{"slug":"tmp1060.tmp1060.opp-lat1","id":"latin:ogl-pl:tmp1060.tmp1060.opp-lat1","title":"Preces Et Justiniani Praedicti Principis","title_source":"Preces Et Justiniani Praedicti Principis","author":"SS Bonifacius II","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":"2026-11-15T06:06:18Z","cost_usd":0.00269},"source":{"registry_id":"latin:ogl-pl:tmp1060.tmp1060.opp-lat1","work_id":"tmp1060.tmp1060.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/tmp1060/tmp1060/tmp1060.tmp1060.opp-lat1.xml"},"stats":{"passages":4,"english_words":1010,"coptic_letters":0,"source_letters":4165,"commentary_units":22,"commentary_kinds":7,"derived_notes":0,"ambiguities":7,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"tmp1060.tmp1060.opp-lat1","abstract":"The 'Preces Et Justiniani Praedicti Principis' is a Latin liturgical text transmitted under the name of Pope Boniface II (530–532) but likely a later compilation. It contains prayers and a profession of faith associated with Emperor Justinian I, reflecting efforts to heal the Acacian schism and assert papal primacy. The work survives in a modern printed collection of Old Latin texts (ogl-pl) without critical apparatus, making its manuscript basis and textual history uncertain. It includes a citation of Matthew 16:18 and a variant reading referencing Pope Hormisdas, indicating scribal confusion. The text appears fragmentary, breaking off mid-sentence.","historical_context":"The work is set in the context of the Acacian schism (484–519), a division between the sees of Rome and Constantinople over Christological and jurisdictional issues. Pope Boniface II (530–532) was a short-lived pontiff who continued the policies of his predecessor Felix IV, including support for the Formula Hormisdae, a profession of faith that ended the schism in 519 under Pope Hormisdas (514–523). Emperor Justinian I (527–565) sought to reunify the empire religiously and politically, corresponding with Hormisdas and later popes. The prayers likely originated in the 6th century, but the attribution to Boniface II may reflect later liturgical compilation in medieval Latin books, where prayers for the emperor and the Roman Church's political theology were collected. The text's transmission is unclear; it survives only in a modern edition without manuscript sigla, suggesting a complex stemmatic history.","significance":"The work illustrates the intersection of imperial and papal authority in late antique Christianity, particularly the use of liturgical prayers to reinforce doctrinal unity and papal primacy. Its citation of Matthew 16:18 and reference to the apostolic see highlight the Roman claim to Petrine authority. The textual confusion between Boniface II and Hormisdas underscores the fluidity of attribution in medieval liturgical compilations.","timeline":[{"date":"484–519","event":"Acacian schism divides Rome and Constantinople."},{"date":"514–523","event":"Pope Hormisdas issues the Formula Hormisdae, ending the schism."},{"date":"527–565","event":"Reign of Emperor Justinian I, who supports papal primacy and religious unity."},{"date":"530–532","event":"Pontificate of Pope Boniface II, to whom the work is attributed."},{"date":"6th–8th c.","event":"Probable period of liturgical compilation and transmission of the prayers."},{"date":"Modern","event":"Publication in the ogl-pl edition without critical apparatus."}],"relations":[{"work":"Formula Hormisdae","relation":"The profession of faith in the work echoes the Formula Hormisdae, which ended the Acacian schism.","key":"","label":null,"url":null},{"work":"Correspondence of Justinian and Hormisdas","relation":"The prayers reflect Justinian's efforts to heal the schism and his support for papal primacy.","key":"","label":null,"url":null},{"work":"Matthew 16:18","relation":"The work cites this verse to assert Petrine authority of the Roman see.","key":"","label":null,"url":null},{"work":"Liber Pontificalis","relation":"The attribution to Boniface II may derive from this collection of papal biographies.","key":"","label":null,"url":null},{"work":"Old Latin liturgical collections","relation":"The work is transmitted in a modern edition of Old Latin texts, indicating its place in liturgical tradition.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of the work is unknown; it is likely a later compilation from the 6th–8th centuries, but the evidence is thin.","The attribution to Pope Boniface II is uncertain; the text may have been associated with Pope Hormisdas originally.","The work survives only in a modern edition without critical apparatus, so its manuscript basis and textual history cannot be verified.","The text appears fragmentary, breaking off mid-sentence, which may indicate incomplete transmission."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000522,"generated":"2026-11-15T06:06:17Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1060/tmp1060/tmp1060.tmp1060.opp-lat1.xml"}],"checks":{"work":"tmp1060.tmp1060.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":22,"english_words":1010,"source_letters":4133,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The title 'Preces Et Justiniani Praedicti Principis' indicates prayers associated with the emperor Justinian, but the work is transmitted under the name of Pope Boniface II (530–532).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Boniface II was pope during the Acacian schism and the Formula Hormisdae; the attribution of these prayers to him likely reflects later liturgical compilation rather than direct authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The work survives in the 'ogl-pl' edition, a modern printed collection of Old Latin liturgical and canonical texts; its manuscript basis is not specified in this edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The title may conflate two distinct traditions: imperial prayers attributed to Justinian and a papal prayer collection. The edition does not clarify the textual relationship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These prayers were later incorporated into medieval Latin liturgical books, especially in the context of prayers for the emperor and the Roman Church's political theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition provides no critical apparatus, manuscript sigla, or variant readings; the user cannot verify the text's stemmatic or editorial history.","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: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"EXEMPLAR • PRECUM EJUS,\n\nET JUSTINIANI PRÆDICTI PRINCIPIS.\n\na Prima salus est rectæ fidei regulam custodire et a constitutis Patrum nullatenus deviare: et quia non potest Domini nostri Jesu Chrisli prætermitti sententia, dicentis: Tu ea Patrus, et super hanc petram ædificabo Ecclesiam meam (Matth. IVJ). Et hæc quæ dicta sunt rerum probantur effectibus, quia in sede ' apostolica extra maculam semper est catholica servata religio, De qua spe et fide minime separari cupientes, et Patrum sequentes constituta, anathematizamus omnes qui contra sandam Romanam et apostolicam Ecclesiam superbiendo suas erigunt cervices; sequentes in omnibus apostolicam sedem, et prædicantes ejus omnia constituta, et per omnia spero, ut in una communione vobiscum, quam sedes apostolica prædicat, esse merear, in qua est integra et vera Christianae religionis et perfecta soliditas, promittens sequestratos a communione Ecclesix.catholicæ, id est non consentientes sedi apostolicæ, eorum nomina inter sacra non recitanda esse mysteria. Quod si in aliquo a professione mea deviare tentavero, his quos damnavi complicem mea sententia me esse profiteor. Hanc autem professionem meam manu mea subscripsi, et Bonifacio (Bormisdam habet libellus) sancto et venerabili papae urbis Romae direxi, damnans et antecessores et successores meos, et omnes qui S.","english":"A copy of his prayers, and of the aforementioned Emperor Justinian.\n\nThe first salvation is to keep the rule of the true faith and in no way to deviate from the constitutions of the Fathers: and because the saying of our Lord Jesus Christ cannot be passed over, who says: \"You are Peter, and upon this rock I will build my Church\" (Matthew 16:18). And these things which have been said are proven by the effects of things, because in the apostolic see the catholic religion has always been preserved without stain. Desiring in no way to be separated from this hope and faith, and following the constitutions of the Fathers, we anathematize all who, in pride, raise their necks against the holy Roman and apostolic Church; following in all things the apostolic see, and proclaiming all its constitutions, and I hope in every way that I may merit to be in one communion with you, which the apostolic see preaches, in which there is the whole and true and perfect solidity of the Christian religion, promising that those separated from the communion of the Catholic Church, that is, those not consenting to the apostolic see, their names are not to be recited during the sacred mysteries. But if I should attempt to deviate in any way from my profession, I profess myself, by my own sentence, a companion of those whom I have condemned. Moreover, I have subscribed this profession of mine with my own hand, and I have sent it to Boniface (the booklet has Hormisdas), the holy and venerable pope of the city of Rome, condemning both my predecessors and my successors, and all who...","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Exemplar • Precum ejus, et Justiniani praedicti principis","severity":"info","text":"The heading 'Exemplar • Precum ejus, et Justiniani praedicti principis' marks the passage as a copy of prayers and of the aforementioned Emperor Justinian, introducing a formal profession of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam","severity":"info","text":"The Latin quotes Matthew 16:18, though the Vulgate reads 'Tu es Petrus et super hanc petram aedificabo Ecclesiam meam' (Matt. 16:18). The citation 'Matth. IVJ' is a scribal error for 'Matth. XVI'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sede apostolica","severity":"info","text":"'Sede apostolica' (apostolic see) refers to the bishopric of Rome, claimed as the seat of Peter and the guarantor of orthodox faith, a key concept in the profession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bonifacio (Bormisdam habet libellus)","severity":"caution","text":"The parenthetical note 'Bormisdam habet libellus' indicates a textual variant: the manuscript source reads 'Hormisdas' instead of 'Boniface'. This reflects confusion between Pope Hormisdas (514–523) and Pope Boniface II (530–532), both involved in the Acacian schism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Justiniani praedicti principis","severity":"info","text":"The reference to Emperor Justinian I (527–565) situates the profession within the context of his efforts to heal the Acacian schism and his support for papal primacy, as seen in his correspondence with Pope Hormisdas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et omnes qui S.","severity":"caution","text":"The text breaks off with 'et omnes qui S.', likely an incomplete sentence or a scribal truncation. The intended completion may have been 'et omnes qui sentiunt' (and all who think) or similar, but the sense is lost.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'Exemplar • Precum ejus' is ambiguous: 'ejus' could refer to Boniface II or to Justinian; the context suggests Justinian as the 'praedictus princeps'.","The parenthetical 'Bormisdam habet libellus' indicates a textual variant between 'Bonifacio' and 'Hormisdas', leaving the intended addressee uncertain.","The final fragment 'et omnes qui S.' is incomplete; the intended subject or verb is missing."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Romanæ et apostolicæ Ecclesiæ privilegia cassare nituntur, Hinc enim supernae misericordiae documentum perdocetur (Hormisdæ ep. 80, act. 5, concilii CP. sub Menna), quando et mundani principes causas fidei cum reipublicæ ordinatione conjungunt, et Ecclesiarum praesules, quod ad dispensationem suam pertinet, officii memores exsequuntur, Talibus enim indigebat post discordiæ procellas religio Christiana rectoribus, qui compressis provida dispensatone turbinibus, diu peregrinatam pacem depulsa tempestate reducerent, ut in futura post sæcula ad propositi sui exempla tendentes, sibi ascribendum indubitanter ostenderent, quidquid Domino placitum posteris pro sua imitatione fecissent. Benedicamus Dominum, fratres carissimi, nostris hoc diebus fuisse concessum, et totis orationum et curarum viribus anoitamur, ut quæ Dei ope bene cœpta sunt, ipso adjuvante per omnia compleantur. Sperandum enim est ut ad compagem corporis sui reliqua, quæ adhuc divisa sunt, membra festinent, et a potioribus minora non discrepent. Ad quod, cum me dilectio tua Curis. tianæ studio caritatis hortatur, debet quod invitat sequi, et quod amandum suadet amplecti. Similem enim jam fidei curam gerentes, per religiosam patientiam, par etiam praemium de boni operis speramus affectu. Neque enim difficultatibus est cedendum.","english":"Lord of the Roman and Apostolic Church strive to overturn its privileges. For from this the lesson of heavenly mercy is fully taught (Hormisdas, ep. 80, act. 5 of the Council of Constantinople under Menas), when both worldly princes join the causes of faith with the ordering of the republic, and the prelates of the churches, mindful of their office, carry out what pertains to their administration. For such rulers were needed by the Christian religion after the storms of discord, who, with the tempests suppressed by provident dispensation, would restore peace, long a wanderer, once the storm was driven away, so that in future ages, striving toward the examples of their purpose, they would undoubtedly show that whatever was pleasing to the Lord for posterity through their imitation was to be ascribed to themselves. Let us bless the Lord, dearest brothers, that this has been granted in our days, and let us strive with all the strength of our prayers and cares that what has been well begun with God’s help may be completed in all things with His assistance. For it is to be hoped that the remaining members, which are still divided, will hasten to the unity of His body, and that the lesser will not disagree with the greater. To this end, since your love, with the zeal of Christian charity, urges me, you ought to follow what you invite, and embrace what you urge to be loved. For bearing a similar care for the faith already, through religious patience, we hope for an equal reward from the affection for good work. Nor should we yield to difficulties.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Romanæ et apostolicæ Ecclesiæ privilegia cassare nituntur","severity":"info","text":"The opening clause lacks an explicit subject in the Latin; the English draft supplies 'Lord' from context, but the Latin may imply a generic 'they' or refer to unnamed opponents of papal privileges.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 16:18","severity":"info","text":"The previous passage quotes Matthew 16:18 ('You are Peter, and upon this rock I will build my Church'), which grounds the claim that opponents are attacking Roman privileges.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hormisdæ ep. 80, act. 5, concilii CP. sub Menna","severity":"info","text":"This citation refers to a letter of Pope Hormisdas (d. 523) and the fifth act of the Council of Constantinople (536) under Patriarch Menas, which condemned Severus and other monophysites, affirming Chalcedonian orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Benedicamus Dominum","severity":"info","text":"The passage shifts from historical narrative to a hortatory address ('Let us bless the Lord'), marking a liturgical or homiletic turn typical of papal letters or conciliar acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"compagem corporis sui reliqua, quæ adhuc divisa sunt, membra","severity":"info","text":"The metaphor of divided members hastening to the unity of Christ's body echoes the language of the Acacian Schism (484–519), which the reign of Justinian and Pope Hormisdas sought to heal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cum me dilectio tua Curis. tianæ studio caritatis hortatur","severity":"caution","text":"The Latin 'Curis. tianæ' is likely a scribal corruption or abbreviation for 'Christianæ'; the English draft reads 'Christian charity', which is the probable intended sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'cassare nituntur' is not explicit; it may refer to unnamed heretics or schismatics.","The abbreviation 'Curis. tianæ' is ambiguous but almost certainly means 'Christianæ'."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Non enim fatigatur asperis fides, nec ad coeloruin ardua per prodive tenditur, Aec remunerationem citra laboris exercitium quis meretur. Unde na facientes bona deficiamus, specialiter admonemur etiam testante Psalmista: Beati qui custodiunt judicium, et faciunt justiliam in onmi tempore (Psalm. CV); quia non initium laboris remunerationem præmii consuevit invenire, sed terminus, Ergo studium sollicitudinis assumentes, quibus est una in communione societas et credulitas, quemadmodum de unitate sedis apostolicae et Constantinopolitanæ Ecclesiae pariter exsultamus in Domino, ita de reliquorum quoque (sicut affectione admones) redintegratione lætemur, et curemus præmium (forte primum et itu legitur in c. Just.), ut tidem integritatemque nostram immaculatam ab omni contaginne servemus. Nosti eoim, frater carissime ac sanctissime, quia ecclesiastica servant vincula concordiam, quæ nos ab hæreticorum tueatur insidiis, per quam etiam canonum custoditur integritas (auctoritas). His in robore suo omni circumspectione servatis, remedia sperantur. Habet enim ecclesiaslicarum ordo regularum, et ipsius forma justitiæ, ut medicina rationabilis benigne et fideliter sperantibus non negetur, nec quisquam est ita'ab humanitate discretus, quem non a rigore districtionis inclinet caula simplicitas.","english":"Faith is not wearied by hardships, nor does it reach the heights of heaven by an easy path; for who merits reward without the exercise of labor? Hence, we are especially admonished not to fail in doing good, as the Psalmist also testifies: \"Blessed are those who guard judgment and do justice at all times\" (Psalm 105); because it is not the beginning of labor that customarily finds the reward of recompense, but the end. Therefore, taking up the zeal of diligence—we who share one communion and creed—just as we equally rejoice in the Lord over the unity of the Apostolic See and the Constantinopolitan Church, so let us also rejoice in the reintegration of the others (as you affectionately urge), and let us take care for the reward (perhaps \"first\" as it reads in the Code of Justinian), so that we may keep our faith and integrity immaculate from all contamination. For you know, most dear and most holy brother, that ecclesiastical bonds preserve the concord which protects us from the snares of heretics, and through which the integrity (authority) of the canons is also maintained. With these preserved in their strength by all circumspection, remedies are hoped for. For the order of ecclesiastical rules and the very form of justice hold that reasonable medicine is kindly and faithfully not denied to those who hope, nor is anyone so removed from humanity that the simplicity of a cause does not incline him from the rigor of strictness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beati qui custodiunt judicium, et faciunt justiliam in onmi tempore (Psalm. CV)","severity":"info","text":"The citation of Psalm 105 (LXX numbering, corresponding to Psalm 106 in the Hebrew) is inexact; the Vulgate reads 'Beati qui custodiunt iudicium et faciunt iustitiam in omni tempore' (Ps 105:3). The text's 'justiliam' is a scribal variant for 'iustitiam'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"præmium (forte primum et itu legitur in c. Just.)","severity":"caution","text":"The parenthetical note 'forte primum et itu legitur in c. Just.' indicates a textual crux: the manuscript tradition may read 'primum' (first) instead of 'præmium' (reward), possibly referencing the Codex Justinianus. The English draft follows the emendation to 'reward'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"unitate sedis apostolicae et Constantinopolitanæ Ecclesiae","severity":"info","text":"The unity of the Apostolic See (Rome) and the Constantinopolitan Church reflects the Acacian schism (484–519) and its resolution under Pope Hormisdas and Emperor Justin I, a key context for this letter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Non enim fatigatur asperis fides...","severity":"info","text":"This passage forms a hortatory conclusion, moving from a general maxim on faith and labor to a specific exhortation for ecclesiastical unity, mirroring the rhetorical pattern of earlier sections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"c. Just.","severity":"info","text":"The abbreviation 'c. Just.' refers to the Codex Justinianus, a legal compilation under Emperor Justinian I. Its mention here shows the intersection of ecclesiastical and imperial law in the 6th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'præmium (forte primum et itu legitur in c. Just.)' is ambiguous: the parenthetical may be a later gloss or a scribal note, and the intended reading (reward or first) is uncertain."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Sed ut caute hoc, caeterasque querelas aut errores alicujus xxi (rei) valeas expedire, dilectissime frater, personam meam te in hoc oportet induere, scientem in hnjusmodi causis (sicut prædictum est) quid caventIum sit, et ita omnia praevidendum, ut a te non ambigas rationem dispensationis hujus Dco esse reddendam, ita tamen ut eos qui vobis fuerint communione sociati, vel per vos sedi apostolicae vestra nobis scripta declarent, quihus etiam et quam continentiam libellorum obtulerint (continentia libellorum quos obtule. rim), inseratur. Sic quoque humilitatem debemus tenere in mente, ut inde (tamen) ordinis nostri dignitatem servemus in honore, quatenus in nobis, nec humilitas timida, nec ratio sit superba. Omnipotens Deus, carissime, sua te protectione custodiat, atque ad cælestis remunerationem patriæ (cum) multiplici animarum fructu perducat. Deus te incolumem custodiat, reverendissime frater. Amen. Datum VIII kalen-. das Octobris (hæc falsa consulum nota) Justiniano tertium et Oreste (Valentino II et Oreste, viris clarissimis consulibus (anno Christi vel 533).","english":"But in order that you may be able to handle this cautiously, as well as other complaints or errors of any matter, most beloved brother, you must put on my person in this, knowing what is to be avoided in such cases (as has been said before), and to foresee everything in such a way that you do not doubt that you must render an account of this dispensation to God, yet in such a way that those who have been joined to you in communion, or through you to the apostolic see, declare to us in your writings, and the content of the libelli which they have offered is inserted. Thus also we must maintain humility in mind, yet preserve the dignity of our order in honor, so that in us there is neither timid humility nor proud reason. May Almighty God, dearest one, guard you with His protection, and lead you to the heavenly reward of the fatherland with manifold fruit of souls. May God keep you safe, most reverend brother. Amen. Given on the eighth day before the Kalends of October (this is a false consular note) under the third consulship of Justinian and Orestes (Valentinian II and Orestes, most illustrious men, consuls, in the year of Christ 533).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"continentia libellorum","severity":"info","text":"The phrase 'continentia libellorum' (content of the libelli) refers to formal petitions or statements of faith submitted by those seeking communion. The term 'libellus' in ecclesiastical Latin often denotes a written profession of orthodoxy, especially after the Acacian schism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Justinianus tertium et Oreste","severity":"info","text":"The consular date 'Justinianus tertium et Oreste' is flagged as false in the text. The correct consuls for 533 CE were Valentinian II and Orestes, as noted. This discrepancy suggests a scribal error or later interpolation in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Datum VIII kalendas Octobris","severity":"info","text":"The closing formula 'Datum VIII kalendas Octobris' (given on 24 September) is a standard dating clause in papal letters. Its inclusion here, despite the consular note being false, indicates the letter was intended to appear as an official document of the Roman see.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"personam meam te in hoc oportet induere","severity":"info","text":"The instruction to 'put on my person' (personam meam induere) reflects the early medieval concept of the pope delegating his authority to a legate or bishop. This phrase is echoed in later canon law collections, such as the Decretum Gratiani, as a principle of papal representation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"hæc falsa consulum nota","severity":"caution","text":"The parenthetical remark 'hæc falsa consulum nota' (this is a false consular note) is likely a marginal gloss by a scribe or editor, not part of the original letter. Its presence warns readers that the consular date is unreliable, possibly due to a copyist's error or intentional alteration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'continentia libellorum quos obtulerim' in the Latin is ambiguous: the first-person singular 'obtulerim' (I offered) conflicts with the third-person context. The English draft reads 'which they have offered,' suggesting a scribal error or a shift in voice."],"confidence":"high","notes":[]}]}