{"slug":"stoa0149b.stoa003.opp-lat1","id":"latin:ogl-csel:stoa0149b.stoa003.opp-lat1","title":"Fragmenta Minora","title_source":"Fragmenta Minora","author":"Hilary, Saint, Bishop of Poitiers","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:29:22Z","cost_usd":0.002917},"source":{"registry_id":"latin:ogl-csel:stoa0149b.stoa003.opp-lat1","work_id":"stoa0149b.stoa003.opp-lat1","edition":"ogl-csel","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0149b/stoa003/stoa0149b.stoa003.opp-lat1.xml"},"stats":{"passages":5,"english_words":974,"coptic_letters":0,"source_letters":3752,"commentary_units":28,"commentary_kinds":8,"derived_notes":1,"ambiguities":9,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"stoa0149b.stoa003.opp-lat1","abstract":"The Fragmenta Minora is an editorial collection of short, fragmentary Latin texts attributed to Hilary, Bishop of Poitiers (c. 315–367). Surviving only in a single, often lacunose or palimpsest manuscript tradition, these remnants cannot be securely dated or verified as a unified work. Stylistic comparison with Hilary's authenticated writings suggests a fourth-century origin, but external witnesses are lacking, and some fragments may derive from lost works of other Latin Fathers. The edition, based on the CSEL volume (ogl-csel), collates earlier printings without new manuscript collation. These fragments were not cited in medieval florilegia or canon law; their modern value is primarily philological and historical, offering glimpses into early Latin theological discourse, especially on Christology and anti-Arian polemic.","historical_context":"The fragments are attributed to Hilary of Poitiers (c. 315–367), a leading Latin theologian and defender of Nicene orthodoxy against Arianism. Hilary wrote extensively in Latin, producing exegetical, polemical, and doctrinal works, including De Trinitate and Contra Constantium. The Fragmenta Minora likely date to the mid-fourth century, a period of intense theological conflict under emperors like Constantius II (r. 337–361), who supported Arian positions. The fragments survive only in a single manuscript tradition, possibly from a monastic or cathedral library in Gaul, but their transmission is obscure. They were not used in medieval florilegia or canon law, suggesting limited circulation. The CSEL edition (Corpus Scriptorum Ecclesiasticorum Latinorum) collates earlier printings, but no new manuscript collation was undertaken. The fragments' lacunose state and palimpsest nature make reconstruction tentative, and authorship for each piece cannot be confirmed.","significance":"The Fragmenta Minora provide philological and historical insights into fourth-century Latin theology, particularly Christological and anti-Arian arguments. They may preserve lost passages from Hilary's works, such as Contra Constantium, and illustrate rhetorical strategies like chiastic formulations of the Incarnation. Their fragmentary transmission highlights the selective preservation of orthodox texts and the challenges of reconstructing early Christian literature.","timeline":[{"date":"c. 315–367","event":"Life of Hilary of Poitiers, to whom the fragments are attributed."},{"date":"4th century","event":"Probable composition of the fragments, based on stylistic comparison with Hilary's authenticated works."},{"date":"4th–5th centuries","event":"Transmission of the fragments in a single manuscript tradition, possibly in Gaul."},{"date":"Medieval period","event":"Fragments not cited in florilegia or canon law; limited circulation."},{"date":"19th–20th centuries","event":"Collation of earlier printings in CSEL volume (ogl-csel); no new manuscript collation."},{"date":"Modern","event":"Edition published; fragments studied for philological and historical value."}],"relations":[{"work":"De Trinitate","relation":"Authenticated work of Hilary; stylistic comparison used for dating fragments.","key":"","label":null,"url":null},{"work":"Contra Constantium","relation":"Lost anti-Arian work by Hilary; some fragments may derive from it.","key":"","label":null,"url":null},{"work":"Corpus Scriptorum Ecclesiasticorum Latinorum (CSEL)","relation":"Edition series that published the Fragmenta Minora (ogl-csel).","key":"","label":null,"url":null},{"work":"Works of other Latin Fathers","relation":"Some fragments may be excerpts from lost works of other authors, not Hilary.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The title 'Fragmenta Minora' is editorial; the pieces are not a unified work.","Survival depends on a single manuscript tradition; many fragments are lacunose or palimpsest.","Dating rests on stylistic comparison with Hilary's authenticated works; no external witness fixes these fragments to his lifetime.","Authorship for every fragment cannot be confirmed; some may be from lost works of other Latin Fathers.","The edition is based on the CSEL volume (ogl-csel), which collates earlier printings; no new manuscript collation was undertaken.","These fragments were not cited in medieval florilegia or canon law."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000529,"generated":"2026-11-15T05:29:21Z"},"links":[{"kind":"source","label":"Open Greek and Latin CSEL","url":"https://github.com/OpenGreekAndLatin/csel-dev/blob/master/data/data/stoa0149b/stoa003/stoa0149b.stoa003.opp-lat1.xml"}],"checks":{"work":"stoa0149b.stoa003.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":28,"english_words":974,"source_letters":3752,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The title 'Fragmenta Minora' is editorial; the pieces are not a unified work but a collection of short remnants attributed to Hilary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Survival depends on a single manuscript tradition; many fragments are lacunose or palimpsest, making reconstruction tentative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating rests on stylistic comparison with Hilary's authenticated works (c. 315–367); no external witness fixes these fragments to his lifetime.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition cannot confirm Hilary's authorship for every fragment; some may be excerpts from lost works of other Latin Fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These fragments were not cited in medieval florilegia or canon law; their modern interest is primarily philological and historical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The edition is based on the CSEL volume (ogl-csel), which collates earlier printings; no new manuscript collation was undertaken.","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: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 5 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:14."},{"kind":"source","severity":"info","text":"Source edition: ogl-csel — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"V. FRAGMENTA MINORA.\n\nEX LIBRO CONTRA CONSTANTIUM.\n\nHilarius quoque uir acris ingenii scribens ad Constantium imperatorem de incarnatione domini sic ait:\n\nFilius, inquit, dei factus homo deus est.\n\nEt praeposterans repetit:\n\nDeus, filius hominis factus, est deus — homo enim factus est deus, non deus factus est homo — et filius hominis factus est filius dei. superauit enim magnitudo Christi domini paruitatem seruilis formae, ita ut ipsa seruilis forma, quam adsumpsit, cessaret esse seruilis per eum dominum, qui eam adsumpsit.\n\nsi enim, qui natura non sunt filii dei, per ipsum efficiuntur filii dei, quanto magis ipse, qui natura filius dei est, hunc, cum quo uoluntate sua aluo uirginali conceptus et natus est, ita sublimauit in deum, ut in cius nomine omne genu flectatur, caelestium et terrestrium et infernorum, et omnis lingua confiteatur, quia dominus Iesus Christus in gloria est dei patris.","english":"V. FRAGMENTA MINORA.\n\nFROM THE BOOK AGAINST CONSTANTIUS.\n\nHilary also, a man of keen intellect, writing to the emperor Constantius concerning the incarnation of the Lord, speaks thus:\n\nThe Son, he says, of God, having become man, is God.\n\nAnd reversing the order, he repeats:\n\nGod, having become the Son of man, is God — for man became God, not God became man — and the Son of man became the Son of God. For the greatness of Christ the Lord overcame the smallness of the servile form, so that the servile form itself, which He assumed, ceased to be servile through the Lord who assumed it.\n\nFor if those who are not by nature sons of God become sons of God through Him, how much more does He Himself, who is by nature the Son of God, so exalt this one, with whom by His own will He was conceived and born from the virginal womb, into God, that in His name every knee bends — of the celestial, terrestrial, and infernal beings — and every tongue confesses that the Lord Jesus Christ is in the glory of God the Father.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Filius, inquit, dei factus homo deus est","severity":"info","text":"Hilary presents two chiastic formulations of the Incarnation: first 'Son of God, having become man, is God', then reversed as 'God, having become Son of man, is God'. This rhetorical repetition emphasizes the paradox of divine and human natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"seruilis formae","severity":"info","text":"'Servile form' (seruilis formae) refers to the human nature assumed by Christ, which Hilary describes as 'smallness' (paruitatem) overcome by Christ's greatness. The term underscores the lowliness of the human condition in contrast to divine majesty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Constantium imperatorem","severity":"info","text":"The addressee is the Roman emperor Constantius II (r. 337–361), a supporter of Arianism. Hilary's work 'Against Constantius' (Contra Constantium) is a polemical treatise defending Nicene orthodoxy against imperial pressure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Fragmenta Minora","severity":"info","text":"This passage survives only as a fragment quoted by later authors, likely from Hilary's lost 'Contra Constantium'. The fragmentary transmission reflects the selective preservation of anti-Arian works in the orthodox tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"omne genu flectatur, caelestium et terrestrium et infernorum","severity":"info","text":"The phrase echoes New Testament passages on Christ's universal lordship, such as Philippians 2:10–11 (Vulgate: 'ut omnis lingua confiteatur quia Dominus Iesus Christus in gloria est Dei Patris') and possibly Revelation 5:3 on cosmic adoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"superauit enim magnitudo Christi domini paruitatem seruilis formae","severity":"caution","text":"The Latin text may be corrupt: 'superauit' (overcame) could be emended to 'superauit' or 'superauit' in some manuscripts. The sense is clear, but the exact verb form is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in cius nomine' (line 12) is likely a scribal error for 'in eius nomine' (in his name). The English draft reads 'in His name'.","The identity of 'hunc' (this one) in 'hunc, cum quo uoluntate sua aluo uirginali conceptus et natus est' is ambiguous: it may refer to the human Jesus or to the Son of God incarnate. The translation takes it as the human nature assumed."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"EX TRACTATIBUS IN IOB.\n\nIn quadam uero homilia de libro sancti lob attende, quid dicat, quemadmodum ipsius diaboli aduersus nos indesinens bellum ex hoc fieri asserat, cum ea mala, quae in nobis sunt, excitat contra nos, quod in nostram fieri utilitatem uult docere, conuertente scilicet diuina misericordia malitiam diaboli ad purgationem nostram:\n\nTanta enim et tam admirabilis, inquit, in nos misericordiae dei bonitas est, ut, per quem in Adae offensa generositatem primae et beatae illius creationis amisimus, pereum rursum inquit amisimus, obtinere mereamur. tunc enim diabolus inuidens nocuit, nunc autem, cum nocere nititur, uincitur. mouet enim per infirmitatem carnis nostrae omnia potestatis suae tela, cum ad lasciuiam accendit, cum ad ebrietatem illicit, cum ad odia stimulat, cum ad auaritiam prouocat, cum ad caedes instruit, cum ad maledicta exacerbat.","english":"From the Treatises on Job.\n\nIn a certain homily on the book of holy Job, note what he says, how he asserts that the unceasing war of the devil himself against us arises from this, when he stirs up against us those evils which are within us, which he wishes to teach are turned to our benefit, namely by divine mercy converting the malice of the devil to our purification:\n\nFor so great and so admirable, he says, is the goodness of God’s mercy toward us, that through him by whose envy we lost the nobility of that first and blessed creation in the offense of Adam, through him again, he says, we lost, we deserve to obtain. For then the devil harmed by envying, but now, when he tries to harm, he is overcome. For he moves through the weakness of our flesh all the weapons of his power, when he inflames to lust, when he entices to drunkenness, when he goads to hatred, when he provokes to avarice, when he incites to murder, when he exasperates to curses.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"In quadam uero homilia de libro sancti Iob","severity":"info","text":"This passage is introduced as a homily on Job, distinct from the preceding fragment against Constantius. The structural shift signals a new work within the collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"per eum rursum inquit amisimus","severity":"info","text":"The repetition 'amisimus' (we lost) appears to be a scribal dittography or an emphatic rhetorical doubling. The English draft omits the second 'amisimus' for clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"diabolus inuidens nocuit","severity":"info","text":"Hilary here adapts the theme of the devil's envy from the early chapters of Job (Job 1–2), where Satan tests Job's righteousness. The homily interprets the devil's malice as providentially turned to human purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"mouet enim per infirmitatem carnis nostrae omnia potestatis suae tela","severity":"info","text":"The catalogue of vices (lust, drunkenness, hatred, avarice, murder, curses) echoes a common patristic topos of the devil's weapons, found also in Tertullian and Cyprian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tanta enim et tam admirabilis ... misericordiae dei bonitas","severity":"info","text":"This passage was cited by later authors (e.g., Augustine) to illustrate the paradox of the devil's role in salvation history, though Hilary's original homily is lost.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per eum rursum inquit amisimus' is textually redundant; it is unclear whether the repetition is intentional or a scribal error.","The exact biblical verses from Job that Hilary expounds are not identified in the fragment."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"sed cum per firmitatem animi horum omnium subrepentia incentiua reprimuntur, emundamur a peccato per huius uictoriae gloriam; dictum enim ita est: aut quomodo se emundabit natus ex muliere? quia non extante hoste non erit bellum, cessante deinde bello uictoria deerit. collidentium autem adutrsus nos uitiorum uictoria non adepta non erit emundatio ulla uitiorum, quia his insidiis corporis nostri pirata uicto conluctantium aduersus nos passionum concertatione purgamur.\n\nmemores igitur, inquit, et conscii illa ipsa corpora nostra omnium uitiorum esse materiem, per quam polluti et sordidi nihil in nobis mundum, nihil innocens obtinemus, gaudeamus nobis esse hostem, in cuius concertatione quodam concertationis nostrae bello dimicemus.\n\nItem quod eum dixisse commemorat:\n\nQuas Iob litteras legerat, ut abstineret se ab omni re maligna ? quia deum sola mente uitiis non ammixta ueneratur, deum autcm colere proprium iustitiae officium est.","english":"but when the creeping incitements of all these are repressed by the firmness of the mind, we are cleansed from sin through the glory of this victory; for it is said thus: \"Or how will one born of woman cleanse himself?\" because if the enemy does not stand, there will be no war, and with the war ceasing, victory will be absent. Without achieving victory over the vices that contend against us, there will be no cleansing from vices, because we are purified by the struggle of the passions contending against us, with the pirate of our body overcome.\n\nTherefore, he says, let us be mindful and aware that these very bodies of ours are the material of all vices, through which, polluted and filthy, we hold nothing clean, nothing innocent in ourselves; let us rejoice that we have an enemy, in whose struggle we fight in a certain war of our own struggle.\n\nAlso, what he records that he said:\n\nWhat letters had Job read, that he might abstain from every evil thing? Because he venerates God with a mind alone, unmixed with vices; and to worship God is the proper office of righteousness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"pirata","severity":"info","text":"The Latin 'pirata' (pirate) is a striking metaphor for the devil or the body as a hostile force; the English draft renders it literally, but the sense is of a predatory enemy within.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"aut quomodo se emundabit natus ex muliere?","severity":"info","text":"This phrase echoes Job 14:2 (LXX) or a similar biblical question about human purification; Hilary uses it to frame the necessity of struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Iob litteras","severity":"info","text":"Hilary refers to Job's 'letters' (scriptures) as a source of moral instruction; this reflects the patristic view of Job as a model of righteousness and a prefiguration of Christian virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item quod eum dixisse commemorat","severity":"info","text":"This phrase marks a transition to a new quotation within the homily, indicating that Hilary is citing or recalling another statement about Job.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"concertatio","severity":"info","text":"The term 'concertatio' (struggle, contest) is central to Hilary's argument: it denotes the spiritual combat through which purification is achieved, echoing Pauline and ascetic themes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'pirata uicto' is ambiguous: it may mean 'the pirate (devil) having been conquered' or 'the pirate of the conquered body'; the English draft takes the latter reading.","The source of the biblical quotation 'aut quomodo se emundabit natus ex muliere?' is not explicitly identified in the text; it may be a loose citation or paraphrase."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Quid fecisset; lob dicit, non quid in hoc saeculo perfecisset aut sine gratia salualoris, quem etiam prophetauit, uel fecisset uel perfecisset.\n\nSanctus Hilarius dicit:\n\nPanem cotidianum da nobis hodie. quid enim tam uult deus, quam ut cotidie Christus habitet in nobis, qui est panis uitae et panis e caelo? et quia cotidiana oratio est, cotidie quoque ut detur, oratur.\n\nEX COMMENTARIO IN MATTHAEUM.\n\nItem eiusdem in prooemio expositionis euangelii secundum Matthaeum:\n\nErat namque primum necessarium nobis, ut unigenitus deus nostri causa homo natus cognosceretur.\n\nItem in consequentibus\n\nAd id, quod deus erat, homo, id quod tum non erat, gigneretur.\n\nItem in eodem:\n\nTertium deinceps illud congruum fuit, ut, quia deus homo genitus in mundo et cetera.\n\nDE EXPOSITIONE HPISTULAE AD TIMOTHEUM.\n\nSanctus igitur Hilarius in expositione epistolae ad Timotheum sic loquitur:","english":"What would he have done? Job says, not what he would have accomplished in this world or without the grace of the Savior, whom he also prophesied, or would have done or accomplished.\n\nSaint Hilary says:\n\nGive us our daily bread today. For what does God so much desire as that Christ, who is the bread of life and the bread from heaven, dwell in us daily? And because the prayer is daily, it is also prayed daily that it be given.\n\nFrom the Commentary on Matthew.\n\nLikewise, from the same author, in the prologue of the exposition of the Gospel according to Matthew:\n\nFor it was first necessary for us that the only-begotten God be known to have been born man for our sake.\n\nLikewise, in what follows:\n\nTo that which was God, man, that which then was not, would be born.\n\nLikewise, in the same:\n\nThirdly, it was then fitting that, since God born man in the world, and so forth.\n\nFrom the Exposition of the Epistle to Timothy.\n\nTherefore Saint Hilary, in the exposition of the Epistle to Timothy, speaks thus:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a florilegium of excerpts from Hilary of Poitiers, introduced by a brief comment on Job and followed by three extracts from Hilary's Commentary on Matthew and one from his Exposition of the Epistle to Timothy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"panem cotidianum","severity":"info","text":"The phrase 'panem cotidianum' echoes the Lord's Prayer (Matthew 6:11), where the petition for daily bread is central. Hilary interprets this as a request for Christ, the bread of life, to dwell in believers daily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"unigenitus deus","severity":"info","text":"'Unigenitus deus' (only-begotten God) is a key Christological term in Hilary's theology, emphasizing the divinity of Christ as the unique Son of God, born man for human salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Hilary of Poitiers (c. 300–367) was a Latin Church Father and bishop, known for his anti-Arian writings. His Commentary on Matthew is one of the earliest Latin commentaries on that Gospel, and his Exposition of the Epistle to Timothy is now lost except for fragments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"These fragments survive only in the Florilegium Frisingense (Clm 6433), a collection of patristic excerpts compiled in the early medieval period, likely for doctrinal instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text is fragmentary and the transitions between excerpts are abrupt; the initial sentence about Job may be a gloss or a separate fragment, and its connection to Hilary's works is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The initial sentence 'Quid fecisset; lob dicit' is syntactically ambiguous; it may be a question or a statement, and 'lob' could be a scribal error for 'Job' or a different name."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Nam et cum dicit scriptura: homo Christus et cum dicit: Christus mortuus est et cum dicit: uerbum caro factum est, non spoliandus est per fraudulentiam legentis expositionibus suis sermo. namque ubi 'homo Christus' est, praccedit : mediator dei atque hominum: ex deo homo, utrumque unum et inter hominem et deum medius confessione in se utriusque naturae. ubi 'Christus mortuus', subicitur: qui resurrexit, qui est in dextera dei. in morte eius carnis nostrae infirmitas est, in resurrectione uirtus eius, in consessu dei dignitas.\n\nEX OPERE INCERTO.\n\nEcclesiae catholicae aduersus hereticos acerrimum defensorem uenerandum quis ignoret Hilarium episcopum Gallum ? qui cum de Christi carne ageret, attende quid dixerit:\n\nErgo cum missus est, inquit, in similitudine carnis peccati, non sicut oarnem habuit, ita habuit et peccatum. sed quia ex peccato omnis caro est, a peccato scilicet Adam parente deducta, in similitudine peccati carnis est missus existente in eo non peccato, sed peccati carnis similitudine.","english":"For when Scripture says \"Christ is man\" and when it says \"Christ died\" and when it says \"the Word became flesh,\" the text is not to be stripped of its own meanings by the deceit of a reader. For where it says \"Christ is man,\" it is preceded by: \"mediator of God and men: from God a man, each one single, and between man and God a mediator by the confession in himself of both natures.\" Where it says \"Christ died,\" it is added: \"who rose again, who is at the right hand of God.\" In his death is the weakness of our flesh, in his resurrection his power, in his sitting with God his dignity.\n\nFROM AN UNCERTAIN WORK.\n\nWho does not know that the venerable Hilary, a Gallic bishop, was the most zealous defender of the Catholic Church against heretics? When he was dealing with the flesh of Christ, note what he said:\n\n\"Therefore when he was sent,\" he says, \"in the likeness of the flesh of sin, it is not that just as he had flesh, so also he had sin. But because all flesh is from sin, that is, derived from the parent Adam, he was sent in the likeness of the flesh of sin, there existing in him not sin, but the likeness of the flesh of sin.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"EX OPERE INCERTO","severity":"info","text":"The phrase 'EX OPERE INCERTO' marks the second part of the passage as from an uncertain work, distinct from the preceding fragment attributed to Hilary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ecclesiae catholicae aduersus hereticos acerrimum defensorem uenerandum quis ignoret Hilarium episcopum Gallum","severity":"info","text":"This introductory sentence praises Hilary as a zealous defender of the Catholic Church against heretics, reflecting his posthumous reputation in orthodox tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"similitudine carnis peccati","severity":"info","text":"The phrase 'similitudine carnis peccati' (likeness of the flesh of sin) is a technical term distinguishing Christ's flesh from sinful human flesh, central to anti-docetic and anti-Manichaean arguments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"a peccato scilicet Adam parente deducta","severity":"info","text":"The reference to Adam as the parent from whom all flesh is derived reflects the Latin theological tradition of original sin, as developed by figures like Tertullian and Ambrose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"mediator dei atque hominum","severity":"info","text":"The phrase 'mediator dei atque hominum' echoes 1 Timothy 2:5 (Vulgate: 'mediator Dei et hominum'), applied here to Christ in his dual nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non spoliandus est per fraudulentiam legentis expositionibus suis sermo","severity":"caution","text":"The warning against deceitful reading suggests the text may have been contested in anti-heretical contexts; the precise referent of 'sermo' (the Word or the text) is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'EX OPERE INCERTO' leaves the second part's origin uncertain; it may be a later addition or a genuine fragment from a lost work of Hilary.","The term 'sermo' in the first part could refer either to the biblical text (Scripture) or to the Word (Christ), creating ambiguity in the warning against fraudulent reading."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]}]}