{"slug":"tmp1147.tmp1147.opp-lat1","id":"latin:ogl-pl:tmp1147.tmp1147.opp-lat1","title":"Homilia","title_source":"Homilia","author":"Caesarius Arelatensis Episcopus","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":"2026-11-15T06:11:55Z","cost_usd":0.003703},"source":{"registry_id":"latin:ogl-pl:tmp1147.tmp1147.opp-lat1","work_id":"tmp1147.tmp1147.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/tmp1147/tmp1147/tmp1147.tmp1147.opp-lat1.xml"},"stats":{"passages":6,"english_words":1547,"coptic_letters":0,"source_letters":6048,"commentary_units":36,"commentary_kinds":6,"derived_notes":1,"ambiguities":11,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"tmp1147.tmp1147.opp-lat1","abstract":"This homily, attributed to Caesarius of Arles (c. 470–542), is a Latin sermon reflecting the pastoral and doctrinal concerns of the Gallic church in the post-Roman period. It survives in manuscript collections such as the Homiliary of Paul the Deacon and was widely copied for medieval preaching, especially in monastic contexts. The text likely addresses liturgical or penitential themes, drawing on biblical citations and ascetic vocabulary. The source edition (ogl-pl) is a modern critical edition, but readers should consult G. Morin's edition (CCSL 103–104) for full textual details. Attribution to Caesarius is traditional but not always secure, as some homilies in his corpus may be by later imitators.","historical_context":"The homily dates to the episcopate of Caesarius of Arles (502–542) in late antique Gaul, a period of political transition from Roman to Frankish rule. Caesarius was a prolific preacher and bishop who adapted Eastern monastic sources for Gallic audiences, emphasizing pastoral care, penitential discipline, and orthodox doctrine. The text was transmitted in Latin through medieval sermon collections, often used in the Divine Office or as model sermons in monastic settings. Its survival in the manuscript tradition of Caesarius's sermons, including the Homiliary of Paul the Deacon, indicates its liturgical and catechetical function. No external event anchors a more precise date, and the homily's internal references to contemporary liturgical practice provide the primary basis for dating. The source edition (ogl-pl) lacks a full apparatus of manuscript variants, so critical details depend on Morin's edition.","significance":"This homily exemplifies Caesarius's role in bridging late antique and early medieval Christianity, transmitting ascetic and penitential themes from Eastern monasticism to Western audiences. It reflects the development of Latin preaching and the adaptation of biblical and patristic sources for pastoral use. The text's transmission in medieval homiliaries underscores its influence on monastic spirituality and liturgical practice.","timeline":[{"date":"c. 470","event":"Birth of Caesarius of Arles."},{"date":"502–542","event":"Episcopate of Caesarius of Arles; homily likely composed during this period."},{"date":"6th–8th c.","event":"Transmission of Caesarius's homilies in Latin manuscript collections."},{"date":"8th–9th c.","event":"Inclusion in the Homiliary of Paul the Deacon."},{"date":"20th c.","event":"Modern critical edition by G. Morin (CCSL 103–104)."}],"relations":[{"work":"Sermons of Caesarius of Arles","relation":"Part of the same corpus; similar pastoral and doctrinal themes.","key":"","label":null,"url":null},{"work":"Homiliary of Paul the Deacon","relation":"Manuscript collection transmitting this homily.","key":"","label":null,"url":null},{"work":"Verba Seniorum","relation":"Source of ascetic material adapted by Caesarius.","key":"","label":null,"url":null},{"work":"Rule of St. Benedict","relation":"Contemporary monastic rule; Caesarius's homilies influenced monastic practice.","key":"","label":null,"url":null},{"work":"Psalm 50 (Vulgate)","relation":"Biblical citation used in the homily for penitential context.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Caesarius is traditional but not always secure; some homilies in his corpus may be by later imitators.","The source edition (ogl-pl) does not provide a full apparatus of manuscript variants; consult Morin's edition for textual details.","No external event anchors a more precise date; dating rests on Caesarius's episcopate and internal liturgical references."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000467,"generated":"2026-11-15T06:11:54Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1147/tmp1147/tmp1147.tmp1147.opp-lat1.xml"}],"checks":{"work":"tmp1147.tmp1147.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1547,"source_letters":5995,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a homily by Caesarius of Arles (c. 470–542), bishop and preacher in late antique Gaul. It reflects the pastoral and doctrinal concerns of the Gallic church in the post-Roman period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in the manuscript tradition of Caesarius’s sermons, often transmitted in collections such as the Homiliary of Paul the Deacon. The source edition (ogl-pl) is a modern critical edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Dating rests on Caesarius’s episcopate (502–542) and the homily’s internal references to contemporary liturgical practice. No external event anchors a more precise date.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Caesarius’s homilies were widely copied and used in medieval preaching, especially in monastic contexts. This homily may have been read in the Divine Office or as a model sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (ogl-pl) does not provide a full apparatus of manuscript variants. Readers should consult the critical edition by G. Morin (CCSL 103–104) for textual details.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Attribution to Caesarius is traditional but not always secure; some homilies in his corpus may be by later imitators. This edition follows the standard ascription without further verification.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 6 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"HOMILIA.\n\nDoctrina abbatis Mac crii de his qui in cænobiis sunt.\n\nIn primis quidem si coeperit homo semetipsum agnoscere, cur creatus Sit, et quæsierit factorem suum Deum, tunc incipiet poenitere super his quæ commisit in tempore negligentiæ suæ. Et sic demum henignus Deus dat illi tristitiam pro peccatis, et post hæc iterum pro sua benignitate donat illi afflictionem corporis, jejunia et vigilias et orationum instantiam, et contemptum mundi, ut libens illatas injurias sufferat, et in odium habeat omne refrigerium corporale, et diligat planctum magis quam risum. PostI hæc, tribuit illi desiderium planctus et flemus, atque humilitatem cordis, ut trabem oculi sui consideret, non alterius festucam nitatur eruere; et dicat semper: Quoniam iniquitatem meam ego cognosco, et pec. catum meum contra me est semper (Psal. L). Et ut diei exitus sui memor sit, et quomodo in conspectu Dei occursurus sit, sed et judicia et poenas describat in conspectu mentis suae, nec non etiam meritos honores qui dantur sanctis. Si autem viderit quia haec iili suavia sunt, tentat eum si abrenuntiat voluutalibus suis, et rcsisiit adversus impugnationes hujus mundi principis. qui vinxerat eum prius esca variæ delectationis quæ mollire facit cor, ut rursus propemodum vincerc queat.","english":"HOMILY.\n\nThe teaching of Abbot Macarius concerning those who are in monasteries.\n\nFirst of all, if a man begins to know himself, why he was created, and has sought his maker God, then he will begin to do penance for those things which he committed in the time of his negligence. And thus finally the kind God gives him sorrow for his sins, and after this again, out of his kindness, gives him affliction of the body, fasts and vigils and persistence in prayers, and contempt for the world, so that he willingly endures injuries inflicted upon him, and holds in hatred every bodily comfort, and loves lamentation more than laughter. After this, he bestows upon him a desire for lamentation and weeping, and humility of heart, so that he considers the beam in his own eye, and does not strive to pluck out the mote of another; and he always says: \"For I know my iniquity, and my sin is always against me\" (Psalm 50). And that he may be mindful of the day of his end, and how he will appear in the sight of God, but also that he may set before the sight of his mind the judgments and punishments, and not least the deserved honors which are given to the saints. But if he sees that these things are pleasant to him, he tests him to see if he renounces his own desires, and resists the assaults of the prince of this world, who had previously bound him with the bait of various delights which soften the heart, so that he might again almost be able to conquer.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"HOMILIA","severity":"info","text":"The heading 'HOMILIA' and the attribution to 'Doctrina abbatis Macarii' indicate a monastic teaching text, not a liturgical homily; the structural classification 'narrative' is applied from Coptic cues but the Latin text is hortatory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quoniam iniquitatem meam ego cognosco, et peccatum meum contra me est semper","severity":"info","text":"The phrase 'Quoniam iniquitatem meam ego cognosco, et peccatum meum contra me est semper' is a loose citation of Psalm 50 (Vulgate numbering; Psalm 51 in modern Bibles), verse 5-6, reflecting a penitential context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"planctum","severity":"info","text":"'Planctum' (lamentation) is a key ascetic term, often paired with 'fletus' (weeping) in monastic literature, denoting a spiritual discipline of mourning one's sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"abbatis Macarii","severity":"info","text":"The attribution to 'Abbot Macarius' likely refers to Macarius the Great (c. 300-391), an Egyptian desert father, whose teachings were widely transmitted in Latin through collections like the 'Verba Seniorum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Caesarius Arelatensis Episcopus","severity":"info","text":"This homily is attributed to Caesarius of Arles (c. 470-542), a bishop known for adapting Eastern monastic sources for Gallic audiences; the text likely reflects his compilation of ascetic material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"henignus","severity":"caution","text":"The word 'henignus' is a scribal error for 'benignus' (kind); the text is corrupt at this point, as the correct reading is 'benignus Deus'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic structural classification 'narrative' is applied to a Latin text that is primarily hortatory and instructional, not narrative in form; the classification may reflect the source's genre in Coptic transmission rather than the Latin version.","The identity of 'Macarius' is ambiguous: it could be Macarius the Great or Macarius of Alexandria; the text does not specify."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Sed et lassitudinem corporis et desiderit longinquitatem, dicentibus illi cogitationibus suis, Quanto temporis spatio hunc laborem sufferre poteris? Et quia ardui laboris sit in mereatur quis habitatorem Deum habere, præsertim tu qui multa peccasti: et uanta tibi possunt a Deo remitti peccata? Si autem cognoverit quia cor illius firmum est in timore Dei ct non dimittit locum suum, sed fortiter resistit cogitationibus, tunc veniunt illi sub occasione justitiæ cogitationes, dicentes: Peccasti quidem, sed pœnitentiam egisti, jam sanctus es, et laciunt illum recordari quorumdam hominum peccata qui non egerunt pœnitentiam, superseminantes illi in corde vanam gloriam. Non solun vero hoc, sed etiam faciunt quosdam homines laudare eum subdole, et provocare ad opera quæ ferre non potest, immittentes illi cogitationes in animam non vescendi et on bibendi, nec non et vigiliarum, ct multa alia quæ dicere longum est. Et facilitatem ci ad hæc perficienda tribuuntn si quomodo eum ad hæc alliciant, præcavente Scriptura et dicente: Ne declinaveris ad dexteram nec ad sinistram, sed rectum iter ingredere (Deut. V et XVII). Si autem benignus Deus perspexerit quia uulli horum acquievit cur ipsius, dicente David et de hujuscemodi tentationibus significante: Probasti cor meum, et visitasti nocte; igne me examinasti, et non est invenla in me iniquitas (Psal. XVI).","english":"But also bodily weariness and the length of desire, with his thoughts saying to him, For how long a time will you be able to endure this labor? And because it is of arduous labor that one may merit having God as a dweller, especially you who have sinned much: and how many sins can be remitted to you by God? If, however, he has recognized that his heart is firm in the fear of God and does not abandon its place, but strongly resists the thoughts, then thoughts come to him under the pretext of justice, saying: You have sinned, indeed, but you have done penance; you are already holy, and they make him recall the sins of certain men who have not done penance, oversowing in his heart vain glory. Not only this, but they also cause certain men to praise him deceitfully, and to provoke him to works which he cannot bear, sending into his soul thoughts of not eating and not drinking, as well as of vigils, and many other things which it is long to recount. And they grant him facility to accomplish these, if only they can entice him to them, with Scripture warning and saying: Do not turn aside to the right nor to the left, but enter the straight path (Deut. 5 and 17). If, however, the kind God has perceived that he has yielded to none of these of his own accord, with David signifying and saying concerning temptations of this kind: You have tested my heart, and visited by night; you have examined me by fire, and no iniquity has been found in me (Ps. 16).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ne declinaveris ad dexteram nec ad sinistram, sed rectum iter ingredere","severity":"info","text":"The citation to Deuteronomy 5 and 17 is imprecise; the phrase echoes Deut 5:32 and 17:11 (Vulgate), but the exact wording is not found in either chapter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Probasti cor meum, et visitasti nocte; igne me examinasti, et non est invenla in me iniquitas","severity":"info","text":"The citation to Psalm 16 is likely a reference to Psalm 16 (Vulgate numbering), but the quoted text does not correspond exactly to any known version; it may be a paraphrase or conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"desiderit longinquitatem","severity":"info","text":"The phrase 'desiderit longinquitatem' is likely a scribal error for 'desiderii longinquitatem' (length of desire), referring to the prolonged yearning for spiritual goals that causes weariness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et uanta tibi possunt a Deo remitti peccata?","severity":"caution","text":"The Latin 'uanta' is likely a corruption of 'quanta' (how many); the sense is clear but the text is textually unstable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"superseminantes illi in corde vanam gloriam","severity":"info","text":"The metaphor of 'oversowing' (superseminantes) vain glory in the heart reflects a common patristic image of demonic temptation as sowing weeds among virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed et lassitudinem corporis ... Si autem benignus Deus perspexerit","severity":"info","text":"The passage follows a tripartite structure: initial temptations of despair, then temptations of pride and false asceticism, and finally divine testing and approval.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scribal errors (e.g., 'desiderit' for 'desiderii', 'uanta' for 'quanta', 'invenla' for 'inventa') that obscure the original wording but do not fundamentally alter the sense.","The scriptural citations are imprecise and may be paraphrases or conflations, making exact identification uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Et hoc perspiciendum cur iu nocte dixerit et non in die; vi delicet quia circumventiones inimiri nox sunt, sicut beatus Paulus dicit, non esse nos ilio. tenebrarum, sed lucis, quia filius Dei dies est, diabolus vero nocti assimilatur (/ Thess. v). Si vero hæc omnia bella supergressa fuerit anima, tunc incipiunt se illi immittere adversae [adversariæ] cogitationes, fornicationis desiderium, et nefandum SUaprum puerorum. In his igitur omnibus infirmatur anima et cor tabescit, ut impossibilem sibi credat esse custodiam ca litatis, abjungentes illi, ut dixi, temporis prolixitatem, virtutem laboris. Et quia gran le sit onus ipsarum et importabile subjungentes illi infirmitatem corporis et fragelitatem naturæ. Si autem ad has impugnationes non lassaverit tunc benignus et misericors Deus immittit illi virtutem sanclam, et confirmat oor ipsius, et dat illi lætitiam ei refrigerium et possibilitatem, ut fortior inimicis inveniatur, ut illorum adversus eum impugnatio non prævaleat, timentes eam quae inhabitat in eo virtutem. Sicut sanctus Apostolus dicit, contendite et accipictis virtutem. Hæc quippe est virtus de qua he atus Petrus ait: Hæreditatem incorruptam, et immarcesc bilEm, conservatam iu caelis, qui in virtute Dei custodimini per fidem (/ Petr. I).","english":"And it should be observed why he said \"by night\" and not \"by day\"; namely, because the snares of the enemy are night, as the blessed Paul says, that we are not of darkness, but of light, because the Son of God is day, while the devil is likened to night (1 Thess. 5). But if the soul has overcome all these battles, then adverse [hostile] thoughts begin to thrust themselves upon it, the desire of fornication, and the unspeakable defilement of boys. In all these things, therefore, the soul is weakened and the heart wastes away, so that it believes the guard of chastity to be impossible for itself, they adding to it, as I said, the length of time, the strength of the labor. And because the burden itself is great and unbearable, they add to it the weakness of the body and the frailty of nature. But if it does not grow weary at these assaults, then the kind and merciful God sends to it holy strength, and confirms its heart, and gives it joy and refreshment and ability, so that it is found stronger than the enemies, so that their attack against it does not prevail, fearing the strength that dwells in it. As the holy Apostle says, \"Strive, and you will receive strength.\" This indeed is the strength of which the blessed Peter says: \"An incorrupt and unfading inheritance, preserved in the heavens, for those who are guarded in the strength of God through faith\" (1 Pet. 1).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"beatus Paulus dicit, non esse nos filio tenebrarum, sed lucis, quia filius Dei dies est, diabolus vero nocti assimilatur","severity":"info","text":"The reference to 1 Thess 5:5-6 is loose; the Latin conflates light/day with Christ and darkness/night with the devil, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"contendite et accipietis virtutem","severity":"info","text":"The phrase 'Strive, and you will receive strength' is not a direct biblical quotation; it may echo 1 Cor 9:25 or a lost apocryphal saying attributed to Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hæc quippe est virtus de qua beatus Petrus ait: Hæreditatem incorruptam, et immarcescibilem, conservatam in caelis, qui in virtute Dei custodimini per fidem","severity":"info","text":"The citation of 1 Pet 1:4 is imprecise; the Latin combines 'incorrupt inheritance' with 'guarded in the strength of God through faith,' a paraphrase of 1 Pet 1:4-5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nefandum stuprum puerorum","severity":"caution","text":"The phrase 'unspeakable defilement of boys' reflects ascetic literature's concern with pederastic temptation in coenobitic settings, e.g., Cassian's Institutes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et hoc perspiciendum cur in nocte dixerit et non in die","severity":"info","text":"This passage opens with an exegetical question about the night/day contrast, a typical homiletic device to introduce moral allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hæc quippe est virtus de qua beatus Petrus ait","severity":"info","text":"The attribution of the 'incorrupt inheritance' to Peter reflects the early medieval tendency to assign scriptural paraphrases to apostolic authors for authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'inimiri' is a scribal error for 'inimici' (enemies).","The phrase 'adversae [adversariæ] cogitationes' shows textual variation; the editor supplies 'adversariæ' as the likely reading."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"Tunc benignus et clemens Deus, si viderit quia cor ipsius corroboratum est super inimicos suos, paulatim subtrahit virtulem quæ illi opitul batur, et concedit inimicis impagnare eum variis concupiscentiis carnis, nec non van;e gloriæ, cupiditatis, et superbiæ, et cæterarum quæ ad perditionem pertrahunt, ut propemodum assimiletur navi quæ siue gubernaculo in scopulis buc illucque offendit. Cum autem cor illius emarcuerit in his, ut ita dicam, et defecerit ad singula tentamenta inimici, tunc Deus amator hominum, curam habens creaturae suæ, immittit illi sanctam virtutem, et confirmat cum, subjiciens cur et animam et corpus ipsius, et omnia viscera ejus sub jugo Paracleti, ipso Domino cente: Tollite jugum meum super vos, et discite a me quia mitis sum et hum lis corde ( Matth. xi). Et sic demum benignus ille Deus incipit adaperire oculos cordis ipsius, ut intelligat quoniam ipse e qui conlirmat eum; et tunc vere incipiet homo vere nosse honorem dare Deo, cum omni humilitate et gratiarum actione, sicut David dicit: Sacrificium Deo spiritus contribulatus (Psal. L), et mansueLudo efficitur cordium. Cum igitur in his omnibus fuerit probatus, tunc incipiet illi Spiritus sanctus revelare cælestia: hoc est qnae sanctis jure meritoque debentor, et his qui speranl super misericordia ejus.","english":"Then the kind and merciful God, if He sees that one’s heart has been strengthened against its enemies, gradually withdraws the virtue that was assisting it, and allows the enemies to assail it with various lusts of the flesh, as well as with vainglory, covetousness, pride, and the other things that drag one to perdition, so that it becomes almost like a ship that, without a rudder, strikes against rocks here and there. But when that heart has withered, so to speak, in these things, and has failed at each individual temptation of the enemy, then God, the lover of men, having care for His creature, sends it holy virtue and strengthens it, subjecting both its soul and body and all its inward parts under the yoke of the Paraclete, the Lord Himself saying: “Take My yoke upon you, and learn from Me that I am meek and humble of heart” (Matt. 11). And thus at last that kind God begins to open the eyes of its heart, so that it may understand that it is He who strengthens it; and then truly will a man begin to know how to give honor to God, with all humility and thanksgiving, as David says: “A sacrifice to God is a contrite spirit” (Ps. 50), and meekness of hearts is brought about. Therefore, when he has been tested in all these things, then the Holy Spirit will begin to reveal heavenly things to him: that is, what is justly and deservedly owed to the saints, and to those who hope in His mercy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tollite jugum meum super vos, et discite a me quia mitis sum et hum lis corde (Matth. xi)","severity":"info","text":"The Latin conflates Matt 11:29 (tollite iugum meum) with a paraphrase of Christ’s meekness; the Vulgate reads ‘discite a me quia mitis sum’ as a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sacrificium Deo spiritus contribulatus (Psal. L)","severity":"info","text":"Psalm 50 (LXX) or Psalm 51 in the Vulgate; the phrase ‘spiritus contribulatus’ (contrite spirit) is a key ascetic motif in Caesarius’s moral psychology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"virtulem","severity":"info","text":"The Latin ‘virtulem’ (for ‘virtutem’) is a scribal error or orthographic variant; the sense is ‘virtue’ or ‘spiritual strength’.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Paracleti","severity":"info","text":"‘Paracletus’ (Paraclete) refers to the Holy Spirit as comforter and advocate, a Johannine title (John 14:16) used here to denote divine guidance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"navi quæ siue gubernaculo in scopulis","severity":"info","text":"The ship-without-rudder metaphor is a common patristic image for the soul lacking divine guidance; cf. Augustine, Enarr. in Ps. 103.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Tunc ... Cum autem ... Et sic demum ... Tunc ... Cum igitur","severity":"info","text":"The passage follows a sequential pattern of divine withdrawal, human failure, renewed intervention, and final revelation, mirroring a spiritual trial narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains minor orthographic errors (e.g., 'virtulem' for 'virtutem', 'opitul batur' for 'opitulabatur') that do not affect the sense.","The phrase 'hum lis corde' is likely a corruption of 'humilis corde' (humble of heart)."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Et tunc reputat homo secum illud apostolicum dicens: Quie non sunt cond gnæ passiones hujus temporis ad futuram gloriam quæ revelabitur in nobis (Rom. VIII). Et illud Davidis: Quid enim mihi restat in caelo, et a te quid volui super terram (Psal. LXXII)? Hoc est: u Domine, quanta mihi paravcras in cœlo, et ego quid a te quærcbam in vita mortali? Et sic revelala illi suut tormenta qu æ passuri sunt peccatores, et muta alia Quæ me tacente vir sanctus intelligit. Post hæc vero omnia, incipiet Paracletus inire pactum cum puritate cordis ipsius, et animæ firmitate, et sanctitate corporis, et cum spiritu humilitatis facit eum supergredi omnem creaturam, et ut non loquatur os ejus opera hominum, et ut recta oculis suis videat, et ori suo custodiam pouat, et iter rectum faciat greSsibus suis, et ut justitiam habeat manuum suarum, hoe est operuin et orationis instanti am, nec non afflictionem corporis, et vigiliarum frequentiam. Et hæc disponit cum eo in mensuram et discretionem, et non in turbulentiam, sed in quietem. Si vero mens ipsius dispositionem Spiritus sancti contempserit, tunc virtus quæ iu eo collata fuerat, discedit, et sic cædem pugnæ efficiuntur in corde cjus ei conturba iones, et conturbant eum passiones corporis per momenta singula expugnatione inimici.","english":"Then the man reflects within himself, saying with the Apostle: \"The sufferings of this present time are not worthy to be compared with the future glory that will be revealed in us\" (Rom. 8). And also that saying of David: \"For what remains for me in heaven, and what did I seek from you on earth?\" (Ps. 72). That is: O Lord, how much you had prepared for me in heaven, and what did I seek from you in mortal life? And thus the torments that sinners will suffer are revealed to him, and many other things which, even if I remain silent, the holy man understands. After all these things, however, the Paraclete begins to make a pact with the purity of his heart, the steadfastness of his soul, the holiness of his body, and with the spirit of humility he makes him rise above every creature, so that his mouth does not speak of men's works, so that he sees rightly with his eyes, places a guard over his mouth, makes straight the path of his steps, and has justice in his hands—that is, diligence in work and prayer, as well as affliction of the body and frequency of vigils. And He arranges these things with him in measure and discretion, not in turmoil, but in tranquility. But if his mind despises the arrangement of the Holy Spirit, then the virtue that had been conferred upon him departs, and thus the slaughter of battle occurs in his heart, along with disturbances, and the passions of the body trouble him at every moment through the assault of the enemy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quie non sunt cond gnæ passiones hujus temporis ad futuram gloriam quæ revelabitur in nobis (Rom. VIII)","severity":"info","text":"The Latin text conflates Romans 8:18 with a paraphrase; the Vulgate reads 'non sunt condignae passiones huius temporis ad futuram gloriam' (the sufferings of this time are not worthy of the future glory).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quid enim mihi restat in caelo, et a te quid volui super terram (Psal. LXXII)","severity":"info","text":"Psalm 72 (71 in LXX) verse 23 is loosely cited; the Vulgate has 'Quid enim mihi restat in caelo, et a te quid volui super terram?' (What remains for me in heaven, and what did I seek from you on earth?).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Paracletus","severity":"info","text":"Paracletus (Greek παράκλητος, 'advocate' or 'comforter') here refers to the Holy Spirit, consistent with Johannine usage (John 14:16, 26) and Latin patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Post hæc vero omnia, incipiet Paracletus inire pactum","severity":"info","text":"This passage marks a structural pivot: after the revelation of future torments, the Paraclete initiates a covenant with the purified soul, detailing ascetic disciplines before the potential relapse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pactum cum puritate cordis","severity":"info","text":"The language of a 'pact' (pactum) between the Holy Spirit and the soul reflects early monastic covenant theology, akin to the 'pactum' in the Rule of the Master and later Benedictine tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Quie non sunt cond gnæ passiones","severity":"caution","text":"The Latin text is corrupt: 'cond gnæ' likely stands for 'condignae' (worthy), but the manuscript may have a scribal error or abbreviation; the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise wording of the Romans citation is garbled in the Latin; the intended verse is Romans 8:18, but the text may be a loose paraphrase or a scribal error."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Si autem conversum fuerit cur rjus, cl obt nuerit præcepta Spiritus sancti, projectio Domini fiet super eum, ct tunc homo agnoscit quia indesinenter adhærere Deo bonum est. et quoniam in ipso est vita ejus, dicente David: Clamavi ad te, et sanasti me. Et iterum: Quiaapud te est fons vitæ (Psal. XXXV). Igitur secundum meum consilium, nisi homo graudem possederit humilitatem, quæ omnium virtutum culmen est, et custodiam posuerit ori suo et cordi timorem Dei, et in eo quod se probat extollere cæteris non se præferat, tanquam aliquid boni fererit,et injurias sibi illatas sufferat, et percu ienti se maxillam al lam præbeat, et ut ad om e opus bonum velociter crumpat, et ut animam suam in manu portet, quasi quotidie moriturus, et uL valla dncat omnia qua' sub hoc sole cernuntur, et dicat: Cupio dissolvi el esse cum Christo (Philip. I); et: Mihi vivere Christus est, et mori locrum (Ibid.); non peterit præcepta serv ire Spiritus sancti.","english":"If, however, it has been turned, and has obeyed the precepts of the Holy Spirit, the Lord’s rejection will come upon it, and then the man recognizes that it is good to cling to God without ceasing, and that his life is in Him, as David says: “I cried out to you, and you healed me.” And again: “Because with you is the fountain of life” (Ps. 35). Therefore, according to my advice, unless a man possesses great humility, which is the summit of all virtues, and has placed a guard on his mouth and heart through the fear of God, and does not prefer himself to others in that in which he finds himself excelling, as if he had accomplished some good, and endures the injuries inflicted upon him, and offers the other cheek to the one striking him, and bursts forth swiftly to every good work, and carries his soul in his hand as if about to die daily, and judges all things that are seen under this sun to be worthless, and says: “I desire to be dissolved and to be with Christ” (Phil. 1); and: “For me, to live is Christ, and to die is gain” (Ibid.); he will not be able to keep the precepts of the Holy Spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"projectio Domini","severity":"info","text":"The phrase 'projectio Domini' (the Lord's rejection) is unusual; it may reflect a biblical or patristic idiom for divine abandonment or testing, but the precise sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Clamavi ad te, et sanasti me","severity":"info","text":"This citation of Psalm 35 (LXX) is not a direct match to the Vulgate; it may be a loose quotation or a variant in the Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cupio dissolvi et esse cum Christo","severity":"info","text":"This echoes Philippians 1:23, but the wording is adapted; it reflects a common ascetic desire for union with Christ after death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"maxillam aliam præbeat","severity":"info","text":"The phrase 'offers the other cheek' alludes to Matthew 5:39, a key text on non-retaliation in early Christian ethics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Igitur secundum meum consilium","severity":"info","text":"This phrase marks a shift from scriptural citation to the preacher's own exhortation, introducing a conditional list of virtues required for obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cur rjus, cl obt nuerit","severity":"caution","text":"The Latin text is corrupt here; 'cur rjus' likely stands for 'cor ius' (the heart) and 'cl obt nuerit' for 'obt nuerit' (obeyed), but the reading is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'projectio Domini' is ambiguous: it could mean divine rejection or a casting away by the Lord; the translation adopts 'rejection'.","The corrupt opening 'cur rjus, cl obt nuerit' is emended to 'cor ius obtemperaverit' (the heart has obeyed) based on context."],"confidence":"medium","notes":[]}]}