{"slug":"tmp1255.tmp1255.opp-lat1","id":"latin:ogl-pl:tmp1255.tmp1255.opp-lat1","title":"Homilia In Laudem Ecclesiae","title_source":"Homilia In Laudem Ecclesiae","author":"Leandrus Hispaliensis 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":"2026-11-15T06:18:44Z","cost_usd":0.004798},"source":{"registry_id":"latin:ogl-pl:tmp1255.tmp1255.opp-lat1","work_id":"tmp1255.tmp1255.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/tmp1255/tmp1255/tmp1255.tmp1255.opp-lat1.xml"},"stats":{"passages":8,"english_words":2118,"coptic_letters":0,"source_letters":8187,"commentary_units":47,"commentary_kinds":7,"derived_notes":5,"ambiguities":16,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"tmp1255.tmp1255.opp-lat1","abstract":"The Homilia In Laudem Ecclesiae, attributed to Leander of Seville (c. 540–600/601), is a panegyric homily celebrating the Church through allegorical and typological exegesis typical of the early medieval Hispanic tradition. It survives in a single manuscript tradition within the Mozarabic rite, later included in the Mozarabic breviary. The homily employs financial metaphors and scriptural citations, including variants from the Vetus Latina, to depict the Church as a pure lily among thorns (heresies) and as a virtuous woman enriched through persecution. Its attribution to Leander is traditional but disputed; some scholars propose a later composition. The text lacks a critical edition, and its precise date remains uncertain, though it likely belongs to the late 6th century.","historical_context":"The homily is rooted in the Visigothic Kingdom of Hispania during the late 6th century, a period of religious consolidation under Catholic orthodoxy following the conversion of King Reccared I (587). Leander of Seville, bishop and brother of Isidore, was a key figure in the Third Council of Toledo (589) and in promoting liturgical uniformity. The homily reflects the Hispanic liturgical tradition, likely composed for a feast or dedication, and was preserved in the Mozarabic rite after the Islamic conquest. Its transmission is limited to a single manuscript line, with no critical edition available. The text's use of Vetus Latina variants and typological exegesis aligns with patristic methods, but its attribution to Leander is not universally accepted; some scholars argue it may be a later composition from the 7th or 8th century, possibly influenced by Isidore's ecclesiology.","significance":"The homily is a rare witness to early Hispanic ecclesiology and liturgical practice, showcasing allegorical interpretation and financial metaphors that link the Church's spiritual mission to earthly wealth. Its influence on Isidore of Seville's writings underscores its importance in Visigothic intellectual history. The disputed authorship highlights challenges in attributing Mozarabic texts, making it a key case for studying textual transmission and pseudepigraphy in early medieval Iberia.","timeline":[{"date":"c. 540","event":"Leander of Seville born"},{"date":"587","event":"Conversion of King Reccared I to Catholicism"},{"date":"589","event":"Third Council of Toledo; Leander plays a key role"},{"date":"c. 600","event":"Probable composition of the homily (if authentic)"},{"date":"7th–8th c.","event":"Possible later composition if not by Leander"},{"date":"Medieval","event":"Preservation in Mozarabic breviary manuscripts"}],"relations":[{"work":"Isidore of Seville, Etymologiae","relation":"Influenced by Leander's ecclesiological themes","key":"","label":null,"url":null},{"work":"Mozarabic Breviary","relation":"Contains the homily in its liturgical tradition","key":"","label":null,"url":null},{"work":"Vetus Latina","relation":"Cited in variant biblical readings (e.g., Psalm 4:2)","key":"","label":null,"url":null},{"work":"Song of Songs 2:2","relation":"Used typologically to contrast Church and heresies","key":"","label":null,"url":null},{"work":"Proverbs 31:29","relation":"Adapted to praise the Church as a virtuous woman","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Leander of Seville is traditional but disputed; some scholars propose a later composition (7th–8th c.).","The homily's date is uncertain; it may belong to the late 6th century or be a later Mozarabic production.","The text survives in a single manuscript tradition without a critical edition; variant readings and stemma are unavailable.","The source edition (ogl-pl) lacks critical apparatus, limiting textual analysis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000513,"generated":"2026-11-15T06:18:43Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1255/tmp1255/tmp1255.tmp1255.opp-lat1.xml"}],"checks":{"work":"tmp1255.tmp1255.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":47,"english_words":2118,"source_letters":8153,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily is a panegyric on the Church, using allegorical and typological exegesis typical of the patristic and early medieval Hispanic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in a single manuscript tradition within the Hispanic liturgy, likely preserved in the Mozarabic rite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Leander of Seville (c. 540–600/601) is the author, but the homily's date is uncertain; it may belong to the late 6th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The homily was later included in the Mozarabic breviary and influenced Isidore of Seville's ecclesiological writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (ogl-pl) does not provide a critical apparatus; variant readings or manuscript stemma are not available here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The homily's attribution to Leander is traditional but not universally accepted; some scholars suggest it may be a later composition.","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: 8 narrative."},{"kind":"caution","severity":"caution","text":"4 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI LEANDRI, HISPALENSIS EPISCOPI, HOMILIA IN LAUDEM ECCLESIÆ, Ob conversionem gentis, post concilium et confirmationem canonum edita (Mansi Concil. Collect.)\n\nFestivitatem hanc omnium esse solemniorem festivitatem, novitas ipsa significat. Quoniam sicut nova est conversio tantarum plebium eausa, et nobiliora sunt solito Ecclesiæ gaudia: nam multas solemnitates per anni discursum celebrat Ecclesia, In quibus tametsi habet gaudia consueta, nova vero sicut in hac non habet. Aliter enim gaudet de rebus semper possessis, aliter de lucris magnis his nuper inventis. Pro qua re et nos majoribus gaudiis elevamur, quia repente novos Ecclesiam parturisse populos intuemur; et quorum asperitatem quondam gemebamus, de eorum nunc gaudemus credulitate. Ergo materia gaudii nostri tribulationis præteritæ occasio fuit. Gemebamus dum gravaremur, dum exprobaremur; sed gemitus illi id egerunt, ut hi, qui per infidelitatem nobis erant sarcina, fiereut nostra per suam conversionem corona. Hoc euim gratulative profert in Psalmis Ecclesia dicens: In tribulatione dilalasti me (Psal. IV); et Sara dum saepe a regibus concupiscitur, nec maculam pudicitiae sentit, et Abraham causa pulchritudinis suae divitem facit (Genes. xx); ab ipsis enim regibus Abraham ditatur, a quibus Sara concupiscitur.","english":"Saint Leander, Bishop of Seville, Homily in Praise of the Church, On the Conversion of the People, Published after the Council and Confirmation of the Canons (Mansi, Concil. Collect.)\n\nThat this festivity is more solemn than all festivities, the novelty itself signifies. For just as the conversion of so many peoples is a new cause, so the joys of the Church are more noble than usual: for the Church celebrates many solemnities throughout the course of the year, in which, although it has its customary joys, it does not have new ones as in this one. For it rejoices in one way over things always possessed, in another way over these great gains recently discovered. For this reason we too are lifted up by greater joys, because we see that the Church has suddenly given birth to new peoples; and we, who once groaned at their harshness, now rejoice in their belief. Therefore, the matter of our joy was the occasion of past tribulation. We groaned while we were burdened, while we were reproached; but those groans brought it about that those who, through unbelief, were a burden to us, became, through their conversion, our crown. For the Church proclaims this gratefully in the Psalms, saying: \"In tribulation you have enlarged me\" (Ps. 4); and Sarah, while she is often desired by kings, suffers no stain on her chastity, and makes Abraham rich because of her beauty (Gen. 20); for Abraham is enriched by the very kings by whom Sarah is desired.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Leandrus Hispalensis Episcopus","severity":"info","text":"Leander of Seville (c. 540–600) was bishop and a key figure in the conversion of the Visigoths from Arianism to Nicene Christianity, presiding over the Third Council of Toledo (589).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In tribulatione dilalasti me (Psal. IV)","severity":"info","text":"The citation 'In tribulatione dilalasti me' is a variant of Psalm 4:2, likely from the Vetus Latina; the standard Vulgate reads 'In tribulatione dilatasti me'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sara ... a regibus concupiscitur (Genes. xx)","severity":"info","text":"The reference to Sarah and Abraham in Genesis 20 alludes to Abimelech's desire for Sarah; the homily interprets this as a type of the Church's purity and enrichment through persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Festivitatem hanc ... novitas ipsa significat","severity":"info","text":"The opening sentence establishes a contrast between customary and novel joys, framing the conversion as an unprecedented cause for celebration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Mansi Concil. Collect.","severity":"info","text":"The source note 'Mansi Concil. Collect.' refers to Giovanni Domenico Mansi's Sacrorum Conciliorum Nova et Amplissima Collectio, a standard 18th-century conciliar collection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'eausa' (likely a scribal error for 'causa') and 'dilalasti' (for 'dilatasti'); these are emended in the English draft.","The phrase 'Ob conversionem gentis' may refer to the conversion of the Visigoths or of a specific people group; the homily's context suggests the Visigoths after the Third Council of Toledo."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Condigne ergo Ecclesia catholica gentes, quas simul senserit Mei suæ decore, ad sui eas sponsi, hoc est, Christi lucra transducit, et per ea regna suum virum divitem reddit, per quae se inquietari persenserit; sic enim dum ex initio lacessitur, vel invidentium dentibus mordetur, dum premitur, eruditur; et dum insectatur, dilatatur. Quoniam patientia sua æmulatores suos aut superat aut lucratur. Dicit enim ad eam divinus sermo: Multæ filiæ congregaverunt divitias, tu autem supergressa es universas (Prov. XXXI). Si non mirum quod hæreses filiæ dicuntur, sed attendendum quod loco spinarum ponuntur: filiæ sant, eo quod ex semine Christiano generantur; spinæ sunt, eo quod foris a Dei paradiso, hoc est, extra catholicam Ecclesiam nutriuntur; et hoc non lectura [conjectura] sensus nostri, sed Scripturae divinae auctoritate obatur, dicente Salomone: Sicut lilium inter spinas, sic amica mea inter filias (Cant. xi). Ergo nc magnum vobis videretur quod hæreses direxit lilias, continuo eas numerat [nominat] esse spinas; haereses, inquam, aut in aliquem anguluin mundi, aut in unam gentem inveniuntur versari. Ecclesia vero catholica, sicut per totum mundum tenditur ita, et omnium gentium societate constituitur. Recte ergo hæreses in cavernis, quibus latent, congregant ex parte divitias: Ecclesia autem catholica in speculo [specula] totius mundi locupleta supergreditur universi.","english":"The Catholic Church, therefore, fittingly leads the peoples whom she has felt to be adorned with her own beauty to the gain of her spouse, that is, of Christ, and through those kingdoms by which she perceived herself to be troubled, she enriches her husband; for thus, from the beginning, when she is assailed, or gnawed by the teeth of the envious, when she is pressed, she is taught; and when she is persecuted, she is spread abroad. For her patience either overcomes or wins over her rivals. For the divine word says to her: \"Many daughters have gathered riches, but you have surpassed them all\" (Prov. 31). It is not surprising that heresies are called daughters, but it must be noted that they are placed in the position of thorns: they are daughters, in that they are born from Christian seed; they are thorns, in that they are nourished outside God's paradise, that is, outside the Catholic Church; and this is confirmed not by a conjecture of our own understanding, but by the authority of divine Scripture, with Solomon saying: \"As a lily among thorns, so is my beloved among the daughters\" (Song of Sol. 2). Lest it seem great to you that heresies are called lilies, he immediately names them thorns; heresies, I say, are found to operate either in some corner of the world, or among one people. The Catholic Church, however, just as it is spread throughout the whole world, so too is it constituted by the fellowship of all peoples. Rightly, therefore, do heresies gather riches in part in the caves where they lurk: but the Catholic Church, enriched on the watchtower of the whole world, surpasses all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Condigne ergo Ecclesia catholica gentes... ad sui eas sponsi, hoc est, Christi lucra transducit","severity":"info","text":"The Latin 'lucra transducit' (leads to the gains) is a financial metaphor: the Church converts the wealth of troubled kingdoms into spiritual profit for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Multæ filiæ congregaverunt divitias, tu autem supergressa es universas (Prov. XXXI)","severity":"info","text":"Leander adapts Proverbs 31:29 (Vulgate: 'Multae filiae congregaverunt divitias, tu autem supergressa es universas'), applying the praise of a virtuous woman to the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut lilium inter spinas, sic amica mea inter filias (Cant. xi)","severity":"info","text":"The citation of Song of Songs 2:2 (Vulgate: 'Sicut lilium inter spinas, sic amica mea inter filias') is used to contrast the Church (lily) with heresies (thorns/daughters).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hæreses filiæ dicuntur... spinæ sunt","severity":"info","text":"Leander's metaphor of heresies as 'daughters' (from Christian seed) and 'thorns' (outside the Church) reflects patristic polemic, notably Augustine's treatment of heresy as a corrupt offshoot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ergo nc magnum vobis videretur... continuo eas numerat [nominat] esse spinas","severity":"info","text":"The passage uses a rhetorical correction: Leander anticipates the objection that heresies are called 'lilies' and immediately reinterprets them as thorns, reinforcing the Church's unique status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non lectura [conjectura] sensus nostri","severity":"caution","text":"The source edition marks 'lectura' as a conjecture; the manuscript may read 'conjectura' (conjecture). The sense is that the interpretation rests on scriptural authority, not private opinion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non lectura [conjectura] sensus nostri' is textually uncertain: the edition emends to 'conjectura', but the original reading may differ.","The citation 'Cant. xi' in the Latin likely refers to Song of Songs 2:2, but the chapter/verse numbering in the Vulgate differs from modern systems."],"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":3,"ref":"p3","source":"Exsulta ergo, et laetare, Ecclesia Dei, gaude, et consurge unum corpus Christi, induere fortitudine, et jubila exsultatione; quoniam tui mœrores in gaudium sunt mutati, tristitiæ babitum in amictum laetitiae versum est. Ecce repente oblita sterilitatis et paupertatis tuæ, uno partu populos innumeros genuisti Christo tuo. Nam dispendiis tuis proficis, tuoque damno subcrescis: tantus denique est sponsus tuus, eujus imperio regeris, ut dum te patiatur deprædari ad modicum, rursum praedam tuam ad te reducat, et hostes tuos tibi eonquirat. Sic autem agricola, sic piscator, dum lucra attendit futura, quae seminat, et quæ amodo incesserit, non imputat damna. Tu proinde jam ne fleas, ne lugeas, temporaliter quosdam recessisse a te, quos cernis cum magnis lucris rediisse ad te. Exsulta ergo fidei confidentia, et tni capitis merito, fide esto robusta; dum quæ recolis olim repromissa, nuuc cernis fuisse completa. Ait enim in Evangelio ipsa Veritas: Oportebat Christum mori pro gente, et non tantum pro gente, sed at filios Dei, qui erant dispersi, congregaret in unum (Joan. XI). Tu profecto in Psalmis proclamas, odientibus pacem dicens: Magnificate Dominum mecum, et exaltemus nomen ejus in unum (Psal. XXXIII); et rursum: In conveniendo populos in unum, et regna, ut serviant Domino (Psalm. ci).","english":"Rejoice, therefore, and be glad, O Church of God; exult and rise up, one body of Christ; clothe yourself with fortitude and shout for joy in exultation, because your sorrows have been changed into joy, and the garment of sadness has been turned into the raiment of gladness. Behold, suddenly forgetful of your barrenness and poverty, you have in a single birth given birth to countless peoples for your Christ. For you profit by your losses and grow by your own detriment; so great, indeed, is your spouse, by whose command you are governed, that while he allows you to be plundered for a short time, he again leads your plunder back to you and wins your enemies for you. Thus the farmer, thus the fisherman, while he attends to future gains, does not count as loss what he sows and what he has cast forth. Therefore, do not now weep, do not mourn that some have temporarily withdrawn from you, whom you see have returned to you with great gains. Rejoice, therefore, in the confidence of faith and by the merit of your head; be robust in faith, while what you recall was once promised you now see has been fulfilled. For the Truth itself says in the Gospel: \"It was necessary that Christ die for the nation, and not only for the nation, but that he might gather into one the sons of God who were scattered\" (John 11). You indeed proclaim in the Psalms, saying to those who hate peace: \"Magnify the Lord with me, and let us exalt his name together\" (Psalm 33); and again: \"In gathering peoples into one, and kingdoms, that they may serve the Lord\" (Psalm 101).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. XI","severity":"info","text":"The citation 'Joan. XI' (John 11) is imprecise: the quoted words do not appear in John 11. The closest parallel is John 11:50-52, but the phrasing 'Oportebat Christum mori pro gente' is not found there. The reference may be corrupt or a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm. XXXIII","severity":"info","text":"Psalm 33 (Vulgate numbering) corresponds to Psalm 34 in the Hebrew numbering. The verse 'Magnificate Dominum mecum, et exaltemus nomen ejus in unum' is not verbatim in that psalm; it echoes themes of communal praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm. ci","severity":"info","text":"Psalm 101 (Vulgate) is Psalm 102 in the Hebrew. The phrase 'In conveniendo populos in unum, et regna, ut serviant Domino' is not a direct quotation; it adapts the psalm's language of gathering and service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"unum corpus Christi","severity":"info","text":"The phrase 'unum corpus Christi' (one body of Christ) is a Pauline ecclesiological term (cf. 1 Cor 12:12-27, Eph 4:4-16), used here to emphasize the unity of the Church as the mystical body of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"agricola, piscator","severity":"info","text":"The agricultural and fishing metaphors (farmer, fisherman) are common in patristic exegesis for spiritual profit through loss, echoing parables such as the sower (Matt 13) and the dragnet (Matt 13:47-50).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Exsulta ergo, et laetare... gaude, et consurge","severity":"info","text":"The passage opens with a series of imperatives (exsulta, laetare, gaude, consurge) that form a rhetorical climax, typical of homiletic exhortation, transitioning from lament to triumph.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture reference 'Joan. XI' is ambiguous: the quoted words do not match John 11; they may be a conflation or a misattribution.","The psalm citations are paraphrastic, not verbatim, leaving uncertainty about the exact source text used by Leander."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Quam dulcis sit charitas, quam delectabilis unitas non nesciens per prophetica vaticinia, per evangelica oracula, per apostolica documenla, non nisi connexionem gentium praedicas, non nisi unitatem populorum suspiras, non nisi pacis, et charitatis bona dissemlnas. Laetare ergo in Domino, eo quod non sis fraudata dcsiderio tuo; nam quos tanto tempore, gemitu teste, et oratione continua concepisti, nunc post glaciem, post hiemem, post duritiam frigoris, post austeritatem nivis, velut jucunditatem agrorum, frugem, et lætos verni flores [Forte, veris, aut temporis vernil, vel arridentes vinearum stipitibus palmites, repente in gaudio peperisti. Ergo, fratres, tota charitate animi exsultemus in Domino, et jubilemus Deo salutari nostro. Hoc de caelero per ea quae jam sublata sunt, ea quae adhuc exspectantur implenda vera esse credamus. Quae enim praefata sunt, Domino dicente: Alias oves habeo, quæ non sunt ex hoc ovili, et illas oportet me [ad me adducere, ut sit unus grex, et unus pastor (Joan. x), ecce contuemur fuisse completa. Pro qua re non dubitemus totum mundum posse in Cbristo credere, atque ad unam ecclesiam convenire. Quoniam rursus ipso testificante didicimus in Evangelio: Et prædicabitur (inquit) hoc Evangelium regni in universo orbe, in testimonium omnibus gentibus; et tunc (inquit) veniet consummatio (Matth. XXIV).","english":"How sweet is charity, how delightful is unity, not unaware through prophetic oracles, through evangelical sayings, through apostolic teachings, you preach nothing but the joining of nations, you sigh for nothing but the unity of peoples, you disseminate nothing but the goods of peace and charity. Therefore, rejoice in the Lord, because you have not been defrauded of your desire; for those whom for so long a time, with groaning as witness and with continuous prayer, you conceived, now after the ice, after the winter, after the harshness of the cold, after the severity of the snow, like the delight of fields, the harvest, and the joyful flowers of spring, or the smiling shoots on the trunks of vines, you have suddenly brought forth in joy. Therefore, brothers, with all the charity of our hearts let us exult in the Lord, and let us rejoice in God our savior. From now on, through those things which have already been removed, let us believe that those things which are still awaited are true to be fulfilled. For what was foretold, with the Lord saying: \"I have other sheep, which are not from this fold, and I must lead them to me, so that there may be one flock and one shepherd\" (John 10), behold we see that it has been fulfilled. For which reason let us not doubt that the whole world can believe in Christ and come together into one Church. Since again, with the same one testifying, we have learned in the Gospel: \"And this Gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations; and then,\" he says, \"the consummation will come\" (Matthew 24).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Alias oves habeo, quæ non sunt ex hoc ovili, et illas oportet me ad me adducere, ut sit unus grex, et unus pastor","severity":"info","text":"Leander adapts John 10:16, but the wording is not a direct Vulgate citation; it expands the metaphor of the one flock, a common patristic trope for ecclesial unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et prædicabitur hoc Evangelium regni in universo orbe, in testimonium omnibus gentibus; et tunc veniet consummatio","severity":"info","text":"This conflates Matthew 24:14 with eschatological expectation; the phrase 'Evangelium regni' is rare and may reflect Leander's own theological synthesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"post glaciem, post hiemem, post duritiam frigoris, post austeritatem nivis","severity":"info","text":"The sequence of winter imagery echoes the Visigothic liturgical season of Quadragesima, a period of penance and catechesis before Easter baptisms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ergo, fratres, tota charitate animi exsultemus in Domino, et jubilemus Deo salutari nostro","severity":"info","text":"This exhortation marks a rhetorical climax, shifting from descriptive praise to direct congregational call, typical of the homily's peroratio.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"charitas","severity":"info","text":"Charitas here denotes both Christian love and ecclesial concord, a key term in Leander's theology of unity, distinct from mere affection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"connexionem gentium","severity":"info","text":"This phrase anticipates later medieval theories of Christendom as a unified body of peoples, echoed in Isidore of Seville's Etymologiae.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor scribal errors (e.g., 'documenla' for 'documenta', 'desiderio' for 'desiderio', 'frugem' for 'frugem') that do not affect the sense.","The phrase 'velut jucunditatem agrorum, frugem, et lætos verni flores' is textually uncertain; the edition notes a variant 'veris, aut temporis vernil'."],"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":5,"ref":"p5","source":"Si ergo remansit pars aliqua mundi, vel gens barbara, quam fides non iradiaverit Christi, profecto credituram, atque in unam Ecclesiam esse venturam nullo modo dubitemus, si ea quae Dominus dixit vera esse putamus. Ergo, fratres, reposita est loco malignitatis bonitas, et errori occurrit veritas: ut quia superbia linguarum diversitate ab unione gentes separaverat, eas rursus gremio germinatis colligeret charitas; et quemadmodum unus possessor est totius mundi Dominus, ita ut [ita, et possessionis ejus esset unum cor, et animus unus: Pete a me (ait) et dabo tibi gentes hæreditatem tuam, et possessionem tuam terminos terra (Psalm. n); propterea et ex uno homine propagatum est omne hominum genus, ut qui ex uno illo procederent unum saperent, unitatem quaererent et diligerent. Ordo ergo naturalis exposcit ut qui ei uno homine trahunt originem, mutuam tenant charitatem; nec dissentiant a fidei veritate, qui non disjunguntur naturali propagine. Hæreses vero. et divisiones e fonte manant vitiorum; unde quisquis ad lenitatem venit, ex vitio ad naturam redit: quia sicut naturae est fieri ex pluribus unitatem, sic est vitii, fraternitatis declinare dulcedinem. Erigamur ergo tota mente, in gaudio; ut quia gentes studio decertandi perierant, sibimet in amicitiam Cbristus unam Ecclesiam procurarct, in qua eas rursus reduceret concordia charitatis.","english":"If, therefore, some part of the world, or a barbarous nation, remains which the faith of Christ has not illuminated, let us by no means doubt that it will believe and will come into the one Church, if we think that what the Lord said is true. Therefore, brothers, goodness has been placed in the stead of malice, and truth has met error: so that, because pride, through the diversity of languages, had separated nations from unity, charity might gather them again into the bosom of kinship; and just as the Lord is the sole possessor of the whole world, so too there might be one heart and one mind of His possession: \"Ask of me,\" He says, \"and I will give you nations as your inheritance, and your possession the ends of the earth\" (Psalm [2]); for this reason also the whole human race was propagated from one man, so that those who proceeded from that one might think as one, seek unity, and love it. Natural order, therefore, demands that those who trace their origin from one man maintain mutual charity; nor should those who are not separated by natural descent dissent from the truth of faith. Heresies, however, and divisions flow from the fountain of vices; hence, whoever comes to gentleness returns from vice to nature: because, just as it is of nature to produce unity from many, so it is of vice to decline the sweetness of brotherhood. Let us, therefore, lift ourselves up with our whole mind in joy; so that, because nations had perished through the zeal of contending, Christ might procure for Himself one Church in friendship, into which the concord of charity would lead them back again.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pete a me (ait) et dabo tibi gentes hæreditatem tuam, et possessionem tuam terminos terra (Psalm. n)","severity":"info","text":"The citation is a loose adaptation of Psalm 2:8 (Vulgate: 'Postula a me et dabo tibi gentes in hereditatem tuam et possessionem tuam terminos terrae'). The psalm verse is applied typologically to the Church's universal mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"superbia linguarum diversitate","severity":"info","text":"The reference to pride and linguistic diversity echoes the Tower of Babel narrative (Genesis 11:1-9), where human arrogance led to the confusion of languages and the scattering of peoples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ex uno homine propagatum est omne hominum genus","severity":"info","text":"The assertion that all humanity descends from one man (Adam) is a standard patristic argument for natural unity, found in authors such as Irenaeus and Augustine, and here used to ground ecclesial unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ergo, fratres, reposita est loco malignitatis bonitas","severity":"info","text":"This sentence marks a rhetorical pivot from eschatological hope to a moral and ecclesiological argument: goodness replaces malice, truth meets error, and charity reunites what pride divided.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hæreses vero. et divisiones e fonte manant vitiorum","severity":"info","text":"The claim that heresies spring from vices reflects a moralizing view of doctrinal deviation common in Latin anti-heretical literature, e.g., in Tertullian and Augustine, and reinforces the homily's call to unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Psalm. n","severity":"caution","text":"The psalm number is given as 'n', likely a placeholder for a numeral that was omitted or lost in transmission. The text is not corrupt, but the citation is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ita ut [ita, et possessionis ejus esset unum cor' shows a textual variant or scribal repetition; the translation follows the sense of 'so that there might be one heart and one mind of His possession'.","The psalm citation 'Psalm. n' lacks a specific number; the reference is to Psalm 2 in the Vulgate."],"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":6,"ref":"p6","source":"De hac profecto Ecclesia vaticinatur propheta, dicens: Domus mea domus orationis vocabitur omnibus gentibus (Isa. n); et iterum; Erit (iuquit) in novissimis diebus præparatus mons domus Domini in vertice montium, et elevabitur super colles, et fluent ad eum omnes genu., et ibunt populi multi, et dicent: Venite ascendamus ad montem Domini, et ad domum Dei Jacob (Ibid.). Mons enim Christus est, et domus Dei Jacob, una Ecclesia est ejus, ad quam, et gentium concursum, et populorum pronuntiat confluere conventum; de qua rursum in alio loco dicit propheta; Surge, illuminare Jerusalem, quia venit lumen tuum, et gloria Domini super te orta est; et ambulabunt (ait) gentes in lumine tuo, et reget in splendore ortu. tui. Leva in circuitum oculos IMos, et vide: omnet isti congregati 'unt, et venerunt tibi; et ædificabunt (inquit) filii peregrinorum muros tuos, et reges eorum ministrabunt tibi (Isai. LX). Qui, ut notesceret quæ ventura essent genti, vel populo, quae ab unius Ecclesiae communione recidissent (sic), secutus est: gens enim, et regnum, quod non servierit tibi, peribit (Isai. LV). Alio denique loco similiter ait; Ecce gentem, quam nesciebas, vocabit; et gentes, quæ non cognoverunt te, ad te current.","english":"Concerning this Church, indeed, the prophet prophesies, saying: \"My house shall be called a house of prayer for all nations\" (Isa. 56:7); and again: \"In the last days,\" he says, \"the mountain of the house of the Lord shall be prepared on the top of the mountains, and it shall be raised above the hills, and all nations shall flow to it, and many peoples shall go, and they shall say: 'Let us ascend to the mountain of the Lord, and to the house of the God of Jacob'\" (Isa. 2:2-3). For the mountain is Christ, and the house of the God of Jacob is His one Church, to which it proclaims that the gathering of nations and the assembly of peoples will flow together; concerning which again in another place the prophet says: \"Arise, be illuminated, Jerusalem, because your light has come, and the glory of the Lord has risen upon you; and nations,\" he says, \"shall walk in your light, and shall be ruled in the splendor of your rising. Lift your eyes around, and see: all these are gathered, and have come to you; and the sons of strangers,\" he says, \"shall build your walls, and their kings shall minister to you\" (Isa. 60:1-4, 10). And, so that it might be known what would befall the nation or people that had fallen away from the communion of the one Church, he added: \"For the nation and kingdom that has not served you shall perish\" (Isa. 60:12). Finally, in another place he similarly says: \"Behold, the nation which you did not know shall call; and nations which have not known you shall run to you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Domus mea domus orationis vocabitur omnibus gentibus","severity":"info","text":"The citation 'Domus mea domus orationis vocabitur omnibus gentibus' is not found in the Vulgate; it may conflate Isa. 56:7 with a paraphrase or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Erit in novissimis diebus præparatus mons domus Domini in vertice montium","severity":"info","text":"This passage echoes Isa. 2:2-3 but is not a direct Vulgate quotation; Leandrus adapts prophetic language to allegorize the Church as a mountain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"recidissent","severity":"caution","text":"The verb 'recidissent' (from recido) is a scribal error or variant for 'recessissent' (had withdrawn); the sense is those who fell away from Church communion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Leandrus Hispaliensis Episcopus","severity":"info","text":"Leander of Seville (c. 540–600) was bishop of Seville and a key figure in the Visigothic conversion from Arianism; this homily promotes Catholic unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Alio denique loco similiter ait","severity":"info","text":"The homily strings together four prophetic proof-texts (Isa. 56, 2, 60, and an unidentified passage) to demonstrate the Church's universal destiny.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"gens enim, et regnum, quod non servierit tibi, peribit","severity":"info","text":"This citation of Isa. 60:12 is used to threaten nations outside the Church with perdition, reflecting the homily's polemical context against Arian or pagan polities.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the first two scripture citations is uncertain; they may be conflations or from a lost Old Latin version.","The phrase 'gens enim, et regnum, quod non servierit tibi, peribit' is loosely adapted from Isa. 60:12; the Vulgate reads 'gens enim et regnum quod non servierit tibi peribit' but context differs."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Unus enim est Christus Dominus, cujus est una per totum munduui Ecclesia, sancta possessio; ille igitur caput, et ista corpus, de quibus in principio Genesis dicitur: Erunt duo in carne una (Genes. II); quod apostolus in Christo intelligit et in Ecclesia. Dum ergo ex omnibus gentibus unam vult Cbristus habere Ecclesiam, quicunque extraneus est ab ea, licet Christi nomine nuncupetur, Cbristi tamen corporis compage non continetur (Ephes. v). Haeresis enim, quae respuit caiholicae Ecclesiae unitatem, eo quod adulterino amore diligat Christum, non uxoris, sed concubinæ obtinet locum. Quoniam revera duos dicit Scriptura esse in carne una; videlicet Christum et ecclesiam, quo locum meretrix nullum invenit tertium. Una est enim (ait Christus) amica mea, una est sponsa mea, una est genitricis suæ filia (Cant. VI). De quo item eadem Ecclesia pronuntiat dicens? Ego dilecto meo; et dilectus meus mihi (Cant. VII). Quaerant nunc haereses, a quo constupreatur vel cujus sint prostibulum factae: quoniam ab immaculato toro recesserunt Christi; a quo quanto pretiosam esse novimus copulam charitatis, tanto Deum hac celebritate laudemus: quod gentes, pro quibus sanguis fusus Unigeniti sui, non passus est extra unum ovile diaboli dentibus devorari. Lugeat igitur veternosus prædo suam praedam amisisse, quia impletum videmus quod propheta vaticinante audivimus (Isai.","english":"For there is one Lord Christ, to whom belongs the one Church throughout the whole world, a holy possession; He therefore is the head, and she is the body, concerning which it is said in the beginning of Genesis: \"They shall be two in one flesh\" (Gen. 2); which the apostle understands of Christ and the Church. Therefore, since Christ wishes to have one Church from all nations, whoever is a stranger to her, even if he is called by the name of Christ, is not contained within the bond of Christ's body (Eph. 5). For heresy, which rejects the unity of the Catholic Church, because it loves Christ with an adulterous affection, holds the place not of a wife, but of a concubine. For Scripture truly says that there are two in one flesh; namely, Christ and the Church, where a harlot finds no third place. For \"One is my beloved,\" says Christ, \"one is my spouse, one is the daughter of her own mother\" (Cant. 6). Concerning which the same Church likewise declares, saying: \"I am for my beloved, and my beloved is for me\" (Cant. 7). Let heresies now ask by whom they are defiled or whose brothel they have become; for they have withdrawn from the immaculate bed of Christ; from which, the more precious we know the bond of charity to be, let us all the more praise God in this celebration: because He has not allowed the nations, for whom the blood of His Only-begotten was shed, to be devoured outside the one fold by the teeth of the devil. Therefore let the ancient plunderer mourn that he has lost his prey, because we see fulfilled what we heard the prophet foretelling (Isa.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Erunt duo in carne una (Genes. II)","severity":"info","text":"Leander cites Genesis 2:24 (Vulgate: 'erunt duo in carne una') as a prooftext for the union of Christ and the Church, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. v","severity":"info","text":"The reference to Ephesians 5 likely alludes to the Pauline image of the Church as the body of Christ (Eph 5:23-30), reinforcing the head-body metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cant. VI","severity":"info","text":"Leander adapts Song of Songs 6:8-9 (Vulgate: 'una est columba mea... una est sponsa mea') to assert the exclusive unity of the Church as Christ's beloved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cant. VII","severity":"info","text":"The phrase 'Ego dilecto meo; et dilectus meus mihi' echoes Song of Songs 7:10-11 (Vulgate), used here to express the mutual love between Christ and the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"haeresis... concubinae","severity":"info","text":"Leander employs the metaphor of heresy as a concubine or harlot, a common patristic trope (e.g., Cyprian, Augustine) to denounce schism as an adulterous departure from the true Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"veternosus praedo","severity":"info","text":"The 'ancient plunderer' (veternosus praedo) likely refers to the devil, a figure of the enemy who loses his prey as the Church gathers all nations; this reflects Leander's anti-heretical polemic in Visigothic Spain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'totum munduui' is a scribal error for 'totum mundum' (the whole world).","The citation 'Ephes. v' may refer to Ephesians 5:23-30, but the exact verse is not specified; the allusion is to the body-of-Christ ecclesiology.","The phrase 'genitricis suae filia' in the Song of Songs citation is ambiguous; Leander likely interprets it as the Church being daughter of the Synagogue or of the Virgin Mary, but the text does not clarify."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"XLIX): Equidem (inquit) hæc captivitas. a forti tollitur [tolletur], et quod ablatum fuerat a robusto, salvatur [salvabitur]; parietem enim discordiae, quem fabricaverat diabolus, pax Chrisci destruxit; et domus, quae divisione in mutuam certabat caedem, uno jam Christo lapide angulari conjuugitur. Dicamus ergo omnes: Gloria in excelsis Deo, et in terra pas hominibus bona voluntati, (Luc. II). Nullum enim praemium cbaritati compensatur. Inde omni gaudio praeponitur, quia et charitas facta est, quae omnium virtutum obtinet principatum. Superest autem ut unanimitcr unum omnes regnum effecti, tam pro stabilitate regni terreni, quam felicitate regni cœlestis, Deum precibus adeamus; ut regnum, et gens, quae Christum glorificavit in terris, glorificetur ab illo non solum in terris, sed etiam in caelis. Amen.","english":"XLIX): \"Indeed,\" he says, \"this captivity is taken away by the strong, and what was carried off by the robust is saved; for the wall of discord, which the devil had built, the peace of Christ has destroyed; and the house, which through division was contending in mutual slaughter, is now joined together by the one cornerstone, Christ.\" Let us therefore all say: \"Glory to God in the highest, and on earth peace to men of good will\" (Luke 2). For no reward is equal to charity. Hence it is preferred to every joy, because charity has been made, which holds the chief place among all virtues. It remains that, having become all one kingdom with one mind, we approach God with prayers both for the stability of the earthly kingdom and for the happiness of the heavenly kingdom; so that the kingdom and the people who glorified Christ on earth may be glorified by him not only on earth but also in heaven. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gloria in excelsis Deo, et in terra pax hominibus bona voluntati","severity":"info","text":"This is a conflation of Luke 2:14 (Vulgate: 'Gloria in excelsis Deo') and a paraphrase of the angelic greeting, with 'bona voluntati' echoing the Vulgate's 'hominibus bonae voluntatis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lapide angulari","severity":"info","text":"'Cornerstone' (lapis angularis) is a Christological image drawn from Ephesians 2:20-21 and patristic exegesis, emphasizing Christ as the unifying foundation of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"parietem enim discordiae, quem fabricaverat diabolus","severity":"info","text":"The metaphor of a 'wall of discord' built by the devil reflects a common patristic trope (e.g., Augustine, Enarrationes in Psalmos) for schism or heresy, here resolved by Christ's peace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Superest autem ut unanimitcr unum omnes regnum effecti","severity":"info","text":"This concluding exhortation shifts from narrative to hortatory mode, urging unity ('one kingdom with one mind') as the homily's climax, linking earthly and heavenly realms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Nullum enim praemium cbaritati compensatur","severity":"info","text":"The phrase 'no reward is equal to charity' echoes a sentiment found in Gregory the Great's Moralia in Job, reflecting the high valuation of caritas in Visigothic spirituality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"cbaritati","severity":"caution","text":"The spelling 'cbaritati' (for 'caritati') is a scribal variant or error; the intended word is 'caritati' (charity), consistent with the theological context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'a forti tollitur' could be read as 'tollitur' (is taken away) or emended to 'tolletur' (will be taken away); the translation follows the future sense. The clause 'et quod ablatum fuerat a robusto, salvatur' similarly may be present or future ('salvatur' vs. 'salvabitur'). The reading 'unanimitcr' is likely a scribal error for 'unanimes' (with one mind)."],"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."},{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]}]}