{"slug":"tmp1091.tmp1091.opp-lat1","id":"latin:ogl-pl:tmp1091.tmp1091.opp-lat1","title":"Sermo In Sanctam Scholaticam","title_source":"Sermo In Sanctam Scholaticam","author":"Anonymous","genre":"homily","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:45:36Z","cost_usd":0.009425},"source":{"registry_id":"latin:ogl-pl:tmp1091.tmp1091.opp-lat1","work_id":"tmp1091.tmp1091.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/tmp1091/tmp1091/tmp1091.tmp1091.opp-lat1.xml"},"stats":{"passages":19,"english_words":4626,"coptic_letters":0,"source_letters":19026,"commentary_units":109,"commentary_kinds":9,"derived_notes":0,"ambiguities":29,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"tmp1091.tmp1091.opp-lat1","abstract":"The anonymous Latin sermon 'Sermo In Sanctam Scholaticam' is a homily celebrating Scholastica, the sister of Benedict of Nursia, likely composed between the 12th and 14th centuries. It survives in a single manuscript, indicating limited medieval circulation, possibly within Benedictine circles that fostered her cult. The text lacks a critical edition, obscuring its textual history. The sermon presents Scholastica as a model of monastic virtue, shaped under Benedict's guidance, and reflects the tradition of her sanctity, though it never entered the Roman liturgy. Its preservation may stem from local veneration at Monte Cassino or related houses.","historical_context":"The sermon is undated, but stylistic and content analysis suggests composition between the 12th and 14th centuries. It survives in a single manuscript witness, pointing to limited circulation, likely within a Benedictine community that venerated Scholastica as Benedict's sister. The tradition of Scholastica as a nun and sister of Benedict is first attested in Gregory the Great's 'Dialogues' (6th century), but her cult developed later, especially in monastic circles. The sermon's anonymous authorship and lack of a critical edition hinder precise localization; it may originate from Monte Cassino or a related house. The text's genre as a homily suggests liturgical use for her feast (10 February), though it never entered the broader Roman liturgy. Its preservation likely reflects local devotion rather than widespread adoption.","significance":"This sermon is a rare witness to the medieval cult of Saint Scholastica, offering insight into how Benedictine communities constructed her sanctity and relationship to Benedict. It illustrates the development of hagiographic traditions beyond the early medieval period and the use of homilies to promote local saints. The text's survival in a single manuscript highlights the fragility of such local liturgical materials and the importance of manuscript studies for understanding medieval piety.","timeline":[{"date":"c. 480–543","event":"Life of Scholastica, traditionally dated."},{"date":"6th c.","event":"Gregory the Great writes 'Dialogues', first attesting Scholastica as Benedict's sister."},{"date":"12th–14th c.","event":"Probable composition of the anonymous sermon."},{"date":"Medieval period","event":"Single manuscript copy made, likely in a Benedictine context."},{"date":"Modern","event":"Edition published in the OGL-PL series without critical apparatus."}],"relations":[{"work":"Dialogues (Gregory the Great)","relation":"Provides earliest known reference to Scholastica as Benedict's sister, source for later hagiography.","key":"","label":null,"url":null},{"work":"Rule of Saint Benedict","relation":"Contextualizes the monastic ideals reflected in the sermon.","key":"","label":null,"url":null},{"work":"Vita Benedicti","relation":"Another hagiographic text that may have influenced the sermon's portrayal of Benedict.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The sermon is undated; proposed 12th–14th century range is based on style and content, not external evidence.","Authorship is unknown; attribution to 'Alberic the Deacon' is uncertain and not supported by the notes.","The single manuscript witness limits understanding of textual variants and scribal interventions.","No critical edition or stemma exists, so readers cannot assess the text's transmission history."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000398,"generated":"2026-11-15T06:45:35Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1091/tmp1091/tmp1091.tmp1091.opp-lat1.xml"}],"checks":{"work":"tmp1091.tmp1091.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":19,"translated":19,"commentary_passages":19,"commentary_units":109,"english_words":4626,"source_letters":19026,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sermon survives in a single manuscript witness, suggesting limited medieval circulation. Its preservation may be due to local veneration of Scholastica rather than widespread liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The sermon is anonymous and cannot be securely dated. Its style and content suggest composition between the 12th and 14th centuries, but no external evidence narrows this range.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Scholastica (c. 480–543) is venerated as the sister of Benedict of Nursia. This sermon likely supported her cult in Benedictine circles, though it never entered the Roman liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus or stemma. Readers cannot assess textual variants or scribal interventions from the single source manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 19 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":19},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"MONUMENTA QUAEDAM S. P. BENEDICTI OPERIBUS ANNECTENDA.\n\nALBERICI DIACONI SERMO IN SANCTAM SCHOLASTICAM\n\nPROLOGUS.\n\nTempore quo Justinus senior Romanae reipublicae jura moderabatur, beatissimaeque Joannes memoriae summae sedis et vita et doctrina pontifex dignissimus habebatur, sanctus vereque per omnia apostolicus Benedictus pater in sinibus Occidentis effulsit; cujus incomparabilem sanctitatem, virtutes magnificas, stupenda signa, ortus et occidens, meridies cum aquilone, miratur. Huic soror fuit nominis proprietate Scholastica, in schola Christi sub sancti Spiritus magisterio ab infantiae tempore in sanctimoniali habitu conversata; femina quae et jejuniis continuis, et orationibus crebris, et vigiliis indefessis, et compunctionis praerogativa, et lacrymarum gratia, earum inter quas ei conversari concessum est, nulli penitus visa est exstitisse secunda. Et ut ejus virtutes innumeras verbis claudam paucissimis, Benedicto exstitit quam sanguine tam etiam sanctitate germana. Haec igitur et moribus et pedibus secuta fratrem, ex voluntate et consensu ejusdem, in vicinia Casini montis stationem fixit; ubi etiam, sicut in sequentibus erit liquidum, vitam sanctissimam morte celeberrima consummavit.","english":"Certain Monuments to Be Appended to the Works of St. Benedict.\n\nSermon of Alberic the Deacon on Saint Scholastica\n\nPrologue.\n\nAt the time when Justin the Elder was governing the rights of the Roman Republic, and the most blessed John of blessed memory was held as the most worthy pontiff of the highest see in both life and doctrine, the holy and truly apostolic father Benedict in all things shone forth in the regions of the West; whose incomparable sanctity, magnificent virtues, and astounding signs the East and West, the South together with the North, admire. He had a sister, Scholastica by name, who from the time of her infancy, under the magistracy of the Holy Spirit in the school of Christ, lived in the religious habit; a woman who, by continuous fasts, frequent prayers, unwearied vigils, the prerogative of compunction, and the grace of tears, seemed to none of those among whom it was granted her to live to have been second. And to confine her countless virtues in very few words, she was to Benedict a sister both by blood and also by sanctity. This woman, therefore, following her brother in both character and footsteps, by his will and consent, fixed her station in the vicinity of Monte Cassino; where also, as will be clear in what follows, she ended a most holy life by a most renowned death.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"Tempore quo Justinus senior Romanae reipublicae jura moderabatur","severity":"info","text":"The reference to Justin the Elder (Justin I, reigned 518–527) and Pope John I (523–526) dates the opening of the narrative to the early sixth century, aligning Benedict's activity with the reign of these figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"beatissimaeque Joannes memoriae summae sedis et vita et doctrina pontifex dignissimus habebatur","severity":"info","text":"Pope John I (523–526) is here praised as 'most worthy pontiff of the highest see'; his historical role included a mission to Constantinople for the Ostrogothic king Theodoric, which ended in his imprisonment and death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"in schola Christi sub sancti Spiritus magisterio","severity":"info","text":"The phrase 'in the school of Christ under the magistracy of the Holy Spirit' is a monastic topos, emphasizing Scholastica's formation as a disciple of Christ guided by the Holy Spirit, not a literal school.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Prologus","severity":"info","text":"This passage is explicitly labeled 'Prologue' (Prologus), establishing the historical setting and introducing the main figures (Benedict and Scholastica) before the narrative of her life and death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Alberici Diaconi Sermo in Sanctam Scholasticam","severity":"info","text":"The attribution to 'Alberic the Deacon' is uncertain; the sermon survives in a manuscript tradition associated with Monte Cassino, reflecting the cult of Scholastica as Benedict's sister, a tradition not attested in Gregory the Great's Dialogues.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Alberic the Deacon' is uncertain; he may be a later compiler or a fictional attribution.","The relationship between Scholastica and Benedict as siblings is not found in early Benedictine sources (e.g., Gregory's Dialogues) and may be a later hagiographical development."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Studuit autem illuc veniens obnixis fratrem precibus flagitare, quatenus ei de totius anni summa, diem saltem unam dignaretur concedere, in qua videlicet eum loco constituto adire, atque cum eo de fide, de spe, de Dei dilectione ac proximi confabulari liceret. Annuit piis germanae petitionibus sanctus frater, locumque in ipso montis vergentis descensu, in quo ad honorem ejusdem virginis ecclesiam posteri fabricarunt, ad id negotium habilem judicavit; ad quem videlicet et virgini non nimis esset laboriosus ascensus, et sibi a monasterio non multae esset elongationis descensus. Ad hunc igitur locum quoadusque praesens anima corpus rexit virgineum, et virgo annis singulis die constituta ascendit, et Benedictus choro semper comitatus discipulorum descendit. Dieque illa in rerum spiritualium sermocinatione consumpta, refectisque vergente sol(??) cum gratiarum actione corporibus, illa ad cellam virginum, iste ad habitaculum monachorum redibat.","english":"She therefore, upon arriving there, earnestly besought her brother with insistent prayers, that he might deign to grant her at least a single day from the whole year's sum, on which, namely, she might be permitted to come to a designated place and converse with him concerning faith, hope, the love of God and of neighbor. The holy brother yielded to his sister's pious petitions, and judged a place on the slope of the descending mountain—where later generations built a church in honor of the same virgin—to be suitable for this business; a place, that is, where the ascent would not be too laborious for the virgin, and the descent from his monastery would not be too great for him. To this place, therefore, as long as the present soul ruled her virginal body, the virgin ascended each year on the appointed day, and Benedict descended, always accompanied by a choir of disciples. And when that day had been spent in spiritual discourse, and their bodies had been refreshed with thanksgiving as the sun declined, she would return to the cell of virgins, he to the dwelling of the monks.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Studuit autem illuc veniens obnixis fratrem precibus flagitare","severity":"info","text":"The subject of 'studuit' is Scholastica, implied from the preceding narrative. The phrase emphasizes her earnestness in petitioning Benedict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"obnixis","severity":"info","text":"'Obnixis' (from obnixus) means 'persistent' or 'earnest,' reinforcing the intensity of Scholastica's prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ecclesiam posteri fabricarunt","severity":"info","text":"The church built later in honor of Scholastica is a hagiographical topos, linking the narrative to a known cult site, possibly at Monte Cassino.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"quoadusque praesens anima corpus rexit virgineum","severity":"info","text":"This clause marks a temporal boundary for the annual meetings, indicating they continued until Scholastica's death, structuring the narrative as a lifelong practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Sermo In Sanctam Scholaticam","severity":"info","text":"This sermon, attributed to Alberic the Deacon, reflects the medieval veneration of Scholastica as a model of monastic dialogue and spiritual kinship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"refectisque vergente sol(??)","severity":"caution","text":"The Latin 'vergente sol(??)' is corrupt; likely 'vergente sole' (the sun declining). The English draft interprets it as 'as the sun declined,' which is plausible.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact location of the meeting place on the mountain is unspecified; the text notes a later church but does not identify the site precisely.","The duration of the annual meetings is implied as a single day, but the phrase 'dieque illa' suggests the entire day was spent in discourse."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"INCIPIT SERMO.\n\nIn illo tempore dixit Jesus discipulis suis parabolam hanc: Simile est regnum coelorum decem virginibus quae accipientes lampades suas exierunt obviam sponso et sponsae: quinque autem ex eis erant fatuae, et quinque prudentes. Et reliqua. Matth. xxv, 1.\n\nAudistis, fratres charissimi, coelorum regnum decem virginibus, quae, acceptis lampadibus, sponso et sponsae exierunt obviam, comparatum. Audistis earumdem virginum alias quidem vitio fatuitatis inertes, alias vero prudentiae virtute solertes. Audistis fatuas, acceptis lampadibus, secum oleum non sumpsisse; prudentes vero secum et lampades, et in vasis oleum habuisse; sponsoque moras faciente diutinas, et fatuas et prudentes pariter obdormisse. Med a vero nocte de adventu sponsi clamore facto, omnes simul ad aptandas lampadas surrexisse; exstinctisque oleo deficiente lampadibus, virgines fatuas ad venditores olei a prudentibus destinatas; cisque proficiscentibus, quae paratae etant ad convivium nuptiale cum sponso pariter ingressas; fatuisque clauso ostio redeuntibus, vocesque supplices ut sibi janua aperiri deberet ingeminantibus, voce sponsi in haec eis verba protinus fuisse responsum: Amen dico vobis, nescio vos. Finitaque parabola, clausula est continuo admonitionis illata, dicente Domino: Vigilate itaque, quia nescitis diem neque horam.","english":"Here begins the sermon.\n\nAt that time Jesus spoke this parable to his disciples: The kingdom of heaven is like ten virgins who, taking their lamps, went out to meet the bridegroom and the bride; five of them, however, were foolish, and five prudent. And the rest. Matt. 25:1.\n\nYou have heard, dearest brothers, the kingdom of heaven compared to ten virgins who, having taken up their lamps, went out to meet the bridegroom and the bride. You have heard that of these same virgins, some were sluggish with the vice of foolishness, others skillful with the virtue of prudence. You have heard that the foolish, having taken up their lamps, did not take oil with them; but the prudent had with them both lamps and oil in vessels; and that while the bridegroom made long delays, both the foolish and the prudent alike fell asleep. But at midnight, when a shout was made about the bridegroom’s arrival, all arose together to prepare their lamps; and with the lamps of the foolish gone out for lack of oil, they were sent by the prudent to the oil-sellers; and while they were going, those who were ready entered the wedding feast together with the bridegroom; and the foolish, returning with the door closed, and redoubling their suppliant cries that the door should be opened to them, were immediately answered by the voice of the bridegroom in these words: Amen, I say to you, I do not know you. And when the parable was finished, a closing admonition was immediately added, the Lord saying: Watch therefore, for you know neither the day nor the hour.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxv, 1","severity":"info","text":"The parable of the ten virgins is from Matthew 25:1–13. The homilist cites only the opening verse, then summarizes the narrative freely, omitting the bridegroom’s delay and the midnight cry found in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the opening of the sermon, comprising a lemma (Matt 25:1) and a lengthy narrative paraphrase of the parable. The homilist then appends a moralizing conclusion from Matt 25:13, framing the parable as an exhortation to vigilance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The parable of the ten virgins was widely interpreted in patristic and medieval exegesis as an allegory of the Church, the wise and foolish souls, or the virtues. The homilist’s emphasis on oil as a symbol of spiritual preparedness reflects a common tropological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fatuae","severity":"info","text":"The Latin 'fatuae' (foolish) is paired with 'prudentes' (prudent). The homilist glosses the former as 'vitio fatuitatis inertes' (sluggish with the vice of foolishness) and the latter as 'prudentiae virtute solertes' (skillful with the virtue of prudence), reinforcing a moral dichotomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homilist’s paraphrase adds details not in the Vulgate, such as the virgins falling asleep and the midnight shout. These elaborations may derive from a liturgical or catechetical tradition, possibly influenced by patristic homilies or apocryphal expansions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify the source of the narrative expansions (e.g., the midnight shout, the oil-sellers). The homilist may be drawing on a known commentary or oral tradition.","The phrase 'et reliqua' (and the rest) after the lemma is ambiguous: it may indicate that the full parable was read aloud but not transcribed, or that the homilist expects the audience to know the rest."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Volo in auribus vestris, fratres mei, similitudinis hujus profunda mysteria, quanto absque obscuritatis caligine valeo, compendio brevitatis transcurrere, ut post in sanctae virginis Scholasticae laudibus, cujus hodie migrationem ad coelestia colimus, moras congruas licenter valeamus habere. Scitis, fratres dilectissimi, hanc esse fidei catholicae regulam, ut Patrem et Filium et Spiritum sanctum tres astruat esse personas, et ita unamquamque harum personarum singulatim Deum perfectum habeat, ut totae tres pariter non tres Deos, sed unum duntaxat Deum et corde ad salutem credi, et ore ad justitiam doceat confiteri. Igitur unitas deitatis trinitati personarum conjuncta numerum conficit quaternarium; completurque quinarius numerus cum credimus exinanitionem Verbi Dei qua semetipsum exinanisse legitur, formamque servi accipiens, in similitudinem hominum factus, et habitu inventus ut homo, seque ipsum humiliasse, obedientiam Patri exhibens usque ad mortem, mortem autem crucis. Propter quod et Deus exaltavit illum, et dedit illi nomen quod est super omne nomen, ut in nomine Jesu omne genu flectatur, et omnis lingua confiteatur quia Dominus Jesus sedet ad dexteram majestatis in excelsis, unde venturus est judicare vivos et mortuos.","english":"I wish to run through in your ears, my brothers, the profound mysteries of this parable with as much brevity as I can, without the fog of obscurity, so that afterward, in praise of the holy virgin Scholastica, whose migration to the heavens we celebrate today, we may be permitted to have fitting delays. You know, most beloved brothers, that this is the rule of the catholic faith: that it affirms the Father, the Son, and the Holy Spirit to be three persons, and that it holds each one of these persons individually to be a perfect God, yet all three together not three Gods, but only one God, and teaches that this is to be believed in the heart for salvation and confessed by the mouth for righteousness. Therefore, the unity of the divinity joined to the trinity of persons produces the number four; and the number five is completed when we believe in the emptying of the Word of God, by which He is read to have emptied Himself, and, taking the form of a servant, made in the likeness of men, and found in habit as a man, and humbled Himself, showing obedience to the Father unto death, and that the death of the cross. Because of this, God also exalted Him, and gave Him a name that is above every name, so that in the name of Jesus every knee is bent, and every tongue confesses that the Lord Jesus sits at the right hand of majesty in the highest, whence He will come to judge the living and the dead.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The preacher announces a two-part plan: first, a concise exposition of the parable's mysteries, then praise of Saint Scholastica. This frames the entire sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The Trinitarian formula (three persons, one God) is standard Nicene orthodoxy. The preacher uses it to derive the numbers four and five, linking the parable's ten virgins to theological arithmetic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exinanitionem","severity":"info","text":"Exinanitio (emptying) is a technical term for Christ's kenosis, drawn from Philippians 2:7. It denotes the self-humbling of the Word in taking human form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'formamque servi accipiens' echoes Philippians 2:7 (Vulgate: 'semetipsum exinanivit, formam servi accipiens'). The reference to Christ's obedience unto death recalls Philippians 2:8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The numerical scheme (unity + trinity = 4; + Christ's kenosis = 5) is a patristic and medieval exegetical trope, used to allegorize the ten virgins as five foolish and five prudent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin 'compendio brevitatis transcurrere' is a rhetorical claim of brevity, but the ensuing Trinitarian and Christological exposition is dense and may obscure the parable's literal sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The preacher does not specify how the numbers four and five relate to the ten virgins; the connection is left implicit."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Quoniam igitur orthodoxa et apostolica fides haec est, qua in personis tribus unitas creditur deitatis, et qua Verbum caro factum generis humani salutem creditur operatum per carnem, rectissime et convenientissime omnes qui hanc supputationis quinariae tenent fidem, numero quinario designantur. Virgines etiam vocantur aptissime, qui ab hac fidei integritate nullo dividi schismate, nulla potuerunt infectione haereseos violari. Sed quoniam haec fides in aliis, juxta Jacobum, dilectionis operibus vacans mortua est, in aliis, juxta Paulum, per dilectionem operari non cessat, in utrisque partibus quinquepertita fides numerum denarium consummavit. Quinque igitur prudentes virgines commodissime illi accipiuntur, in quibus fides numero designata quinario justitiae operibus per dilectionis affectum incessanter invigilat. In quibus vero haec ipsa fides operatur quidem fortassis quae pertinere ad justitiam videantur, sed ipsa opera magis ex adeptione alicujus temporalis quaestus, quam ex intentione prodeunt charitativi affectus, hi tales et virgines dicuntur, et quinque, propter intemeratam compunctione quinaria significatam fidem; et fituae tamen propter insipientem et ineptam operationis intentionem.","english":"Since, therefore, the orthodox and apostolic faith is that by which unity of divinity is believed in three persons, and by which the Word made flesh is believed to have wrought the salvation of the human race through flesh, most rightly and most fittingly are all who hold this faith of the fivefold reckoning designated by the number five. They are also most aptly called virgins, who could be divided by no schism from this integrity of faith, nor violated by any infection of heresy. But because this faith, in some, according to James, lies dead, vacant of works of love, while in others, according to Paul, it does not cease to work through love, in both parts the fivefold faith has completed the number ten. Therefore, the five prudent virgins are most suitably taken to be those in whom the faith designated by the number five is ceaselessly vigilant in works of justice through the affection of love. But in those in whom this same faith indeed perhaps works what may seem to pertain to justice, but the works themselves proceed more from the acquisition of some temporal gain than from the intention of charitable affection, such are called both virgins and five, on account of the inviolate faith signified by the fivefold compunction, and yet they are foolish because of the unwise and inept intention of the work.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"supputationis quinariae","severity":"info","text":"The phrase 'supputationis quinariae' (fivefold reckoning) refers to the number five as a symbol of the five books of the Law or the five senses, but here it is tied to the integrity of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacobum","severity":"info","text":"The reference to James likely alludes to James 2:17-26, where faith without works is dead, though the specific phrase 'vacans operibus' is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paulum","severity":"info","text":"The reference to Paul echoes Galatians 5:6 or 1 Corinthians 13, where faith works through love (per dilectionem operari).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quinquepertita fides","severity":"info","text":"The 'fivefold faith' completing the number ten (denarium) reflects a numerological exegesis common in patristic and medieval homiletics, where five and ten symbolize the Law and the Gospels or the senses and the commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quoniam igitur","severity":"info","text":"This passage continues the narrative classification from the previous passage, developing the allegorical interpretation of the five virgins from the parable of the Wise and Foolish Virgins (Matthew 25:1-13).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"compunctione quinaria","severity":"caution","text":"The phrase 'compunctione quinaria' (fivefold compunction) is ambiguous: it may mean 'pricking' or 'remorse' in a spiritual sense, but here it is used to signify the inviolate faith, possibly a scribal or interpretive error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'compunctione quinaria' is unclear: it may be a corruption of 'compage quinaria' (fivefold structure) or a reference to the five wounds of Christ; the reading taken follows the text as 'compunction' in a spiritual sense."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Quod autem charitate et dilectione carentes, multa quae esse justitiae videatur valeant operari, et ex eis nullum penitus consequantur emolumentum salutis, Vas electionis liquidissime protestatur, cum scribit: Et si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ita ut ardeam, charitatem autem non habeam, nihil mihi protest.\n\nHoc est igitur illud oleum quod fatuae virgines in vasis, id est in receptaculis interioris hominis non habent, unde et fatuae nuncupantur. Per oleum vero propterea charitas figuratur, quoniam sicut oleum semper liquoribus universis quibus admiscetur supersidet, ita charitas virtutibus universis praeminet. Unde et Doctor gentium de charitate locuturus praemittit: Ostendam, inquiens, vobis eminentiorem viam, fratres. Et post plura de laude charitatis commemorata, haec intulit: Nunc autem manent fides, spes, charitas, tria haec; major autem his est charitas. Hoc est itaque, fratres dilectissimi, oleum quo lucente operationes videlicet sanctae prudentium virginum confotae magni lucem fulgoris emittunt. Hujus olei nutrimentum quia lucernae, id est operationes virginum fatuarum non habent, tametsi in praesenti minime videantur exstinctae, lucent tamen in discursione districti examinis exstinguendae.","english":"But those who lack charity and love, although they may be able to perform many deeds that seem to pertain to justice, yet derive from them absolutely no benefit for salvation, the Chosen Vessel most clearly attests when he writes: \"Even if I distribute all my possessions as food for the poor, and even if I deliver my body to be burned, yet if I do not have charity, it profits me nothing.\"\n\nThis, therefore, is that oil which the foolish virgins do not have in their vessels, that is, in the receptacles of the inner man, whence they are called foolish. Now oil signifies charity for this reason, because just as oil always floats above all liquids with which it is mixed, so charity stands above all virtues. Whence also the Doctor of the Gentiles, about to speak of charity, prefaces: \"I shall show you,\" he says, \"a more excellent way, brothers.\" And after recalling many things in praise of charity, he added this: \"But now faith, hope, and charity remain, these three; but the greatest of these is charity.\" This, therefore, most beloved brothers, is the oil by whose shining the holy operations of the prudent viriles, fostered, emit a light of great brilliance. Because the lamps, that is, the operations of the foolish virgins, lack the nourishment of this oil, although in the present they may not seem extinguished, yet they are to be extinguished in the scrutiny of the strict judgment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vas electionis","severity":"info","text":"The phrase 'Vas electionis' (Chosen Vessel) is a standard epithet for the Apostle Paul, derived from Acts 9:15. The quotation that follows is a paraphrase of 1 Corinthians 13:3, emphasizing the necessity of charity for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"oleum","severity":"info","text":"Oil (oleum) is interpreted as a figure for charity (charitas), based on the property of oil floating above other liquids. This allegorical reading is common in patristic exegesis, e.g., in Ambrose's De Sacramentis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Doctor gentium","severity":"info","text":"'Doctor gentium' (Doctor of the Gentiles) refers to Paul. The quotation 'Ostendam vobis eminentiorem viam' is a loose citation of 1 Corinthians 12:31, and the subsequent list of faith, hope, and charity echoes 1 Corinthians 13:13.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fatuae virgines","severity":"info","text":"The 'foolish virgins' (fatuae virgines) allude to the parable of the Wise and Foolish Virgins in Matthew 25:1–13, a common trope in medieval homiletics for those lacking spiritual preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hoc est igitur","severity":"info","text":"The passage transitions from a general Pauline citation to a specific allegorical interpretation of the parable, using 'Hoc est igitur' to link the oil of charity to the foolish virgins' deficiency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"prudentium virginum","severity":"caution","text":"The English draft translates 'prudentium virginum' as 'prudent viriles,' but the Latin clearly reads 'prudentium virginum' (prudent virgins). This may be a scribal or editorial error in the draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'prudentium virginum' is unambiguous in Latin, but the English draft renders it as 'prudent viriles,' which is likely a mistake."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Hae virgines universae sponso et sponsae occursurae parantur, quoniam quinquepertita credulitas ea spe ah universis tenetur, ut post emensum vitae spatium, sponsi Christi sponsaeque ejus, quae est coelestis Hierusalem, gratulabundi omnes conspectibus praesententur.\n\nSed dum sponsus moram facit, dormitant virgines omnes et dormiunt, quoniam dum suspendit examen judex, vitae hujus cursum omnes incipiunt, et metiuntur incoeptum. Dormitare enim est, vitae cursum incipere, dormire vero semel coeptum metiendo transcurrere. Quod autem dormitionis nomine hujus vitae valeat significari decursus, Psalmistae instruimur auctoritate dicentis: Dormierunt somnum suum, et nihil invenerunt omnes viri divitiarum in manibus suis. Omnes viri divitiarum somnum suum dormiunt, cum per hujus adhuc vitae spatia gradiuntur. Sed tunc non dormiunt, sed dormierunt de eis dicitur, cum jam per mortem eis vitae cursus finitur. Et tunc in manibus suis nihil inveniunt, quoniam hic omnes quas frustra congregarunt divitias reliquerunt. Hic ergo somnus dum a virginibus fatuis prudentibusque percipitur, ut sponso omnes maturent occurrere, clamor nocte mediante auditur.","english":"All these virgins are prepared to meet the bridegroom and the bride, because the fivefold faith is held by all in the hope that, after the span of life has been completed, they will all joyfully present themselves before the eyes of the bridegroom Christ and his bride, which is the heavenly Jerusalem.\n\nBut while the bridegroom delays, all the virgins doze and sleep, because while the judge postpones the examination, all begin the course of this life and measure it once begun. For to doze is to begin the course of life, but to sleep is to traverse it once begun by measuring it. That the course of this life may be signified by the name of sleep is taught by the authority of the Psalmist saying: They slept their sleep, and all the men of riches found nothing in their hands. All the men of riches sleep their sleep while they still walk through the spaces of this life. But then they are not sleeping, but it is said of them that they have slept, when the course of life is ended for them by death. And then they find nothing in their hands, because here they have left behind all the riches they vainly amassed. Therefore, while this sleep is taken by both the foolish and the prudent virgins, so that all may hasten to meet the bridegroom, a cry is heard at midnight.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dormierunt somnum suum, et nihil invenerunt omnes viri divitiarum in manibus suis","severity":"info","text":"The Psalmist quotation is not found in the Vulgate Psalms; it may be a loose citation of Psalm 75(76):6 or a memory variant. The phrase 'viri divitiarum' echoes Ecclesiastes 5:14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"quinquepertita credulitas","severity":"info","text":"'Fivefold faith' likely refers to the five senses or five aspects of faith (e.g., law, prophets, psalms, gospels, apostolic writings). The term is rare and may be a scribal coinage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sponsi Christi sponsaeque ejus, quae est coelestis Hierusalem","severity":"info","text":"The bridegroom Christ and bride heavenly Jerusalem derive from the Song of Songs and Revelation 21:2, common in medieval exegesis. The pairing is typical of allegorical homilies on virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"dormitare ... dormire","severity":"info","text":"The distinction between 'dozing' (beginning life) and 'sleeping' (traversing life) is a rhetorical amplification of the parable of the wise and foolish virgins (Matthew 25:1-13).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"clamor nocte mediante auditur","severity":"info","text":"The midnight cry echoes the 'cry at midnight' in the parable (Matthew 25:6) and is a common motif in medieval homilies on vigilance and the Last Judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'fivefold faith' is not specified; it may be a local or allegorical term. The Psalm quotation is not verbatim from the Vulgate, suggesting a memory citation or variant text."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Saeculum praesens, fratres mei, comparatione futuri nox dicitur; quoniam hic, juxta Apostolum, videmus per speculum et in aenigmate, tunc autem facie ad faciem; et hic ex parte cognoscimus, tunc autem cognoscemus sicut et cogniti sumus; quando videlicet veniet Dominus, qui et illuminabit abscondita tenebrarum, et manifestabit consilia cordium, et cum laus erit unicuique a Deo.\n\nNocte igitur hac mediante, nocte hac nondum expleta, nondum consummata, vox auditur clamosa, ut in advenientis occursum sponsi omnes se virgines deberent praeparare. Iste est, fratres dilectissimi, clamor qui Isaiae Domini praeceptione injungitur dicentis ad eum: Super montem excelsum ascende tu qui evangelizas Sion, exalta in fortitudine vocem tuam qui evangelizas Jerusalem, exalta, noli timere; dic civitatibus Judae, Ecce Deus vester, ecce Dominus Deus in fortitudine veniet, et brachium ejus dominabitur. Item ad eumdem clamat: Ne cesses, quasi tuba exalta vocem tuam, et annuntia populo meo scelera eorum, et domui Jacob peccata eorum. Audistis, fratres, in clamore prophetae verbis aliis, sed sensu non alio, Ecce sponsus venit; ecce, inquit, Deus vester; ecce, inquit. Dominus in fortitudine veniet.","english":"The present age, my brothers, is called night in comparison with the future; since here, according to the Apostle, we see through a mirror and in a riddle, but then face to face; and here we know in part, but then we shall know as we are also known; when, that is, the Lord will come, who will both illuminate the hidden things of darkness and reveal the counsels of hearts, and when there will be praise for each one from God.\n\nTherefore, in this intervening night, in this night not yet completed, not yet finished, a clamorous voice is heard, so that all the virgins should prepare themselves to meet the arriving bridegroom. This, most beloved brothers, is the cry that is enjoined upon Isaiah by the Lord’s command, saying to him: Ascend the high mountain, you who evangelize Zion, raise your voice in strength, you who evangelize Jerusalem, raise it, do not fear; say to the cities of Judah, Behold your God, behold the Lord God will come in strength, and his arm will rule. Likewise, it cries to him: Do not cease, like a trumpet raise your voice, and announce to my people their crimes, and to the house of Jacob their sins. You have heard, brothers, in the cry of the prophet with other words, but with no other sense, Behold the bridegroom comes; behold, he says, your God; behold, he says, the Lord will come in strength.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"videmus per speculum et in aenigmate","severity":"info","text":"Echoes 1 Corinthians 13:12, where Paul contrasts partial knowledge in the present with full knowledge in the eschaton.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"cognoscemus sicut et cogniti sumus","severity":"info","text":"Alludes to 1 Corinthians 13:12, 'tunc autem cognoscemus sicut et cogniti sumus', a Pauline eschatological motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Super montem excelsum ascende...","severity":"info","text":"Paraphrases Isaiah 40:9 and 58:1, combining the call to proclaim Zion's deliverance and the trumpet-like denunciation of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nox dicitur","severity":"info","text":"The metaphor of the present age as night compared to future glory is common in patristic exegesis, e.g., Gregory the Great's Moralia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Nocte igitur hac mediante...","severity":"info","text":"The passage transitions from a general eschatological statement to the specific narrative cue of the clamorous voice, resuming the allegory of the sleeping virgins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"clamor qui Isaiae Domini praeceptione injungitur","severity":"info","text":"The homilist interprets Isaiah's prophetic call as a type of the bridegroom's herald, a common medieval typology linking Old Testament prophets to Christ's advent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'per speculum et in aenigmate' is a direct citation of 1 Cor 13:12, but the Vulgate reads 'per speculum in aenigmate'; the addition of 'et' may be a scribal variant or rhetorical flourish.","The phrase 'cognoscemus sicut et cogniti sumus' is ambiguous: it could mean mutual recognition between God and the elect, or the elect's knowledge mirroring God's knowledge of them."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Audistis quod prophetae illud etiam injungatur, ut vociferetur et clamet, Exile obviam ei, cum ei voce dominica imperatur ut annuntiet populo suo scelera eorum, et domui Jacob peccata eorum, et caetera plurima quae sequuntur. In quibus profecto omnibus nihil aliud agitur, nisi commonitio quae venienti sponso exire virgines obviam hortatur. Iste clamor, fratres, dum in hujus saeculi nocte dormimus, in auribus nostris per legem agitur, per psalmos agitur, per prophetias agitur, per Evangelia agitur, per Epistolas apostolicas agitur, per expositiones et commonitiones Patrum orthodoxorum agitur. Omnium hic est clamor, haec est vociferatio omnium, Ecce sponsus venit, exile obviam ei. Ecce venit, prope est, jam aderit, exite, obviate, occurrite. Hora est jam de somno surgere; nunc enim prope est nostra salus quam cum credidimus. Nox praecessit, dies appropinquavit, abjiciamus opera tenebrarum, induamur arma lucis, sicut in die honeste ambulemus.","english":"You have heard that the prophets are also charged to cry out and shout, \"Go out to meet him,\" when by the Lord's voice it is commanded that they announce to their people their crimes, and to the house of Jacob their sins, and many other things that follow. In all of these, indeed, nothing else is done but a warning that urges the virgins to go out to meet the arriving bridegroom. This cry, brothers, while we sleep in the night of this age, is carried on in our ears through the Law, through the Psalms, through the Prophecies, through the Gospels, through the Apostolic Epistles, through the expositions and admonitions of the orthodox Fathers. The cry of all is this, the shouting of all is this: \"Behold, the bridegroom comes; go out to meet him. Behold, he comes; he is near; he will soon be here; go out, meet him, run to him. It is now time to rise from sleep; for now our salvation, in which we believed, is near. The night has passed, the day has drawn near; let us cast off the works of darkness, let us put on the armor of light, let us walk honorably as in the day.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exile obviam ei","severity":"info","text":"The phrase 'Exile obviam ei' echoes the Vulgate of Song of Songs 3:6 (or 3:11 in some versifications), where the bride is called to go out to meet the bridegroom. The homilist applies this to the virgins awaiting Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per legem ... per psalmos ... per prophetias ... per Evangelia ... per Epistolas apostolicas ... per expositiones et commonitiones Patrum orthodoxorum","severity":"info","text":"This enumeration of scriptural and patristic authorities reflects the standard late-antique and medieval Christian canon of authoritative texts, including the Law, Psalms, Prophets, Gospels, Apostolic Epistles, and the expositions of the orthodox Fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Iste clamor, fratres, dum in hujus saeculi nocte dormimus","severity":"info","text":"The passage shifts from a scriptural command to a direct exhortation, using the metaphor of sleep in the night of this age to urge the congregation to awaken and meet the bridegroom, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"abjiciamus opera tenebrarum, induamur arma lucis","severity":"info","text":"The imagery of casting off works of darkness and putting on armor of light is reminiscent of early Christian baptismal and ascetic exhortations, and may reflect the liturgical context of a vigil or feast of a virgin martyr.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sponsus","severity":"info","text":"The term 'sponsus' (bridegroom) is a standard Christological title in the Song of Songs exegesis, identifying Christ as the bridegroom of the Church or of the individual soul, here applied to the eschatological coming.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Exile obviam ei' is a direct quotation from the Vulgate, but the exact scriptural reference is ambiguous; it may be Song of Songs 3:6 or a similar verse. The homilist treats it as a prophetic command.","The identity of the 'virgins' (virgines) is ambiguous: they may represent the Church, the individual faithful, or specifically the virgin martyrs, given the sermon's dedication to Saint Scholastica."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Surgunt ad hunc clamorem virgines et prudentes et fatuae, lampadas aptant, ad operationes se praeparant; deest oleum virginibus fatuis, deest eis dilectionis affectus, deest intentio charitatis, desunt misericordiae viscera quae ea in districto examine misericordiam faciant promereri. Oleum a misericordia accipit vocabulum; enim Graece, Latine misericordia dicitur, et propterea congrue per oleum misericordia figuratur. Neque aliud existimetis, fratres charissimi, modo me dicere, aliud prius ex ore meo vestris in auribus sonuisse. Videri enim fortasse quibuslibet potest diversum, quod prius per oleum dixi debere charitatem intelligi, modo per oleum misericordiam dico significari. Nunquam, fratres mei, misericordiae visceribus charitas, nunquam misericordia affectu poterit dilectionis carere. Non poterit igitur oleum typus existere charitatis, ut non etiam typus pariter existat misericordiae. Et non poterit figuram misericordiae gerere, et figuram charitatis pariter non habere. Cum igitur per oleum charitas figurari dicitur, simul etiam figurari per oleum misericordia intelligitur. Et cum per oleam dicitur misericordia designari, oportet necessario dilectionem per oleum designatam intelligi.","english":"At this cry, virgins rise—both prudent and foolish—they trim their lamps, they prepare for the works; oil is lacking to the foolish virgins, the affection of love is lacking to them, the intention of charity is lacking, the bowels of mercy are absent, which in the strict examination might cause mercy to be merited. Oil takes its name from mercy; for in Greek it is called *elaion*, in Latin *misericordia*, and therefore oil fittingly figures mercy. Nor should you think, dearest brothers, that I am now saying one thing, and that earlier from my mouth another thing sounded in your ears. For it may perhaps seem to some that it is different, that earlier I said that charity should be understood through oil, and now I say that mercy is signified through oil. Never, my brothers, can charity be without the bowels of mercy, never can mercy be without the affection of love. Therefore oil cannot be a type of charity without also being equally a type of mercy. And it cannot bear the figure of mercy without also equally having the figure of charity. Thus when oil is said to figure charity, at the same time mercy is understood to be figured through oil. And when mercy is said to be designated through oil, it is necessary that love be understood as designated through oil.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"oleum","severity":"info","text":"The preacher etymologizes Greek *elaion* (ἔλαιον) as Latin *misericordia* (mercy), a common patristic wordplay (cf. Isidore, *Etymologiae* 17.9.2). This links the lamp oil of the parable to the virtue of mercy.","cites":[],"named_sources":["Isidore of Seville"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage resolves an apparent contradiction: earlier oil signified charity, now mercy. The preacher argues the two are inseparable, so oil always signifies both simultaneously. This is a rhetorical *correctio*.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"virgines ... fatuae","severity":"info","text":"The foolish virgins lacking oil allude to the parable of the ten virgins (Matthew 25:1–13). The homily interprets the oil allegorically as charity and mercy, a standard patristic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"districto examine","severity":"info","text":"The phrase 'strict examination' refers to the Last Judgment, where mercy (figured by oil) is needed to obtain mercy. This reflects a common medieval penitential and eschatological theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homily's insistence on the inseparability of charity and mercy echoes Augustine's *De Trinitate* and later Cistercian spirituality, suggesting a monastic audience familiar with affective theology.","cites":[],"named_sources":["Augustine of Hippo"],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Hoc igitur oleum non habent virgines fatuae, et plerumque recognoscunt se non habere, carent miserationis, carcut dilectionis affectu, seque eo carere intelligunt. Unde ad virgines prudentes confugiunt, sibique ab eis de earum dari oleo deprecantur. Intelligunt non(??)u(??)quam reprobi opera sua aut non recta esse, aut nequaquam ex recta intentione procedere. Intelligunt et compunguntur; sed quia secus viam seruntur el temporales sunt, ad tempus credunt, et in tempore tentationis recedunt. Veniunt fatuae ad prudentes, lucernas suas exstingui clamitant, dari sibi oleum flagitant, quia nonnunquam compuncti reprobi ad sanctos viros confugium faciunt, atque ea quae videntur operari bona, ex non bona intentione procedere propria contestatione fatentur. Commendant se charitati, commendant se dilectioni eorum, commendant se precibus, commendant se misericordiae eorum visceribus. Hoc est ab eis oleum petere, hoc est ex eorum fomento suas velle lucernas ardere. Sed quid virgines prudentes responderunt, audistis: Ne forte, inquiunt, non sufficiat nobis et vobis, ile potius ad vendentes, et emite vobis.","english":"Therefore, the foolish virgins do not have this oil, and often they recognize that they do not have it; they lack the affection of compassion, the affection of love, and they understand that they lack it. Hence they flee to the prudent virgins and beg them to give them some of their oil. They understand that the works of the reprobate are either not right or by no means proceed from a right intention. They understand and are stung with compunction; but because they are sown along the way and are temporal, they believe for a time, and in time of temptation they fall away. The foolish come to the prudent, cry out that their lamps are going out, demand that oil be given to them, because sometimes the reprobate, stung with compunction, take refuge with holy men, and by their own testimony confess that the things which seem to them to be good works proceed from an intention that is not good. They commend themselves to the charity, commend themselves to the love of these men, commend themselves to their prayers, commend themselves to the depths of their mercy. This is to ask oil from them, this is to wish their own lamps to burn from the fuel of these men. But what the prudent virgins answered, you have heard: \"Lest perhaps,\" they say, \"it may not suffice for us and for you; rather go to the sellers and buy for yourselves.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"oleum","severity":"info","text":"The Latin 'oleum' (oil) is glossed in the previous passage as deriving from Greek 'elaion' and linked to Latin 'misericordia' (mercy). Here it symbolizes the affection of compassion and love that the foolish virgins lack.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 25:1-13","severity":"info","text":"The parable of the wise and foolish virgins (Matthew 25:1-13) is the scriptural basis. The homily allegorizes the oil as mercy and the lamps as good works, a common patristic and medieval interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"reprobi","severity":"info","text":"The term 'reprobi' (the reprobate) reflects a theological category in medieval soteriology: those predestined to damnation, who may temporarily feel compunction but ultimately fall away in temptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ne forte... emite vobis","severity":"info","text":"The prudent virgins' response ('Lest perhaps... buy for yourselves') is presented as a direct quotation from the preceding narrative (passage 10), creating a dialogic structure that reinforces the allegorical lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non(??)u(??)quam","severity":"caution","text":"The Latin 'non(??)u(??)quam' is corrupt in the source edition; the English draft reads 'nonnunquam' (sometimes), which is plausible but uncertain. The reading adopted follows the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"virgines prudentes","severity":"info","text":"The allegory of the prudent virgins as holy men to whom the reprobate flee for intercession reflects a monastic reception of the parable, common in medieval homilies on virginity and spiritual guidance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The corrupt reading 'non(??)u(??)quam' in the Latin leaves the frequency of the reprobates' compunction uncertain; the English draft resolves it as 'sometimes' (nonnunquam).","The phrase 'secus viam seruntur' (sown along the way) echoes Matthew 13:4-5 but is not a direct quotation; the homily may be blending multiple scriptural allusions."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"Dicunt hoc aliquotiens, fratres, timoratae, dicunt hoc humiles animae, respondent eis qui earum se precibus, earum se orationibus satagunt commendare: vix orationes nostrae, vix preces, vix obsequia quae exhibemus Deo, nobis ipsis sufficiunt: vix sumus tales qui pro nobis ipsis audiri digni inveniamur: non sunt orationes nostrae, non sunt famulatus nostri servitia ante Deum tanti, ut per ea possint alii promereri salutem: nolite in precibus nostris, quae nullius momenti existunt, spem ponere: ipsi pro vobis potius laborare studete. Oleum, ut ipsi confitemini, non habetis; olei venditores plurimos invenire potestis. Venditores olei, venditores misericordiae, pauperes sunt, quoniam dum ipsis misericordiam impertimus, et ipsi a Domino misericordiam promeremur. Ipsique sunt qui de mammona iniquo nobis amicitiae vinculo copulati, in aeterna nos recipiunt tabernacula. Et in qua mensura metimur eis, in eadem remetietur nobis. Ad hos igitur ite, eos vobis amicos facile, eis non vanitatis intentione, ut hactenus, sed spe olei, spe divinae misericordiae consequendae, de mammona vestro iniquitatis tribuite; certi et inambigui, quoniam mensuram bonam et confertam et coagitatam et supereffluentem dabunt in sinum vestrum.","english":"They say this sometimes, brothers—the God-fearing women say this, the humble souls say this—they answer those who strive to commend themselves through their prayers, through their petitions: \"Our prayers scarcely, our petitions scarcely, the services we offer to God scarcely suffice for ourselves; we are scarcely such as to be found worthy of being heard on our own behalf. Our prayers are not, our acts of service in the presence of God are not of such worth that through them others can merit salvation. Do not place hope in our prayers, which are of no account; rather, strive to labor for yourselves.\" You do not have oil, as you yourselves confess; you can find many sellers of oil. The sellers of oil, the sellers of mercy, are the poor, because when we bestow mercy upon them, we ourselves merit mercy from the Lord. And they are the ones who, bound to us by a bond of friendship from ill-gotten wealth, receive us into eternal dwellings. And in the same measure that we measure out to them, it will be measured back to us. Therefore, go to them, make them your friends; give to them from your ill-gotten wealth not with an intention of vanity, as hitherto, but with the hope of oil, with the hope of obtaining divine mercy; be certain and unhesitating that they will give a good, heaped, shaken, and overflowing measure into your bosom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"timoratae","severity":"info","text":"The Latin 'timoratae' (God-fearing women) is a rare feminine plural substantive, likely a calque on a Greek or Coptic term for pious women; it underscores the gendered moral typology of the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"oleum","severity":"info","text":"'Oleum' (oil) is the central metaphor, drawn from the parable of the wise and foolish virgins (Matthew 25:1-13), here allegorized as mercy or compassion, which the foolish lack and must obtain from the poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 25:1-13","severity":"info","text":"The entire passage develops the parable of the wise and foolish virgins; the 'oil' and 'measure' imagery (cf. 'in qua mensura metimur eis, in eadem remetietur nobis') echoes Matthew 25:1-13 and possibly 2 Corinthians 9:6 (sowing and reaping).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mammona iniquo","severity":"info","text":"'Mammona iniquo' (ill-gotten wealth) reflects a late antique Christian moral discourse on wealth tainted by sin, often linked to usury or unjust gain; the homily urges its redistribution to the poor as a means of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from the voice of the foolish virgins (previous passage) to the response of the prudent virgins, who humbly deflect requests for oil and redirect the foolish to the poor as 'sellers of oil'—a rhetorical pivot to social ethics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"venditores olei","severity":"info","text":"The image of the poor as 'sellers of oil' (venditores olei) is a striking inversion: the poor dispense mercy to the rich through almsgiving, a theme echoed in later medieval penitential and charitable literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'timoratae' (God-fearing women) is ambiguous: it may refer to the prudent virgins of the parable or to a specific group of female ascetics in the congregation.","The phrase 'de mammona iniquo' could be read as a reference to wealth acquired through usury or any sinful means; the homily does not specify the source."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Audiunt prudentium consilia fatuae, eunt ut olei faciant emptionem. Sed illis euntibus sponsus venit, intrat cum paratis ad nuptias, janua obseratur. Quid est eunt? Decernunt, statuunt, disponunt. Decernere, statuere, disponere aliquid animo, ire est. Dicuntur tu oleum emerent isse, non dicuntur emisse. Eunt, sed non emunt, quia statuunt, sed non faciunt, spondent, sed non implent, pollicentur, sed non exercentur, protelant, procrastinant, differunt. Fatuis ad olei emptionem euntibus, prudentibus vero de eo quod in vasis habebant oleo lucernas aptantibus, sponsus venit; quoniam reprobis bona semper facere differentibus, et electis indesinenter eis insistentibus, judex per mortem et hos et illos ad examen accersit, et electis per mortem assumptis in gloria, per mortem nihilominus reprobis clauditur, nunquam eis ultra in perpetuum aperienda janua. Illa enim hora jam iliis adest de qua alibi Veritas loquitur: Veniet, inquiens, hora in qua nemo potest operari. Praeteriitque jam eis tempus placitum, et salvationis dies, de quo Dominus ore prophetico, tempore, ait, placito exaudivi te, et in die salutis auxiliatus sum libi. Unde in vacuum ingeminant voces clamoris, quibus tempus exactum est exauditionis; diciturque eis, Amen dico vobis, nescio vos. Negat eas in vita illa, quae in hac eum vita, etsi non verbis, tamen operibus negaverunt.","english":"The foolish women hear the counsels of the prudent, and they go to make a purchase of oil. But while they are going, the bridegroom comes, he enters with those prepared for the wedding, the door is shut. What does \"they go\" mean? They decide, they determine, they arrange. To decide, to determine, to arrange something in the mind is to go. They are said to have gone to buy oil, not to have bought it. They go, but they do not buy, because they decide, but they do not act, they promise, but they do not fulfill, they pledge, but they are not carried out, they delay, they procrastinate, they put off. While the foolish are going to buy oil, but the prudent are fitting lamps with the oil they had in their vessels, the bridegroom comes; because while the reprobate are always putting off doing good, and the elect are incessantly persisting in it, the judge through death summons both to judgment, and through death the elect are taken up in glory, but through death the door is shut on the reprobate, never to be opened to them again in perpetuity. For that hour is already at hand of which Truth speaks elsewhere: The hour will come, He says, in which no one can work. And the favorable time and the day of salvation have already passed for them, of which the Lord says through the mouth of the prophet: At the favorable time I heard you, and on the day of salvation I helped you. Hence they repeat in vain the cries of clamor, for the time of being heard has passed; and it is said to them, Amen I say to you, I do not know you. He denies them in that life, who in this life denied Him, even if not in words, yet in deeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"eunt","severity":"info","text":"The Latin 'eunt' (they go) is glossed as a mental act: 'decernunt, statuunt, disponunt' (they decide, determine, arrange). This allegorical reading equates physical movement with intention, a common exegetical move in monastic homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Veniet hora in qua nemo potest operari","severity":"info","text":"The phrase 'Veniet hora in qua nemo potest operari' echoes a dominical saying, possibly from a lost apocryphon or a conflation of Matthew 24:14 and Luke 23:54, emphasizing the finality of judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"tempore placito exaudivi te, et in die salutis auxiliatus sum tibi","severity":"info","text":"This citation is attributed to the Lord 'ore prophetico' (through the mouth of the prophet). It likely adapts Psalm 31:4 (LXX) or a similar prophetic verse, reworking it as a divine warning about missed opportunity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Amen dico vobis, nescio vos","severity":"info","text":"The phrase 'Amen dico vobis, nescio vos' (Amen I say to you, I do not know you) is not a direct Gospel verse but a homiletic formula echoing Matthew 7:23 or Luke 13:27, where the judge denies recognition to the unworthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"olei faciant emptionem","severity":"info","text":"The motif of buying oil for lamps derives from the parable of the wise and foolish virgins (Matthew 25:1-13), where oil symbolizes preparedness. The homilist allegorizes the purchase as a decision to do good, delayed by the foolish.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage moves from a literal narrative (foolish women going to buy oil) to an allegorical interpretation (reprobates delaying good works, elect persisting). The shift is marked by 'quoniam' (because), introducing the moral application.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying 'Veniet hora in qua nemo potest operari' is uncertain; it may be a conflation or a non-canonical logion.","The phrase 'tempore placito exaudivi te' is loosely adapted from a prophetic verse; the exact reference is unclear."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Quod autem Dominus verbis astrui, factis valeat denegari, palam est praedicatoris egregii testimonium, quod de quibusdam recta docentibus, et a pravis non secedentibus protulit in haec verba: Confitentur se nosse Deum, factis autem negant. Ad quid vero totius series similitudinis tendat, sequens confestim admonitionis clausula manifestat, inferente Domino ac dicente: Vigilate itaque, quia nescitis diem neque horam.\n\nExplanatione lectionis evangelicae succincta brevitate decursa, ad laudes, ut in ipsis statim exordiis repromisimus, virginis cujus a nobis dies colitur natalitius, nostri sese continuo transferat sermonis articulus; illudque nobis primo contueri sit studium, nihil eorum omnino defuisse Scholasticae, quae ex relatione dominica prudentes edidicimus virgines habuisse. Virginitate namque omnimoda claruit, quae praeter communem virginitatem fidei, carnis etiam pudicitiam intemerata animi puritate servavit. Prudens exstitit quae in rerum finibus figens oculos, bona sibi indefessa perpetuitate providit. Lucernam sponso occursura succendit, quae ad Christi visionem anhelans, actionum sanctarum lucem solis fulgidiorem radiis circumquaque dispersit. Oleum accepit in vasis, in receptaculis animi fomentum piae semper tenuit charitatis.","english":"But that what the Lord builds up with words may be denied by deeds, the testimony of the distinguished preacher is clear, which he brought forth concerning certain ones who teach rightly but do not depart from evil, in these words: They confess that they know God, but by their deeds they deny Him. To what end the whole series of the parable tends, the following clause of the admonition immediately reveals, as the Lord adds and says: Therefore be watchful, because you know neither the day nor the hour.\n\nHaving run through the explanation of the Gospel reading with concise brevity, let the thread of our discourse now turn at once to the praises—as we promised at the very beginnings—of the virgin whose natal day we celebrate; and let it be our first concern to observe that nothing at all of those things which we learned from the Lord’s account that prudent virgins possessed was lacking in Scholastica. For she shone with complete virginity, who, beyond the common virginity of faith, also preserved the chastity of the flesh with an unblemished purity of mind. She was prudent, who, fixing her eyes on the ends of things, provided for herself goods with unceasing perseverance. She lit the lamp to meet the bridegroom, who, yearning for the vision of Christ, scattered the light of holy deeds around, more radiant than the rays of the sun. She received oil in vessels, always holding the nourishment of pious charity in the receptacles of her soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vigilate itaque, quia nescitis diem neque horam","severity":"info","text":"The Latin quotes Matthew 25:13 (Vulgate), concluding the parable of the wise and foolish virgins. The admonition to watchfulness is the homily's pivot from exegesis to panegyric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Confitentur se nosse Deum, factis autem negant","severity":"info","text":"The 'distinguished preacher' is likely Gregory the Great, whose Moralia in Job (e.g., 8.6) contrasts verbal profession with deeds. The phrase is a patristic commonplace, not a direct biblical quote.","cites":[],"named_sources":["Gregory the Great"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Explanatione lectionis evangelicae succincta brevitate decursa","severity":"info","text":"This marks the transition from the Gospel exposition (the parable) to the encomium of Scholastica. The homily follows a two-part structure: lectio then laudes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"natalitius","severity":"info","text":"In Latin hagiography, natalitius dies refers to the saint's death day, celebrated as a heavenly birthday. The term signals the liturgical context of the sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Scholasticae","severity":"info","text":"Scholastica (c. 480–543) is the sister of Benedict of Nursia and foundress of the female Benedictine tradition. This homily likely belongs to a monastic office for her feast (10 February).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"lucernam sponso occursura succendit","severity":"info","text":"The image of the lamp lit for the bridegroom echoes the parable's wise virgins (Matthew 25:1–13) and is here allegorized as Scholastica's holy deeds, a standard patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'distinguished preacher' is not named in the text; Gregory the Great is the most likely source, but the phrase could be a common citation without specific attribution."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Per cujus videlicet charitatis vim intimam tantum Scholastica valuit, ut miri exhibitione prodigii, qua lacrymans coeli faciem pluviis irrigavit, fratris sanctissimi voluntati obsisteret, cumque ad fratres quem disposuerat reditum, coelo pro ea dimicante, aggredi prohiberet. Parata igitur accensis lampadibus venienti sponso obviam die hodierna exivit, atque laetabunda cum ipso ad nuptiales epulas introivit.\n\nCujus artus regens corporeos quantae exstiterit mansuetudinis anima, orbi Deo revelante innotuit, quando corporis egredi jubetur ergastulo, cum videlicet in specie avis carentis felle coeli penetrare secreta fraternis est obtutibus demonstrata. Dicuntur et aliae, fratres charissimi, columbae proprietates existere, quarum mysteria sacratissimae virgini dignissime possunt et verissime coaptari.","english":"Through the intimate power of that love, Scholastica was so strong that, by the manifestation of a wondrous miracle, whereby she watered the face of the sky with weeping rains, she opposed the will of her most holy brother and prevented him from undertaking the return to the brothers which he had planned, with heaven fighting on her behalf. Therefore, prepared, she went out today to meet the bridegroom coming with lighted lamps, and rejoicing, she entered with him into the wedding feast.\n\nWhat great gentleness the soul governing her bodily limbs possessed was revealed to the world by God’s revelation, when it was ordered to leave the prison of the body, namely when, in the form of a bird lacking a gall, it was shown to her brothers’ eyes penetrating the secrets of heaven. There are said to be other properties of the dove, dearest brothers, whose mysteries can most worthily and most truly be applied to the most sacred virgin.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Per cujus videlicet charitatis vim intimam tantum Scholastica valuit","severity":"info","text":"The phrase 'vim intimam' (intimate power) emphasizes the inner, spiritual force of charity, which enables Scholastica's miraculous intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in specie avis carentis felle","severity":"info","text":"The 'bird lacking a gall' (avis carentis felle) is a traditional symbol of the dove, which was believed to have no gall bladder, signifying gentleness and purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"columbae proprietates","severity":"info","text":"The dove (columba) recalls the Holy Spirit's descent at Jesus' baptism (Matthew 3:16) and the Song of Songs (2:12), where the beloved is compared to a dove, a type of the Church or the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Dicuntur et aliae, fratres charissimi, columbae proprietates existere","severity":"info","text":"This sentence signals a transition from the narrative of Scholastica's miracles to a typological exposition of the dove's properties, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"miri exhibitione prodigii","severity":"info","text":"The miracle of Scholastica's tears causing rain is a hagiographic topos, paralleling similar accounts in the lives of other saints, such as St. Benedict's sister in Gregory's Dialogues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lacrymans coeli faciem pluviis irrigavit","severity":"caution","text":"The phrase 'lacrymans coeli faciem pluviis irrigavit' is ambiguous: it may mean Scholastica's tears caused rain, or that she wept while rain fell; the former is the traditional reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lacrymans coeli faciem pluviis irrigavit' could be interpreted as Scholastica's tears watering the sky (causing rain) or as her weeping while rain fell; the former is the hagiographic convention.","The 'avis carens felle' is a symbolic bird, but its exact identification (dove or another species) is not specified; the context suggests a dove."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Perhibetur haec avis libentius et frequentius in petrae foraminibus nidum aedificare, perbibetur nil vivum comedere, perhibetur non rostro, non unguibus sese, sed alarum motione defendere, perhibetur in volando societatem amare, perhibetur oculos lippientes habere, solisque volans adversa radiis non posse accipitrem obvium lucida contemplatione videre; unde dicitur consueta insidere arbori secus decurrentium aquarum fluenta plantatae, oculosque quos radiis nequit objectare solaribus, in aquas defigere, et imagine speculata in aquis, in sui properantis direptionem accipitris dolos et impetus declinare. Illud vero, fratres mei, quis nesciat, columbarum cantum nihil aliud quam gemitum esse?\n\nHarum omnium proprietatum mysteria si in Scholastica, fratres charissimi, speculemur, causae nobis patebunt plures cur divinae sapientiae visum fuerit egressam corpore virginis animam in columbae specie fratris conspectibus revelare. Nidificavit igitur columba nostra in foraminibus petrae, quae videlicet omnem salutis vitaeque suae fiduciam in Christi statuit passione ac morte. Petram vocari Christum Vas electionis vos docuit. Haec vero petra eo tempore forata est, quando in cruce clavis ferreis pedibus est manibusque confixa. Foramen petrae hujus illud etiam exstitit, quo latus ejus miles lancea infixa aperuit.","english":"It is said that this bird more willingly and more frequently builds its nest in the holes of a rock; it is said to eat nothing living; it is said to defend itself not with its beak, not with its claws, but by the motion of its wings; it is said to love companionship in flying; it is said to have bleary eyes, and, flying against the sun’s rays, it cannot see an oncoming hawk in the bright contemplation; whence it is said to be accustomed to perch on a tree planted beside the flowing waters of a stream, and to fix its eyes, which it cannot expose to the sun’s rays, upon the waters, and, by the image reflected in the waters, to avoid the tricks and attacks of the hawk rushing to seize it. But that, my brothers, who does not know that the song of doves is nothing other than a moan?\n\nIf we contemplate the mysteries of all these properties in Scholastica, dearest brothers, many reasons will become clear to us why it seemed good to divine wisdom to reveal the soul of the virgin, having left the body, to the sight of her brother in the form of a dove. Therefore, our dove built its nest in the holes of the rock, which clearly placed all the trust of its salvation and life in the passion and death of Christ. The Vessel of Election taught you that Christ is called a rock. This rock, moreover, was pierced at that time when on the cross it was fixed with iron nails to the feet and hands. The hole of this rock also existed in that place where a soldier opened its side with a fixed lance.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"columbae","severity":"info","text":"The dove (columba) is a traditional symbol of the Holy Spirit and the soul in early and medieval Christian literature, often representing peace, purity, and the soul's departure from the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"petram","severity":"info","text":"The identification of Christ as a rock (petra) echoes 1 Corinthians 10:4, where Christ is called the 'rock' from which believers are hewn, and also the 'Vessel of Election' (Vas electionis) likely refers to a patristic or medieval commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vas electionis","severity":"info","text":"'Vas electionis' (Vessel of Election) is a title for Saint Ambrose, often used in medieval texts to denote his role as a chosen instrument of God, possibly referencing his selection as bishop.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Perhibetur... perhibetur...","severity":"info","text":"The repeated anaphora of 'perhibetur' (it is said) structures the passage as a catalogue of dove-like attributes, each introduced for allegorical interpretation, a common homiletic device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"columbae cantum... gemitum","severity":"info","text":"The description of the dove's song as a moan (gemitus) reflects a medieval topos linking the dove's cooing to lamentation, often associated with the soul's longing for God or mourning for sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"perbibetur","severity":"caution","text":"The Latin 'perbibetur' appears to be a scribal error or variant for 'perhibetur' (it is said), as the context requires the same verb used elsewhere in the passage. The translation follows the intended reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Vas electionis' is ambiguous; it may refer to Ambrose or another Church Father, but the text does not specify. The reading assumes Ambrose based on common usage."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"In his igitur foraminibus nidum sibi Scholastica statuit, quia per ista aeternae sibi in coelestibus mansionis spem inambiguam collocavit. In bis foraminibus nidum statuit, quoniam ea salvationis suae causas existere certae fidei credulitatem gestavit. In bis, inquam, foraminibus nidum statuit, in quo nimirum se tutissimam ab animarum accipitre diabolo conservavit. Nihil vivum columbae nostrae cibus fuit, quae Apostolum audiens carnem suam cum vitiis et concupiscentiis mortificare sategit. Non se abs quolibet unguibus, non rostro, sed alarum sola protectione defendit, quae mala nesciens pro malis rependere, sola sese ab adversantibus omnibus Dei proximique dilectione munivit. In volando societatem dilexit, quae secum ad coelestia quascunque potuit trahere procuravit. Oculos lippientes habuit, quae in hac vita cum Paulo per speculum et in aenigmate vidit. Arbor secus decurrentes aquas plantata, cujus insidere cacumini columba haec consueverat, Christus Dominus est, in cujus capite, quod utique Deum esse testatur Apostolus, sedem sibi firmissimam ac munitissimam stabiliebat. Haec arbor, juxta vatem psalmographum, secus decursus est plantata aquarum, quoniam quidquid de ipso fideles credunt, satis firmatum est auctoritatibus Scripturarum. Aqua enim profunda, inquit sapientissimus hominum, verba ex ore viri, et torrens inundans fons sapientiae.","english":"In these holes, therefore, Scholastica established her nest, because through them she placed unhesitating hope of an eternal dwelling for herself in the heavens. In these holes she established her nest, since she bore the credulity of certain faith that they were the causes of her salvation. In these holes, I say, she established her nest, in which she indeed preserved herself most safe from the devil, the hawk of souls. Nothing living was food for our dove, who, hearing the Apostle, strove to mortify her flesh with its vices and lusts. She did not defend herself with any claws, not with any beak, but by the sole protection of her wings, who, knowing no evil to repay evil, fortified herself against all adversaries solely by the love of God and neighbor. In flying she loved companionship, who strove to draw with her to the heavens whomever she could. She had bleary eyes, who in this life saw with Paul through a mirror and in a riddle. The tree planted beside flowing waters, on whose summit this dove was accustomed to perch, is the Lord Christ, on whose head, which the Apostle indeed testifies is God, she established for herself a most firm and fortified seat. This tree, according to the psalmist prophet, is planted beside the flow of waters, since whatever the faithful believe concerning him is sufficiently confirmed by the authorities of the Scriptures. For water is deep, says the wisest of men, the words from the mouth of a man, and the overflowing torrent is the fountain of wisdom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"In his igitur foraminibus ... In bis foraminibus ... In bis, inquam, foraminibus","severity":"info","text":"The triple repetition of 'in these holes' with incremental variation (igitur, then bis, then bis inquam) is a homiletic anaphora, reinforcing the allegorical identification of the rock crevices with the salvific wounds of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apostolum audiens carnem suam cum vitiis et concupiscentiis mortificare","severity":"info","text":"Echoes Romans 6:6 and Galatians 5:24, where Paul speaks of mortifying the flesh and its passions. The phrase 'carnem suam cum vitiis et concupiscentiis mortificare' is a patristic commonplace for ascetic renunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"per speculum et in aenigmate","severity":"info","text":"Alludes to 1 Corinthians 13:12, where Paul says 'videmus ... per speculum in aenigmate' (we see through a mirror in a riddle). The homilist applies this to Scholastica's limited earthly vision of divine truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"arbor secus decurrentes aquas plantata","severity":"info","text":"Quotes Psalm 1:3 (Vulgate: 'arbor ... secus decursus aquarum'), where the tree planted by flowing waters is a type of Christ. The homilist explicitly identifies the tree as Christ and the waters as scriptural authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Aqua enim profunda ... torrens inundans fons sapientiae","severity":"info","text":"The 'wisest of men' is likely Solomon, and the phrase echoes Proverbs 18:4 (Vulgate: 'aqua profunda verba ex ore viri'). The homilist uses this to assert that scriptural words are a deep, overflowing source of wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"credulitatem","severity":"info","text":"Here 'credulitas' means 'firm belief' or 'faith' (not 'credulity' in the modern pejorative sense). The homilist pairs it with 'certae fidei' to emphasize Scholastica's unwavering trust in the salvific power of Christ's wounds.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'per speculum et in aenigmate' is a direct quotation from 1 Corinthians 13:12, but the homilist may be conflating it with 2 Corinthians 3:18 (where Paul speaks of seeing through a mirror). The reading taken is that it refers to the Pauline passage about limited human perception of divine mysteries."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"In has aquas obtutus figens venientem accipitrem deprehendit, quia Scripturis intenta sacris, hostis versipellis insidias conspiciens declinavit. Cantus columbae nostrae gemitus fuit, quae actionis propheticae imitatrix, in suo gemitu laboravit, et per singulas noctes lavit lectum, stratum lacrymis irrigavit, atque a voce gemitus ejus adhaeserunt ossa pelli ejus. Ut autem ad extremum, fratres mei, virginem sacratissimam verbis paucissimis et sufficientissimis commendemus, Benedicti soror exstitit quam sanguine tam etiam sanctitate.\n\nHis in laudes virginis compendiosa brevitate decursis, ad exhortationem vestram, fratres dilectissimi, redeamus. Illam lectionis evangelicae clausulam iterum atque iterum vestris et auribus et mentibus ingerentes: Vigilate itaque, quia nescitis diem neque horam. Vigilate, fratres, cohortor, suadeo, moneo; vigilate, quoniam migrationis vestrae et diem non nostis, et horam ignoratis. Currite dum lucem habetis, ne tenebrae mortis vos comprehendant. Operamini dum vacat, dum licet, dum sententiam suspendit judex. Veniet enim hora in qua nemo poterit operari. Hortamur cum Apostolo ne in vacuum gratiam Dei recipiatis. Ait enim: Tempore accepto exaudivi te, et in die salutis adjuvi te. Ecce nunc tempus acceptabile, ecce dies salutis. Quaerite igitur, fratres mei dilectissimi, Dominum dum inveniri potest, invocate eum dum prope est.","english":"Fixing her gaze upon these waters, she perceived the approaching hawk, because, intent upon the sacred Scriptures, she discerned and avoided the snares of the wily enemy. The song of our dove was a groan; she, an imitator of prophetic action, labored in her groaning, and each night washed her bed, watered her couch with tears, and from the sound of her groaning her bones clung to her skin. But, to commend the most sacred virgin with the fewest and most sufficient words at the last, my brothers: she was the sister of Benedict, both by blood and by sanctity.\n\nHaving run through these praises of the virgin with compendious brevity, let us return to your exhortation, my dearest brothers, repeatedly pressing upon both your ears and minds that clause from the Gospel reading: \"Therefore, be watchful, for you know neither the day nor the hour.\" Be watchful, brothers, I exhort, I urge, I warn; be watchful, since you know neither the day nor the hour of your departure. Run while you have light, lest the darkness of death overtake you. Work while there is time, while it is permitted, while the judge suspends his sentence. For the hour will come when no one will be able to work. We urge you, with the Apostle, not to receive the grace of God in vain. For he says: \"At the acceptable time I heard you, and on the day of salvation I helped you.\" Behold, now is the acceptable time, behold the day of salvation. Therefore, seek the Lord, my dearest brothers, while he can be found; call upon him while he is near.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vigilate itaque, quia nescitis diem neque horam","severity":"info","text":"The preacher cites Matthew 25:13 (Vulgate: 'Vigilate itaque, quia nescitis diem neque horam'), a standard eschatological warning, adapting it to the monastic context of death and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tempore accepto exaudivi te, et in die salutis adjuvi te","severity":"info","text":"This quotation is not a direct biblical verse but echoes the language of Psalm 69:14 (Vulgate) or similar liturgical phrases; the preacher attributes it to 'the Apostle' (Paul), possibly a loose paraphrase of 2 Corinthians 6:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Benedicti soror exstitit quam sanguine tam etiam sanctitate","severity":"info","text":"The preacher identifies Scholastica as Benedict's sister both by blood and sanctity, a claim found in Gregory the Great's Dialogues (Book 2, chapter 33), which is the primary hagiographic source for both saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"His in laudes virginis compendiosa brevitate decursis, ad exhortationem vestram ... redeamus","severity":"info","text":"This sentence marks a clear structural shift from the hagiographic narrative (praise of Scholastica) to a homiletic exhortation, using the Gospel reading as a springboard for moral application to the congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Cantus columbae nostrae gemitus fuit","severity":"info","text":"The dove's song as a groan echoes the Song of Songs (2:5) and patristic exegesis (e.g., Gregory of Nyssa) where the dove symbolizes the soul in penitential longing; the phrase 'ossa pelli ejus' recalls Job's suffering (Job 19:20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ut autem ad extremum, fratres mei, virginem sacratissimam verbis paucissimis et sufficientissimis commendemus","severity":"info","text":"The preacher's claim to commend Scholastica with 'fewest and most sufficient words' is rhetorical; the preceding passage is not brief but elaborately metaphorical, suggesting a conventional modesty topos.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'hawk' (accipitrem) is ambiguous: it may symbolize the devil, a specific temptation, or a generic threat, but the preacher interprets it as the wily enemy (hostis versipellis).","The source of the quotation 'Tempore accepto exaudivi te' is uncertain; it may be a liturgical adaptation rather than a direct biblical citation."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Derelinquat impius viam suam, et vir iniquus cogitationes suas, et revertatur ad Dominum, et miserebitur ejus, et ad Deum nostrum, quoniam multus est ad ignoscendum. Honor amittitur? recuperari potest. Amittitur dignitas? recuperari potest. Amittuntur opes? recuperari possunt. Innumera sunt quae amissa possunt recuperari. Tempus operandi, tempus poenitendi, tempus Deo placendi, si semel amittitur, nunquam in sempiternum ultra recuperatur. Quod adhuc nobis liceat ad Deum converti per poenitentiam, fratres dilectissimi, scimus; sed utrum usque ad vesperam haec nos licentia maneat, ignoramus. Scientes igitur, dilectissimi, quoniam patientia Dei ad poenitentiam nos adducit, non secundum duritiam nostram et cor impoenitens thesaurizemus nobis iram in die irae et revelationis justi judicii Dei, qui(??)reddet unicuique juxta opera sua. Vigilate igitur, fratres dilectissimi, vigilate; quoniam et diem nescitis, et horam ignoratis. Beati servi illi, ait Veritas, quos cum venerit dominus, invenerit vigilantes! Amen dico vobis quoniam super omnia bona sua constituet eos. Quorum bonorum nos participes faciat Christus Jesus Dominus noster, cui cum Patre et vivifico Spiritu potestas, dominatio et imperium sine fine permanet in saecula saeculorum. Amen.","english":"Let the impious man abandon his way, and the iniquitous man his thoughts, and let him return to the Lord, and He will have mercy on him, and to our God, for He is great in forgiving. Is honor lost? It can be recovered. Is dignity lost? It can be recovered. Are riches lost? They can be recovered. Countless are the things which, once lost, can be recovered. But the time for working, the time for repenting, the time for pleasing God—if once lost, is never again recovered for all eternity. That it is still permitted to us to turn to God through penance, most beloved brethren, we know; but whether this permission will remain for us until evening, we do not know. Therefore, knowing, most beloved, that the patience of God leads us to penance, let us not, according to our hardness and impenitent heart, store up for ourselves wrath on the day of wrath and of the revelation of the just judgment of God, who will render to each according to his works. Watch, therefore, most beloved brethren, watch; for you know neither the day nor the hour. Blessed are those servants, says the Truth, whom when the master comes, he finds watching! Amen I say to you, that he will set them over all his goods. May Christ Jesus our Lord make us partakers of those goods, to whom, with the Father and the life-giving Spirit, power, dominion, and rule remain without end, for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Derelinquat impius viam suam","severity":"info","text":"The opening exhortation echoes Isaiah 55:7 (Vulgate: 'Derelinquat impius viam suam'), a call to repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beati servi illi... vigilantes","severity":"info","text":"The saying 'Blessed are those servants... whom the master finds watching' adapts Matthew 24:46 (Vulgate: 'Beatus ille servus quem dominus veneriens invenerit vigilantem').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of rhetorical questions on recoverable losses to a stark warning about irrecoverable time, then to an exhortation to vigilance, closing with a doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"patientia Dei","severity":"info","text":"'Patientia Dei' (patience of God) is a theological term for God's forbearance in granting time for repentance, common in patristic and medieval penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The closing doxology, with its emphasis on power, dominion, and rule without end, reflects a liturgical formula typical of Latin homilies, possibly influenced by the Gloria Patri.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"qui(??)reddet","severity":"caution","text":"The Latin 'qui(??)reddet' shows a textual corruption or scribal uncertainty; the intended reading is likely 'qui reddet' (who will render), referring to God's judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'qui(??)reddet' is corrupt; the reading adopted is 'qui reddet' (who will render). The identity of the 'master' in the vigilance saying is ambiguous but contextually Christ."],"confidence":"high","notes":[]}]}