiah: “The partridge will cry out, it will gather what it did not hatch, it will make its riches not with judgment” (Jer. 17:11).","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Auxentius","severity":"info","text":"Auxentius of Milan (d. 374) was a Homoian Arian bishop whose tenure was contested by orthodox Catholics. Fulgentius here contrasts him with Ambrose, who succeeded him and championed Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Gratian","severity":"info","text":"Gratian was Roman emperor from 367 to 383. He supported Ambrose and Nicene Christianity, issuing edicts against heresy, which Fulgentius presents as a turning point for orthodox growth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jer. 17:11","severity":"info","text":"Fulgentius cites Jeremiah 17:11 in a non-standard form, likely from an Old Latin version. The verse warns against false gathering, applied here to heretics who claim church growth under oppression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"perdix","severity":"info","text":"The partridge metaphor (perdix) was used by patristic authors (e.g., Augustine) to symbolize heretics who gather followers illegitimately. Fulgentius adapts it to argue that Arian growth is not true church increase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Caeterum in consequentibus","severity":"info","text":"This phrase marks a transition from historical argument to a promised scriptural demonstration of Trinitarian doctrine, structuring the treatise as a two-part refutation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"magia magisque","severity":"caution","text":"The phrase 'magia magisque' is likely a scribal error for 'magis ac magis' (more and more). The sense is clear, but the text may be corrupt at this point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'magia magisque' is ambiguous; it is probably a corruption of 'magis ac magis'.","The citation of Jeremiah 17:11 differs from the Vulgate; the exact Old Latin source is uncertain."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Et hoc certissimum documentum est quia catholica fides nunquam nisi tribulationibus et persecutionibus crevit: ut impleatur quod dictum est, Quia per multas tribulationes et angustias oportet nos viderc regnum Dei (Act. xiv, 21). Illius autem fidei crementa testantur exsilia innocentium. et proscriptiones miserorum, et tormenta et oppressio captivorum. Sed video quosdam contradictores parturientes, et Donatistarum nobis objicere persecutiones, quorum furor legibus violentiam fecit, et legibus ista perpessi sunt. Nam si quos ex eis catholica mater pio sinu suscepit, sine ulla baptismi injuria, sine ulla oneris jactura, siLe ulla Spirilus sancti contumelia: ut qui voluntate conversi sunt, dolerent quia diu eos latuit caritas.\n\nCatholica testimonia de uno Deo.\n\nPrima vox Dei, Audi, Israel, Dominus Deus tuus, Deus unus est ( Deut. VI, 4). In Deuteronomio, Dominus solus deducebat eos, et non fuit cum illis Deus alienus (Deut. XXXII, 12). Item ibi, Videte, videte quia ego sum Deus, et non est alius præter me (Ibid., 59). In Exodo item, Non erunt tibi dii alii atsque me (Exod. xx, 3). Item, Sacrificans diis aliis absque me, eradicabilur (Ibid., 5) Item, Dominum Deum tuum adorabis, et illi soli servies (Deut. VI, 13). Item, Neque enim est alius Deus vel in cælo vel in terra, qui potest facere opera tua, aut comparari magnitudini tuæ (Deut. III, 24).","english":"And this is the most certain proof, that the Catholic faith has never grown except through tribulations and persecutions, so that what is said may be fulfilled: that through many tribulations and hardships we must see the kingdom of God (Acts 14:21). The growth of that faith is attested by the exiles of the innocent, the proscriptions of the wretched, and the torments and oppression of captives. But I see some opponents in labor, and they throw the persecutions of the Donatists in our faces, whose madness did violence to the laws, and they suffered these things by the laws. For if any of them the Catholic mother received into her pious bosom, without any injury to baptism, without any loss of burden, without any insult to the Holy Spirit, so that those who were converted willingly would grieve that charity had so long been hidden from them.\n\nCatholic testimonies concerning one God.\n\nThe first voice of God: Hear, O Israel, the Lord your God is one God (Deut. 6:4). In Deuteronomy: The Lord alone led them, and there was no foreign god with them (Deut. 32:12). Likewise there: See, see that I am God, and there is no other besides me (Ibid., 59). In Exodus likewise: You shall have no other gods besides me (Exod. 20:3). Likewise: He who sacrifices to other gods besides me shall be eradicated (Ibid., 5). Likewise: You shall worship the Lord your God, and serve him alone (Deut. 6:13). Likewise: For there is no other god either in heaven or on earth who can do your works or be compared to your greatness (Deut. 3:24).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. xiv, 21","severity":"info","text":"The verse cited as Acts 14:21 does not correspond to the modern versification; it likely refers to a variant Latin tradition or a misremembered citation, as the phrase 'per multas tribulationes' is not found in the canonical Acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Donatistarum","severity":"info","text":"The Donatists were a rigorist Christian sect in North Africa, opposed by Augustine and Catholic authorities; Fulgentius here counters their claim that Catholic persecution of them was unjust, arguing it was lawful punishment for their violence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Catholica testimonia de uno Deo","severity":"info","text":"This heading marks a clear transition from the preceding narrative about persecution to a new section of scriptural proof-texts for monotheism, typical of anti-Arian florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. VI, 4","severity":"info","text":"The citation 'Audi, Israel, Dominus Deus tuus, Deus unus est' is a conflation of Deuteronomy 6:4 and the Shema (Deut 6:4), but the exact wording is not found in the Vulgate; it may reflect a lost Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. III, 24","severity":"caution","text":"The final citation 'Neque enim est alius Deus... qui potest facere opera tua' is not identifiable in Deuteronomy 3:24; it may be a misattribution or a paraphrase from a lost Latin source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Fulgentius","severity":"info","text":"Fulgentius' use of Old Latin biblical citations, some non-canonical, reflects the fluid state of the Latin Bible in 6th-century North Africa before the Vulgate became standard.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of several scriptural citations is uncertain, as they do not match the Vulgate or modern versification; they may derive from Old Latin versions or be paraphrased."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"In Osee propheta, Dominum præter me non noveris, el salvans non erit præter me (Ose. XIII, 4). In Isaia, Ego Deus, et non est præter me salvans: annuntiavi, et salvavi, et non erit in vobis alienus (Isa. XLIII, ). Qui supra, Hæc dicit Dominus, qui fecit cælum; hic Deus qui extendit terram, et fecit eam: non in vanum fecit eam, sed ut inhabitaretur. Ego sum, ego sum, et non est alius quis. Ego sum Deus, et non est al us (Isa. XLV, ). Per meipsum juro, nisi prodierit de ore meo justitia, verba mea non reverientur: quoniam mihi flectetur omne genu, et jurabitomnis lingua Deum a (Ibid., 22, et 24). Qui supra, A sæculo non audivimus, neque oculi nostri viderunt Deum præter te (Isa. LXIV, ); et, Ante me non fuit Deus, et præter me non erit alius quis (Isa. XLIII, 10). Ego Deus primus, et ego in ea quce superveniunt (Isa. XLIV, 6). In corpore Psalmorum, Quis Deus præter Dominum nostrum ( Psal. XVII, 32)? Item, Quia Deus magnus sicut Deus noster? Tu es Deus qui facis mirabilia solus (Paal. LXXVI, 15). Item, Sciant gentes quoniam nomen tibi Dominus: tu solus altissimus super omnem terram (Psal. LXXXII, 16). Hoc magis Filio competit. In Regnorum, Ezechias adversus Sennacherib, Domine Deus Israel, tu es Deus solus regum omnium terræ ( I V Reg. XIX, 15). Qui supra, Dominus Deus noster, salvos nos fac de manu eorum: ut sciant omnia regna terræ quia tu es Dominus solus (Ibid., 19).","english":"In the prophet Hosea: \"You shall know no Lord besides me, and there will be no savior besides me\" (Hos. 13:4). In Isaiah: \"I am God, and there is no savior besides me: I have announced, and I have saved, and there will be no foreign god among you\" (Isa. 43:). In the same: \"Thus says the Lord, who made the heaven; this is God who stretched out the earth and made it: he did not make it in vain, but that it might be inhabited. I am, I am, and there is no other. I am God, and there is no other\" (Isa. 45:). \"I swear by myself, unless justice goes forth from my mouth, my words will not return: for every knee will bow to me, and every tongue will swear by God\" (Ibid., 22 and 24). In the same: \"From eternity we have not heard, nor have our eyes seen any God besides you\" (Isa. 64:); and, \"Before me there was no God, and besides me there will be no other\" (Isa. 43:10). \"I am the first God, and I am in those things that come after\" (Isa. 44:6). In the body of the Psalms: \"What God is there besides our Lord?\" (Ps. 17:32). Likewise: \"For what great God is like our God? You are God, who alone works wonders\" (Ps. 76:15). Likewise: \"Let the nations know that your name is Lord: you alone are the highest over all the earth\" (Ps. 82:16). This applies more to the Son. In the books of Kings: \"Hezekiah against Sennacherib: 'Lord God of Israel, you are the only God of all the kings of the earth'\" (2 Kings 19:15). In the same: \"Lord our God, save us from their hand: that all the kingdoms of the earth may know that you are the only Lord\" (Ibid., 19).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ose. XIII, 4","severity":"info","text":"The citation Hos. 13:4 is not found in modern Bibles; it likely reflects a Vetus Latina or Septuagint tradition. The Latin text differs from the Hebrew and Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. XLIII,","severity":"info","text":"The citation Isa. 43: is incomplete in the Latin; the English draft supplies a verse number but the source edition leaves it blank. The text may conflate Isa. 43:11-12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. XLV,","severity":"info","text":"The citation Isa. 45: lacks a verse number; the English draft assigns it to Isa. 45, but the Latin text corresponds to Isa. 45:18 and 45:22 in the Vetus Latina.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XVII, 32","severity":"info","text":"The citation Ps. 17:32 does not exist in the standard Psalter; it likely refers to Ps. 17 (LXX) or a variant numbering. The verse is not identifiable in modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I V Reg. XIX, 15","severity":"info","text":"The citation 2 Kings 19:15 is not in the canonical text; it may refer to 2 Kings 19 (LXX) or a conflated passage. The English draft assigns it to 2 Kings 19:15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Hoc magis Filio competit","severity":"caution","text":"The phrase 'This applies more to the Son' is a theological gloss by Fulgentius, not part of the scriptural text. It interprets the Psalm citation as Christological.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin citations often lack verse numbers or use non-standard numbering, making identification uncertain. The English draft supplies modern verse numbers, but these may not correspond to the Vetus Latina or Septuagint used by Fulgentius."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Salomon in oratione expandit manus suas in coelum, et ait: Domine Deus Israel, non est similis tibi Deus nec in cælo sursum, neque in terra dcorsum (III Reg. VIII, 23). Et quamvis de uno Deo duo vel tria testimonia sufficerent, audiant tamen ii qui nobis duos d6os introducunt. Confitentur enim Deum Patrem, et Deum Filium: hoc sane verum est; sed qui non honorificat Filium sicut honorificat Patrem, hic impius est. Si enim debetur sacrificium vel honorificentia Patri, hoc debetur et Filio. At cum majorem asseris Patrem, Ininorem Filium, duos deos introducis: in utroque sacrilegus, et non audiendo, Dominus Deus tuus, Deus unus est (Deut. VI, ), et non honorificando Filium sicut honorificas Patrem. Nullos gradus interposuit Filius. Interroga Patris qure honorificentia b. Tu conaris ad utrorumque contumeliam, et Patris, quia ejus Filius non auditur, de quo Pater dicit, Ipsum audite (Matth. XVII, 5), et Filii, quem in suo præ. cepto audes contemnere. Sed jam alia testimonia de æqualitate Patris et Filii proponantur.","english":"Solomon, in prayer, stretched out his hands toward heaven and said: \"Lord God of Israel, there is no god like you, neither in heaven above, nor on earth below\" (1 Kings 8:23). And although two or three testimonies about one God would suffice, let those who introduce two gods to us hear. For they confess God the Father and God the Son: this is indeed true; but whoever does not honor the Son as he honors the Father is impious. For if sacrifice or honor is due to the Father, it is also due to the Son. But when you assert the Father as greater and the Son as lesser, you introduce two gods: you are sacrilegious in both respects, both by not hearing that \"the Lord your God is one God\" (Deut. 6:4), and by not honoring the Son as you honor the Father. The Son interposed no degrees. Ask what honor is due to the Father. You strive to the insult of both, both of the Father, because his Son is not heard, of whom the Father says, \"Hear him\" (Matt. 17:5), and of the Son, whom you dare to despise in his own commandment. But let other testimonies about the equality of the Father and the Son now be presented.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"III Reg. VIII, 23","severity":"info","text":"The citation 'III Reg. VIII, 23' refers to 1 Kings 8:23 in the Vulgate, part of Solomon's prayer at the dedication of the Temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. VI","severity":"info","text":"The reference 'Deut. VI' likely points to Deuteronomy 6:4, echoing the Shema: 'Hear, O Israel: the Lord our God is one Lord.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XVII, 5","severity":"info","text":"The citation 'Matth. XVII, 5' corresponds to Matthew 17:5, where God the Father says of the Son, 'Hear him,' during the Transfiguration narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pintam Episcopum Arianum","severity":"info","text":"Pinta was an Arian bishop active in North Africa during the early 6th century; Fulgentius wrote this treatise to refute his subordinationist Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"duos deos introducis","severity":"info","text":"Fulgentius accuses his opponents of ditheism, a common charge in anti-Arian polemic; the argument that unequal honor implies two gods recurs in later Trinitarian debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed jam alia testimonia","severity":"info","text":"This phrase marks a transition in the treatise: after refuting Arian claims with scriptural proofs for monotheism, Fulgentius signals a new section on the equality of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact verse division for 'Deut. VI' is uncertain; it may refer to Deuteronomy 6:4 or the broader Shema passage (6:4-9).","The phrase 'Nullos gradus interposuit Filius' is ambiguous: it could mean the Son introduced no degrees of honor, or that the Son himself is without degrees (i.e., fully divine)."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Testimonia de æqualitate Patris et Filii.\n\nIn Apocalypsi, Et habebat in vestimento, vel in femore suo scriptum, Rex regum, et Dominus domi nantium (Apoc. xix,; I Tim. vi, 15). Si de Patre hoc Apostolus dicit, hic manifeste de Filio dicitur. Ubi supra, Beatus et sanctus qui habet partem in resurrectione prima. In eis secunda mors non habet potestatem: sed erunt sacerdotes Dei et Christi ejus, et regnabunt cum eo (Apoc. xx, 6). Ubi supra, Ego sum a et; initium et finis. Ego sitienti dabo fontem aquæ vitæ gratis. Qui ricerit, possidebit hæc, et ero illi Deus, et ipse erit mihi filius (Apoc. XXI, 6). Ubi supra, Et templum non vidi in ea. Dominus enim Deus omnipotens est templum ejus, et Agnus (Ibid., 22). Nulla differentia. Ubi supra, Et ostendit mihi fluvium aquæ vitæ splendidum, procedeniem de sede Dei et Agni (Apoc. xxn, 1). Una sedes, non du.u. Ubi supra, Sedes Dei et Agni in illa erunt, et servient ei (Ibid., 3). In Epistola Joannis, Omnis qui non manet in doctrina Christi, Deum non habet. Qui permanet in doctrina, et Filium et Patrem habet (II Joan 9). Filius prius. In Epistola Judæ, Dominatorem et Deum nostrum Jesum Christum negantes (Jud., 4). EI Deus, et Dominus. In Apocalypsi, Dicunt montibus et petris, Abscondite nos a facie sedentis in throno, et ab ira Agni: quoniam venit dies magnus irce ipsorum, et quis poterit stare (Apoc. VI, i6)? Unum, vel æquale judicium.","english":"Testimonies on the Equality of the Father and the Son.\n\nIn the Apocalypse: \"And he had written on his garment, or on his thigh, 'King of kings, and Lord of lords'\" (Revelation 19:16; 1 Timothy 6:15). If the Apostle says this of the Father, here it is clearly said of the Son. In the same: \"Blessed and holy is he who has a part in the first resurrection. In them the second death has no power; but they will be priests of God and of his Christ, and will reign with him\" (Revelation 20:6). In the same: \"I am the Alpha and the Omega, the beginning and the end. I will give the fountain of the water of life freely to the thirsty. He who drinks will possess these things, and I will be God to him, and he will be a son to me\" (Revelation 21:6). In the same: \"And I saw no temple in it. For the Lord God Almighty is its temple, and the Lamb\" (Revelation 21:22). No difference. In the same: \"And he showed me a river of the water of life, shining, flowing from the throne of God and of the Lamb\" (Revelation 22:1). One throne, not two. In the same: \"The throne of God and of the Lamb will be in it, and they will serve him\" (Revelation 22:3). In the Epistle of John: \"Everyone who does not remain in the teaching of Christ does not have God. He who remains in the teaching has both the Son and the Father\" (2 John 9). The Son first. In the Epistle of Jude: \"Denying our Ruler and God Jesus Christ\" (Jude 4). Both God and Lord. In the Apocalypse: \"They say to the mountains and rocks, 'Hide us from the face of the one sitting on the throne, and from the wrath of the Lamb: for the great day of their wrath has come, and who will be able to stand?'\" (Revelation 6:16). One, or equal, judgment.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Testimonia de æqualitate Patris et Filii","severity":"info","text":"This heading introduces a catena of scriptural testimonies, a common rhetorical device in anti-Arian polemic, listing verses that Fulgentius interprets as supporting the equality of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. xix,; I Tim. vi, 15","severity":"info","text":"The citation conflates Revelation 19:16 with 1 Timothy 6:15; the phrase 'Rex regum, et Dominus dominantium' is not verbatim in either, but echoes both, a common patristic conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. xx, 6","severity":"info","text":"Revelation 20:6 is cited; the phrase 'sacerdotes Dei et Christi ejus' is a slight adaptation, emphasizing the joint reign of God and Christ, supporting the equality argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. XXI, 6","severity":"info","text":"Revelation 21:6 is quoted; the phrase 'Ego sum α et ω' is a common Christological title, but Fulgentius applies it to the Father, showing the fluidity of such attributions in anti-Arian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Joan 9","severity":"info","text":"2 John 9 is cited; the order 'Filium et Patrem' (Son first) is noted by Fulgentius as significant, implying the Son's co-equality with the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. VI, 16","severity":"info","text":"Revelation 6:16 is cited; the phrase 'unum, vel æquale judicium' interprets the shared judgment of the seated figure and the Lamb as evidence of their equality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor textual variants (e.g., 'domi nantium' for 'dominantium', 'ricerit' for 'biberit', 'du.u' for 'duae') that may reflect scribal errors or manuscript traditions.","The citation 'Apoc. xix,; I Tim. vi, 15' is ambiguous: it may be a conflation or a marginal note; the exact source of the phrase is unclear."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ubi supra, Salus Deo nostro et Agno (Apoc. VII, 10). Ubi supra, Factum est regnum hujus mundi, Domini Dei nostri, et Christi ejus, et regnabit in sæcula sæculorum (Apoc. xi, 15). Regnabit, non Regnabunt. Ubi supra, Et audivi vocem magnam ut cœlo dicentem, Facta est salus, et virius, et regnum Dei nostri, et potestas Christi ejus (Apoc. XII, 10). Nulla divisio. Ubi supra, Et vidi, et ecce Agnus stabat super montem Sion, et cum illo centum quadraginta quatuor millia, habentes nomen ejus, et nomen Patris ejus scriptum in frontibus suis (Apoc. XIV, 1). Nunquid præjudicat, quia Filius prior nominatus est, ubi una potestas est? Ubi supra, Hi empti sunt ex hominibus, primitiæ Deo et Agno (Ibid., 4). Ubi supra, Hi cum Agno pugnabunt, et Agnus vincet eos: quia Dominus dominorum est, et Rex regum (Apoc. XVII, 14). Quid amplius habet Pater? Dicatur. Ad Hebræos, Abrahæ namque promittens Deus, quia neminem habuit per quem juraret majorem, juravit per semetipsum dicens (Hebr. vi, 13). Si de Palrc accipitur, visibilis erit; si de Filio, major illo non erit. Pater in Evangelio, Ut omnes honorificent Filium, sicut honorificant Patrem (Joan. v, 23). Et quia habet qui eum misit, hæc missio non de loco in locum. Nam et sol mittit radios, et non a se separatur. Item, Sicut Pater vivificat mortuos, ita et Filius quos vult vivificat (Ibid., 21). Ecce Filius, quos vult; ecce Spiritus, ubi vult.","english":"In the same passage: \"Salvation to our God and to the Lamb\" (Apoc. 7:10). In the same passage: \"The kingdom of this world has become that of our Lord God and of His Christ, and He will reign for ever and ever\" (Apoc. 11:15). \"He will reign,\" not \"They will reign.\" In the same passage: \"And I heard a great voice from heaven saying, 'Salvation and power and the kingdom of our God, and the power of His Christ have been made'\" (Apoc. 12:10). No division. In the same passage: \"And I saw, and behold the Lamb stood upon Mount Sion, and with him one hundred and forty-four thousand, having his name and the name of his Father written on their foreheads\" (Apoc. 14:1). Does it prejudice that the Son is named first, where there is one power? In the same passage: \"These have been bought from among men, firstfruits to God and to the Lamb\" (Ibid., 4). In the same passage: \"These will fight with the Lamb, and the Lamb will conquer them: because He is the Lord of lords and the King of kings\" (Apoc. 17:14). What more does the Father have? Let it be said. To the Hebrews: \"For God, promising Abraham, because he had no one greater by whom to swear, swore by himself, saying\" (Heb. 6:13). If it is understood of the Father, He will be visible; if of the Son, there will be no one greater than Him. The Father in the Gospel: \"That all may honor the Son, just as they honor the Father\" (John 5:23). And because He has one who sent Him, this sending is not from place to place. For the sun also sends rays, and is not separated from itself. Likewise: \"Just as the Father raises the dead, so also the Son raises whomever He wishes\" (Ibid., 21). Behold the Son, whomever He wishes; behold the Spirit, wherever He wishes.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. VII, 10","severity":"info","text":"Fulgentius cites 'Salus Deo nostro et Agno' as Apoc. 7:10, but the Vulgate reads 'salus Deo nostro qui sedet super thronum et Agno' (Rev 7:10). The citation is a paraphrase or variant.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. XI, 15","severity":"info","text":"The citation 'Factum est regnum hujus mundi, Domini Dei nostri, et Christi ejus, et regnabit in sæcula sæculorum' does not correspond exactly to any Vulgate verse; it may conflate Rev 11:15 with a liturgical or patristic formula.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. XII, 10","severity":"info","text":"The verse 'Et audivi vocem magnam ut cœlo dicentem, Facta est salus, et virtus, et regnum Dei nostri, et potestas Christi ejus' is not found in the Vulgate Apocalypse; it may be a misremembered or adapted citation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. XIV, 1","severity":"info","text":"The citation 'Et vidi, et ecce Agnus stabat super montem Sion, et cum illo centum quadraginta quatuor millia, habentes nomen ejus, et nomen Patris ejus scriptum in frontibus suis' conflates Rev 14:1 with details from Rev 7:4 and 14:4.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. XVII, 14","severity":"info","text":"The citation 'Hi cum Agno pugnabunt, et Agnus vincet eos: quia Dominus dominorum est, et Rex regum' does not match any Vulgate verse; it may be a conflation of Rev 17:14 with 1 Tim 6:15 or a liturgical text.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebr. vi, 13","severity":"info","text":"The citation 'Abrahæ namque promittens Deus, quia neminem habuit per quem juraret majorem, juravit per semetipsum dicens' is not in the Vulgate Hebrews; it may be a paraphrase of Gen 22:16 or a patristic tradition.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The Latin text contains multiple scriptural citations that do not correspond exactly to the Vulgate; Fulgentius may be quoting from memory, from a variant Old Latin version, or from a liturgical source. The reading taken is that these are intended as authoritative testimonies for the equality of Father and Son, regardless of textual accuracy."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"Filius dicit Philippo: Qui me videt, videt et Patrem (Joan. XIV, 9). Et iterum: Non credis quia ego in Patre, et Pater in me eat (Joan. XIV, 1)? Ecce æqualitas Patris et Filii Item, Pater, clarifica Filium tuum, ut et Filius tuus clarificet te (Joan. XVII, 1). Par potestas. Sed sufficiunt ista de æqualitate Filii cum Patre.\n\nTestimonia de Filii deitate.\n\ni. In Job: Qui extendit cœlum solus, et ambulat super mare tanquam super terram (Job ix, 8). In Jeremia: Hic Deus noster, et non deputabitur alius absque eo; qui invenit omnem viam prudentiæ, et dedit eam Jacob puero suo, et Israel dileclo suo. Post hæc in terris visus est, et cum hominibus conversatus est (Baruch III, 36, 37, 38). Nunquid quia hic persona Filii expressa est, dicendo, Quia non deputabitur alius absque eo, Patrem a deitate separamus? In Isaia: Fatigata est Ægyptus, et negotiatio Æthiopiæ. Multi ad te venient, et tui erunt servi; et ambulabunt post te, alligati compedibus; et adorabunt te, et te deprecabuntur: quoniam in te est Deus, et tu es Deus solus, et nesciebamus: Deus Israel, Salvator noster (Isa. XLV, 14, 15). In hoc clarissimo testimonio I non solum deitas Filii, sed et summa cum Patre ostenditur æqualitas. Nam quod ait, In te est Deus, et tu es Deus, hoc in Evangelio dictum est, Ego in Patre, et Pater in me est (Joan. XIV, 11).","english":"The Son says to Philip: \"He who sees me, sees also the Father\" (John 14:9). And again: \"Do you not believe that I am in the Father, and the Father is in me?\" (John 14:1). Behold the equality of the Father and the Son. Again: \"Father, glorify your Son, so that your Son may glorify you\" (John 17:1). Equal power. But these suffice concerning the equality of the Son with the Father.\n\nTestimonies concerning the Son's divinity.\n\ni. In Job: \"He who stretches out the heaven alone, and walks upon the sea as upon the land\" (Job 9:8). In Jeremiah: \"This is our God, and no other shall be accounted besides him; who found every path of wisdom, and gave it to his servant Jacob, and to his beloved Israel. After this he was seen on earth, and conversed with men\" (Baruch 3:36, 37, 38). Do we, because the person of the Son is here expressed, by saying \"that no other shall be accounted besides him,\" separate the Father from the divinity? In Isaiah: \"Egypt is wearied, and the merchandise of Ethiopia. Many shall come to you, and they shall be your servants; and they shall walk after you, bound with fetters; and they shall adore you, and they shall pray to you: because in you is God, and you are God alone, and we knew it not: God of Israel, our Savior\" (Isaiah 45:14, 15). In this very clear testimony, not only the divinity of the Son, but also the highest equality with the Father is shown. For what it says, \"In you is God, and you are God,\" this is said in the Gospel: \"I am in the Father, and the Father is in me\" (John 14:11).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. XIV, 9","severity":"info","text":"Fulgentius cites John 14:9, but the Vulgate reads 'Qui me videt, videt et Patrem' (John 14:9). The verse is used to argue for the equality of the Son with the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. XIV, 1","severity":"info","text":"The citation 'Non credis quia ego in Patre, et Pater in me eat' corresponds to John 14:11 in the Vulgate, not 14:1. Fulgentius likely misnumbers, but the text is correct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Baruch III, 36, 37, 38","severity":"info","text":"Fulgentius cites Baruch 3:36-38, a deuterocanonical book, to support the Son's divinity. The passage describes God appearing on earth, interpreted as a prophecy of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. XLV, 14, 15","severity":"info","text":"The citation from Isaiah 45:14-15 is used to show both the divinity of the Son and his equality with the Father. The Vulgate text differs slightly; Fulgentius adapts it to his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is divided into two sections: first, testimonies for the equality of the Son with the Father; second, testimonies for the Son's divinity, each introduced by a heading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Fulgentius writes against Arianism, which denied the full divinity of the Son. His proof-texting method reflects late antique anti-Arian polemic, using Old Testament theophanies as Christological prophecies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of John 14:1 is likely a misnumbering; the text matches John 14:11. The Baruch passage is from the Septuagint tradition, not the Hebrew Bible."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Ad Romanos: Quorum patres, et ex quibus Christus, qui est super omnia Deus benedictus in sæcula (Rom. ix, 5). Propria deitas Filii. Ad Corinthios secunda: Qui est imago invisibilis Dei (II Cor. iv, 4). Si imago, veritas. Ubi supra: Deus erat in Christo, mundum reconcilians sibi (11 Cor. v, 19). Si Deus totus, non ex parte. Ad Ephesios: Evangelizare incomprehensibiles divitias Christi (Ephes. III, 8). Nunquid Cliristi soLius, et non Patris? Ad Colossenses: Quia in ipso complacuit habitare omnem plenitudinem divinitatis corporaliter (Coloss. II, 9). Hic adverte quia et omnem plenitudinem et divinitatem: ubi nihil est quod addatur. Ubi supra: Ut ostenderet Deus divitias sacramenti sui inter gentes: quod eat Christus (Coloss. x, 27). Ecce, divitiae Dei Christus est. Ubi supra: Ut in agnitione sacramenti Dei, quod est Christus: in quo sunt omnes thesauri sapientiæ et scientiæ absconditi (Coloss. II, 3). Integra plenitudo. Ad Philippenses: Qui cum in forma Dei esset constitutus (Philip. JI, 6;. Audis formam, et negas aequalem? Ubi supra: Ipse autem Deus Pater, et Dominus noster Jesus Christus dirigat viam nostram ad vos (I Thess. m, 11). Ecce ambo dirigunt: par potestas. Ad Timotheum prima: Ut serves mandatum irreprehensibile, usque ad adventum Domini nostri Jesu Christi, quem suis temporibus ostendet beatus, et solus potens (I Tim. v, 14), etc.","english":"To the Romans: \"Whose fathers, and from whom Christ, who is God blessed above all forever\" (Rom. 9:5). The proper divinity of the Son. To the Corinthians, second: \"Who is the image of the invisible God\" (2 Cor. 4:4). If an image, then truth. In the same place: \"God was in Christ, reconciling the world to himself\" (2 Cor. 5:19). If God wholly, then not partially. To the Ephesians: \"To proclaim the incomprehensible riches of Christ\" (Eph. 3:8). Are they Christ's alone, and not the Father's? To the Colossians: \"Because in him it pleased all the fullness of divinity to dwell bodily\" (Col. 2:9). Note here both \"all fullness\" and \"divinity\": where there is nothing that can be added. In the same place: \"That God might show the riches of his mystery among the Gentiles, which is Christ\" (Col. 1:27). Behold, the riches of God is Christ. In the same place: \"That in the knowledge of the mystery of God, which is Christ, in whom are hidden all the treasures of wisdom and knowledge\" (Col. 2:3). Complete fullness. To the Philippians: \"Who, when he was established in the form of God\" (Phil. 2:6). You hear \"form,\" and do you deny equality? In the same place: \"But God the Father himself, and our Lord Jesus Christ, direct our way to you\" (1 Thess. 3:11). Behold, both direct: equal power. To Timothy, first: \"That you keep the irreprehensible commandment, until the coming of our Lord Jesus Christ, whom the blessed and only powerful one will show in his own times\" (1 Tim. 5:14), etc.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. 9:5","severity":"info","text":"The citation 'Quorum patres, et ex quibus Christus, qui est super omnia Deus benedictus in sæcula' is a loose paraphrase of Romans 9:5, which in the Vulgate reads 'quorum patres, et ex quibus Christus, qui est super omnia Deus benedictus in saecula.'","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Cor. 4:4","severity":"info","text":"The citation 'Qui est imago invisibilis Dei' corresponds to 2 Corinthians 4:4, though the Vulgate reads 'qui est imago Dei invisibilis.' Fulgentius adapts the word order for emphasis.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Col. 2:9","severity":"info","text":"The citation 'Quia in ipso complacuit habitare omnem plenitudinem divinitatis corporaliter' is a paraphrase of Colossians 2:9, which in the Vulgate reads 'in ipso complacuit omnem plenitudinem divinitatis corporaliter habitare.'","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"propria deitas Filii","severity":"info","text":"The phrase 'propria deitas Filii' (the proper divinity of the Son) is a key theological claim in the anti-Arian argument, asserting that the Son possesses his own divinity, not a derived or lesser one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"series of scriptural testimonies","severity":"info","text":"This passage continues the pattern of the previous section, listing scriptural testimonies from Paul's epistles to demonstrate the Son's full divinity and equality with the Father, each followed by a brief interpretive comment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"I Tim. 5:14","severity":"caution","text":"The citation 'Ut serves mandatum irreprehensibile, usque ad adventum Domini nostri Jesu Christi, quem suis temporibus ostendet beatus, et solus potens' does not correspond to any known verse in 1 Timothy; the chapter and verse reference (I Tim. 5:14) is likely a scribal error or a misattribution in the source edition.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The citation for 1 Timothy (I Tim. 5:14) is not found in the canonical text; it may be a corruption or a reference to a now-lost variant."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Nunquid quia dixit, Solus potens, excluditur Pater a potentia? Ad Titum: Illuxit autem omnibus hominibus gratia Dei, et Salvatoris nostri Jesu Christi (Tit. u, 11). Ubi supra (v. 13): Exspectantes beatam spem et adventum gloriæ magni Dei et Salvatoris nostri Jesu Christi. Si magnus Deus Filius, nihil habet minus. Ubi supra: Cum autem benignitas et humanitas illuxit Salvatoris nostri Jesu Christi (Tit. III, 4). Hic nec humanitatem tacuit, nec divinitatem. Joannes ad Parthos: Ut credamus in vero Filio ejus Jesu Christo. Iiic est verus Deus, et vita æterna (1 Joan. v, 20). In hoc testimonio qui negat Filio perfectionem Dei, Antichrislus est. Petri secunda: Sic enim abundanter ministrabitur vobis introitus in æternum regnum Domini nostri et Salvatoris Jesu Christi (II Pet. i, 11). Et quamvis haec pauca testimonia de deitate Filii, quasi de magno mari ipsarum Scripturarum stilla elevata sit: cum omnis Scriptura tam ejus deitati quam etiam ejus pro assumpta carne humanitati perhibeat testimonium, sicut ipse in Evangelio secundum Joannem ait: Scrutamini Scripturas, quia vos putatis in ipsis vitam æternam habere: et illæ sunt quæ testimonium perhibent de me (Joan. v, 39). Non ait, De nobis, ne duos introduceret deos.","english":"Does it follow that because he said \"Only powerful,\" the Father is excluded from power? To Titus: \"But the grace of God and of our Savior Jesus Christ has shone forth to all men\" (Titus 2:11). In the same place (v. 13): \"Waiting for the blessed hope and the coming of the glory of the great God and of our Savior Jesus Christ.\" If the Son is the great God, he lacks nothing. In the same place: \"But when the kindness and humanity of our Savior Jesus Christ shone forth\" (Titus 3:4). Here he was silent neither about the humanity nor about the divinity. John to the Parthians: \"That we may believe in his true Son Jesus Christ. He is the true God and eternal life\" (1 John 5:20). In this testimony, whoever denies the perfection of God to the Son is Antichrist. Second Peter: \"For thus abundantly will be ministered to you the entrance into the eternal kingdom of our Lord and Savior Jesus Christ\" (2 Peter 1:11). And although these few testimonies concerning the divinity of the Son are like a drop lifted from the great sea of the Scriptures themselves—since all Scripture bears witness both to his divinity and also to his humanity on account of the flesh he assumed, just as he himself says in the Gospel according to John: \"Search the Scriptures, because you think you have eternal life in them; and they are the ones that bear witness concerning me\" (John 5:39). He did not say \"concerning us,\" lest he introduce two gods.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tit. u, 11","severity":"info","text":"The citation 'Tit. u, 11' is a scribal error for Titus 2:11. The verse is not found in modern critical editions; it likely reflects a variant reading or a misremembered reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tit. III, 4","severity":"info","text":"The citation 'Tit. III, 4' is a scribal error for Titus 3:4. The verse is not present in the canonical Epistle to Titus; it may be a conflation or a reference to a now-lost text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. v, 39","severity":"info","text":"The citation 'Joan. v, 39' refers to John 5:39. The verse is not found in modern editions of the Gospel; it may be a misquotation or a variant reading from an Old Latin manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joannes ad Parthos","severity":"info","text":"'John to the Parthians' is an ancient title for the First Epistle of John, reflecting a tradition that John wrote to the church in Parthia. This attribution is not historical but was common in patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Antichrislus","severity":"info","text":"The term 'Antichrislus' (Antichrist) is used here as a polemical label for those denying the Son's full divinity. This reflects Fulgentius's anti-Arian rhetoric, equating theological error with eschatological opposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Non ait, De nobis","severity":"info","text":"Fulgentius argues that Christ's use of 'concerning me' (John 5:39) rather than 'concerning us' proves the Son's distinct personhood without introducing ditheism. This is a key anti-Arian exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citations to Titus 2:11, Titus 3:4, and John 5:39 are not found in modern critical editions; they may be scribal errors, variant readings, or references to now-lost texts. The reading taken is that they are corruptions of canonical verses or misremembered references."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"In Luca dixit ad eos Jesus: Hæc sunt verba quæ locutus sum vos, cum adhuc essem vobiscum: quoniam necesse est impleri omnia quæ scripta sunt in lege Moysi, et prophetis, et PsalMis, de me (Lur. XXIV, 44). Nunquid excludit Patrem a testimonio Scripturarum, quia et hic ait, De me? De omnipotentia Filii in Salomone: Omnipotens sermo tuus, Domine; de cœlis a regalibus sedibus venit (Sap. XVIII, 15). In Zacharia: O, fugite de terra aquilonis, dicit Dominus: eo quod ex quatuor ventis cœli colligam vos. Dicit Dominus: In Sion salvamini qui habitatis in filia Babylonis. Propter quod hæc dicit Domninus omnipotens: Post gloriam misit me ad gentes quæ vos exspoliaverunt. Propter quod qui tangit vos, tanquam qui tangit pupillam oculi ejus. Propter quod inducam manum meam super eos, et erunt præda prædantibus eos; et scietis qua Dominus omnipotens misit me (Zach. it, i et seq.). Sursum omnipotens dicit, deorsum omnipotens mittit: nunquid duo omnipo. tentes? Amos propheta: Dominus qui tangit terram et movet eam, et lugebunt omnes commorantes in ea; et ascendet sicut fluvius AEgypti, qui ædificat super cœlum ascensionem suam, et remissionem suam super terram confirmat: qui vocat aquas maris, et effundit eas super faciem terra: Dominus omnipotens est nomen ejus (Amos ix, 5). Nonne hæc omnia Filio intelliguntur convenire?","english":"In Luke, Jesus said to them: \"These are the words which I spoke to you, when I was still with you: because it is necessary that all things which are written in the law of Moses, and the prophets, and the Psalms concerning me be fulfilled\" (Luke 24:44). Does he exclude the Father from the testimony of the Scriptures, because here too he says, \"Concerning me\"? Concerning the omnipotence of the Son in Solomon: \"Your word, O Lord, is omnipotent; it came from the heavens from royal thrones\" (Wisdom 18:15). In Zechariah: \"O, flee from the land of the north, says the Lord: because from the four winds of heaven I will gather you. Says the Lord: In Zion, be saved, you who dwell in the daughter of Babylon. For this reason the omnipotent Lord says: After the glory, he sent me to the nations which despoiled you. For this reason, whoever touches you is as one who touches the pupil of his eye. For this reason, I will bring my hand upon them, and they will be prey to those who plunder them; and you will know that the omnipotent Lord sent me\" (Zechariah 2:1 and following). Above it says \"omnipotent,\" below \"the omnipotent sends\": are there two omnipotents? The prophet Amos: \"The Lord who touches the earth and shakes it, and all who dwell in it will mourn; and he will rise up like the river of Egypt, who builds his ascent upon heaven, and establishes his descent upon the earth; who calls the waters of the sea, and pours them out upon the face of the earth: the omnipotent Lord is his name\" (Amos 9:5). Are not all these things understood to pertain to the Son?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lur. XXIV, 44","severity":"info","text":"The citation 'Lur. XXIV, 44' is a scribal error for Luke 24:44, where Jesus refers to the fulfillment of prophecies from the Law, Prophets, and Psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap. XVIII, 15","severity":"info","text":"The citation 'Sap. XVIII, 15' refers to Wisdom 18:15, a deuterocanonical book, used here to support the Son's omnipotence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zach. it, i et seq.","severity":"info","text":"The citation 'Zach. it, i et seq.' is a scribal error for Zechariah 2:1 and following, which Fulgentius interprets as referring to the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amos ix, 5","severity":"info","text":"The citation 'Amos ix, 5' refers to Amos 9:5, a non-existent chapter; likely a scribal error for Amos 5:8 or a similar passage describing God's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nunquid duo omnipotentes?","severity":"info","text":"Fulgentius uses a rhetorical question to challenge the Arian interpretation that 'omnipotent' applied to both Father and Son implies two omnipotent beings, arguing instead for unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"In Luca dixit ad eos Jesus","severity":"info","text":"Fulgentius's exegesis of Luke 24:44 as referring solely to the Son reflects anti-Arian polemic, emphasizing Christ's fulfillment of prophecy to counter Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin citations contain scribal errors (e.g., 'Lur.' for Luke, 'it' for 2), but the intended scriptural references are clear from context.","The passage from Amos (ix, 5) does not correspond to a known chapter; Fulgentius may be citing a variant or misremembered text."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"qui descendens terram tetigit, passione commovit, et de terris ascendit in caelum, et super terram descendit e cœlo, sicut ipse promisit in Apocalypsi (Cap. III, 14): Hæc dicit qui est testis fidelis, initium creaturas Dei: Qui est, et qui erat, et qui venturus est, Dominus omnipotens (Apoc. i, 8). Movet, quia dixit, Initium creaturæ Dei; moveat, quia dictum est, Dominus omnipotens: ut hoc, de deitate; illud, quod natus est, de Maria Virgine.\n\nTestimonia de Trinitate.\n\nIn Evangelio: Ite, baptizate gentes in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, 19). In nonine, non In nominibus. Item: Simile est regnum cælorum mulieri quæ abscondit fermentum in farinæ satis tribus, donec fermentaretur totum (Matth. XIII, 33). Hic mulier ponitur Ecclesia, quæ æquis ponderibus fidem Patris, et Filii, et Spiritus sancti iu corda credentium abscondit.InApocalypsi: Sanctus. sanctus, sanctus Dominus Deus Sabaoth (Apoc. IV, 8). Tertio audio sanctus, et unum Domiuum Deum. Ubi supra: Et dixit mihi angelus: Hæc verba vera Dei sunt. Et cecidi ante pedes ejus ut adorarem eum; et dixit mihi: Vide ne feceris; conservus tuus sum, et fratrum tuorum habentium testimonium Jesu, et spiritus prophetiæ (Apoc. xix, 9, 10). Quid tam luce clarius ad ostendendam Trinitatem, nisi verba vera Patris, testimonium Filii, donum prophetiæ Spiritus sancti?","english":"who, descending, touched the earth, stirred by the passion, and from the lands ascended into heaven, and descended from heaven upon the earth, as he himself promised in the Apocalypse (Chapter 3, 14): \"These things says the one who is a faithful witness, the beginning of God's creatures: Who is, and who was, and who is to come, the omnipotent Lord\" (Revelation 1:8). It moves because he said, \"the beginning of God's creature\"; let it move because it was said, \"the omnipotent Lord\": so that this pertains to the divinity, and that which was born pertains to the Virgin Mary.\n\nTestimonies concerning the Trinity.\n\nIn the Gospel: \"Go, baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit\" (Matthew 28:19). \"In the name,\" not \"In the names.\" Likewise: \"The kingdom of heaven is like a woman who hid leaven in three measures of flour until the whole was leavened\" (Matthew 13:33). Here the woman represents the Church, which hides the faith of the Father, and of the Son, and of the Holy Spirit in equal measures in the hearts of believers. In the Apocalypse: \"Holy, holy, holy is the Lord God of Hosts\" (Revelation 4:8). I hear \"holy\" three times, and one Lord God. In the same place: \"And the angel said to me: 'These words are true words of God.' And I fell before his feet to worship him; and he said to me: 'See that you do not do so; I am your fellow servant, and that of your brothers who have the testimony of Jesus, and the spirit of prophecy'\" (Revelation 19:9, 10). What is clearer than light for showing the Trinity, if not the true words of the Father, the testimony of the Son, the gift of prophecy of the Holy Spirit?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. i, 8","severity":"info","text":"Fulgentius cites Revelation 1:8, but the wording 'initium creaturæ Dei' is not found in the Vulgate; it may be a variant or a conflation with other apocalyptic imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXVIII, 19","severity":"info","text":"The baptismal formula 'in nomine Patris, et Filii, et Spiritus sancti' is from Matthew 28:19, a key Trinitarian proof text in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XIII, 33","severity":"info","text":"The parable of the woman and leaven (Matthew 13:33) is allegorized: the three measures of flour represent the three persons of the Trinity, and the leaven is faith hidden in hearts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. IV, 8","severity":"info","text":"The Trisagion 'Sanctus, sanctus, sanctus' from Revelation 4:8 is used to argue for threefold distinction within one divine substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. xix, 9, 10","severity":"info","text":"Fulgentius cites Revelation 19:9-10, but these verses do not exist in the canonical Apocalypse; the reference is likely corrupt or from a non-Vulgate tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Apoc. xix, 9, 10","severity":"caution","text":"The citation 'Apoc. xix, 9, 10' is spurious; no known manuscript of Revelation has a chapter 19 with these verses. The passage may be a misattribution or a lost apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'initium creaturæ Dei' in the first citation is not standard; it may reflect a variant reading or a paraphrase.","The reference 'Apoc. xix, 9, 10' is clearly erroneous; the intended source is uncertain."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"In Psalmis: Apud te est fons vitae, et in lumine tuo videbimus lumen (Psal. XXXV, 10). Apud Deum Patrem fons vitæ Christus; et quia lumen est in ipso, illuminator videtur Spiritus sanctus: quia qui Spiritum Christi non habet, hic non est ejus (Rom. VIII, 9). In psalmo LXVI,: Benedicat nes Deus, Deus noster, benedicat nos Deus, et metuant eum omnes fines terræ. Ter audio Deum, et unum prædicat metuendum. In Epistola Joannis: Tres sunt in cœlo qui testimonium reddunt, Pater, Verbum, et Spiritus: et tres unum sunt ( I Joan. v, 7). Quid dicam de patriarcha Abraham? qui cum trium speciem virorum videret, unum in eis Deum cognovit, cum dicit: Dominator Domine (Gen. XVIII, 3). Corporali ministerio tribus exhibet humanitatis officium; ab uno tamen prolis suscepit beneiicium, dum dicitur ei: Ad hoc tempus veniam, et erit Saræ filius (vers. 10). Non dixit veniemus, sed veniam: ne plebem deorum introducere videretur. Nam ut noveris Trinitatem simul habitare, simul immunditiam declinare, audi quid in Evangelio Dominus dicat: Qui me diligit diligetur a Patre meo, et ego diligam eum (Joan. xiv, 21); et, Veniemus, ego et Pater meus, et mansionem apud illum faciemus (v. 23). Ecce, Pater et Filius unam habitant mansionem. Quid Spiritus sanctus? Audi Apostolum dicentem: Templum Dei estis, et Spiritus Dei habitat in vobis (1 Cor. III, 16).","english":"In the Psalms: With you is the fountain of life, and in your light we shall see light (Psalm 35:10). With God the Father is the fountain of life, Christ; and because he is light in him, the Holy Spirit is seen as the illuminator: for he who does not have the Spirit of Christ is not his (Romans 8:9). In Psalm 66: May our God bless us, our God, may God bless us, and may all the ends of the earth fear him. I hear God three times, and one is proclaimed as to be feared. In the Epistle of John: There are three in heaven who bear witness, the Father, the Word, and the Spirit: and the three are one (1 John 5:7). What shall I say of the patriarch Abraham? who, when he saw the appearance of three men, recognized one God in them, when he says: Lord Master (Genesis 18:3). With bodily ministry he shows the office of humanity to three; yet from one he received the benefit of offspring, when it is said to him: I will come at this time, and Sarah will have a son (verse 10). He did not say we will come, but I will come: lest he seem to introduce a multitude of gods. For that you may know that the Trinity dwells together, and together shuns impurity, hear what the Lord says in the Gospel: He who loves me will be loved by my Father, and I will love him (John 14:21); and, We will come, I and my Father, and we will make our abode with him (verse 23). Behold, the Father and the Son dwell in one abode. What of the Holy Spirit? Hear the Apostle saying: You are the temple of God, and the Spirit of God dwells in you (1 Corinthians 3:16).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apud te est fons vitae, et in lumine tuo videbimus lumen","severity":"info","text":"Fulgentius cites Psalm 35:10 (Vulgate numbering) as a proof-text for the Trinity, interpreting the 'fountain of life' as Christ and the 'light' as the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Benedicat nes Deus, Deus noster, benedicat nos Deus, et metuant eum omnes fines terræ","severity":"info","text":"The citation of Psalm 66 (Vulgate) is used to argue that the threefold repetition of 'God' indicates one God to be feared, a common anti-Arian trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tres sunt in cœlo qui testimonium reddunt, Pater, Verbum, et Spiritus: et tres unum sunt","severity":"info","text":"Fulgentius quotes 1 John 5:7 (Vulgate) as a direct Trinitarian proof, though the verse is a later interpolation (Comma Johanneum) absent from most Greek manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui me diligit diligetur a Patre meo, et ego diligam eum","severity":"info","text":"The citation of John 14:21 is adapted; the canonical text reads 'diligit' not 'diligetur'. Fulgentius may be quoting from memory or a variant Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abraham","severity":"info","text":"The reference to Abraham and the three visitors (Genesis 18) is a standard patristic typology for the Trinity, used by Justin, Irenaeus, and Augustine to argue for triune unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Templum Dei estis, et Spiritus Dei habitat in vobis","severity":"info","text":"Fulgentius cites 1 Corinthians 3:16, but the verse is not found in modern critical editions; it likely derives from a Vetus Latina or patristic florilegium, reflecting a non-Vulgate textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of John 14:21 differs from the Vulgate; the verb form 'diligetur' may be a scribal error or a variant reading.","The citation of 1 Corinthians 3:16 is unattested in standard critical editions; its source is uncertain."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Ostensus est Pater, et Filius, et Spiritus sanctus simul habitare; ostendatur ipsa Trinitas simul immunditiam declinare. Apud Salomonem habes: Perversae autem cogitationes separant a Deo: hoc de Patre. Quoniam in malivolam animam non introibit Sapientia: hoc de Filio. Spiritus enim sanatus disciplinæ effugiet fictum, et auferet se a cogitationibus quæ sunt sine intellectu (Sap. It 3,4, 5): hoc de Spiritu sancto. Sed ut compendio intellectus, Scripturae sensum de natura Trinitatis uniter dicentem colligas, in Exodo item habes: Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob (Exod. III, 6). In psalmo: Vivit Dominus, et benedictus Deus meuis, et exaltetur Deus salutis meæ (Psal. XVII, 47). Paulus: Idem Spiritus, idem Dominus, idem Deus (1 Cor. XII, 4, 5, 6). Nunquid offendit catholicum sensum quia Spiritus prius nominatus est? Item si Dominum quæras ipsam Trinitatem dictam, audi: Afferte Domino gloriam et honorem, afferte Domino gloriam nomini ejus (Psal. XXVIII, 2). Quia Rex ipsa Trinitas: Auferte portas, principes, vestras, et elevamini, porta æternales, et introibit Rex gloriæ. Quis est iste Rex gloriæ? Dominus virtutum ipse est Rex gloriæ (Psal. XXIII, 9). Testimonium datum, Deum tertio repetitum, Dominum tertio appellatum Regem. Nec dii, nec domini, nec reges distincti sunt, quia in trina nomina et personas discernuntur: nam una deMas, unum dominium, unum regale imperium.","english":"The Father, the Son, and the Holy Spirit are shown to dwell together; let it be shown that the same Trinity shuns impurity. In Solomon you have: \"But perverse thoughts separate from God\" — this concerning the Father. \"For wisdom will not enter a malicious soul\" — this concerning the Son. \"For a disciplined spirit will flee from a feigned one and will withdraw itself from thoughts that are without understanding\" (Wisdom 1:3,4,5) — this concerning the Holy Spirit. But that you may gather concisely the sense of Scripture speaking unitedly about the nature of the Trinity, you have likewise in Exodus: \"I am the God of Abraham, and the God of Isaac, and the God of Jacob\" (Exodus 3:6). In the Psalm: \"The Lord lives, and blessed is my God, and let the God of my salvation be exalted\" (Psalm 17:47). Paul: \"The same Spirit, the same Lord, the same God\" (1 Corinthians 12:4,5,6). Does it offend Catholic sensibility because the Spirit was named first? Likewise, if you seek the Lord, the Trinity itself being spoken of, hear: \"Bring glory and honor to the Lord, bring glory to the Lord, to his name\" (Psalm 28:2). Because the King is the Trinity itself: \"Remove your gates, princes, and be lifted up, eternal gate, and the King of glory will enter.\" Who is this King of glory? \"The Lord of hosts himself is the King of glory\" (Psalm 23:9). Testimony has been given: God repeated three times, Lord called three times, King. They are not distinguished as gods, nor lords, nor kings, because they are discerned in three names and persons: for there is one divinity, one dominion, one royal rule.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap. It 3,4,5","severity":"info","text":"The citation 'Sap. It 3,4,5' refers to Wisdom 1:3-5, but the Latin text's 'Spiritus enim sanatus' is a corruption of 'Spiritus enim sanctus' (Holy Spirit). The verse is used to attribute each person of the Trinity a distinct scriptural proof.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. III, 6","severity":"info","text":"The citation 'Exod. III, 6' corresponds to Exodus 3:6, but the verse as given ('Ego sum Deus Abraham, et Deus Isaac, et Deus Jacob') is not found in the canonical Vulgate; it may be a conflation or a variant reading from the Old Latin or a liturgical text.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XVII, 47","severity":"info","text":"The citation 'Psal. XVII, 47' refers to Psalm 17:47, but the verse as quoted ('Vivit Dominus, et benedictus Deus meuis, et exaltetur Deus salutis meæ') does not match the Vulgate; it may be a conflation or a variant from the Old Latin Psalter.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. XII, 4, 5, 6","severity":"info","text":"The citation '1 Cor. XII, 4, 5, 6' is erroneous; 1 Corinthians has only 16 chapters. The intended reference is likely 2 Corinthians 12:4-6, but that chapter does not exist. The text may be a corruption or a misattribution of a Trinitarian formula.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Pintam Episcopum Arianum","severity":"info","text":"The treatise is directed against Pintas, an Arian bishop. Arianism denied the consubstantiality of the Son with the Father, and Fulgentius here defends the full divinity and unity of the Trinity, using scriptural proof-texts to assert one divinity, one dominion, one royal rule.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Psal. XXIII, 9","severity":"caution","text":"The citation 'Psal. XXIII, 9' refers to Psalm 23:9, but the verse as quoted ('Auferte portas, principes, vestras, et elevamini, porta æternales, et introibit Rex gloriæ') does not match the Vulgate; it may be a conflation or a variant from the Old Latin or a liturgical source.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The Latin text contains several scriptural citations that do not match the Vulgate; these may be corruptions, Old Latin variants, or conflations. The reading taken is that Fulgentius is using a non-Vulgate Latin Bible tradition, possibly the Vetus Latina, and the citations are accepted as given in the source edition."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"Qui huic veritati studio male vincendi contradicit, non dico dainnabitur, sed jam damnatus est.\n\nTestimonia de Spiritu sancto, quia Deus est.\n\nIn principio libri Genesis: Et Spiritu, Dei ferebatur super aquas (Genes. i, 2): qui in figura baptismi aquas sanctificaret,non qui lassando pausaret. In Job: Spiritus divinus est qui fecit me, et Spiritus Omnipotentis qui docet me (Job XXXIII, 4). In divinilate perfectio. In Evangelio: Spiritus est Deus, et qui adorant eum, in spiritu et veritate oportet adorare (Joan. IV, 24). Item: Non enim ad mensuram dat Deus Spiritum (Joan. III, 31). Ecce Spiritus immensus cat. Ad Nicodemum: Spiritus enim ubi vult spirat, et vocem ejus audis, et nescis unde veniat vel quo vadat (Ibid., 8). Quando audis, Ubi vult, propria potestas est. In seipso Christus: Spiritus Domini super me (Luc. IV, 18). Nisi pius revocet has voces intellectus, major erit Spiritus Filio. Item: Jesus repletus Spiritu sancto, reversus eat ab Jordane (Ibid., 1). Similis intellectus. Item: Si ergo videritis Filium hominis ascendentem ubi erat prius. Spiritus est qui vivificat: nam caro non prodest quidquam (Joan. VI, 63). Nihil minus habet deitatis qui vivificat. Item: Cum venerit Paracletus, Spiritus veritatis, quem Pater mittet in nomine meo, ipse introducet vos in omnem veritatem, et docebit vos (Joan. XVI, 13). Deus est qui introducet in omnem veritatem.","english":"Whoever, with a zeal for unjust victory, contradicts this truth, I do not say will be condemned, but is already condemned.\n\nTestimonies concerning the Holy Spirit, that He is God.\n\nIn the beginning of the book of Genesis: \"And the Spirit of God was borne over the waters\" (Gen. 1:2): He who would sanctify the waters in the figure of baptism, not He who would rest from weariness. In Job: \"The divine Spirit is He who made me, and the Spirit of the Almighty who teaches me\" (Job 33:4). In the divinity, perfection. In the Gospel: \"The Spirit is God, and those who worship Him must worship in spirit and in truth\" (John 4:24). Again: \"For God does not give the Spirit by measure\" (John 3:31). Behold, the Spirit is immense. To Nicodemus: \"For the Spirit breathes where it wills, and you hear its voice, and you do not know whence it comes or whither it goes\" (Ibid., 8). When you hear, \"Where it wills,\" it is its own power. In Christ Himself: \"The Spirit of the Lord is upon me\" (Luke 4:18). Unless a pious understanding recalls these words, the Spirit will be greater than the Son. Again: \"Jesus, filled with the Holy Spirit, returned from the Jordan\" (Ibid., 1). A similar understanding. Again: \"If therefore you see the Son of man ascending where he was before, it is the Spirit that gives life; for the flesh is of no use whatsoever\" (John 6:63). He who gives life lacks nothing of divinity. Again: \"When the Paraclete, the Spirit of truth, whom the Father will send in my name, comes, He Himself will lead you into all truth, and will teach you\" (John 16:13). He is God who will lead into all truth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Testimonia de Spiritu sancto, quia Deus est","severity":"info","text":"This heading introduces a new section of scriptural testimonies for the divinity of the Holy Spirit, following a brief condemnation of opponents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et Spiritu, Dei ferebatur super aquas (Genes. i, 2)","severity":"info","text":"Fulgentius cites Genesis 1:2 (Vetus Latina) to argue the Spirit sanctifies baptismal waters, not that it rests from weariness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus divinus est qui fecit me, et Spiritus Omnipotentis qui docet me (Job XXXIII, 4)","severity":"info","text":"The citation of Job 33:4 (Vulgate numbering) is used to assert the Spirit’s creative and teaching role, implying divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus est Deus, et qui adorant eum, in spiritu et veritate oportet adorare (Joan. IV, 24)","severity":"info","text":"Fulgentius cites John 4:24, likely from a Vetus Latina version, to directly state the Spirit is God and must be worshipped in spirit and truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non enim ad mensuram dat Deus Spiritum (Joan. III, 31)","severity":"info","text":"The citation of John 3:31 (Vetus Latina) is used to argue the Spirit is immeasurable, supporting his divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Spiritus Domini super me (Luc. IV, 18)","severity":"caution","text":"Fulgentius notes that without pious interpretation, Luke 4:18 could imply the Spirit is greater than the Son, a risk he addresses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates multiple scriptural citations with brief interpretive glosses; the exact Vetus Latina wording for some verses (e.g., John 3:31, 4:24) is uncertain.","The phrase 'In divinilate perfectio' is ambiguous: it may be a marginal note or a truncated comment on Job 33:4."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"In Actibus apostolorum, Petrus Cornelio: Jesum a Nazareth, quem unxit Deus Spiritu sancto (Act. x, 38). Homo unctus est, non Deus. Item Ananiæ: Quare tentavit Satanas cor tuum, mentiri te Spiritui sancto (Act. v, 3)? Et infert: Non es mentitus hominibus, sed Deo (vers. 4). Item: Hæc dicit Spiritus sanctus: Segregate mihi Saulum et Barnabam, in ministerio quo vocavi eos (Act. XIII, 2). Hic nec Patris nec Filii inducit personam, quos tamen sanus intellectus non separat a jussione. Item Apostolus gentbus per Epistolam: Placuit, inquit, Spiritui sancto, et nobis, non imponere vobis amplius quam ut ab.,;neatis ab idolis, a fornicatione, et sanguine (Act. xv. 28). Nunquid hæc jussio sine Patre et Filio facta est? Item ibi: Dixit autem Spiritus Petro: Exsurgens vade cum illis, quia ego eos misi ad te (Act. x, 19). Nunquid nisi creator imperat creaturæ? Item ibi: A Mileto autem Paulus mittens Ephesum, convocavit presbyteros et majores natu (Act. xx, 17); et post mullam exhortationem intulit: Attendite gregem Christi, in quo vos Spiritus sanctus constituit episcopos (Ibid., 28). Nunquid ab hac constitutione sacer. dotis separatur Pater aut Filius? Paulus ad Romanos: Spiritus autem vita ceterna, et pax (Rom. vm, 6). Hoc Pater, hoc Filius, hoc Spiritus sanctus; sed una vita, non tres. Ubi supra: Spiritus vita est propter justitiam (Ibid., 10). Hoc Pater, hoc Filius.","english":"In the Acts of the Apostles, Peter to Cornelius: Jesus of Nazareth, whom God anointed with the Holy Spirit (Acts 10:38). A man was anointed, not God. Likewise to Ananias: Why did Satan tempt your heart to lie to the Holy Spirit (Acts 5:3)? And he adds: You have not lied to men, but to God (verse 4). Likewise: Thus says the Holy Spirit: Separate for me Saul and Barnabas, in the ministry to which I have called them (Acts 13:2). Here he introduces neither the person of the Father nor of the Son, whom, however, a sound understanding does not separate from the command. Likewise the Apostle to the Gentiles through the Epistle: It pleased, he says, the Holy Spirit and us not to impose upon you more than to abstain from idols, from fornication, and from blood (Acts 15:28). Was this command made without the Father and the Son? Likewise there: But the Spirit said to Peter: Arise and go with them, because I sent them to you (Acts 10:19). Does not the creator command the creature? Likewise there: From Miletus, however, Paul, sending to Ephesus, summoned the presbyters and elders (Acts 20:17); and after much exhortation he added: Attend to the flock of Christ, in which the Holy Spirit has appointed you bishops (ibid., 28). Is the Father or the Son separated from this appointment of the priest? Paul to the Romans: But the Spirit is eternal life and peace (Rom. 8:6). This is the Father, this is the Son, this is the Holy Spirit; but one life, not three. In the same place: The Spirit is life on account of righteousness (ibid., 10). This is the Father, this is the Son.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. x, 38","severity":"info","text":"Fulgentius cites Acts 10:38, but the Vulgate reads 'unxit eum Deus Spiritu Sancto' (God anointed him with the Holy Spirit). The Latin here omits 'eum'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. v, 3-4","severity":"info","text":"Acts 5:3-4: Peter rebukes Ananias for lying to the Holy Spirit, then says 'non es mentitus hominibus, sed Deo'. Fulgentius uses this to argue the Spirit is God.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. XIII, 2","severity":"info","text":"Acts 13:2: 'Hæc dicit Spiritus sanctus: Segregate mihi Saulum et Barnabam'. The verse is actually Acts 13:2, but the citation in the Latin is 'Act. XIII, 2'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. xv. 28","severity":"info","text":"Acts 15:28: 'Placuit Spiritui sancto, et nobis, non imponere vobis amplius'. This is from the Apostolic Decree; Fulgentius uses it to show the Spirit's authority.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. x, 19","severity":"info","text":"Acts 10:19: 'Dixit autem Spiritus Petro: Exsurgens vade cum illis'. The Spirit commands Peter, implying divine authority.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. xx, 17, 28","severity":"info","text":"Acts 20:17 and 28: Paul summons elders and says 'Spiritus sanctus constituit episcopos'. Fulgentius argues the Father and Son are not separate from this act.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The Latin text conflates Acts 10:19 and 10:38 under the same chapter reference; the English draft clarifies the distinction.","The citation 'Act. XIII, 2' is likely a scribal error for 'Act. XIII, 2' (Acts 13:2), but the verse numbering in the source may differ from modern Bibles."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ubi supra: Si autem Spiritus ejus, qui suscitavit Christum a mortuis, habitat in vobis (v. 11). Qualis hic est Deus qui carnem Creatoris a mortuis suscitavit? Ubi supra: Non enim accepimus spiritum servitutis (v. 15). Nullus liber nisi Deus, quod est Spiritus sanctus. Ubi supra: Deus autem apei repleat vos omni gandio et pace in credendo: in abundantia spei et virtute Spiritus suncti (Rom. xv, 13). Sicut Christus virtus Dei, ita Spiritus sanctus. Ubi supra: Ut fiat oblatio gentium sanctificata in Spiritu sancto (Ibid., 16). Spiritus sicut vivificat, ita et sanclilicat. Ubi supra Non enim audeo aliquid loqui eorum quæ per me non eflicit Christus in obedientium gentium, verbo et factis; per potentiam signorum et prodigiorum, in virtute Spiritus sancti (Ibid., 18, 19). Virlus Filius, virtus Spiritus, virtus Pater; sed una, non tres. Ad Corinlhios prima: Spiritus autem omnia scrutatur. Nemo novit quæ sunt Dei, nisi Spiritus ejus (1 Cor. II, 10, 11). Ubi supra: Templum Dei estis, et Spiritus Dei habitat in vobis (I Cor. III, 16). Deus est qui babitat in templo suo. Ubi supra: Abluti et sanctificati estis in nomine Domini nostri Jesu Christi, et Spiritu Dei nostri (I Cor. vi, 11). Ecce simul mundant, simul sanctificant Filius et Spiritus sanctus. Ubi supra: Omnia 'Operatur unus atque idem Spiritus, diridens unicuique prout vult (1 Cor. XII, 11).","english":"As above: \"If, however, His Spirit, who raised Christ from the dead, dwells in you\" (v. 11). What kind of God is this who raised the flesh of the Creator from the dead? As above: \"For we have not received the spirit of servitude\" (v. 15). No one is free except God, who is the Holy Spirit. As above: \"Now may God fill you with all joy and peace in believing, in the abundance of hope and the power of the Holy Spirit\" (Rom. 15:13). Just as Christ is the power of God, so is the Holy Spirit. As above: \"So that the offering of the Gentiles may be sanctified in the Holy Spirit\" (Ibid., 16). The Spirit, as it gives life, so also sanctifies. As above: \"For I dare not speak anything of those things which Christ does not effect through me in the obedient Gentiles, by word and deed, through the power of signs and wonders, in the power of the Holy Spirit\" (Ibid., 18, 19). The Son is power, the Spirit is power, the Father is power; but one, not three. To the first Corinthians: \"But the Spirit searches everything. No one knows what belongs to God except His Spirit\" (1 Cor. 2:10, 11). As above: \"You are the temple of God, and the Spirit of God dwells in you\" (1 Cor. 3:16). It is God who dwells in His temple. As above: \"You have been washed and sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God\" (1 Cor. 6:11). Behold, the Son and the Holy Spirit cleanse and sanctify together. As above: \"One and the same Spirit works all things, distributing to each as He wills\" (1 Cor. 12:11).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. 15:13","severity":"info","text":"Fulgentius cites Romans 15:13, but the Vulgate reads 'Deus autem spei repleat vos omni gaudio et pace' (God of hope fill you with all joy and peace). The Latin here has 'apei' for 'spei', likely a scribal error.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 2:10-11","severity":"info","text":"The citation 'Spiritus autem omnia scrutatur' (But the Spirit searches everything) is not a direct quotation from 1 Corinthians 2:10-11; it may be a paraphrase or a conflation with other passages, as the Vulgate reads 'Spiritus autem omnia scrutatur' only in a different context.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 6:11","severity":"info","text":"The verse 'Abluti et sanctificati estis in nomine Domini nostri Jesu Christi, et Spiritu Dei nostri' (You have been washed and sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God) does not correspond to any known verse in 1 Corinthians 6; it may be a misattribution or a conflation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 12:11","severity":"info","text":"The citation 'Omnia operatur unus atque idem Spiritus, dividens unicuique prout vult' (One and the same Spirit works all things, distributing to each as He wills) is not found in 1 Corinthians 12:11; it may be a paraphrase of 1 Corinthians 12:11 or a conflation with other texts.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"apei","severity":"caution","text":"The Latin 'apei' in the citation of Romans 15:13 is likely a scribal error for 'spei' (hope), as the Vulgate reads 'Deus autem spei repleat vos'. This corruption affects the interpretation of the passage.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of scriptural citations, each followed by a brief theological comment asserting the divinity and agency of the Holy Spirit, consistent with Fulgentius's anti-Arian argument.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["Several scripture citations (1 Cor. 2:10-11, 1 Cor. 6:11, 1 Cor. 12:11) do not match the Vulgate text exactly; they may be paraphrases, conflations, or misattributions by Fulgentius or the manuscript tradition.","The Latin 'apei' in Rom. 15:13 is likely a scribal error for 'spei', but the intended reading is clear from context."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Qui libere quod vult facit, nulli est subditus. Ad Corinthios secunda: Epistola scripta, non atramento, sed Spiritu Dei vivi (11 Cor. III, 5). Spiritus hominus non est minor homine; quanto magi Spiritus Dei! Ubi supra: Littera occidit, Spiritus autem vivificat (Ibid., 6). Qui vivificat Deus est: quia Dominus mortificat et vivificat (I Reg. II, 6). Ad Galatas: Ut benedictionem Spiritus accipiamus per fidem (Gal. III, 14). Deus est qui benedicit. Ubi supra: Spiritu vivimus, Spiritu et ambulemus (Gal. v, 25). Qui rursum benedicit, ipse viviticat ut Deus. Ubi supra: Qui seminaverit in Spiritu, de Spiritu metet vitam æternam (Gal. VI, 8). In his tribus testimoniis ad Galatas, Spiritus et benedicit, et vivificat, et dat vitam æternam. Ad Ephesios: In quo credentes signati estis in Spiritu sancto (Ephes. I, 13). Signamur in nomine Patris, et Filii, et Spiritus sancti. Ubi supra: In quo vos ædificamini in habitaculum Dei in Spiritu (Ephes. n, 22). Item: Revelatum est sanctis ejus apostolis in Spiritu, esse gentes cohæredes (Ephes. III, 5). Omnia operatur unus atque idem Spiritus: hæredes facit. Ubi supra: Ut det vobis secundum divitias claritatis suæ, virtutem a corroborari per Spiritum suum (Ibid., 16). Non corroborat nisi Deus. Ubi supra: Solliciti servare unitatem Spiritus in vinculo pacis (Ephes. IV, 3). Pax Christus. Nunquid duæ paces?","english":"He who freely does what he wills is subject to no one. To the Corinthians, second: \"An epistle written, not with ink, but with the Spirit of the living God\" (2 Cor. 3:5). The spirit of a man is not less than the man; how much more the Spirit of God! The same place: \"The letter kills, but the Spirit gives life\" (Ibid., 6). He who gives life is God: because \"the Lord kills and gives life\" (1 Kings 2:6). To the Galatians: \"That we may receive the blessing of the Spirit through faith\" (Gal. 3:14). It is God who blesses. The same place: \"We live by the Spirit, and let us walk by the Spirit\" (Gal. 5:25). He who again blesses, himself gives life as God. The same place: \"He who sows in the Spirit, from the Spirit will reap eternal life\" (Gal. 6:8). In these three testimonies to the Galatians, the Spirit both blesses, and gives life, and gives eternal life. To the Ephesians: \"In whom you are sealed, believing, in the Holy Spirit\" (Eph. 1:13). We are sealed in the name of the Father, and of the Son, and of the Holy Spirit. The same place: \"In whom you are built up into a dwelling place of God in the Spirit\" (Eph. 2:22). Again: \"It was revealed to his holy apostles in the Spirit, that the Gentiles are co-heirs\" (Eph. 3:5). One and the same Spirit works all things: he makes heirs. The same place: \"That he may give to you according to the riches of his glory, the power to be strengthened through his Spirit\" (Ibid., 16). No one strengthens except God. The same place: \"Diligent to preserve the unity of the Spirit in the bond of peace\" (Eph. 4:3). Peace is Christ. Are there two peaces?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Corinthios secunda: Epistola scripta, non atramento, sed Spiritu Dei vivi (11 Cor. III, 5)","severity":"info","text":"Fulgentius cites 2 Cor 3:5, but the verse numbering in the source edition (ogl-pl) gives '11 Cor. III, 5', which is a scribal error for 'II Cor. III, 5'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Littera occidit, Spiritus autem vivificat (Ibid., 6)","severity":"info","text":"This is 2 Cor 3:6, a key prooftext for the spiritual interpretation of Scripture, here used to argue that the Spirit is divine because it gives life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui vivificat Deus est: quia Dominus mortificat et vivificat (I Reg. II, 6)","severity":"info","text":"Fulgentius cites 1 Kings 2:6 (1 Sam 2:6 in modern Bibles) to support the claim that only God gives life, linking the Spirit's life-giving role to divine agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ut benedictionem Spiritus accipiamus per fidem (Gal. III, 14)","severity":"info","text":"This is Gal 3:14, but the verse numbering is uncertain; the Vulgate text of Gal 3:14 reads 'ut benedictionem accipiamus per fidem' without explicit mention of the Spirit, suggesting a possible conflation or variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritu vivimus, Spiritu et ambulemus (Gal. v, 25)","severity":"info","text":"This is Gal 5:25, but the Vulgate reads 'Spiritu ambulemus' without 'vivimus'; Fulgentius may be paraphrasing or citing a variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui seminaverit in Spiritu, de Spiritu metet vitam æternam (Gal. VI, 8)","severity":"info","text":"This is Gal 6:8, but the Vulgate reads 'qui seminat in Spiritu, de Spiritu metet' without 'vitam æternam'; Fulgentius adds 'eternal life' to emphasize the Spirit's role in granting eternal life.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verse numbering in the source edition (ogl-pl) is inconsistent with standard Vulgate numbering, e.g., '11 Cor. III, 5' for 2 Cor 3:5.","Several citations (Gal 3:14, 5:25, 6:8) do not match the Vulgate text exactly, possibly due to paraphrase or variant manuscript readings.","The phrase 'Nunquid duæ paces?' at the end is a rhetorical question, but the referent of 'pax Christus' is ambiguous: it may mean 'Peace is Christ' or 'Christ is peace'."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"Ubi supra: Et gladium Spiritus, qui est sermo Dei (Ephes. VI, 17). Sermo Dei Christus; Spiritus sanctus sermo Dei. Nunquid duo sermones? Ad Philippenses: Sive absens audiam de vobis, quia statis in uno Spiritu (Philip. I, 27), hoc est in Deo. Ad Thessalonicenses: Assumpsit vos Deus ab initio ad salutem in sanctificatione Spiritus (II Thess. II, 12). Ad Timotheum prima: Magnum est pietatis sacramentum, quod manifestatum est in carne, justificatum est III Spiritu (I Tim. III, 16). Ecce etiam Christi incarnationem Spiritus sanctus sanctificat. Ad Timotheum secunda: Bonum fidi icommissum custodi, per Spiritum sanctum qui habitat in nobis (II Tim. I, 14). Si Deus non esset Spiritus, non auderet Apostolus per ipsum discipulum adjurare. Insuper, qui habitat in nobis. Ad Titum: Salvo, nos fecit per lavacrum regenerationis, per Spiritum sanclum (Tit. III, 5). Petri ad gentes: Nuntiata vobis sunt per eos qui evangelizaverunt vobis, Spiritu sancto misso de cælis: in quo concupiscunt angeli prospicere (I Petr. I, 12). Deus est quem cupiunt angeli prospicere. Ubi supra: Christus pro peccatis nostris mortuus est, justus pro injustis: ut nos offerret Deo, mortificatos quidem carne, vivificatos autem Spiritu (I Petr. III, 18). Ubi supra: Ut judicentur quidem secundum hominem in carne, vivant autem secundum Deum in Spiritu ( I Petr. IV, 6).","english":"As above: \"And the sword of the Spirit, which is the word of God\" (Eph. 6:17). The word of God is Christ; the Holy Spirit is the word of God. Are there two words? To the Philippians: \"Whether absent, I hear of you, that you stand in one Spirit\" (Phil. 1:27), that is, in God. To the Thessalonians: \"God took you from the beginning to salvation in the sanctification of the Spirit\" (2 Thess. 2:12). To Timothy, first: \"Great is the sacrament of piety, which was manifested in the flesh, justified in the Spirit\" (1 Tim. 3:16). Behold, the Holy Spirit also sanctifies the incarnation of Christ. To Timothy, second: \"Guard the good deposit of faith, through the Holy Spirit who dwells in us\" (2 Tim. 1:14). If the Spirit were not God, the Apostle would not dare to adjure the disciple through him. Moreover, \"who dwells in us.\" To Titus: \"He saved us through the bath of regeneration, through the Holy Spirit\" (Titus 3:5). Peter to the Gentiles: \"These things were announced to you by those who evangelized you, the Holy Spirit sent from heaven: in whom the angels desire to look\" (1 Pet. 1:12). He is God whom the angels desire to look upon. As above: \"Christ died for our sins, the just for the unjust: that he might offer us to God, dead indeed in the flesh, but made alive in the Spirit\" (1 Pet. 3:18). As above: \"That they may be judged indeed according to man in the flesh, but live according to God in the Spirit\" (1 Pet. 4:6).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et gladium Spiritus, qui est sermo Dei","severity":"info","text":"Fulgentius cites Eph. 6:17, but the Vulgate reads 'gladium Spiritus' only in Eph. 6:17; the phrase 'sermo Dei' is not in the standard text, suggesting a variant or conflation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"sermo Dei","severity":"info","text":"Fulgentius equates 'sermo Dei' (word of God) with both Christ and the Holy Spirit, pressing a Trinitarian argument that the same title applies to two persons, implying their unity.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sive absens audiam de vobis, quia statis in uno Spiritu","severity":"info","text":"The citation of Phil. 1:27 is loose; the Vulgate reads 'sive absens audiam de vobis, quia statis in uno Spiritu' but the context in Paul refers to unity of spirit, not the Holy Spirit as a person.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Magnum est pietatis sacramentum, quod manifestatum est in carne, justificatum est in Spiritu","severity":"info","text":"Fulgentius cites 1 Tim. 3:16, but the Vulgate reads 'justificatum est in Spiritu' only in some manuscripts; the verse is a key proof-text for the Spirit's role in the incarnation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Bonum fidei commissum custodi, per Spiritum sanctum qui habitat in nobis","severity":"info","text":"Fulgentius reads 2 Tim. 1:14 as implying the Spirit's divinity because the apostle adjures through the Spirit; this reflects a post-Nicene exegetical tradition emphasizing the Spirit's personhood.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nuntiata vobis sunt per eos qui evangelizaverunt vobis, Spiritu sancto misso de cælis","severity":"info","text":"The citation of 1 Pet. 1:12 is not verbatim from the Vulgate; the phrase 'Spiritu sancto misso de cælis' appears to be a paraphrase or conflation, possibly from a lost Latin version.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The Latin text contains several scriptural citations that do not match the Vulgate exactly, possibly due to Fulgentius quoting from memory or using an Old Latin version. The phrase 'sermo Dei' in the Ephesians citation is not standard, and the 1 Peter citations are paraphrastic."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"Ubi supra: Si exprobramini in Christo, quoniam gloriæ Domini Spiritus in vobis requiescit (Ibid., 14). Gloria Patris Christus est, gloria Spiritus sanctus. Nunquid duæ gloriae? Petri secunda: Hæc primum intelligentes, quod omnis prophetia Scripturæ propria. interpretatione non fit. Non enim voluntate humana allata eat aliquando prophetia, sed Spiritu sancto acti locuti sunt homines Dei (11 Petr. I, 0, 21). Nullos inspirat prophetiæ donum nisi Deus. Joannis ad Parthos: In hoc scimus quia manet in nobis, de Spiritu sancto quem dedit nobis (1 Joan. n', 21). Ubi supra: Quoniam in eo manemus, et ipse in nobis; quia de Spiritu suo dedit nobis (7 Joan. IV, 13). Dedit, quod audis, operatio est virtutis, non separatio deitatis. In Apocalypsi: Et post dies tres et dimidium, Spiritus vitæ a Deo intravit in eos; et steterunt super pedes suos (Apoc. xi, 11). Quod a Deo procedit, Deus est. Ubi supra: Scribet Beati mortui qui in Domino moriuntur. Amodo jam dicit Spiritus ut requiescant a laboribus suis (Apoc. xiv, 13). Non dixit Pater. non dixit Filius, sed Spiritus, qui per hanc jussionem ostenditur Deus. Ad Hebræos: Si enim sanguis taurorum et hircorum, et cinis vitulæ aspersus, inquinatos sanctificat ad emundationem carnis, quanto magis sanguis Christi, qui per Spiritum sanctum seipsum obtulit immaculatum Deo (Hebr. IX, 13, 14)!","english":"As above: If you are reproached in Christ, because the Spirit of the Lord's glory rests in you (Ibid., 14). The glory of the Father is Christ; the glory is the Holy Spirit. Are there two glories? Second Peter: Understanding this first, that all prophecy of Scripture is not accomplished by its own interpretation. For prophecy was never brought forth by human will, but men of God spoke, acted upon by the Holy Spirit (2 Pet. 1:20-21). No one inspires the gift of prophecy except God. John to the Parthians: In this we know that He remains in us, concerning the Holy Spirit whom He gave us (1 John 3:24). As above: Because we remain in Him, and He in us; because He gave us of His Spirit (1 John 4:13). He gave, which you hear, is an operation of power, not a separation of divinity. In the Apocalypse: And after three days and a half, the Spirit of life from God entered into them; and they stood upon their feet (Rev. 11:11). That which proceeds from God is God. As above: It writes: Blessed are the dead who die in the Lord. From now on the Spirit says that they should rest from their labors (Rev. 14:13). It did not say the Father, it did not say the Son, but the Spirit, who through this command is shown to be God. To the Hebrews: For if the blood of bulls and goats, and the ashes of a heifer sprinkled, sanctify the polluted for the cleansing of the flesh, how much more the blood of Christ, who through the Holy Spirit offered Himself immaculate to God (Heb. 9:13-14)!","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ubi supra: Si exprobramini in Christo, quoniam gloriæ Domini Spiritus in vobis requiescit (Ibid., 14)","severity":"info","text":"The citation 'Ibid., 14' refers to a preceding verse in Fulgentius' source, likely from a Pauline epistle, but the exact reference is unclear without the full context of the work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Petri secunda: Hæc primum intelligentes, quod omnis prophetia Scripturæ propria interpretatione non fit. Non enim voluntate humana allata eat aliquando propheti","severity":"info","text":"The citation '11 Petr. I, 0, 21' is a garbled reference to 2 Peter 1:20-21, which discusses prophecy and the Holy Spirit's role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joannis ad Parthos: In hoc scimus quia manet in nobis, de Spiritu sancto quem dedit nobis (1 Joan. n', 21)","severity":"info","text":"The citation '1 Joan. n', 21' is a corrupt reference to 1 John 3:24, which speaks of the Holy Spirit given to believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ubi supra: Quoniam in eo manemus, et ipse in nobis; quia de Spiritu suo dedit nobis (7 Joan. IV, 13)","severity":"info","text":"The citation '7 Joan. IV, 13' is a garbled reference to 1 John 4:13, which speaks of God giving us of His Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Apocalypsi: Et post dies tres et dimidium, Spiritus vitæ a Deo intravit in eos; et steterunt super pedes suos (Apoc. xi, 11)","severity":"info","text":"The citation 'Apoc. xi, 11' is a corrupt reference to Revelation 11:11, which describes the Spirit of life entering the witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Hebræos: Si enim sanguis taurorum et hircorum, et cinis vitulæ aspersus, inquinatos sanctificat ad emundationem carnis, quanto magis sanguis Christi, qui per","severity":"info","text":"The citation 'Hebr. IX, 13, 14' refers to Hebrews 9:13-14, which contrasts Old Testament purification with Christ's self-offering through the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains numerous garbled or corrupt scripture references (e.g., '11 Petr. I, 0, 21', '1 Joan. n', 21', '7 Joan. IV, 13', 'Apoc. xi, 11'), which obscure the exact verses intended. The English draft attempts to correct these to standard chapter and verse numbers, but the original citations are unreliable."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"Hoc testimonium docet cujus potestatis sit Spiritus sanctus, per quem caro Christi exhibetur immaculata. Ubi supra: Irritam quis faciens legem Moysi, sine ulla miseratione, duobus vel tribus testibus moritur: quanto magis putatis deteriora mereri supplicia qui Filium Dei conculcaverit, et sanguinem Testamenti pollutum duxerit, et Spiritui gratiæ contumeliam fecerit (Hebr. x, 28, 29)! Ecce qualis ultio pro injuria Filii et Spiritus sancti. Ubi supra: Judicem omnium Deum, et Spiritus justorum perfectorum, et Testamenti Novi mediatorem Jesum Chritum (Hebr. xn, 23). Hoc testimonium convenit Trinitati, quia et Pater, et Filius, ct Spiritus sanctus hic nominatus est. Quia omnipotens est Spiritus sanctus, in Salomone: Spritus sanctus, multiplex, subtilis, disertus, securus, incontaminatus, omnem habens virtutem (Sap. VII, 22). Et negas omnipotentem? Quia judex est Spiritus sanctus, dicit Domiuus: Si abiero, mittam eum ad vos; et cum venerit, ipse arguet mundum de peccato, de justitia et de judicio (Joan. xvi, 7, 8). Vides judicem, qui etiam ipsum, si dicendum est, vindicat Salvatorem: et audet ei quisquam subtrahere deitatem? Et quid dicam amplius de deitate Spiritus sancti? quem pertimescit David dicens: Quo ibo, Domine, a Spiritu tuo, aut a facie tua quo fugiam (Psal. CXXXVIII, 7)?","english":"This testimony teaches what power the Holy Spirit possesses, through whom the flesh of Christ is shown to be immaculate. In the same place: \"Whoever makes the law of Moses void, without any mercy, dies by two or three witnesses; how much more do you think those deserve worse punishments who have trampled the Son of God, considered the blood of the Testament polluted, and done injury to the Spirit of grace\" (Heb. 10:28-29)! Behold what vengeance for the injury of the Son and the Holy Spirit. In the same place: \"God the judge of all, and the Spirit of the just and perfect, and Jesus Christ the mediator of the New Testament\" (Heb. 12:23). This testimony pertains to the Trinity, because the Father, the Son, and the Holy Spirit are named here. Because the Holy Spirit is omnipotent, in Solomon: \"The Holy Spirit, manifold, subtle, eloquent, secure, uncontaminated, having every power\" (Wis. 7:22). And do you deny the omnipotent one? Because the Holy Spirit is judge, the Lord says: \"If I go away, I will send him to you; and when he comes, he himself will convict the world of sin, of justice, and of judgment\" (John 16:7-8). You see the judge, who also, if it must be said, avenges the Savior himself; and does anyone dare to subtract divinity from him? And what more shall I say about the divinity of the Holy Spirit? Whom David fears, saying: \"Where shall I go, Lord, from your Spirit, or from your face where shall I flee\" (Ps. 138:7)?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebr. x, 28, 29","severity":"info","text":"Fulgentius cites Hebrews 10:28-29, but the Vulgate numbering differs; the passage warns against trampling the Son of God and insulting the Spirit of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebr. xn, 23","severity":"info","text":"The citation 'Hebr. xn, 23' corresponds to Hebrews 12:23 in the Vulgate, though modern Bibles place it at 12:23; Fulgentius reads it as naming Father, Son, and Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap. VII, 22","severity":"info","text":"Fulgentius cites Wisdom 7:22 to assert the Holy Spirit's omnipotence, listing attributes like 'multiplex, subtilis, disertus' from the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. xvi, 7, 8","severity":"info","text":"John 16:7-8 is quoted as Christ promising to send the Spirit as judge; Fulgentius uses this to argue the Spirit's divinity and judicial role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXXXVIII, 7","severity":"info","text":"Psalm 138:7 (Vulgate numbering; = Psalm 139:7 in modern Bibles) is cited to show David's fear of the Holy Spirit, reinforcing the Spirit's divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pintam Episcopum Arianum","severity":"info","text":"The treatise opposes the Arian bishop Pintam, who denied the full divinity of the Holy Spirit; Fulgentius marshals scriptural proofs for the Spirit's omnipotence and judicial authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ubi supra' refers to the same source as the previous passage, but the exact work is not specified; likely a lost Arian text or a patristic florilegium.","The citation 'Hebr. xn, 23' may be a scribal error for 'Hebr. xii, 23' (Vulgate Hebrews 12:23), but the verse numbering in the Vulgate differs from modern editions."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Et ut concludam, tantus ac talis est Spiritus sanctus, in quo si quis blaspbemaverit, inveniet eum non sibi relaxantem, neque in isto Meculo, nequc in fuluro.\n\nFides catholica.\n\nIneffabilem illam Divinitatis substantiam vel naturam humanis verbisexprimere impossibileest: inconvertibilem, immutabilem, impassibilem, simplicem, incompositam, indivisibilem, inaccessam lucem, ines. plicabilem virtutem, sine fine magnitudinem, gloriam inconspicabilem, bonitatem concupiscibilcm, inexquisitum decorem, qui mentis quidem puræ contingat et moveat affectum, indicari autem atque explicari non possit. Ubi est Pater, et Filius, et Spiritus sanctus, sola natura quæ creata non est, dominationis potestas, bonitas naturalis. Pater initium omnium, causa cunctorum, radix viventium: a quo procedit fons vita, virtus et imago indemutata invisibilis Dei, qui est Filius a Patre genilus. Verbum, sive ratio vivens; qui erat semper, et erat apud Deum, et Deus erat, non factus ex Patre ante saecula, non assumptas postmodum vel adoptatus in filium, non possessione vel factura, sed creator et factor omnium: qui est omnia quæ Pater est; cui Pater omnia quæ habet gignendo dedit. Et ubi ergo qui dedit, gignendo dedit; et qui accepit, nascendo accepit; non inopi subventum est, sed ipsa copia nata est. Non enim ille qui accepit, illi qui dedit potest esse inæqualis, quia et hoc nascendo accepit ut esset æqualis.","english":"And to conclude, the Holy Spirit is so great and of such a kind that if anyone blasphemes against him, he will find him not relaxing his hold, neither in this life nor in the future.\n\nThe Catholic Faith.\n\nIt is impossible to express the ineffable substance or nature of the Divinity in human words: inconvertible, immutable, impassible, simple, uncompounded, indivisible, inaccessible light, inexplicable power, magnitude without end, glory that cannot be beheld, desirable goodness, ineffable beauty, which indeed touches and moves the affection of a pure mind, but cannot be indicated or explained. Therein are the Father, and the Son, and the Holy Spirit, a sole nature which is not created, the power of dominion, natural goodness. The Father is the beginning of all things, the cause of all, the root of the living: from whom proceeds the fountain of life, the power and the unchanged image of the invisible God, which is the Son begotten from the Father. The Word, or living reason; who always was, and was with God, and was God, not made from the Father before the ages, not later assumed or adopted as a son, not by possession or creation, but the creator and maker of all things: who is everything that the Father is; to whom the Father gave everything he has by begetting. And thus, where he who gave, gave by begetting; and he who received, received by being born; it was not that need was supplied, but that abundance itself was born. For he who received cannot be unequal to him who gave, because he also received by being born that he might be equal.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Et ut concludam","severity":"info","text":"This phrase marks the conclusion of the preceding argument about the Holy Spirit, transitioning to a summary statement before the creedal exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"blaspbemaverit","severity":"info","text":"The Latin 'blaspbemaverit' (blasphemes) is a transliteration of Greek βλασφημέω, reflecting the theological gravity of speaking against the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Fides catholica","severity":"info","text":"This heading introduces a creedal statement, likely drawn from earlier patristic sources, summarizing orthodox Trinitarian doctrine against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inconvertibilem","severity":"info","text":"The series of negative attributes (inconvertible, immutable, etc.) follows the apophatic tradition, emphasizing divine transcendence beyond human categories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fons vita","severity":"info","text":"The phrase 'fountain of life' echoes Psalm 36:9 (Vulgate) and patristic exegesis, identifying the Son as the source of life from the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non inopi subventum est, sed ipsa copia nata est","severity":"info","text":"This formulation counters Arian subordinationism by asserting that the Son's generation is not a remedy for deficiency but the birth of abundance, a key Nicene argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Meculo' in the first paragraph is likely a scribal error for 'saeculo' (age/world), as the English draft reads 'this life'.","The creedal section's source is not explicitly identified; it may be a composite of earlier patristic formulas."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Nihil enim Patre minus habet ille qui dixit: Omnia quæ habet Pater mea sunt (Joan. XVI, 15). Et quia femeiipsum exinanivit, formam servi accipiens, non formam Dei perdens, in eadem forma servi factus est obediens usque ad mortem, mortem autem crucis; in qua paulo minus minoratus est ab angelis, ut in forma Dei maneret æqualis; quia non est forma illa mutabilis. Qui in coelo spiritibus mundis intellectualibus in forma Dei et Deo aequalis, ut Deus præbet exemplum; ut se idem exemplum redeunti etiam lapso præberet homini, qui propter immundiliam peccatorum pœnamque mortalitatis Deum videre non poterat: se4 metipsum exinanivit non amittendo diviuitatem suam, sed assumendo humanitatem nostram: et formam servi accipiens, venit ad nos in hunc mundum, qui in hoc mundo erat, quia mundus per ipsum factus est Joan. I, 10), ut exemplum sursum videntibus Deum, exemplum deorsum mirantibus hominem: exemplum sanis ad permanendum, exemplum infirmis ad convalescendum; exemplum moriluris ad non limendum, exemplum mortuis ad resurgendum fieret: ipse in omnibus primatum tenens: ut quia homo ad beatitudinem sequi non debebat nisi Deum, et sentire non poterat Deum; sequendo. Deum hominem factum, simul sequeretur et quem sentire poterat, et quem sequi debebat. Amemus ergo eum, et inhæreamus illi, caritate diffusa in cordibus nostris per Spiritum sanctum qui datus est nobis.","english":"For the Son lacks nothing that the Father has, for he said: “All that the Father has is mine” (John 16:15). And because he emptied himself, taking the form of a servant, not losing the form of God, in that same servant form he became obedient unto death, even death on the cross; in which he was made a little lower than the angels, so that he might remain equal in the form of God; for that form is not mutable. He who in heaven, to pure intellectual spirits, in the form of God and equal to God, as God offers an example; so that the same example might offer itself to the returning and even fallen man, who on account of the uncleanness of sins and the penalty of mortality could not see God: he emptied himself, not by losing his divinity, but by assuming our humanity; and taking the form of a servant, he came to us in this world, he who was in this world, because the world was made through him (John 1:10), so that he might become an example to those looking upward at God, an example to those looking downward in wonder at a man; an example to the healthy for perseverance, an example to the sick for recovery; an example to the dying for not fearing, an example to the dead for rising again: he himself holding the primacy in all things; so that since man ought to follow nothing but God for blessedness, and could not perceive God; by following God made man, he would at the same time follow both whom he could perceive and whom he ought to follow. Let us therefore love him, and cling to him, with the love poured into our hearts through the Holy Spirit, who has been given to us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnia quæ habet Pater mea sunt","severity":"info","text":"Fulgentius cites John 16:15, a verse not found in the Vulgate; it likely reflects a variant or memory of John 16:15 (Vulgate: 'Omnia quae habeo, tua sunt').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exinanivit","severity":"info","text":"The verb 'exinanivit' (emptied himself) echoes Philippians 2:7 and is a key term in Christological debates, denoting the Son's voluntary self-lowering without loss of divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"formam servi","severity":"info","text":"The phrase 'formam servi' (form of a servant) alludes to Philippians 2:7 and is used by Fulgentius to articulate the two natures of Christ against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"exemplum","severity":"info","text":"The passage builds a series of six antithetical 'exemplum' clauses, contrasting heaven/earth, healthy/sick, dying/dead, to show Christ as universal model.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Spiritum sanctum","severity":"info","text":"The closing exhortation to love through the Holy Spirit reflects Fulgentius' anti-Arian emphasis on the Spirit's divinity, consistent with the treatise's polemical aim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"femeipsum","severity":"caution","text":"The Latin 'femeipsum' is a scribal error for 'se ipsum' (himself); the English draft correctly reads 'he emptied himself'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Joan. XVI, 15' may refer to a different verse in some manuscript traditions; the reading follows the Vulgate numbering.","The phrase 'paulo minus minoratus est ab angelis' is ambiguous: it may mean 'made a little lower than the angels' or 'diminished a little from the angels'; the translation adopts the former."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Hic Spiritus ct vita est, et vivificans lux, et illuminans; bonus, et bonilas; Spiritus rectus, Spiritus principalis, qui est Dominus omnium; mittens apostolos, separans sibi ministros, templa sibi ipse constituens, inspirans ubi vult, dividens donaliones Spiritus prout vult. Spiritus adoptionis, Spiritus veritatis, Spiritus sapientiæ et intellectus, scientiae, consilii, virtutis, et timoris Dei: per quem Pater agnoscitur, et Filius glorificatur. Neque enim dignum est, aut Filium aliquando defuisse Patri, aut Spiritum Filio: esset enim in maximis defraudata divinilas, et velut inglorium atque indignum duceretur, si velut ex pœnitentia et præpostero consilio Deus ad perfectionis plenitudinem pervenisset. Qui potest capere capiat (Matth. XIX, 12): qui nondum potest, oret ut capiat, credat ut capiat-: quia scriptum est: Nisi credideritis, non intelligetis (Isa. VII, 9, secundum LXX).","english":"The Spirit is both life and life-giving light, and illuminating; good, and goodness; the right Spirit, the principal Spirit, who is Lord of all; sending apostles, separating ministers for himself, establishing temples for himself, inspiring where he wills, distributing the gifts of the Spirit as he wills. The Spirit of adoption, the Spirit of truth, the Spirit of wisdom and understanding, of knowledge, counsel, fortitude, and fear of God: through whom the Father is known, and the Son is glorified. For it is not fitting that the Son should ever have been lacking to the Father, or the Spirit to the Son: for the Godhead would have been most greatly defrauded, and would be considered as it were inglorious and unworthy, if God had arrived at the fullness of perfection as if through repentance and ill-advised design. Let him who can grasp, grasp (Matthew 19:12): he who cannot yet grasp, let him pray that he may grasp, let him believe that he may grasp: because it is written: Unless you believe, you will not understand (Isaiah 7:9, according to the LXX).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Spiritus principalis","severity":"info","text":"The phrase 'Spiritus principalis' echoes the Latin Vulgate rendering of the Holy Spirit as 'principalis' in certain Old Latin and patristic traditions, emphasizing the Spirit's primacy and authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XIX, 12","severity":"info","text":"The citation 'Matth. XIX, 12' refers to Matthew 19:12, but the quoted text 'Qui potest capere capiat' does not correspond to any known verse; it may be a misattribution or a loose paraphrase of a saying about understanding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. VII, 9, secundum LXX","severity":"info","text":"The citation 'Isa. VII, 9, secundum LXX' refers to Isaiah 7:9 in the Septuagint, but the quoted text 'Nisi credideritis, non intelligetis' is not found there; it likely conflates Isaiah with a patristic maxim or a misremembered verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Spiritus adoptionis","severity":"info","text":"The term 'Spiritus adoptionis' (Spirit of adoption) reflects a theological concept in Latin Christianity, particularly in Augustine and Fulgentius, linking the Holy Spirit to the grace of adoption as sons of God through baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Spiritus ... timoris Dei","severity":"info","text":"The list of gifts of the Spirit, including 'timoris Dei' (fear of God), echoes the seven gifts of the Holy Spirit in medieval theology, though here the enumeration is not yet standardized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"dividens donaliones Spiritus","severity":"caution","text":"The phrase 'dividens donaliones Spiritus' contains a probable scribal error: 'donaliones' is likely a corruption of 'donationes' (gifts), as the context lists distributions of spiritual gifts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (Matthew 19:12 and Isaiah 7:9 LXX) do not match the quoted texts, suggesting either a textual corruption or a loose patristic paraphrase; the reading taken is that Fulgentius or a copyist misattributed common sayings."],"confidence":"medium","notes":[]}]}