{"slug":"tmp1308.tmp1308.opp-lat1","id":"latin:ogl-pl:tmp1308.tmp1308.opp-lat1","title":"Concordia Quorumdam Testimoniorum","title_source":"Concordia Quorumdam Testimoniorum","author":"Gregorius I Magnus","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:26:15Z","cost_usd":0.020293},"source":{"registry_id":"latin:ogl-pl:tmp1308.tmp1308.opp-lat1","work_id":"tmp1308.tmp1308.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/tmp1308/tmp1308/tmp1308.tmp1308.opp-lat1.xml"},"stats":{"passages":42,"english_words":9099,"coptic_letters":0,"source_letters":35584,"commentary_units":250,"commentary_kinds":8,"derived_notes":3,"ambiguities":64,"work_notes":5,"external_links":2,"timeline":4},"summary":{"work":"tmp1308.tmp1308.opp-lat1","abstract":"The 'Concordia Quorumdam Testimoniorum' is a compilation of patristic testimonies traditionally attributed to Pope Gregory I (c. 540–604). The work aims to harmonize scriptural and doctrinal authorities, likely serving as a resource for theological argumentation. Its survival in manuscript form is tied to Gregory's broader corpus, but modern scholarship questions the authenticity of this attribution, with some suggesting a later, possibly Carolingian, compilation. The text was cited in medieval canon law collections and florilegia, though its influence remains limited compared to Gregory's major works. The edition from ogl-pl lacks a critical apparatus, so readers should consult modern editions for manuscript variants and debates on authorship.","historical_context":"The 'Concordia Quorumdam Testimoniorum' is traditionally placed in the late 6th to early 7th century, during Gregory I's pontificate (590–604 CE). Gregory, a key figure in the early medieval Church, was active in Rome, which was under Lombard threat and in transition from late antique to early medieval structures. The work's genre—a florilegium of testimonies—reflects a common patristic method for resolving doctrinal disputes, often used in polemical contexts. However, no external evidence securely dates the work to Gregory's lifetime; some scholars propose a later origin, perhaps in the 8th or 9th century, when such compilations were popular in Carolingian scriptoria. The text survives in manuscripts associated with Gregory's other writings, but its transmission history is unclear. Its limited citation in medieval sources suggests it was not widely circulated, and its attribution may stem from a desire to lend authority to later collections.","significance":"The 'Concordia' matters as a witness to the early medieval practice of compiling patristic authorities to support theological arguments, a method that shaped later scholasticism. Its uncertain attribution highlights the challenges of authenticating works in the Gregorian corpus. The text's use in canon law collections shows its role in ecclesiastical administration, while its limited influence underscores the dominance of Gregory's major works like the 'Moralia' and 'Regula Pastoralis'.","timeline":[{"date":"6th–7th c.","event":"Traditional dating: pontificate of Gregory I (590–604), if authentic."},{"date":"8th–9th c.","event":"Possible later compilation in Carolingian period, if not by Gregory."},{"date":"Medieval period","event":"Cited in canon law collections and florilegia."},{"date":"Modern era","event":"Scholarly debate on authenticity; modern editions needed for critical study."}],"relations":[{"work":"Moralia in Job","relation":"Major work of Gregory I; the Concordia is far less influential.","key":"","label":null,"url":null},{"work":"Regula Pastoralis","relation":"Another major Gregorian work; the Concordia's attribution is less secure.","key":"","label":null,"url":null},{"work":"Decretum Gratiani","relation":"Medieval canon law collection that may cite the Concordia.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Pope Gregory I","label":"Pope Gregory I","url":"https://en.wikipedia.org/wiki/Pope_Gregory_I","reason":"Provides background on the traditional author and his context."},{"key":"wikipedia:Florilegium","label":"Florilegium","url":"https://en.wikipedia.org/wiki/Florilegium","reason":"Explains the genre of the work as a compilation of testimonies."}],"cautions":["Attribution to Gregory I is traditional but not universally accepted; some scholars suggest a later, Carolingian compilation.","No external evidence securely dates the work to Gregory's pontificate; the date is uncertain.","The edition (ogl-pl) lacks a critical apparatus; manuscript variants and authenticity debates require consultation of modern editions.","The work's survival is fragmentary and its transmission history unclear."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000403,"generated":"2026-11-15T07:26:15Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1308/tmp1308/tmp1308.tmp1308.opp-lat1.xml"}],"checks":{"work":"tmp1308.tmp1308.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"16","kind":"scripture"}],"stats":{"passages":42,"translated":42,"commentary_passages":42,"commentary_units":250,"english_words":9099,"source_letters":35507,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The title 'Concordia Quorumdam Testimoniorum' indicates a compilation of patristic testimonies, likely assembled by Gregory I to harmonize scriptural and doctrinal authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The work survives in manuscript tradition associated with Gregory's other writings; its attribution to Gregory I is traditional but not universally accepted in modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"If authentic, the work likely dates to Gregory's pontificate (590–604 CE), but no external evidence securely places it within his corpus; some scholars suggest a later compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The 'Concordia' was cited in medieval canon law collections and florilegia, but its influence is limited compared to Gregory's major works like the Moralia or Regula Pastoralis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (ogl-pl) does not provide a critical apparatus or stemma; readers should consult modern editions for manuscript variants and authenticity debates.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 42 narrative."},{"kind":"caution","severity":"caution","text":"2 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":42},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI GREGORII MAGNI ROMANI PONTIFICIS a CONCORDIA QUORUMDAM TESTIMONIORUM S. SCRIPTURÆ.\n\nAd Rom. i (Vers. 6): Paulus servus Jesu Christi.\n\nIn sancto Evangelio secundum Joannem xv (Vers. 15): Non dicam vos servos, sed amicos.\n\nINTERROGATIO.\n\nQuid est, quod magister Christus in alio loco apostolos non dixit servos, sed amicos: et ejusdem magistri discipulus, imo apostolus, in quo Christus loquebatur, nominavit se servum? Et dum utrumque a Christo dictum est quomodo intelligi debeat, solerter intuendum est, maxime cum idem Dominus ac Salvator noster ad eosdem apostolos secundum Lucam dixerit: Dicite, servi inutiles sumus, quia quod debuimus facere, fecimus (Luc. XVII, 10).Etiterum: Euge, serve bone et fidelis (Matth. xxv, 21, i3; Luc. xix, 17). Et iterum: Beatus ille servus, quem, cum venerit Dominus, invenerit sic facientem (Matth. xxiv,; Luc. XII, 37).","english":"SAINT GREGORY THE GREAT, Roman Pontiff: A Concordance of Certain Testimonies of Holy Scripture.\n\nTo Romans 1 (Verse 6): Paul, servant of Jesus Christ.\n\nIn the Holy Gospel according to John 15 (Verse 15): I shall not call you servants, but friends.\n\nQUESTION.\n\nWhat is this, that in one place the master Christ did not call the apostles servants, but friends: and the disciple of the same master, indeed the apostle, in whom Christ was speaking, named himself a servant? And since both were spoken by Christ, it must be carefully considered how it ought to be understood, especially since the same Lord and our Savior said to the same apostles according to Luke: Say, we are useless servants, because we have done what we ought to have done (Luke 17:10). And again: Well done, good and faithful servant (Matthew 25:21, 13; Luke 19:17). And again: Blessed is that servant whom, when the Lord comes, he finds doing thus (Matthew 24:; Luke 12:37).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"INTERROGATIO","severity":"info","text":"The heading 'INTERROGATIO' marks a formal question, a common rhetorical device in patristic exegesis to introduce a seeming contradiction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Rom. i (Vers. 6): Paulus servus Jesu Christi","severity":"info","text":"The citation 'Ad Rom. i (Vers. 6)' refers to Romans 1:1, where Paul calls himself 'servus Jesu Christi' (servant of Jesus Christ). The verse numbering differs from modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In sancto Evangelio secundum Joannem xv (Vers. 15): Non dicam vos servos, sed amicos","severity":"info","text":"This citation of John 15:15 is not found in modern Bibles; it likely reflects a variant reading or a memory slip, as John 15:15 in the Vulgate reads 'Non dicam vos servos, sed amicos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XVII, 10","severity":"caution","text":"The reference 'Luc. XVII, 10' does not correspond to any known verse in Luke; it may be a corruption or misattribution. The English draft notes 'Luke 17:10', which is absent from canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxv, 21, i3; Luc. xix, 17","severity":"caution","text":"The combined citation 'Matth. xxv, 21, i3; Luc. xix, 17' is garbled: Matthew 25:21 and Luke 19:17 do not exist in standard Bibles. The intended verse may be Matthew 25:21 (parable of the talents) and Luke 19:17 (possibly a misprint for Luke 19:17, which is absent).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxiv,; Luc. XII, 37","severity":"caution","text":"The citation 'Matth. xxiv,; Luc. XII, 37' is incomplete: Matthew 24 has no verse specified, and Luke 12:37 does not exist. The intended reference may be to Matthew 24:45-51 or Luke 12:37 (absent).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scriptural citations that are corrupt or non-canonical, likely due to scribal error or memory; the exact intended verses are uncertain."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"BESPONSIO.\n\nSine praejudicio alterius sententiae melioris, sciendum est duo genera esse bonae servitutis, unum timoris, aliud dilectionis; unum timentium ancillarum et scrvorum, aliud diligentium et placentium filiorum; timet enim ancilla ne tlagellatur, timet matrona ne offendat animum viri sui. Sed servitulis timor qui habet pœnam, foras mittit perfectam charitatem. Perfectus autem servitutis timor non solum non habet poenam, sed ad ipsam pervenit lcetitiam, psalmista attestante, qui ait: Lætetur cor meum, ut timeat nomen tuum (Psal. LXXXV, 11). Et iterum: Timor Domini sanctus permanens in sœculum saeculi (Psal. XVIII, 11). Hunc namque timorem habent et sancti angeli, quem profecto habuerunt et sancti apostoli, per adventum scilicet Spiritus sancti, per quem diffunditur charitas in cordibus nostris. Idcirco et a Domino non dicti sunt servi, sed amici, qui tamen et a semetipsis, et a Domino dicti sunt servi nimirum non ex timore, sed ex amore Deo placendi.","english":"Response.\n\nWithout prejudice to another, better opinion, it must be known that there are two kinds of good servitude: one of fear, the other of love; one of fearful handmaids and slaves, the other of loving and pleasing children. For the handmaid fears lest she be whipped, the matron fears lest she offend her husband’s mind. But the servitude of fear, which has punishment, drives out perfect charity. Perfect servitude of fear, however, not only has no punishment, but even attains to joy, as the psalmist bears witness, who says: “Let my heart rejoice, that it may fear your name” (Ps. 85:11). And again: “Holy fear of the Lord, remaining forever and ever” (Ps. 18:11). For the holy angels have this fear, and the holy apostles certainly had it, namely through the coming of the Holy Spirit, through whom charity is spread in our hearts. For this reason they were not called servants by the Lord, but friends, who nevertheless were called servants both by themselves and by the Lord—doubtless not from fear, but from the love of pleasing God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Bespontio","severity":"info","text":"The passage is structured as a formal response (Bespontio) to the preceding question, employing a distinction between two kinds of servitude (timoris and dilectionis) and concluding with a resolution of the apparent contradiction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"servitutis timor","severity":"info","text":"Gregory distinguishes between servitutis timor that drives out charity (with poena) and perfectus servitutis timor that leads to joy, a key theological distinction in his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LXXXV, 11","severity":"info","text":"The citation 'Lætetur cor meum, ut timeat nomen tuum' corresponds to Psalm 85:11 (Vulgate), used to support the idea that fear can lead to joy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. XVIII, 11","severity":"info","text":"The citation 'Timor Domini sanctus permanens in sœculum saeculi' corresponds to Psalm 18:11 (Vulgate), reinforcing the concept of holy, enduring fear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Spiritus sancti","severity":"info","text":"Gregory links the apostles' transformation from servants to friends to the coming of the Holy Spirit, which diffuses charity, reflecting a common patristic theme of Pentecost as the moment of spiritual empowerment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sine praejudicio alterius sententiae melioris","severity":"info","text":"This opening phrase shows Gregory's humility and awareness of alternative interpretations, a rhetorical stance typical in scholastic and patristic disputations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'Bespontio' (likely a scribal variant for 'Responsio'), and the psalm numbering follows the Vulgate (LXXXV and XVIII), which differs from modern Hebrew numbering (Psalms 86 and 19 respectively)."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"II.\n\nAd Rom. i (Vers. 1): Segregatus in Evangelium Dei. Et secundum Joannem XVII (Vers. 11): Pater sancte, serva eos quos dedisti mihi, in nomine tuo, ut sint unum.\n\nINTERROGATIO.\n\nEt dum se sanctus Paulus unum effectum cum servatis credidit, quid est quod se segregatum esse fatetur? Namdicitursegregatus, qui a grege separatus est, maxime cum Dominus dixerit: Eterit unus grex, et unus pastor (Joan. x, 16). Et sanctus Spiritus in Actibus apostolorum imperando locutus est: Segregate mihi Pautum et Barnabam in opus ad quod vocavi eos (Act. XIII, 2).\n\nRESPONSIO.\n\nSciendum profecto in primis est, quia isti testimonia non solum a semetipsis non discrepant, verum etiam sibimetipsis in unitate concordant. Nam Paulus et Barnabas a grege non erant separati, sed gregati, hoc. est ad opus apostolatus fuerant electi. Quibus enimcorunum et anima una cum gregeerat, nulla separatio usquam esse poterat. Attamen a grege separati fuerant qui ad apostolatum electi erant. Nam et manus ad operandum porriguntur, sed tamen ab unitate corporis non separantur.","english":"II.\n\nTo Romans 1 (verse 1): \"Set apart for the Gospel of God.\" And according to John 17 (verse 11): \"Holy Father, keep those whom you have given to me, in your name, that they may be one.\"\n\nINTERROGATION.\n\nAnd while Saint Paul believed himself to have become one with those who were kept, why does he confess that he is set apart? For one is said to be set apart who is separated from the flock, especially since the Lord said: \"And there will be one flock, and one shepherd\" (John 10:16). And the Holy Spirit in the Acts of the Apostles spoke commandingly: \"Set apart for me Paul and Barnabas for the work to which I have called them\" (Acts 13:2).\n\nRESPONSE.\n\nIt must certainly be known first of all that these testimonies not only do not disagree with each other, but even harmonize with themselves in unity. For Paul and Barnabas were not separated from the flock, but were flocked, that is, they were chosen for the work of the apostolate. For those whose heart and soul were one with the flock, no separation could exist anywhere. Yet they were separated from the flock who were chosen for the apostolate. For hands are stretched out to work, but are not separated from the unity of the body.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Segregatus in Evangelium Dei","severity":"info","text":"The lemma conflates Romans 1:1 (Paulus servus Iesu Christi vocatus apostolus segregatus in evangelium Dei) with a variant reading; Gregory’s citation is a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pater sancte, serva eos quos dedisti mihi, in nomine tuo, ut sint unum","severity":"info","text":"This is not a direct quotation of John 17:11; the Vulgate reads 'Pater sancte, serva eos in nomine tuo quos dedisti mihi, ut sint unum'. Gregory’s word order differs slightly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"segregatus","severity":"info","text":"Gregory plays on the etymology: segregatus (set apart) from grex (flock). The Interrogatio exploits the apparent contradiction between being 'one with the flock' and being 'set apart'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gregati","severity":"info","text":"Gregory coins the neologism 'gregati' (flocked) as an antonym of 'segregati', to argue that election to the apostolate does not sever unity with the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows the pattern: citation (II.), question (Interrogatio), answer (Responsio). The Responsio resolves the apparent conflict by distinguishing separation from the flock from selection for a task.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Gregory’s argument reflects a pastoral concern: the authority of apostles (and by extension bishops) does not remove them from the unity of the Church, a theme relevant to the Donatist and later ecclesiological debates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Vulgate text of Romans 1:1 and John 17:11 as known to Gregory is uncertain; the citations may be from memory or a variant manuscript tradition."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"III.\n\nAdRom. IX (Vers. 1): Testimonium mihi perhibente conscientia mea in Spiritu sancto, quoniam tristitia est mihi magna, et continuus dolor cordi meo.\n\nIn parabolis Salomonis XII (Vers. 21): Non contristabit justum quidquid ei acciderit.\n\nINTERROGATIO.\n\nQuid ergo? nunquid Paulus apostolus juslus non erat, qui non contristari cum justum quidquid ei acciderit, noverat, etsi contristari cum justus erat debuerai, ut quid iterando Philippensibus gaudium commendabat, dicens: GaUdete in Domino semper, itenim dico,gaudete (Philip. IV, 4)? Sed et sanctus Jacobus gaudere in variis tentationibus imperat. (Jacob. I, 2). Et ipse etiam Paulus in suis tribulationibus gloriatur (II Cor. XII, 9),et sanctus Matthaeus Evangelista testatur de Domino ac redemptore nostro, dicens; Tunc cæpit contristari et mœstus esse. Tristis est anima mea usqu ead mortem (Matth. xxvi, 37; Marc. xiv, 33).","english":"III.\n\nTo Romans 9 (verse 1): My conscience bearing witness to me in the Holy Spirit, that there is great sadness in me, and continual grief in my heart.\n\nIn the Proverbs of Solomon 12 (verse 21): Nothing that happens to a just man will sadden him.\n\nINTERROGATION.\n\nWhat then? Was not the apostle Paul a just man, who knew that a just man is not saddened by whatever happens to him, and yet, since he was just, ought he not to have been saddened? Why then did he repeatedly commend joy to the Philippians, saying: Rejoice in the Lord always; again I say, rejoice (Philippians 4:4)? But also Saint James commands rejoicing in various temptations (James 1:2). And Paul himself glories in his own tribulations (2 Corinthians 12:9). And Saint Matthew the Evangelist testifies concerning our Lord and Redeemer, saying: Then he began to be sad and sorrowful. My soul is sorrowful unto death (Matthew 26:37; Mark 14:33).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"AdRom. IX (Vers. 1)","severity":"info","text":"The citation 'AdRom. IX (Vers. 1)' refers to Romans 9:1, but the quoted text ('Testimonium mihi perhibente conscientia mea in Spiritu sancto...') does not correspond to any standard verse in Romans 9; it appears to be a conflation or misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In parabolis Salomonis XII (Vers. 21)","severity":"info","text":"The citation 'In parabolis Salomonis XII (Vers. 21)' refers to Proverbs 12:21, which reads 'Non contristabit justum quidquid ei acciderit' (Nothing that happens to a just man will sadden him). This is a close but not exact rendering of the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philipp. IV, 4","severity":"info","text":"The citation 'Philipp. IV, 4' is erroneous; Philippians has only four chapters, and the verse 'Gaudete in Domino semper' is not found in chapter 4. It may be a conflation with Philippians 4:4 or a misremembered reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. XII, 9","severity":"info","text":"The citation 'II Cor. XII, 9' is erroneous; 2 Corinthians has only 13 chapters, and verse 9 of chapter 12 does not contain a reference to Paul glorying in tribulations. The intended text may be 2 Corinthians 12:9 or a different passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxvi, 37; Marc. xiv, 33","severity":"info","text":"The citation 'Matth. xxvi, 37; Marc. xiv, 33' refers to Matthew 26:37 and Mark 14:33, which describe Jesus' sorrow before his passion. The quoted phrase 'Tristis est anima mea usque ad mortem' is not verbatim from either passage but summarizes the sentiment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The passage contains multiple scriptural citations that are either misattributed or non-standard (Romans 9:1, Philippians 4:4, 2 Corinthians 12:9). This may reflect textual corruption in the manuscript or Gregory's reliance on memory or variant traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for several citations are uncertain due to apparent misattributions or conflations.","The phrase 'Tristis est anima mea usque ad mortem' is not a direct quotation from the cited passages but a paraphrase."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"RESPONSIO.\n\nSciendum profecto est, aliud esse contristari secundum Deum, aliud secundum saeculum, eodem Paulo dicente, qui ait: Contristari secundum Deum salutem stabilem operatur; saeculi autem tristitia mortem operatur(ll Cor. VII, 10) ista desperabilis, illa laudabilis est; ista repletus Judas [Iscarioth] Scarioth,laqueo se suspendit; illam se habuisse sanctus Paulus ad Corinthios scripsit, dicens: Si quis contris tavit me, non me contristavit, sed ex parte (II Cor. i!, 5); ac si apertius diceret: Non ego solus ze1um Dei habeo, sed me contristatum cum vestra tristilia ex mea parte cerno.Et nisi ista tristitia non vitium sed virtus esset, nequaquam illam Dominus in Evangelio beatificaret, dicens: Beati qui lugent, quoniam ipsi consolabuntur (Matth. v, 5); et seipsum dixit tristem secundum humanitatem, profecto non secundum impassibilem divinitatem.","english":"It must certainly be known that it is one thing to be sad according to God, another according to the world, as the same Paul says, who states: Sadness according to God works stable salvation; but sadness of the world works death (2 Cor. 7:10). The latter is hopeless, the former is praiseworthy; the latter filled Judas Iscariot, who hanged himself with a noose; the former the blessed Paul wrote that he had to the Corinthians, saying: If anyone has saddened me, he has not saddened me, but in part (2 Cor. 2:5); as if he were saying more plainly: I am not the only one who has zeal for God, but I see myself saddened with your sadness from my part. And unless this sadness were not a vice but a virtue, the Lord would never have blessed it in the Gospel, saying: Blessed are those who mourn, for they will be consoled (Matt. 5:5); and he himself said he was sad according to his humanity, certainly not according to his impassible divinity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Responsio","severity":"info","text":"This passage is the Responsio (answer) to the preceding Interrogatio, forming a standard dialectical unit in Gregory's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"contristari secundum Deum / secundum saeculum","severity":"info","text":"Gregory distinguishes two kinds of sadness: one according to God (salutary) and one according to the world (deadly). This binary frames the entire response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Cor. 7:10","severity":"info","text":"Gregory cites a verse as 2 Cor. 7:10, but modern Bibles place it at 2 Cor. 7:10 only in the Vulgate; the content corresponds to 2 Cor. 7:10 in the Vulgate (sadness according to God works stable salvation).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Cor. 2:5","severity":"info","text":"Gregory quotes Paul: 'If anyone has saddened me, he has not saddened me, but in part' (2 Cor. 2:5). The Vulgate text differs slightly; Gregory's paraphrase emphasizes the distinction between personal and communal sadness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matt. 5:5","severity":"info","text":"Gregory cites Matthew 5:5: 'Blessed are those who mourn, for they will be consoled.' This supports his argument that sadness can be a virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Judas Iscarioth","severity":"info","text":"Gregory uses Judas Iscariot as an exemplar of worldly sadness leading to suicide, contrasting with Paul's virtuous sadness. This reflects a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verse numbering (2 Cor. 7:10) follows the Vulgate; modern editions may differ. The exact wording of Paul's quotation in 2 Cor. 2:5 is paraphrased by Gregory."],"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":"IV.\n\nAd Rom. IX (Vers. 11): De Jacob et Esau. Cum nondum nati fuissent, aut aliquid egissent boni aut mali, ut propositum quodperelectionemDei factum est, permaneret, non ex operibus, sed ex vocante dictum est, quia major serviet minori.\n\nIn psal. LXI( Vers.i1): Quia tu redde, unicuique, secundum opera sua.\n\nINTERROGATIO.\n\nCum non ex operibus, sed ex vocante dictum est: Quia major serviet minori,quomodoreddetDeus unicuique secundum opera sua? Cur ergo Paulus dixerit: Non ex operibus? Nos procul dubio credimus quia nec utique ex futuris,nec eum quisquam existimat tantum dixisse de praeteritis, qui utique non erant, cum supradicli distincti fuerant. Si enim homiaem praesentem futura adhuc bona justificant, et futura adhuc mala alterius damnant.Sed hoc credere absit a nobis,quia quidam sapiens dixit: Raptus est justus, ne malitia mutaret intellectum ejus (Sap. iv, 11). Etenim iste nec justus diceretur, si de futura adhuc malitia damnaretur.","english":"To the Romans, chapter 9, verse 11: concerning Jacob and Esau. When they had not yet been born, or had done anything good or evil, so that the purpose which was made by the election of God might remain, it was said not on account of works, but on account of the one calling, that the elder would serve the younger.\n\nIn Psalm 61, verse 1: \"Because you will render to each according to his works.\"\n\nA QUESTION.\n\nSince it was said not on account of works, but on account of the one calling, that the elder would serve the younger, how will God render to each according to his works? Why then did Paul say: \"Not on account of works\"? We undoubtedly believe that it was not at all on account of future works either, nor does anyone suppose that he spoke only of past works, which certainly did not exist when the aforementioned individuals were distinguished. For if future good works still justify a present man, and future evil works still condemn another, then let us be far from believing this, because a certain wise man said: \"The just man was snatched away, lest malice change his understanding\" (Wisdom 4:11). For indeed that man would not be called just if he were condemned on account of future malice.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Rom. IX (Vers. 11)","severity":"info","text":"Gregory cites Romans 9:11, which in the Vulgate reads 'Quia major serviet minori' (that the elder would serve the younger), a reference to the election of Jacob over Esau.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In psal. LXI (Vers. i1)","severity":"info","text":"Psalm 61:1 (Vulgate numbering) is quoted: 'Quia tu redde, unicuique, secundum opera sua' (Because you will render to each according to his works).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap. iv, 11","severity":"info","text":"Gregory cites Wisdom 4:11: 'Raptus est justus, ne malitia mutaret intellectum ejus' (The just man was snatched away, lest malice change his understanding).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"INTERROGATIO","severity":"info","text":"The passage shifts from a series of scriptural citations to a formal 'Interrogatio' (Question), a rhetorical device that frames the theological problem of predestination versus judgment by works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"De Jacob et Esau","severity":"info","text":"The reference to Jacob and Esau draws on the Pauline typology in Romans 9, where their prenatal election illustrates divine predestination, a key issue in the Pelagian controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quomodoreddetDeus","severity":"caution","text":"The Latin 'quomodoreddet' is a scribal compression of 'quomodo reddet' (how will render), likely a copying error in the manuscript tradition; the intended reading is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'non ex operibus, sed ex vocante' (not on account of works, but on account of the one calling) is ambiguous as to whether 'vocante' refers to God's call or the calling of the individual; Gregory interprets it as divine election.","The citation of Psalm 61:1 is given as 'Vers. i1', likely a scribal error for 'vers. 1'."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"RESPONSIO.\n\nAntequam aliquid de ista quaestione dicamus, prophetam et apostolum eodem spiritu locutos fuisse credamus. Contrarius enim sibiipsi esse non poterat idem Spiritus, qui utrumque implebat, et ipse Spiritus, qui Deus est, per prophetam locutus est: Jacob dilexi, Esau autem odio habui (Malach. I, 2). Electio ergo Dei nunquam defuerat quae ea quæ in temporibus facta fuerant discernebat; quia futura tempora non electionis divinae, sed ipsa omnium futurorum naturalium causa erat. Hine Redemptor noster ad Ananiam de Saulo, non adhuc de Paulo dixit: Noli timere eum, quia vas electionis mihi est (Act. IX, 15). Intuere quod dixit: Est, non autem,erit. Nam non ideo electus est quia apostolus esset, sed ideo apostolus erat quia electus est.Deusergo noster bonorum omnium creator est, malorum autem justissimus ordinator(Rom. IX). Tanto enim bonus omnibus est, ut benefaciat etiam de malis. Nam si mali nen essent, nullae rei utique prodessent. Reddet ergo Deus unicuique secundum opera sua,quia vasis praeparatis in honorem reddet vitam aeternam, et aptis in contumeliam, debitam damnationem.Nam et mali si vellent boni utique esse potuissent. Boni autem qui ex Adam nati sunt,contrariam legem in membris suis vident, ut isti non consentiendo per misericordiam ad praemia perveniant, et illi consentiendo per justum judicium ad supplicium pertrahantur.","english":"Response.\n\nBefore we say anything about this question, let us believe that the prophet and the apostle spoke with the same spirit. For the same Spirit, who filled both, could not be contrary to himself, and that Spirit, who is God, spoke through the prophet: \"Jacob I loved, but Esau I held in hatred\" (Malachi 1:2). Therefore the election of God had never been absent, which discerned those things that had been done in time, because future times were not the cause of divine election, but rather the very cause of all future natural things. Hence our Redeemer said to Ananias concerning Saul, not yet Paul: \"Do not fear him, because he is a vessel of election for me\" (Acts 9:15). Observe that he said \"is,\" not \"will be.\" For he was not elected because he was an apostle, but he was an apostle because he was elected. Therefore our God is the creator of all good things, but the most just ordainer of evil things (Romans 9). For he is so good to all that he does good even from evils. For if there were no evil men, they would be of no use to anything at all. Therefore God will render to each according to his works, because to vessels prepared for honor he will render eternal life, and to those suited for disgrace, the due damnation. For even the evil, if they had wished, could certainly have been good. But the good, who are born from Adam, see the contrary law in their members, so that by not consenting, through mercy they attain rewards, and those others, by consenting, through just judgment are dragged to punishment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacob dilexi, Esau autem odio habui","severity":"info","text":"Gregory cites Malachi 1:2-3, where God declares preference for Jacob over Esau, a key prooftext for his doctrine of divine election independent of human merit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Noli timere eum, quia vas electionis mihi est","severity":"info","text":"The reference to Acts 9:15 is non-canonical; the canonical Acts of the Apostles has no such verse. Gregory likely draws on a variant tradition or a misremembered passage about Saul/Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vas electionis","severity":"info","text":"The phrase 'vessel of election' (vas electionis) is a technical term in Gregory's theology, denoting a person predestined for a special role, here applied to Paul before his conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Deus ... bonorum omnium creator est, malorum autem justissimus ordinator","severity":"info","text":"Gregory echoes Augustine's theodicy (e.g., De Civitate Dei 11.22): God orders evil for good ends, a standard response to the problem of evil in Latin patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Responsio","severity":"info","text":"The passage opens with 'Responsio' (Response), marking it as a direct reply to a prior objection or question, typical of Gregory's dialogic style in the Concordia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Rom. IX","severity":"caution","text":"The citation 'Rom. IX' is ambiguous: it may refer to Romans 9, but the quoted phrase 'Deus ... ordinator' is not found there. Gregory may be loosely summarizing or conflating Romans 9 with other texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Acts 9:15 citation is non-canonical; its source is uncertain.","The reference 'Rom. IX' does not match the quoted text, suggesting a loose or composite citation."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"564Ad Rom.x (Vers. 13): Omnis quicunque invocaverit nomen Domini, salvus erit.\n\nEt secundum Matthaeum VII (Vers. 21): Non omnis qui dicit mihi, Domine, Domine, intrabit in regnum cælorum.\n\nINTERROGATIO.\n\nIsta dissona videntur, sed scire volumus quomodo intelligantur. Nam ibi dixit, Omnis: Hic dixit, Non omnis.Si ergo omnis quicunque invocaverit nomen Domini, salvus erit, quomodo non omnis, qui ingeminat nomen Domini, salvus erit?\n\nRESPONSIO.\n\nAliud est invocare nomen Domini, aliud ingeminare. Nam illud semper invocant boni, iogeminant autem mali, quia eamdem fidei vocem quam loquend proferunt, moribus destruunt. Hinc de quibusdam Paulus ait:Deum se confitentur nosse, factis autem negant (Tit. i, 16). Bonis nomen Domini invocare, est in omnibus illi placere. Idcirco omnis quicunque invocaverit nomen Domini, salvus erit.\n\nVI.\n\nAd Rom. IV (Vers. 2): Si Abraham ex operibus justificatus est, habet gloriam, sed, non apud Deum.","english":"To Romans 10 (v. 13): Everyone who calls upon the name of the Lord will be saved.\n\nAnd according to Matthew 7 (v. 21): Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven.\n\nQuestion.\n\nThese seem discordant, but we wish to know how they are to be understood. For there it said, Everyone; here it said, Not everyone. If therefore everyone who calls upon the name of the Lord will be saved, how is it that not everyone who repeats the name of the Lord will be saved?\n\nResponse.\n\nIt is one thing to call upon the name of the Lord, another to repeat it. For the good always call upon it, but the evil repeat it, because the same utterance of faith which they pronounce in speech they destroy by their conduct. Hence Paul says of some: They confess that they know God, but by their deeds they deny him (Titus 1:16). For the good, to call upon the name of the Lord is to please him in all things. Therefore everyone who calls upon the name of the Lord will be saved.\n\nVI.\n\nTo Romans 4 (v. 2): If Abraham was justified by works, he has glory, but not before God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Rom.x (Vers. 13)","severity":"info","text":"The citation is to Romans 10:13, though the Vulgate reads 'omnis enim qui invocaverit nomen Domini salvus erit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"secundum Matthaeum VII (Vers. 21)","severity":"info","text":"The citation is to Matthew 7:21, though the Vulgate reads 'non omnis qui dicit mihi Domine Domine intrabit in regnum caelorum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"invocare","severity":"info","text":"Gregory distinguishes 'invocare' (to call upon) from 'ingeminare' (to repeat), arguing that the former implies consistent devotion, the latter mere utterance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tit. i, 16","severity":"info","text":"The citation is to Titus 1:16, though the Vulgate reads 'confitentur nosse Deum, factis autem negant'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Rom. IV (Vers. 2)","severity":"info","text":"The citation is to Romans 4:2, though the Vulgate reads 'si Abraham ex operibus iustificatus est, habet gloriam, sed non apud Deum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern of paired scriptural citations, a question (interrogatio) and response (responsio), typical of Gregory's dialogic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the scriptural citations may differ from the Vulgate; the passage does not specify the source edition used by Gregory."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"In epistola Jacobi II (Vers.21): Abraham, pater noster, nonne ex operibus justificatus est\n\nINTERROGATIO.\n\nEtsi Abraham ex operibus justificatus est, apud quem habet gloriam, si non apud Deum, cujus amicus per Jacobum dictus est? et si nulla vera gloria est, nisi apud Deum,et nulla vera justificatio, nisi ab illo, quis justificatus habet gloriam sine Deo?\n\nRESPONSIO.\n\nPaulus apostolus contra Saducseos scripsit, sanctus vero Jacobus de justitia fidei dixit. Illi et operibus legis semetipsos justificabant, nom Saducaei Latino sermone dicuntur justificati. Per justitiam autem fidei qui justificantur fide, per charitatem, opera demonstrantur. Nam ut idem Jacobus ait: Mortua est fides sine operibus charitatis, non legis (Jacob. II, i6). Sanctus autem Paulus contra habentem gloriam, sed non apud Deum; ei contra Saducaeum semetipsum justificantem dirigit sermonem, dicens: Ubi est ergo gloriatio tua exclusa est. Per quam legem? facforum? non, sed per legem fidei; arbitramur enim hominem justificari sine operibuslegis (Rom.III, 27). Ac si aperte diceret, Abraham, pater noster, ante tempora legis fuerat, sed tamen apud Domiilum justificatus erat, quia fidem quam corde tenebat, operibus demonstrabat.","english":"In the Epistle of James 2 (verse 21): Abraham, our father, was he not justified by works?\n\nQuestion.\n\nIf Abraham was justified by works, in whom does he have glory, if not in God, whose friend he is called by James? And if there is no true glory except in God, and no true justification except from Him, who, being justified, has glory without God?\n\nResponse.\n\nThe Apostle Paul wrote against the Sadducees, but Saint James spoke about the justice of faith. They justified themselves by the works of the law, for the Sadducees are called \"justified\" in the Latin tongue. But those who are justified by the justice of faith are shown by faith, through charity, by their works. For as the same James says: Faith is dead without the works of charity, not of the law (James 2:16). Saint Paul, however, directs his speech against one who has glory, but not in God, and against the Sadducee who justifies himself, saying: Where, then, is your boasting? It is excluded. By which law? Of works? No, but by the law of faith; for we consider that a man is justified without the works of the law (Romans 3:27). As if he were saying openly: Abraham, our father, lived before the time of the law, but he was nevertheless justified in the sight of the Lord, because he demonstrated by his works the faith which he held in his heart.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In epistola Jacobi II (Vers.21)","severity":"info","text":"The citation is James 2:21, which reads: 'Abraham, our father, was he not justified by works?' This verse is central to the debate on faith and works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Saducaei","severity":"info","text":"Saducaei (Sadducees) are here linked to the Latin term 'justificati' (justified), suggesting a wordplay: the author interprets the name as meaning 'justified ones' in Latin, though historically the Sadducees were a Jewish sect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Paulus apostolus contra Saducaeos scripsit","severity":"info","text":"Gregory claims Paul wrote against the Sadducees, but Paul's epistles (e.g., Romans) target Jewish Christians or Judaizers, not the Sadducees specifically. This may reflect a conflation or a later tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom.III, 27","severity":"info","text":"The citation is Romans 3:27, which in the Vulgate reads: 'Ubi est ergo gloriatio tua? exclusa est.' Gregory interprets this as Paul's argument against justification by works of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Interrogatio ... Responsio","severity":"info","text":"The passage follows a question-and-answer format (Interrogatio and Responsio), typical of scholastic or patristic dialogues, used to resolve apparent contradictions between scriptural authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nom Saducaei Latino sermone dicuntur justificati","severity":"caution","text":"The etymology linking 'Saducaei' to 'justificati' is linguistically unsound; it likely reflects a medieval folk etymology. The text's argument depends on this false connection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Sadducees' in Paul's context is unclear; Gregory may be conflating them with Jewish Christian opponents.","The phrase 'per legem fidei' (by the law of faith) is ambiguous: it could mean the law of faith as opposed to the Mosaic law, or a principle of faith-based justification."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"VII.\n\nAd Rom. XI (Vers. 29): Sine pænitentia enim sunt dona et vocatio Dei.\n\nIn Genesi vi (Vers. 7): Pænitet me fecisse hominem et in Samuele, I Reg. xv (Vers. 11): Pænitet me unxisse Saul in regem.\n\nINTERROGATIO.\n\nCum unusidemqueDominus in patribus et in Apostolo locutus est, quomodo pœnituisse et non pœnituisse ab his dictus est?\n\nRESPONSIO.\n\nSolerter intuendum nobis est, quia patres locuti sunt de Deo incommutabili mutabilia faciente. Et apostolus protulit sermonem de incommulabili praedestinatione. Hinc de eodem Domino sanctus Jacobus ait: Apud quem non est transmutatio,nec vicissitudinis obumbratio (Jacob. i, 17). Sed Deus praeter prædestinationem mutabilia facit. Perconvenientem etenim usum loquendi, et iratus et poenitens, et zelans et praescius Dominus dicitur; sed sine ira iratus, sine poenitentia poenitens, sine zelo zelans, sine provisionibus praescius intelligilur.","english":"VII.\n\nTo the Romans 11 (verse 29): For the gifts and the calling of God are without repentance.\n\nIn Genesis 6 (verse 7): It repents me that I made man, and in Samuel, 1 Kings 15 (verse 11): It repents me that I anointed Saul as king.\n\nQUESTION.\n\nSince the same one and the same Lord spoke in the fathers and in the Apostle, how has he been said to have repented and not to have repented by them?\n\nRESPONSE.\n\nWe must carefully observe that the fathers spoke of the immutable God doing mutable things. And the Apostle uttered a discourse concerning immutable predestination. Hence, concerning the same Lord, Saint James says: With whom there is no change, nor shadow of alteration (James 1:17). But God, apart from predestination, does mutable things. For by a fitting usage of speech, the Lord is said to be both angry and repentant, and zealous and prescient; but he is understood to be angry without anger, repentant without repentance, zealous without zeal, prescient without provisions.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Rom. XI (Vers. 29): Sine pænitentia enim sunt dona et vocatio Dei","severity":"info","text":"The citation is from Romans 11:29, but the Vulgate verse numbering differs; modern Bibles place this at Romans 11:29, though the wording corresponds to the Vulgate's 'sine paenitentia'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Genesi vi (Vers. 7): Pænitet me fecisse hominem","severity":"info","text":"The reference to Genesis 6:7 is not a direct quotation; the phrase 'It repents me that I made man' echoes a patristic tradition of God's regret, not found verbatim in the Vulgate Genesis.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"in Samuele, I Reg. xv (Vers. 11): Pænitet me unxisse Saul in regem","severity":"info","text":"The citation of 1 Samuel 15:11 (Vulgate: 1 Regum) is not a direct biblical verse; it reflects a midrashic or patristic expansion on Saul's anointing, not present in the canonical text.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Solerter intuendum nobis est, quia patres locuti sunt de Deo incommutabili mutabilia faciente","severity":"info","text":"Gregory distinguishes between the 'fathers' (patristic authors) speaking of God's mutable actions and the Apostle (Paul) speaking of immutable predestination, a key theological distinction in his exegesis.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apud quem non est transmutatio,nec vicissitudinis obumbratio (Jacob. i, 17)","severity":"info","text":"The citation of James 1:17 is not found in modern Vulgate editions; it may be a variant reading or a conflation, as the canonical James 1:17 speaks of God's unchanging nature but not in these exact words.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"text","lemma":"sine pænitentia","severity":"info","text":"The phrase 'sine pænitentia' (without repentance) is a theological term for God's irrevocable gifts and calling, central to Gregory's argument on divine constancy versus mutable language.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The scriptural citations for Genesis 6:7 and 1 Samuel 15:11 are not verbatim from the Vulgate; they may be paraphrases or apocryphal traditions. The James 1:17 citation is also non-standard. The passage assumes a patristic understanding of God's mutable actions versus immutable predestination, which may not be explicit in the source texts."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"VIII.\n\nAd Rom. XIII (Vers. 1): Non est potestas nisi a Deo, quæ autem sunt a Deo ordinata sunt.\n\nIn Propheta de quibusdam regibus, Oseae VIII (Vers. 2): Ipsi regnaverunt. et non ex me.\n\nINTERROGATIO.\n\n. Si nulla potestas nisi a Deo, quomodo dictum est veraciter ab ipso: ipsi regnaverunt, et non ex me? Item si ipsi reges ex Deo non erant, quomodo reges per se regnasse dixerat: Per me, inquiens, reges regnant (Prov. VIII, 15)?\n\nRESPONSIO.\n\nEx illo, et non ex illo reges regnant, qui et potestatem a Deo datam habent, et tamen se ab eo accepisse stulte dcnegant. Hinc per prophetam scriptum est: Qui regnare facit hominem hypocritam propter peccata populi (Job. XXXIV, 30). Propterea ergo isti reges cx Deo uon sunt, qui non ex bono, sed propter peccata populi regnare permissi sunt. Item: Omnis potestas non nisi a Deo est; quia non per se mala, sed utique bona est. Mala autem sine bonis, et nisi in bonis esse non possunt, et idcirco nonuisi in ralionabilibus creaturis fiunt. Bonis ergo regibus Spiritus sanctus comminando loqui dignatur, cum ad eosdem psalmistae voce dicitur: Et nunc reges intelligite, erudimini qui judicatis terram (Psal. ii, 10).","english":"VIII.\n\nTo the Romans 13 (verse 1): There is no power except from God, and those things which are from God are ordained.\n\nIn the Prophet concerning certain kings, Hosea 8 (verse 2): They themselves reigned, and not from me.\n\nQUESTION.\n\nIf no power is except from God, how was it truly said by him: they themselves reigned, and not from me? Likewise, if those kings were not from God, how had he said that kings reigned through themselves: Through me, he says, kings reign (Proverbs 8:15)?\n\nRESPONSE.\n\nFrom him and not from him do kings reign, who both have power given by God and yet foolishly deny that they have received it from him. Hence it is written through the prophet: Who makes a hypocrite man reign because of the sins of the people (Job 34:30). Therefore those kings are not from God, who are permitted to reign not from good, but because of the sins of the people. Likewise: All power is not except from God; because it is not evil in itself, but certainly good. Evil things, however, cannot exist without good things, and only in good things, and therefore they occur only in rational creatures. Therefore the Holy Spirit deigns to speak threateningly to good kings, when it is said to them with the voice of the psalmist: And now, kings, understand, be instructed, you who judge the earth (Psalm 2:10).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Rom. XIII (Vers. 1): Non est potestas nisi a Deo, quæ autem sunt a Deo ordinata sunt","severity":"info","text":"Gregory cites Romans 13:1, but the Vulgate reads 'Non est potestas nisi a Deo; quae autem sunt a Deo, ordinata sunt.' The English draft omits the second clause.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Propheta de quibusdam regibus, Oseae VIII (Vers. 2): Ipsi regnaverunt. et non ex me.","severity":"info","text":"Gregory cites Hosea 8:2, but the Vulgate reads 'Ipsi regnaverunt, et non ex me.' The English draft adds 'themselves' for emphasis.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Per me, inquiens, reges regnant (Prov. VIII, 15)","severity":"info","text":"Gregory cites Proverbs 8:15, but the Vulgate reads 'Per me reges regnant.' The English draft adds 'he says' as an interjection.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui regnare facit hominem hypocritam propter peccata populi (Job. XXXIV, 30)","severity":"info","text":"Gregory cites Job 34:30, but the Vulgate reads 'Qui regnare facit hominem hypocritam propter peccata populi.' The English draft translates 'hypocritam' as 'hypocrite man'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et nunc reges intelligite, erudimini qui judicatis terram (Psal. ii, 10)","severity":"info","text":"Gregory cites Psalm 2:10, but the Vulgate reads 'Et nunc reges, intelligite; erudimini, qui judicatis terram.' The English draft adds 'the voice of the psalmist' as an interpretive gloss.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex illo, et non ex illo reges regnant","severity":"info","text":"Gregory resolves the apparent contradiction by distinguishing between legitimate power from God and its misuse by unworthy kings, a common patristic theme.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'cx Deo' in the response is a typographical error for 'ex Deo'.","The English draft's 'from him and not from him' renders the Latin 'Ex illo, et non ex illo' but the Latin has 'ex illo' twice, not 'ex illo, et non ex illo'."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"IX.\n\nAd Rom. xiv (Vers.. 14): Scimus autem quia nihil commune per ipsum.\n\nIn Actibus Apostolorum xv (Vers. 29): Ut abstineatis vos ab immolatis simulacrorum.\n\nINTERROGATIO.\n\nSi nihil rerum per ipsum est commune, quid de morticino, et sanguine,et sufifocato, et de idolis immolato debemus sentire? Nam ista non solum in Veteri Testamento immunda esse leguntur, sed et in Novo gentes credentes ab his abstinere,ab apostolis praecipiuntur. Intellectu igitur satis opus est, quo pacto ista dissonantis solvi possit.\n\nRESPONSIO.\n\nDominus ac Redemptor noster secundum Marcum dixit quando de his sermonem habere voluit: Nihil est, inquit, extra hominem quod possit eum coinquinare (Marc. VII, 15); Et hoc non intelligentibus discipulis, increpando subintulit dicens: Anet vos sine intellectu estis? nondum intelligitis, quia omne quod in os intrat, in ventrem vadit, et in secessum omittitur (Ibid., i8)? Rrgo rudes adhuc apostoli et necdum a Spiritu sancto illuminati, sensu Judaico credebant, quod hominem non prohibitionea, sed res coinquinarent. Res autem non coinquinant hominem, quae in ventrem vadunt et exeunt, sed prohibitionis transgressio, et quae de ipsa procedunt.","english":"IX.\n\nTo Romans 14 (verse 14): But we know that nothing is common through him.\n\nIn the Acts of the Apostles 15 (verse 29): That you abstain from things offered to idols.\n\nQUESTION.\n\nIf nothing is common through him, what ought we to think about carrion, and blood, and strangled things, and things offered to idols? For these are read not only to be unclean in the Old Testament, but also in the New, gentiles who are believing are commanded by the apostles to abstain from them. Therefore, there is need of understanding, by which means this dissonance can be resolved.\n\nRESPONSE.\n\nOur Lord and Redeemer said according to Mark, when he wished to speak about these things: Nothing, he says, outside a man can defile him (Mark 7:15); and to the disciples not understanding this, he added reproachfully, saying: Are you still without understanding? Do you not yet understand that everything which enters the mouth goes into the belly, and is discharged in the stool (ibid., 18)? Therefore, the apostles, still untaught and not yet illuminated by the Holy Spirit, believed in a Jewish sense that things, not prohibitions, defile a man. But things do not defile a man, which go into the belly and come out, but the transgression of a prohibition, and what proceeds from it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Rom. xiv (Vers. 14)","severity":"info","text":"The citation is Romans 14:14, but the Vulgate reads 'nihil commune per ipsum' differently from modern editions; Gregory may be paraphrasing or using a variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Actibus Apostolorum xv (Vers. 29)","severity":"info","text":"Acts 15:29 is part of the Apostolic Decree; the Latin 'ab immolatis simulacrorum' reflects the prohibition of food offered to idols.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Marc. VII, 15; 18","severity":"info","text":"Gregory cites Mark 7:15 and 18, but these verses are not in the modern Vulgate; they likely come from a Latin tradition of Mark's longer ending or a variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nihil commune per ipsum","severity":"info","text":"The phrase 'nothing is common through him' echoes Pauline discussions of purity; Gregory interprets 'common' as ritually neutral, not defiling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"apostoli, still untaught","severity":"info","text":"Gregory claims the apostles initially held a 'Jewish sense' of ritual purity before being enlightened by the Holy Spirit, a view that downplays early Christian-Jewish continuity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sufifocato","severity":"caution","text":"The Latin 'sufifocato' is a scribal error for 'suffocato' (strangled); the text is otherwise sound.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Markan citation is uncertain; it may be from a lost Latin version or a misattribution.","The phrase 'nihil commune per ipsum' in Romans 14:14 is ambiguous; Gregory reads it as a general principle of ritual neutrality."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Nam et primus homo non propter morticinnm, aut sanguinem, aut suffocatum, sed propter poma immundus factus est, cum mandatum Dominicum suadente sua conjuge transgressus est.Sed sancto Petro quod dictum est audiamus, ut de his quid sentire debeamus, intellignmus. Surge, inquit, Petre, macta et manduca (Act. 10, t3). Huic dicto Petrus intuendo litteram respondit, dicens: Absit a me, Domine, quia omne communeet irnmundum nunquam intravit in os meum (Ibid., 14). Cui sub testificatione prohibitionis protinus respondetur: Quod Deus, inquit, purificavit, tu ne commune aut immundum dixeris (Ibid. 15). Hinc data est licenlia Christiania, exceptis in novo Testamento prohibitis, ut manducent quod velint cum moderatione et gratiarum actione. Non ergo per se morticinum aut sanguis ex natura immunda sunt, sed qua prohibita sunt, manducata hominem coinquinant. Et pomum nullam immunditiam naturalem habuit, sed manducare probibitum, hominem coinquinavit.","english":"For even the first man was not made unclean by carrion, or blood, or a strangled animal, but by fruit, when he transgressed the Lord's commandment at the urging of his wife. But let us hear what was said to Saint Peter, so that we may understand what we ought to think about these matters. \"Rise,\" he says, \"Peter, slaughter and eat\" (Acts 10:13). To this saying, Peter, looking to the letter, replied, saying: \"Far be it from me, Lord, for nothing common or unclean has ever entered my mouth\" (ibid., 14). To him, under the testimony of the prohibition, it is immediately answered: \"What God,\" he says, \"has purified, do not call common or unclean\" (ibid., 15). Hence permission was given to Christians, except for what is prohibited in the New Testament, to eat whatever they wish with moderation and thanksgiving. Therefore, it is not that carrion or blood are by nature unclean, but because they are prohibited, eating them defiles a man. And the fruit had no natural uncleanness, but being forbidden to eat it defiled the man.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. 10, t3","severity":"info","text":"The citation 'Act. 10, t3' refers to Acts 10:13, where the angel Cornelius commands Peter to slaughter and eat. The Latin text uses 't3' as an abbreviation for '13'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. 10, 14","severity":"info","text":"The citation 'Act. 10, 14' refers to Acts 10:14, where Peter refuses, saying nothing common or unclean has entered his mouth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. 10, 15","severity":"info","text":"The citation 'Act. 10, 15' refers to Acts 10:15, where the angel responds that what God has purified should not be called common or unclean.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"morticinium","severity":"info","text":"The term 'morticinium' (carrion) refers to the flesh of dead animals not killed for food, a key category in Jewish dietary laws (Leviticus 11:39-40) and early Christian debates on purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed sancto Petro quod dictum est audiamus","severity":"info","text":"This phrase marks a shift from the example of Adam to the authority of Peter, structuring the argument by contrasting Old Testament prohibition with New Testament revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Non ergo per se morticinum aut sanguis ex natura immunda sunt","severity":"info","text":"Gregory argues that uncleanness is not natural but arises from divine prohibition, a key point in medieval debates on dietary laws and the nature of sin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 't3' is an abbreviation for '13', but the exact form of the citation in the manuscript is unclear.","The phrase 'suadente sua conjuge' could be read as 'at the urging of his wife' or 'with his wife persuading', but the sense is clear."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"I ad Corinlhios i (Vers. 8): Qui et confirmabit vos taque in finem sine crimine in adventu Domini.\n\nIn Epist. I Joan. i (Vers. 8); Si dixerimus quia peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est.\n\nINTERROGATIO.\n\nCum seductio sit, æstimare se esse sine peccato, quomodo confirmamur a Domino sine crimine in adventu ejus, maxime cum etiam infans unius diei non possit esse sine peccato? Nunquid ergo et crimen peccatum est, sine quo quis confirmatus a Domino fieri potest?\n\nRESPONSIO.\n\nSciendum profecto nobis est, quia non omne peccatum crimen est, attamen omne crimen peccatum est; sicut omnis impius peccator est, non autem omnis peccator, impius. Minima ergo et levia, peccata dicuntur; crimina autem nisi magna minime leguntur.\n\nXI.\n\nI ad Corinth. III (Vers. 9): Dei enim sumus adjuto-. res, Dei agricultura estis.","english":"I ad Corinthios i (Vers. 8): And He will confirm you even to the end without crime at the coming of the Lord.\n\nIn Epist. I Joannis i (Vers. 8): If we say that we have no sin, we deceive ourselves, and the truth is not in us.\n\nQUESTION.\n\nSince it is a deception to consider oneself without sin, how are we confirmed by the Lord without crime at His coming, especially since even an infant of one day cannot be without sin? Is it therefore the case that crime is a sin, without which someone confirmed by the Lord can exist?\n\nANSWER.\n\nIt must certainly be known to us that not every sin is a crime, yet every crime is a sin; just as every impious person is a sinner, but not every sinner is impious. Therefore the smallest and lightest are called sins; but crimes are never read of except as great ones.\n\nXI.\n\nI ad Corinthios III (Vers. 9): For we are God's helpers, you are God's agriculture.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I ad Corinlhios i (Vers. 8)","severity":"info","text":"The citation is corrupt: 'I ad Corinlhios i' likely intends 1 Corinthians 1:8, but the verse number and text do not match any known reading. The English draft renders it as a promise of confirmation without crime.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Epist. I Joan. i (Vers. 8)","severity":"info","text":"The citation of 1 John 1:8 is also corrupt: the canonical verse 1:8 reads 'quem' (whom), not the quoted text about self-deception. The English draft adapts it to a paraphrase of 1 John 1:9-10.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"crimen","severity":"info","text":"Gregory distinguishes 'crimen' (crime) from 'peccatum' (sin), defining crime as a grave sin. This distinction is central to the question and answer, and reflects a technical legal-ecclesiastical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"INTERROGATIO / RESPONSIO","severity":"info","text":"The passage follows a question-and-answer format (INTERROGATIO and RESPONSIO), typical of Gregory's dialogic method in the Concordia, used to resolve apparent contradictions between scriptural authorities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I ad Corinth. III (Vers. 9)","severity":"info","text":"The citation 'I ad Corinth. III (Vers. 9)' is corrupt: no such verse exists. The English draft renders it as 'For we are God's helpers, you are God's agriculture,' which is not a known biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains multiple corrupt or non-canonical scriptural citations (1 Cor 1:8, 1 John 1:8, 1 Cor 3:9). The English draft silently normalizes them, obscuring the textual problems. The original likely suffered transmission errors.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations are corrupt: 'I ad Corinlhios i (Vers. 8)' and 'I ad Corinth. III (Vers. 9)' do not correspond to known verses; 'In Epist. I Joan. i (Vers. 8)' is misattributed. The English draft adapts them to plausible paraphrases, but the original Latin is unreliable."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"Et in Job xxvi (Vers. 2): Cujus adjutor es? nunquid imbecilli?\n\nINTERROGATIO.\n\nNunquid sanctus Paulus approbando justificat, quod bealus Job in Eliu damnat. Cujus adjutor es? nunquid imbecilli? Apostolus autem dixit. Dei sumus adjutores. Si ergo bonum est esse adjutores Dei; quid Eliu reprehenditur do adjutorio Dei?\n\nRESPONSIO.\n\nNimirum scire nos convenit, quia nonnuli defendendo Deum offendunt; et sunt nonnulli qui quantum in eis est, causam Dei defendunt. Isti veraciter praedicandoDeiadjutores sunt; illi increpando fallaciter spiritus pro Deo satagunt, sed satagendo offendunt. Isti non ignoti sed cogniti de Deo loquuntur; illi etiam vera loquentes a Deo minime cognoscuntur, Domino de Gliu dicente: Qui est iste involvens sententias sermonibus imperitis (Job XXXVIII, 2)? Quid est quod Dominus de illo interrogat, dicens: Quis est iste involvens sententias: et tamen interrogando reprobat subjungens, sermonibus imperitis! Ille ergo sententias veras dicebat, sed eas sermonibus imperitis involvebat, quia dicta sancti Spiritus de reprobis in Job retorquebat: de quo quia sine querela erat, Dominus testimonium dederat. Non eodem modo esse dicimus, Deus adjutor noster in æternum (Psal. LXI,9), quo dicimus: Dei adjutorea sumus. Ille enim non eget adjutorio nostro: nos autem nihil possumus sine illo.","english":"And in Job xxvi (verse 2): Whose helper are you? Are you weak?\n\nQUESTION.\n\nDoes not Saint Paul, by approving, justify what blessed Job condemns in Elihu? \"Whose helper are you? Are you weak?\" But the Apostle said, \"We are helpers of God.\" Therefore, if it is good to be helpers of God, why is Elihu reproached for the help of God?\n\nANSWER.\n\nSurely it is fitting for us to know that some, in defending God, give offense; and there are some who, as far as in them lies, defend the cause of God. These, by truly preaching, are helpers of God; those, by falsely rebuking, strive for God in spirit, but in striving they give offense. These speak of God not unknown but known; those, even when speaking truth, are least acknowledged by God, with the Lord saying of Elihu: \"Who is this that wraps up sentences in unskilled words\" (Job 38:2)? What is it that the Lord asks of him, saying, \"Who is this that wraps up sentences\"? And yet, by questioning, he reproves, adding, \"in unskilled words.\" Therefore, he spoke true sentences, but he wrapped them up in unskilled words, because he twisted the sayings of the Holy Spirit concerning the reprobate back onto Job; concerning whom, because he was blameless, the Lord had given testimony. We do not say in the same way, \"God is our helper forever\" (Psalm 61:9), as we say, \"We are helpers of God.\" For He does not need our help; we, however, can do nothing without Him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job xxvi (Vers. 2)","severity":"info","text":"The lemma 'Cujus adjutor es? nunquid imbecilli?' is cited from Job 26:2, where Job rebukes Bildad. Gregory uses it to frame Elihu's later reproach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dei sumus adjutores","severity":"info","text":"The phrase 'Dei sumus adjutores' is attributed to Paul but is not a direct quotation; it likely paraphrases 1 Corinthians 15:10 or a similar Pauline passage on cooperation with God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui est iste involvens sententias sermonibus imperitis","severity":"info","text":"This is a direct quotation from Job 38:2, where God questions Elihu. Gregory uses it to distinguish true from false defenders of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus adjutor noster in aeternum","severity":"info","text":"The phrase 'Deus adjutor noster in aeternum' is from Psalm 61:9 (Vulgate). Gregory contrasts God's self-sufficient help with human dependence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Eliu","severity":"info","text":"Elihu is a character in the Book of Job (chapters 32–37) who rebukes Job and his friends. Gregory here interprets Elihu as a false defender of God, whose words are true but wrapped in unskilled speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Interrogatio / Responsio","severity":"info","text":"The passage follows a question-and-answer format typical of Gregory's dialogic method, resolving an apparent contradiction between Paul and Job.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Dei sumus adjutores' is not a verbatim biblical quotation; its source is uncertain, possibly a paraphrase of 1 Corinthians 15:10 or a lost Pauline tradition.","The identity of 'bealus Job' (blessed Job) in the question is ambiguous; it may refer to the biblical Job or to a traditional interpretation of Job as a type of Christ."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"XII.\n\nI ad Corinth, III (Vers. 15): Opus uniuscujusque.. quale sit, ignis probabit,\n\nSecundum Matth. xix (Vers. 28): Cum sederit Filius hominis in sede majestatis suœ, sedebitis et vos super sedes duodecim judicantes duodecim tribus Israel.\n\nINTERROGATIO.\n\nEt dum uniuscujusque opus quale sit ignis probabit, nunquid et ipsi apostoli per ignem probabuntur, qui non judicandi, sed etiam judicaturi duodecim tribus Israel dicuntur? aut etiam illos ignis probabit, cum quibus seipsum numeravit sanctus Paulus dicens: Nos autem qui relinquimur, simul cum illis rapiemur in nubibus obviam Christo in aera, et sic semper cum Domino erimus (I Thess. iv, 16).\n\nRESPONSIO.\n\nSi vim dictorum Christi pensemus, hanc obscuritalem, ipso illuminante, ad lucem perducimus. Nam ipse dixit: Ignem veni mittere in terram, at quid volo nisi ut accendatur (Luc. XII, 49)? Spiritus quoque sanctus super apostolos descendens in specie ignis apparuit (Act. I), qui in signo (/) apparensin fidelibus,. fideles intus ut ignis probavit. Opus ergo uniuscujusque quale sit, ignis probabit, quia quos ignis spiritalis in praesenli tempore non examinat, in futuro judicio per ignem probat. Quicunque ergo spiritu Dei aguntur, hi filii Dei sunt (Rom. VIII, 14), qui licet per ignem probati, examinati sunt.","english":"XII.\n\n1 Corinthians 3 (verse 15): The work of each one... what it is, fire will test.\n\nMatthew 19 (verse 28): When the Son of Man sits on the throne of His majesty, you also will sit upon twelve thrones judging the twelve tribes of Israel.\n\nQUESTION.\n\nAnd if fire will test what the work of each one is, will not the apostles themselves be tested by fire, who are said not to be judged, but even to judge the twelve tribes of Israel? Or will fire also test those with whom Saint Paul numbered himself, saying: But we who are left behind, together with them will be snatched up in the clouds to meet Christ in the air, and thus we will always be with the Lord (1 Thessalonians 4:16)?\n\nRESPONSE.\n\nIf we consider the force of Christ’s words, we bring this obscurity, with Him enlightening, into the light. For He Himself said: I have come to send fire upon the earth, and what do I wish except that it be kindled (Luke 12:49)? Also the Holy Spirit, descending upon the apostles, appeared in the form of fire (Acts 2), which, appearing as a sign among the faithful, tested the faithful within like fire. Therefore, what the work of each one is, fire will test, because those whom spiritual fire does not examine in the present time, it tests through fire in the future judgment. Therefore, whoever are led by the Spirit of God, these are sons of God (Romans 8:14), who, although tested by fire, have been examined.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I ad Corinth, III (Vers. 15)","severity":"info","text":"The citation '1 Corinthians 3:15' is not found in modern Bibles; it likely refers to a verse on fire testing works, possibly a variant or misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Secundum Matth. xix (Vers. 28)","severity":"info","text":"Matthew 19:28 is cited, but the verse about sitting on thrones judging the twelve tribes is not in the canonical text; it may reflect an apocryphal or liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Thess. iv, 16","severity":"info","text":"1 Thessalonians 4:16 is cited; the verse about being snatched in clouds to meet Christ is not in the modern canon, suggesting a variant or lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XII, 49","severity":"info","text":"Luke 12:49 is cited; the verse 'I have come to send fire upon the earth' is not in the canonical Gospel, indicating a non-standard source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. I","severity":"info","text":"Acts 1 is cited for the Holy Spirit descending as fire, but the event is in Acts 2; this may be a scribal error or reference to a different tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. VIII, 14","severity":"info","text":"Romans 8:14 is cited; the verse 'whoever are led by the Spirit of God, these are sons of God' is not in the canonical text, suggesting a variant or misattribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage uses several scriptural citations that do not correspond to canonical verses, possibly due to scribal error, variant texts, or apocryphal sources. The identity of the 'fire' (spiritual vs. eschatological) is ambiguous."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"Nam illum per impositionem manuum episcopi accipientes, nullatenus ab eo deviarunt, sed etsi in aliquo delinquunt, cognoscendo et confitendo corriguntur. Omnis onim, inquit Dominus, per ignem salvabitur, aut enim hic per spiritalem. aut illic per corporalem ignem probabitur. Nimirum ergo sicut non omnis in die judicii per ignem probabitur, ita in ipsa eademque die non omnes omnino judicabuntur, Domino testante, quai ait: Qui credit in Filium, non judicabitur; qui autem incredulus est, jam judicatus est (Joan. III, 18). Quosne ergo ignis futurus probabit, si Deus nec credulos, nec incredulos judicabit Sed quasi a nobis interrogaretur: Quod ergo erit judicium? protinus subjungit dicens: Hoc est judicium, quia lux venit in mundum, et dilexerunt homines magis tenebras, quam lucem (Ibidem). Hi ergo soli in die judicii judicabuntur, qui licet lucem scirent venire, sed tamen magis tenebras diligere dicuntur. Nam qui in tenebris manent, jam judicati sunt, qui autem nihil tenebrarum habent, sine ullo judicio ad lucem pertinent. Illi vero qui licet baptizati sunt, in futuro judicandi erunt. De illis ergo solis judicium habebitur, ut aut ad lucem, aut ad tenebras plus pertinere debeant, demonstretur. Resurgent ergo isti, ut judicentur, justi ut judicent, impii ut damnentur; quia et illi resurgent, sed non in judicio, psalmista testante, qui ait: Non resurgunt impii in judicio (Psal.","english":"For they, receiving him through the imposition of the bishop's hands, in no way deviated from him, but even if they offend in some matter, they are corrected by recognizing and confessing. 'Everyone,' says the Lord, 'will be saved through fire, for either here through spiritual fire or there through physical fire he will be tested.' Therefore, just as not everyone will be tested by fire on the day of judgment, so on that same day not all will be judged at all, with the Lord testifying when He says: 'He who believes in the Son will not be judged; but he who is unbelieving is already judged' (John 3:18). Whom, then, will the future fire test, if God will judge neither the believing nor the unbelieving? But as if asked by us: 'What, then, will the judgment be?' He immediately adds, saying: 'This is the judgment: that light came into the world, and men loved darkness more than light' (Ibid.). Therefore, only those will be judged on the day of judgment who, although they knew that light was coming, are said nevertheless to have loved darkness more. For those who remain in darkness are already judged, while those who have nothing of darkness belong to the light without any judgment. But those who, although baptized, will be judged in the future. Therefore, judgment will be held only concerning those, so that it may be shown whether they ought to belong more to light or to darkness. Therefore, these will rise to be judged, the just to judge, the impious to be condemned; for even those will rise, but not for judgment, as the psalmist testifies when he says: 'The impious do not rise for judgment' (Ps.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. III, 18","severity":"info","text":"Gregory cites John 3:18, but the wording differs from the Vulgate; the phrase 'qui credit in Filium, non judicabitur' is not found in standard John 3:18, suggesting a loose paraphrase or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal.","severity":"info","text":"The psalm reference is incomplete; the text breaks off at 'Psal.' without a verse number. The phrase 'Non resurgunt impii in judicio' echoes Psalm 1:5 or 36:12 in some Old Latin psalters, but the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"per impositionem manuum episcopi","severity":"info","text":"This phrase refers to the episcopal laying on of hands in baptism or confirmation, a key ritual in early medieval Latin Christianity, emphasizing episcopal authority in the process of initiation and correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"spiritalem ... corporalem ignem","severity":"info","text":"Gregory distinguishes between spiritual fire (penitential or purgatorial in this life) and physical fire (eschatological or purgatorial after death), reflecting early medieval theology of purgation and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Quasi a nobis interrogaretur","severity":"info","text":"Gregory uses a rhetorical question-and-answer device ('as if asked by us') to advance the argument, a common exegetical technique in patristic and medieval homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Omnis onim","severity":"caution","text":"The Latin text has 'Omnis onim' which is likely a scribal error for 'Omnis enim'; the sense is 'For everyone', but the corruption may affect interpretation of the following clause.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the psalm quotation is unclear; the text breaks off at 'Psal.' without a verse number.","The citation of John 3:18 is paraphrastic and does not match the Vulgate text, leaving the intended scriptural basis ambiguous."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"i, 5).\n\nXIII.\n\nI ad Corinth.lv (Vers. 5): Nolite ante tempus judicare. Ad Philipp. III ( Vera. 18): Multi ambulant, quos,cepe diceban vobis, nunc autem et flens dico inimicos crucis Christi, quorum finis interitus.\n\nINTERROGATIO.\n\nDum Paulus apostolus ad Corinthios loquens, prohibuit ante tempus judicare, cur ipse quasi ante tempus judicando de quibusdam videtur dicere: Quorum finis interitus?\n\nRESPONSIO.\n\nChristus in Paulo locutus futura jam quasi praeterita agnoscit, et idcirco etiam Paulo dicente, nihil ante tempus judicavit. Nam et sanctus Spiritus per apostolum Petrum ad Simonem Magum ait: Non est tibi pari, neque sors in hac vita (Act. VIII, 21): quia Simonis Magi futura, quasi praeterita, Petro in Spiritu sancto fuerant revelata, a quibus autem futura ut praeterita minime videntur, a Domino ante tempus judicare prohibentur; de quibus et per prophetam increpando dioitur: Vœ iis qui prophetant de corde (Ezech. XIII, 17). De corde namque prophetare est ex sola praesumptione non per Spiritum sanctum aliquid dicere.","english":"I Corinthians 4 (verse 5): Do not judge before the time. To the Philippians 3 (verse 18): Many walk about, whom I once used to call, but now I say weeping, enemies of the cross of Christ, whose end is destruction.\n\nQUESTION.\n\nWhile the apostle Paul, speaking to the Corinthians, forbade judging before the time, why does he himself seem, as if judging before the time, to say of certain persons: whose end is destruction?\n\nANSWER.\n\nChrist, speaking in Paul, recognizes future things as if already past, and therefore, even with Paul speaking, he judged nothing before the time. For the Holy Spirit also, through the apostle Peter, says to Simon Magus: You have no part nor lot in this life (Acts 8:21): because the future of Simon Magus, as if past, had been revealed to Peter in the Holy Spirit; but those who do not see future things as if past are forbidden by the Lord to judge before the time; concerning whom it is also said reproachfully through the prophet: Woe to those who prophesy from the heart (Ezekiel 13:17). For to prophesy from the heart is to say something from mere presumption, not through the Holy Spirit.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Interrogatio / Responsio","severity":"info","text":"The passage is structured as a question-and-answer unit (Interrogatio and Responsio), a common pedagogical form in patristic and medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I ad Corinth. IV (Vers. 5)","severity":"info","text":"The citation 'Nolite ante tempus judicare' is not a direct quotation of 1 Cor 4:5 but a paraphrase; the Vulgate reads 'nolite iudicare ante tempus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Philipp. III (Vers. 18)","severity":"info","text":"The citation 'Multi ambulant... quorum finis interitus' is not found in Philippians 3:18; it may conflate Phil 3:18 with a reference to 'enemies of the cross' (cf. 1 Cor 16:22?).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. VIII, 21","severity":"info","text":"The citation 'Non est tibi pars, neque sors in hac vita' is not Acts 8:21; Acts 8:20-24 describes Simon Magus but this wording is a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. XIII, 17","severity":"info","text":"The citation 'Vae iis qui prophetant de corde' is not Ezekiel 13:17; Ezekiel 13:17 reads 'Vae prophetis stultis' or similar; the phrase 'de corde' echoes Gregory's own terminology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"I ad Corinth.lv (Vers. 5) ... Ad Philipp. III ( Vera. 18)","severity":"caution","text":"The Latin text contains apparent scribal errors: 'lv' for 'IV', 'Vera.' for 'Vers.', and 'cepe diceban' for 'quos saepe dicebam'. The English draft corrects these silently.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses cited are unclear due to paraphrasing and possible scribal corruption; the English draft normalizes them to standard references."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"XIV.\n\nI ad Corinth. vii (Vers. 7): Volo omnes homines esse sicut meipsum.\n\nEt ad Timoth. I, v (Vers. 14): Volo autem juniores nubere, filios procreare, matres familias esse.\n\nINТERROGATIO.\n\nNunquid duas voluntates sibimetipsis contrarias habuit sanctus Paulus, qui aliter ad Corinthios, aliter ad Timotheum se voluisse dixit? Nam de non nubendo videtur dixisse ad Corinthios: de nubendo vero scripsit ad Timotheum i ibi de omnibus hominibus, sicut ille erat, ut essent, voluit; hic, adolescentioribus ut nubant, se voluisse scribit.\n\nRESPONSIO.\n\nNobis solerter intuendum est, sanctum Paulum concionatorem Ecclesiae fuisse, et ex muliorum personis sermones diversos jam protulisse. Nam ibi ex persona virginum dixit: Volo omnes homines esse sicut meipsum. Hic ex persona volentium nubero scripsit: Volo juniores nubere, filios procreare, matres familias esse. Sicut et Salomon ex multorum personis in Ecclesiasle loquitur, qui latino sermone conciontor exprimitur. Nam ibi ex persona quorumdam dicentium, scripsit: Nonne melius est manducare ei bibere (Eccle. n, 4)? Ex persona autem perfectorum intulit dicens: Melius est ire ad domum luctus quam ad domum convivii, in ipsa enim finis cunctorum admonetur hominum (Ibid. vn, 3): in hac enarrabatur etiam virtus fortium.","english":"XIV.\n\n1 Corinthians 7 (verse 7): I wish all men to be as myself.\n\nAnd 1 Timothy 5 (verse 14): I wish, however, that younger women marry, bear children, be mothers of families.\n\nQUESTION.\n\nDid Saint Paul have two wills contrary to each other, who said he wished one thing to the Corinthians and another to Timothy? For concerning not marrying he seems to have spoken to the Corinthians; concerning marrying, however, he wrote to Timothy: there he wished all men to be as he was; here he wrote that he wished younger women to marry.\n\nRESPONSE.\n\nWe must diligently observe that Saint Paul was a preacher of the Church, and has already delivered diverse discourses from the persons of many. For there he spoke from the person of virgins: I wish all men to be as myself. Here he wrote from the person of those wishing to marry: I wish younger women to marry, bear children, be mothers of families. Just as Solomon speaks from the persons of many in Ecclesiastes, who in Latin is rendered 'preacher.' For there he wrote from the person of some saying: Is it not better to eat and drink (Ecclesiastes 2, 4)? From the person, however, of the perfect he added, saying: It is better to go to the house of mourning than to the house of feasting, for in that the end of all men is recalled (Ibid. 7, 3): in this the virtue of the strong was also set forth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I ad Corinth. vii (Vers. 7)","severity":"info","text":"The citation '1 Corinthians 7:7' is not a standard verse; 1 Cor 7:7 in modern Bibles reads 'For you yourself were once a Gentile' (NABRE). Gregory likely refers to 1 Cor 7:6–7 on celibacy, but the verse number is corrupt or from a different tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et ad Timoth. I, v (Vers. 14)","severity":"info","text":"The citation '1 Timothy 5:14' is non-existent; 1 Timothy has only 6 chapters. The verse likely corresponds to 1 Tim 5:14, which in the Vulgate reads 'Volo autem iuniores nubere' (I desire younger women to marry). The chapter number 'v' is a scribal error for 'ii' (2) or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"concionatorem Ecclesiae","severity":"info","text":"Gregory calls Paul 'concionatorem Ecclesiae' (preacher of the Church), a title emphasizing his role as a public speaker addressing diverse audiences. This aligns with patristic exegesis that Paul adapted his message to different communities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Sicut et Salomon ex multorum personis in Ecclesiaste loquitur","severity":"info","text":"Gregory compares Paul's method to Solomon's in Ecclesiastes, where the speaker adopts multiple personae. This is a standard patristic reading: Ecclesiastes 2:4 and 7:3 are cited as examples of different voices within the same book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"INTERROGATIO ... RESPONSIO","severity":"info","text":"The passage follows a question-and-answer format (INTERROGATIO/RESPONSIO), typical of Gregory's dialogic method in the Concordia. This structure resolves apparent contradictions by appealing to rhetorical personae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nunquid duas voluntates sibimetipsis contrarias habuit sanctus Paulus","severity":"caution","text":"The question assumes Paul's statements are contradictory, but Gregory's response (using prosopopoeia) is a common patristic harmonization. Modern readers may find the solution forced; the text does not address whether Paul actually held two wills.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verse numbers for 1 Corinthians 7:7 and 1 Timothy 5:14 are likely corrupt or from a non-standard Vulgate tradition; the exact referents are uncertain.","The phrase 'ex persona virginum' (from the person of virgins) is Gregory's interpretive claim, not explicit in Paul's text."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Mira ergo dispensatione largitoris agitur ut etiam de conjugatis electi praemium virginitatis recipiant, quanquam omnes virgines non possunt. Voluntas namque perfecta faciendi, reputatur pro opere facti. Hinc nato Domino sancti angeli dixerunt: Gloria in excelsis Deo, et in terra pax hominibus bonæ voluntatis (Luc. u, 14). Quod ergo unusquisque nostrum in semetipsoagit voluntarius, hoc recipiet a Domino, quasi de omnibus hominibus. Sed et malevolus econtra cogitet, ne quasi de malis omnium iniquorum damnetur; quia sicut misericors, ita et justus est. Matrimonium igitur et virginitatem Paulus laudavit, sed virginitatem matrimonio prsetulit, dicens: Qui matrimonio virginemsuam jungit, bene facit; qui autem non jungit, melius facit (I Cor. vu, 38). Quia ergo utrumque bonum vidit in spiritu, utrumque profecto fieri voluit.\n\nXV.\n\nI Ad Corinth. VII ( Vera. 10, 11):: Caeteris ego dico, non Dominus: Uxorem a viron non discederet sed etsi discesserit, manere innuptam.","english":"Therefore, by a wondrous dispensation of the Giver, it comes about that even from the married, the elect receive the reward of virginity, although all cannot be virgins. For a perfect will to do a thing is reckoned as the deed itself. Hence, at the Lord’s birth, the holy angels said: “Glory to God in the highest, and on earth peace to men of good will” (Luke 2:14). Therefore, what each one of us voluntarily does in himself, he will receive from the Lord as if from all men. But let the malevolent man think on the contrary, lest he be condemned as if from the evils of all the wicked; because the Lord is both merciful and just. Paul therefore praised both marriage and virginity, but he preferred virginity to marriage, saying: “He who joins his virgin in marriage does well; but he who does not join her does better” (1 Cor. 7:38). Because he saw both goods in spirit, he certainly wished both to happen.\n\nXV.\n\n1 Corinthians 7 (verses 10, 11): I say to others, not the Lord: A wife should not separate from her husband; but if she does separate, she should remain unmarried.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Mira ergo dispensatione largitoris agitur","severity":"info","text":"Gregory argues that God's dispensation allows the married to share in the reward of virginity through a perfect will, a key point in his defense of Paul's consistency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. u, 14","severity":"info","text":"The citation of Luke 2:14 (Vulgate) is slightly misreferenced as 'u, 14' instead of '2, 14', a common scribal error in medieval manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. vu, 38","severity":"info","text":"Gregory cites 1 Corinthians 7:38, a verse not present in modern critical editions; it likely refers to a variant or apocryphal tradition, possibly from the Latin transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"voluntas perfecta faciendi","severity":"info","text":"The concept that a perfect will is reckoned as the deed itself reflects a patristic and monastic principle, rooted in Augustine and earlier ascetic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XV","severity":"info","text":"The passage is divided into two sections: a theological argument (XIV) and a new scriptural citation (XV), marking a transition in the work's structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"I Ad Corinth. VII ( Vera. 10, 11)","severity":"info","text":"The citation of 1 Corinthians 7:10-11 is not found in standard Vulgate or Greek texts; it may reflect a lost Latin variant or a misattribution by Gregory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture references 'I Cor. vu, 38' and 'I Ad Corinth. VII ( Vera. 10, 11)' are not identifiable in modern biblical canons, suggesting textual corruption or use of non-canonical sources."],"confidence":"high","notes":[{"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."}]},{"i":21,"ref":"p21","source":"Et II ad Corinth. XIII ( Vera. 3): An experimentum quæritis ejus qui in me loquitur Christus?\n\nINTERROGATIO.\n\nSi continue in Paulo apostolo lequebatur Christus, quid ergo fatetur se aliquid dicere et non Dominum?\n\nRESPONSIO.\n\nSi duos prophetas in medium proferamus, hanc nimirum dissonantiam cito solvemus. David quippe quia non continue spiritum prophetiae habuit, interrogando alterum prophetam demonstravit. Et Nathan de constructione templi, quia et ipse in illa hora spiritum prophetiæ non habuit, hoc dicendo declaravit: Omnia, quœ sunt in corde tuo, fac; Dominus enim tecum est in omnibus (II Reg. VII, 3). Sed Spiritus sanctus adveniens, construi templum a sanguinario bellique dedito prohibuit, et hoc a Davide fieri per eundem. Tathan contradixit (Ibidem). Consilia ergo non continue habentium spiritum prophetiae, aliquando prætermittenda sunt, aliquando non sunt. Nam consilium Nalham a David debuit praetermitti, consilium autem apostoli Pauli a Christianis debui semper observari. Aliqua namque consilia infra mandata qui implet, tantum justus est, qui vero transcendit jam perfectus est Nam consiliando Dominusait: Sivis perfectus esse, valde, vende omnia quæ habes et, da pauperibus, et veni, sequere me, et habebis thesaurum in cælo (Mattk. XIX, 21): Et idem Paulus eumdem habens spiritum, consilium dedit:De virginibus autempræceptum Domini non habeo, consilium autem do I) Cor.","english":"And II Corinthians 13 (verse 3): \"Do you seek a test of him who speaks in me, Christ?\"\n\nQUESTION.\n\nIf Christ was continually speaking in the Apostle Paul, why does he confess to saying something and not the Lord?\n\nANSWER.\n\nIf we bring forward two prophets, we will quickly resolve this dissonance. For David, because he did not continually have the spirit of prophecy, showed by questioning the other prophet. And Nathan, concerning the construction of the temple, because he himself did not have the spirit of prophecy at that hour, declared by saying this: \"Do all things that are in your heart; for the Lord is with you in all things\" (2 Samuel 7:3). But the Holy Spirit, coming, forbade the temple to be built by a bloodstained man given to war, and this was to be done by David through the same Nathan. He contradicted (ibid.). Therefore, counsels of those who do not continually have the spirit of prophecy are sometimes to be set aside, sometimes not. For Nathan's counsel was to be set aside by David, but the counsel of the Apostle Paul ought always to be observed by Christians. For some counsels, he who fulfills them within the commandments is only just, but he who transcends them is already perfect. For the Lord, counseling, said: \"If you wish to be perfect, sell all that you have and give to the poor, and come, follow me, and you will have treasure in heaven\" (Matthew 19:21). And the same Paul, having the same spirit, gave counsel: \"Concerning virgins, I have no command of the Lord, but I give counsel\" (1 Corinthians).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II ad Corinth. XIII (Vera. 3)","severity":"info","text":"The citation 'II ad Corinth. XIII (Vera. 3)' is a garbled reference; likely 2 Corinthians 13:3 does not exist. The intended verse may be 2 Corinthians 13:3 in a non-standard numbering, or a conflation with 2 Corinthians 12:3 or 13:1-3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Reg. VII, 3","severity":"info","text":"The citation 'II Reg. VII, 3' refers to 2 Samuel 7:3, where Nathan speaks to David about building the temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XIX, 21","severity":"info","text":"The citation 'Matth. XIX, 21' refers to Matthew 19:21, where Jesus counsels selling possessions and following him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor.","severity":"info","text":"The citation 'I Cor.' likely refers to 1 Corinthians 7:25, where Paul says 'Concerning virgins, I have no command of the Lord, but I give counsel.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nathan","severity":"info","text":"The story of Nathan and David (2 Samuel 7) is used to illustrate that prophetic counsel may be overridden by divine command. Gregory adapts this to argue that Paul's counsel, though not a command, is always to be followed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"INTERROGATIO ... RESPONSIO","severity":"info","text":"The passage is structured as a question-and-answer dialogue, a common catechetical or scholastic format in patristic literature, here used to resolve an apparent contradiction in Paul's words.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'II ad Corinth. XIII (Vera. 3)' is unclear; it may be a scribal error or a reference to a non-canonical verse. The intended verse is uncertain.","The phrase 'Tathan contradixit' is ambiguous; it may mean 'Nathan contradicted' or refer to a different figure."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"VII,25). Ista consilia in mandatis utique non sunt, sed supra mandata, ideoque majora præmia acquirunt.\n\nXVI.\n\nad Corinth. (Vers. 13): Fidelis Deus, qui non patietur vos tentari supra idquod potestis.\n\nEt II Corinth. I (Vers. 8): Nolumus autem ignorare vos, fratres, de pressura nostra, quœ nobis facta est in Asia: quoniam supra modum et supra virtutem gravati sumus.\n\nINTERAOGATIO.\n\nEtsi supra virtutem gravamur, quomodo gravari nos Deus non patitur? Item, si supra virtutem non gravamur quomodo supra virtutem gravari dicimur?\n\nRESPONSIO.\n\nUt istam dissonantiam celerius dissol vamus, ad aliud propheticum testimonium recurramus, ubi ait: Quia vana salus hominis, in Deo faciemus virtutem (Psal. nIX, 13, 14). Frequenter ergo gravari dicimur supra humanam fragilitatem, quia vana salus hominis est: sed nunquam gravamur supra Dei virtutem, quia ille medicus est. Ægrotus ergo sub manibus medici aliquando plorat, quia quo pacto ad salutem perveniat ignorat; sed sapiens medicus plerumque secat, ut ægrotum quoque ad salutem perducat. Paulus ergo intuendo fragilitatem suam, gravari se dixit supra virtutem, sed ulterius ait: Omnia possum in eo qui me confortat (Philip., iv, i3).","english":"VII,25). These counsels are certainly not among the commandments, but above the commandments, and therefore they acquire greater rewards.\n\nXVI.\n\nTo the Corinthians (verse 13): God is faithful, who will not suffer you to be tempted beyond what you are able.\n\nAnd II Corinthians I (verse 8): But we do not wish you, brothers, to be ignorant of our distress, which befell us in Asia: for we were burdened beyond measure and beyond our strength.\n\nQUESTION.\n\nIf we are burdened beyond our strength, how does God not suffer us to be burdened? Likewise, if we are not burdened beyond our strength, how are we said to be burdened beyond our strength?\n\nANSWER.\n\nIn order to resolve this dissonance more quickly, let us have recourse to another prophetic testimony, where it says: Because the salvation of man is vain, in God we will make strength (Psalm LIX, 13, 14). Therefore, we are frequently said to be burdened beyond human frailty, because the salvation of man is vain: but we are never burdened beyond the strength of God, because He is the physician. The sick man, therefore, under the hands of the physician sometimes weeps, because he does not know how he will arrive at health; but the wise physician often cuts, in order to lead the sick man also to health. Paul, therefore, looking upon his own frailty, said he was burdened beyond his strength, but further on he says: I can do all things in Him who strengthens me (Philippians, iv, 13).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Corinth. I (Vers. 8)","severity":"info","text":"The citation 'II Corinth. I (Vers. 8)' refers to 2 Corinthians 1:8, where Paul speaks of being burdened 'supra modum et supra virtutem'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm LIX, 13, 14","severity":"info","text":"The citation 'Psalm LIX, 13, 14' corresponds to Psalm 59:13-14 (Vulgate numbering), which in modern Bibles is Psalm 60:13-14.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philip., iv, 13","severity":"info","text":"The citation 'Philip., iv, 13' refers to Philippians 4:13, but the verse numbering is non-standard; the text 'Omnia possum in eo qui me confortat' is not found in canonical Philippians.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Philip., iv, 13","severity":"caution","text":"The verse 'Omnia possum in eo qui me confortat' is not a known biblical verse; it may be a paraphrase or a misattribution by Gregory.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"supra mandata","severity":"info","text":"The phrase 'supra mandata' (above the commandments) reflects Gregory's distinction between precepts and counsels, a theme in moral theology.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"INTERAOGATIO ... RESPONSIO","severity":"info","text":"The passage follows a question-and-answer format (INTERAOGATIO and RESPONSIO), typical of Gregory's dialectical method in resolving scriptural dissonances.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The citation 'Philip., iv, 13' is ambiguous; the verse does not correspond to any known canonical text, possibly a scribal error or a loose quotation."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"XVII.\n\nII ad Corinth. v (Vers. 16): Et si cognovimus secundum carnem Christum, sed nunc jam secundum carnem non novimus.\n\nSecundum Lue. XXIV (Vers. 39): Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere.\n\nINTRRROGATIO,\n\nQuomodo concordant verba discipuli verbis Christi magistri sui? Hoc Christum dixisse post resurrectionem legimus, et de ipso eodemque tempore Paulus ait: Sed nunc jam non novimus. Quid ergo? Nunquid hoc quod conStetur Christus, hoc nosse se denegat Apostolus?\n\nRESPONSIO.\n\nDeum ac Redemptorem nostrum secundum carnem cognovimus vixisse, hoc est absque ullo peccato verum hominem se in omnibus demonstrasse: sed post resurrectionem idcirco non novimus, quia carnem illius in aeternum victuram sine alimentorum sustentaculis manere credimus. Esurientem ergo et sitientem, et ab itinere fatigatum ante passionem, et ipsa passione minoratum ab angelis legimus; sed subjectis sibi angelis et potestatibus et virtutibus, eum hæc operari nuncjam non novimus. Confitetur ergo Dominus se habere veram carnem post resurrectionem, sed Paulus nunc jam non novit, ut erat ante passionem. Sed hoc testimonium idcirco Paulus protulit, veteri homine deposito, ut renovationis formam nobis insinuaret, dicens: Ut sicut Christus resurrezit a mortuis, ita et nos in novitate vitæ ambulemus (Rom., VI, 4).","english":"XVII.\n\n2 Corinthians 5 (verse 16): And if we have known Christ according to the flesh, yet now we no longer know him according to the flesh.\n\nAccording to Luke 24 (verse 39): Touch and see, because a spirit does not have flesh and bones, as you see me to have.\n\nQUESTION.\n\nHow do the words of the disciple agree with the words of his master Christ? We read that Christ said this after the resurrection, and concerning the same time Paul says: But now we no longer know. What then? Does the Apostle deny that he knows what Christ affirms?\n\nRESPONSE.\n\nWe have known our God and Redeemer to have lived according to the flesh, that is, to have shown himself in all things to be a true man without any sin: but after the resurrection we no longer know him for this reason, because we believe that his flesh will live forever without the support of nourishment. Therefore we read of him before the passion as hungry and thirsty, and weary from the journey, and diminished by the passion itself by the angels; but now we no longer know him to do these things, subject as he is to angels and powers and virtues. Therefore the Lord confesses that he has true flesh after the resurrection, but Paul now no longer knows him as he was before the passion. But Paul brought forth this testimony, with the old man laid aside, in order to suggest to us the form of renewal, saying: So that just as Christ rose from the dead, so also we may walk in the newness of life (Romans 6:4).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II ad Corinth. v (Vers. 16)","severity":"info","text":"The citation is 2 Corinthians 5:16, but the verse numbering differs from modern Bibles; modern editions place this text at 2 Corinthians 5:16 (Vulgate) or 2 Corinthians 5:16-17.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Secundum Lue. XXIV (Vers. 39)","severity":"info","text":"The citation is Luke 24:39, but the verse numbering differs from modern Bibles; modern editions place this text at Luke 24:39 (Vulgate) or Luke 24:39-40.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom., VI, 4","severity":"info","text":"The citation is Romans 6:4, but the verse numbering differs from modern Bibles; modern editions place this text at Romans 6:4 (Vulgate) or Romans 6:4-5.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"INTRRROGATIO","severity":"info","text":"The Latin heading 'INTRRROGATIO' (a variant spelling of 'Interrogatio') marks a question-and-answer format typical of patristic and medieval scholastic dialogues, used here to reconcile apparent contradictions between scriptural passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"veteri homine deposito","severity":"info","text":"The phrase 'veteri homine deposito' (the old man laid aside) echoes Pauline language (cf. Colossians 3:9-10) and reflects Gregory's typological reading of Christ's resurrection as a model for Christian moral renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XVII.","severity":"info","text":"This passage is the seventeenth unit in the work, following a pattern of numbered sections that each present a scriptural difficulty and its resolution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verse numbering for 2 Corinthians 5:16 and Luke 24:39 differs from modern Bibles; the exact modern equivalents are uncertain without a critical apparatus.","The Latin 'INTRRROGATIO' is a variant spelling; the intended form is 'Interrogatio'."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"XVIII.\n\nII ad Corinth. XI (Vers. 5): Existimo enim me nihil minus fecisse a magnis apostolis.\n\nI Corinth. XV (Vers. 9): Ego sum minimus apostolorum, qui non sum dignus vocari apostolus.\n\nINTER ROGATIO.\n\nDum minimum apostolorum Paulus se esseconfitetur, quid nihil minus fecisse a magnis apostolis se testatur?\n\nRESPONSIO.\n\nSciendum est quod crimina praesentia Paulus non habuit, et idcirco peccata jam dimissa humilitatis gratia ad memoriam reduxit: Ego sum minimus apostolorum, qui non sum dignus vocari apostolus, quoniam persecutus sum Ecclesiam Dei (I Cor. xv,9). Habens autem sermonem de haereticis et pseudoapostolis, profitetur se nihil minus a magnis apostolis fecisse. Bene agentium ergo apostolus per humilitatem erat minimus, sed contra delinquentium pseudo apostolorum vitia per zelum justitiæ erectus.\n\nXIX.\n\nAd Galat. i (Vers. i): Paulus apostolus non ab hominibus, neque per hominem, sed per Jesum Christum, et Deum Patrem, qui suscitavit eum a mortuis.","english":"XVIII.\n\n2 Corinthians 11 (verse 5): For I consider that I have done nothing less than the great apostles.\n\n1 Corinthians 15 (verse 9): I am the least of the apostles, who am not worthy to be called an apostle.\n\nINTERROGATION.\n\nWhen Paul confesses himself to be the least of the apostles, why does he testify that he has done nothing less than the great apostles?\n\nRESPONSE.\n\nIt must be known that Paul did not have present crimes, and therefore he recalled already forgiven sins to memory for the sake of humility: \"I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God\" (1 Cor. 15:9). But when speaking about heretics and pseudo-apostles, he professes that he has done nothing less than the great apostles. Therefore, among those acting rightly, the apostle was the least through humility, but against the vices of the delinquent pseudo-apostles, he was raised up through zeal for righteousness.\n\nXIX.\n\nTo the Galatians 1 (verse 1): Paul the apostle, not by men, nor through a man, but through Jesus Christ and God the Father, who raised him from the dead.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II ad Corinth. XI (Vers. 5)","severity":"info","text":"The citation '2 Corinthians 11:5' is erroneous; 2 Corinthians has only 13 chapters, and verse 5 of chapter 11 does not match the quoted text. The actual source is likely 2 Corinthians 11:5 in a different numbering system, but the verse is not standard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Corinth. XV (Vers. 9)","severity":"info","text":"The citation '1 Corinthians 15:9' is also problematic; 1 Corinthians 15 has 58 verses, but verse 9 does not contain the quoted words. The text resembles 1 Corinthians 15:9 in some Vulgate manuscripts, but the standard verse is different.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nihil minus fecisse a magnis apostolis","severity":"info","text":"Gregory here engages a patristic topos: Paul's simultaneous humility and apostolic authority. The 'great apostles' (Peter and John) are contrasted with Paul's self-deprecation, a common theme in early exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"INTER ROGATIO ... RESPONSIO","severity":"info","text":"The passage follows the dialogic structure of the Concordia: a scriptural citation, an interrogatio (question) raising an apparent contradiction, and a responsio (answer) resolving it through doctrinal distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ego sum minimus apostolorum","severity":"info","text":"This phrase became a standard proof-text in medieval discussions of apostolic hierarchy and humility, cited by authors such as Thomas Aquinas in his commentary on the Pauline epistles.","cites":[],"named_sources":["Thomas Aquinas"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ad Galat. i (Vers. i)","severity":"caution","text":"The citation 'To the Galatians 1:1' is ambiguous: the quoted text does not match Galatians 1:1 in the Vulgate, which reads 'Paulus apostolus non ab hominibus neque per hominem sed per Iesum Christum et Deum patrem qui suscitavit eum a mortuis' — this is actually a conflation of Galatians 1:1 and 1:15-16.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for the two Pauline citations are uncertain; the chapter and verse numbers given do not correspond to standard Vulgate or modern editions. The reading taken is that Gregory or a scribe may have used a non-standard numbering or misremembered the references."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"I ad Timoth. II (Vers. v): Mediator Dei et hominum homo, Jesus Christus.\n\nINTERBOGATIO,\n\nNunquid non per hominem Jesum Christum Paulus vocatus est in Apostolatum, qui se noDab hominibus neque per hominem vocat apostolum?\n\nRESPONSIO.\n\nHoc est non per praesentiam hnmanitatis ante passionem, sed ex vocante apostolus electus est post resurrectionem, Domino ad Ananiam dicente: Noli timere eum, quia vas electionis est mihi(Act. ix, 15).\n\nXX.\n\nAdGalat. i (Vers. x): Si adhuc hominibus placerem. Christi servus non essem.\n\nI Corinth. (Vers. 33): Sicut per omnia omnibus placeo.\n\nINTERROGATIO.\n\nSi Paulus per omnia omnibus placet, quomodo placendo hominibus, Christi servus non esset?\n\nRESPONSIO.\n\nPlacet Paulus, et non placet: placet namque in rebus non prohibitis, sed in prohibitis minime placuit: Factus est enim omnia omnibus, ut omnes lucrifaceret (1 Cor. ix, 19).","english":"I Timothy 2 (verse 5): The mediator between God and men, the man Jesus Christ.\n\nINTERROGATION.\n\nWas not Paul called to the apostleship through the man Jesus Christ, he who declares himself called an apostle not by men nor through a man?\n\nRESPONSE.\n\nThis means not by the presence of his humanity before the Passion, but he was chosen as an apostle by the one who called him after the Resurrection, when the Lord said to Ananias: Do not fear him, for he is a vessel of election to me (Acts 9:15).\n\nXX.\n\nTo the Galatians 1 (verse 10): If I were still pleasing men, I would not be a servant of Christ.\n\n1 Corinthians (verse 33): As I please everyone in all things.\n\nINTERROGATION.\n\nIf Paul pleases everyone in all things, how would he not be a servant of Christ by pleasing men?\n\nRESPONSE.\n\nPaul pleases, and he does not please: for he pleases in things not forbidden, but in forbidden things he has not pleased at all. For he became all things to all men, that he might win all (1 Corinthians 9:19).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I ad Timoth. II (Vers. v)","severity":"info","text":"The lemma 'Mediator Dei et hominum homo, Jesus Christus' is not a direct quotation from 1 Timothy 2 but a theological summary; the canonical text (1 Tim 2:5) speaks of Christ as 'one mediator between God and men'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. ix, 15","severity":"info","text":"The citation 'Act. ix, 15' refers to Acts 9:15, but the verse number is non-standard; the passage about Ananias and Paul's election is Acts 9:10-19, with 'vas electionis' echoing Acts 9:15 in some Vulgate traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. ix, 19","severity":"info","text":"The citation '1 Cor. ix, 19' is a misattribution; the phrase 'Factus est enim omnia omnibus, ut omnes lucrifaceret' is from 1 Corinthians 9:22 (Vulgate: 'Omnia omnibus factus sum, ut omnes lucrifacerem').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"INTERBOGATIO / INTERROGATIO","severity":"info","text":"The passage uses the standard dialogic structure of the Concordia: a scriptural lemma, an interrogatio raising an apparent contradiction, and a responsio resolving it. The variant spelling 'INTERBOGATIO' (for 'INTERROGATIO') appears in the first unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nunquid non per hominem Jesum Christum Paulus vocatus est in Apostolatum","severity":"info","text":"The question reflects a Christological concern: whether Paul's apostolic calling through the human Jesus (before the Passion) conflicts with his claim to be called 'not by men nor through a man'. The response distinguishes the pre-Passion humanity from the post-Resurrection divine call.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"AdGalat. i (Vers. x)","severity":"caution","text":"The verse number 'x' (10) for Galatians 1 is uncertain; the phrase 'Si adhuc hominibus placerem' does not correspond to any standard verse in Galatians 1, suggesting a loose citation or a different versification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verse numbers for Acts 9:15 and 1 Corinthians 9:19 are non-standard and may reflect a different manuscript tradition or scribal error.","The citation 'AdGalat. i (Vers. x)' is unclear; the lemma does not match any known verse in Galatians 1."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"XX.\n\nAd Ephes. II (Vers. 3): Et eramus natura filii iræ, sicut et cæteri.\n\nIn Genes. (Vers. 3i): Et vidit Deus omnia quæ fecit, et erant valde bona.\n\nINTERROGATIO.\n\nCum sint benedicta et omnia valde bona, quae Deus creavit, quomodo homines filios iræ ex natura Paulus scripsit?\n\nRESPONSIO.\n\nOmnipotens Deus omnium nalurarum creator est, et omnis natura, in eo quod natura est, bona est. Mos namque confirmatus longo tempore vim quodammodo obtinet naturae. Hinc Paulus ait: Eramus natura filii iræ; ac si aperte diceret: Cum eramus sani, devenimus ægroti, et ex ipsa pessima consuetudine, eramus quasi ex natura filii iræ.\n\nXXII.\n\nAd Ephes. III ( Vera. 8): Mihi minimo omnium sanctorum data est gratia hæc inter Gentes, evangelizare investigabiles divitias Christi.\n\nIn Psalm. IX ( Vera. 1): Confitebor tibi, Domine, in toto corde meo, narrabo omnia mirabilia tua.","english":"XX.\n\nTo the Ephesians 2 (verse 3): And we were by nature children of wrath, as also the rest.\n\nIn Genesis (verse 31): And God saw everything that he had made, and they were very good.\n\nINTERROGATION.\n\nSince all things that God created are blessed and very good, how did Paul write that men are children of wrath by nature?\n\nRESPONSE.\n\nAlmighty God is the creator of all natures, and every nature, in that it is nature, is good. For a custom confirmed by a long time in some way obtains the force of nature. Hence Paul says: We were by nature children of wrath; as if he were openly saying: When we were healthy, we became sick, and from that very bad habit, we were as if by nature children of wrath.\n\nXXII.\n\nTo the Ephesians 3 (verse 8): To me, the least of all saints, this grace has been given among the Gentiles, to evangelize the inestimable riches of Christ.\n\nIn Psalm 9 (verse 1): I will confess to you, Lord, with my whole heart; I will tell all your wonders.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XX.","severity":"info","text":"The passage is numbered XX, but the English draft labels it as the twenty-sixth passage (p26). The numbering in the Latin text is inconsistent, possibly due to a scribal error or editorial reordering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Ephes. II (Vers. 3)","severity":"info","text":"The citation 'Ad Ephes. II (Vers. 3)' refers to Ephesians 2:3, where Paul writes that believers were by nature children of wrath. The Latin text quotes 'Et eramus natura filii iræ, sicut et cæteri.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Genes. (Vers. 3i)","severity":"info","text":"The citation 'In Genes. (Vers. 3i)' refers to Genesis 1:31, where God sees that all creation is very good. The Latin text quotes 'Et vidit Deus omnia quæ fecit, et erant valde bona.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"natura filii iræ","severity":"info","text":"The phrase 'natura filii iræ' (children of wrath by nature) is a key term in the interrogation. Gregory explains that Paul uses 'natura' to mean a deeply ingrained bad habit, not an inherent quality of human nature as created by God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Mos namque confirmatus longo tempore vim quodammodo obtinet naturae","severity":"info","text":"Gregory's response draws on a common patristic and philosophical idea that long-standing custom can acquire the force of nature. This concept is used to reconcile the apparent contradiction between the goodness of creation and Paul's statement about original sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"XXII.","severity":"info","text":"The passage then jumps to number XXII, citing Ephesians 3:8 and Psalm 9:1. This abrupt transition suggests that the original text may have had a continuous sequence of numbered testimonies, but the edition has omitted or reordered some material.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering of the passages (XX, XXII) is inconsistent with the sequential order of the English draft (p26). The Latin text may have suffered from scribal misnumbering or editorial rearrangement.","The citation 'In Genes. (Vers. 3i)' is ambiguous: '3i' likely means verse 31, but the Roman numeral 'i' could be a misreading or abbreviation."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"INTERROGATIO.\n\nQuid est hoc? Nunquid omnia mirabilia Dei poterant ab ipso etiam propheta narrari, cum Paulus, apostolus scripserit investigabile esse divitias Christi? Sed et ipse Paulus quomodo non est sibimetipsi contrarius in eo quod ait, evangelizare investigabiles divitias Christi?\n\nRESPONSIO.\n\nEt narrantur ergo omnia mirabilia Domini, et investigabiles sunt divitiae Christi, quia et narrando omnia in brevi simul complectuntur, et tamen in ænigmate videntibus ex parte cognoscuntur. Nam cura de Deo aut de praesenti saeculo, vel de futuro aliquid narratur, omnia in brevi simul sermone complectuntur, et hæc quia sunt, ab auditoribus audiuntur. Quomodo autem aut qualia sint, ctiam a prædicatoribus non intelliguntur. Hinc prædicator egregius ait: alitudo divitiarum sapientiæ et scientiæ Dei! quam inscrutabilia sunt judicia ejus, et investigabiles vice illius (Rom. XI. 33). Psalmista autem ut omnia simul narraret, de Domino ait: Omnia quæcunque voluit fecit: non solum de Creatore, sed etiam de ipsis creaturis quales sunt, narravit.","english":"INTERROGATION.\n\nWhat is this? Could all the wonders of God be narrated even by the prophet himself, when Paul the apostle wrote that the riches of Christ are unsearchable? But how is Paul himself not contrary to himself in what he says, to proclaim the unsearchable riches of Christ?\n\nRESPONSE.\n\nTherefore all the wonders of the Lord are both narrated, and the riches of Christ are unsearchable, because in narrating everything they are at the same time comprehended in brief, and yet they are partially known to those who see in enigma. For when something about God, or about the present age, or about the future is narrated, all things are comprehended in brief in speech at the same time, and these things, because they exist, are heard by the hearers. But how or of what kind they are, are not understood even by the preachers. Hence the eminent preacher says: the depth of the riches of the wisdom and knowledge of God! how unsearchable are his judgments, and unsearchable his ways (Rom. 11:33). The Psalmist, however, to narrate everything at once, says of the Lord: He has done everything he wished; he narrated not only about the Creator, but also about the creatures themselves as they are.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. XI. 33","severity":"info","text":"The citation 'Rom. XI. 33' in the Latin corresponds to Romans 11:33, which reads: 'O altitudo divitiarum sapientiae et scientiae Dei!' This is a paraphrase, not a direct Vulgate verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"investigabiles","severity":"info","text":"'Investigabiles' (unsearchable) is a key term in the interrogation and response, contrasting the narratability of God's wonders with the inscrutability of Christ's riches, echoing Paul's usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Psalmista","severity":"info","text":"The 'Psalmist' likely refers to David, traditionally author of the Psalms. The phrase 'Omnia quaecunque voluit fecit' is not a direct Psalm quotation but a summary of divine omnipotence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Interrogatio / Responsio","severity":"info","text":"The passage follows a dialectical structure of question and answer, typical of patristic disputations, here resolving an apparent contradiction between Paul and the Psalmist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vice illius","severity":"caution","text":"The phrase 'vice illius' (his ways) is likely a scribal error or variant for 'viae illius' (his ways), as the context parallels 'judicia' and 'investigabiles'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Psalmist's quotation is unclear; it may be a loose paraphrase rather than a specific verse.","The phrase 'vice illius' is ambiguous and may be a corruption of 'viae illius'."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"XXIII.\n\nAd Pbilip. III (Vers. 13): Unum autem quæ quidem retrosunt obliviscens, et in futurum convalescens.\n\nII ad Timoth. iv (Vers. 7): Certamen bonum certavi, cursum consummavi, fidem servavi.\n\nINTER ROGATIO.\n\nEt dum ista praeterita Apostolus ad memoriam reduxit quomodo ea quae retro sunt oblivisci se dixit?\n\nRESPONSIO.\n\nQuo magis temporibus et rationi congruunt, quae proferuntur, eo celerius ab auditoribus intelliguntur. Nam Paulus apostolus causa confirmationis suae ista enumeravit, quia tempus resolutionis suae propius instabat. Scriptum quippe est: In die bonorum ne immemor sis malorum,et in die malorum ne immemor sis bonorum (Eccli. XI, 27). Paulus ergopraeterita obliviscens, non erat immemor malorum,4uando dixit: Non sum dignus vocari apostolus, quoniam persecutus sum Ecclesiam Dei (I Corinth. xv, 9). Iterum, appropinquante die resolutionis suae immemor non erat bonorum, dicens: Certamen bonum certavi, cursum consummavit, fidem servavi (11 Timoth. IV, 7). Solent quippe sancti viri hoc proprium habere et prospera in adversis, et in prosperis adversa commemorari. Hinc beatus Jobin prosperis cum erat, sic timuisse se dixit: Semper enim quasi tumentes super me fluctus, timui Deum (Job xxxi, 23).","english":"XXIII.\n\nTo the Philippians 3:13: \"But one thing: forgetting those things that are behind, and pressing forward into the future.\"\n\nSecond Timothy 4:7: \"I have fought a good fight, I have finished the course, I have kept the faith.\"\n\nINTERROGATION.\n\nAnd when the Apostle recalled these past things to memory, how did he say that he forgot those things which are behind?\n\nRESPONSE.\n\nThe more the things that are set forth agree with the times and the reason, the more quickly they are understood by the hearers. For the Apostle Paul enumerated these things for the sake of his own confirmation, because the time of his dissolution was drawing nearer. For it is written: \"In the day of good things, be not unmindful of evil things, and in the day of evil things, be not unmindful of good things\" (Sirach 11:27). Therefore Paul, forgetting the past, was not unmindful of evil things when he said: \"I am not worthy to be called an apostle, because I persecuted the Church of God\" (1 Corinthians 15:9). Again, as the day of his dissolution drew near, he was not unmindful of good things, saying: \"I have fought a good fight, I have finished the course, I have kept the faith\" (2 Timothy 4:7). For holy men are accustomed to have this property: to recall prosperity in adversities, and adversity in prosperities. Hence blessed Job, when he was in prosperity, said that he had feared thus: \"For always, as if the waves were swelling over me, I feared God\" (Job 31:23).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Philip. III (Vers. 13)","severity":"info","text":"The citation 'Ad Philip. III (Vers. 13)' refers to Philippians 3:13, but the verse numbering is non-standard; the Vulgate has Philippians 3:13 as 'Unum autem' etc., matching the lemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II ad Timoth. iv (Vers. 7)","severity":"info","text":"The citation 'II ad Timoth. iv (Vers. 7)' refers to 2 Timothy 4:7, which in the Vulgate reads 'Certamen bonum certavi, cursum consummavi, fidem servavi'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccli. XI, 27","severity":"info","text":"The citation 'Eccli. XI, 27' refers to Sirach (Ecclesiasticus) 11:27, which in the Vulgate reads 'In die bonorum ne immemor sis malorum, et in die malorum ne immemor sis bonorum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Corinth. xv, 9","severity":"info","text":"The citation 'I Corinth. xv, 9' refers to 1 Corinthians 15:9, but the Vulgate text there does not contain the exact words quoted; Gregory may be paraphrasing or using a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job xxxi, 23","severity":"info","text":"The citation 'Job xxxi, 23' refers to Job 31:23, but the Vulgate text there does not match the quoted words; Gregory likely adapts or conflates Job's sentiments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows the pattern of Interrogatio and Responsio, typical of Gregory's dialogic method, resolving an apparent contradiction in Paul's statements by appealing to context and the principle of Sirach 11:27.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of 1 Corinthians 15:9 and Job 31:23 as cited does not match the Vulgate; Gregory may be quoting from memory or using a different Latin version."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Item cum erat in adversis, bona praeterita quae egerat, ad memoriam revocavit, dicens: Oculus fui cœco, et pes claudo; pater eram pauperum, et causam, quam nesciebam, diligentissime investigabam (Job XXIX, 15, 16). Sancti ergo viri utrumque alternatim dicunt, quatenus nec extollantur in prosperis, nec desperatione frangantur in adversis.\n\nXXIV.\n\nAd Philip. iv ( Vera. 8, 9): Si qua virtus, si qua laus disciplinæ, luCc cogitate, quæ et didicistis, et accepistis, et audistis, et vidistis in me.\n\nIn Parabolis Salomonis XXVII (Vers. 2): Laudet te alienus, et non os tuum; extraneus, et non labia tua,\n\nINTERROGATIO.\n\nSi nulli laudare seipsum ore proprio licuit, cur Paulus bona enumerans de seipso dixit: Quæ et vidistis in me?\n\nRESPONSIO.\n\nAliter est loqui de corde proprio, aliter in Spiritu sancto. Nam Paulus in adversis carceris bona se egisse in spiritu meminit, etidcirco non ore proprio dixit; quia prospera in adversis commemorari debent. De semetipso autem loqui laudanti et propriam gloriam quaerenti Veritas ait: Qui a semetipso loquitur, gloriam propriam quærit: qui autem quærit gloriam ejus, qui misit enm,hic verax est (Joan. V 11, 18). Sed idem Paulus: Non, inquit, qui semetipsum commendat, ille probatus est (II Corint. x, 18). Ille ergo nimirum commendatur, qui nec in Spiritu sancto, nec in adversis prospera de se narrat.","english":"Likewise, when he was in adversity, he recalled to memory the good things he had done in the past, saying: I was an eye to the blind, and a foot to the lame; I was a father to the poor, and a case which I did not know I investigated most diligently (Job 29:15, 16). Holy men, therefore, speak both alternately, so that they are neither puffed up in prosperity nor broken by despair in adversity.\n\nXXIV.\n\nTo the Philippians 4:8, 9: If there is any virtue, if any praise of discipline, think of those things which you both learned and received and heard and saw in me.\n\nIn the Proverbs of Solomon 27:2: Let another praise you, and not your own mouth; a stranger, and not your own lips.\n\nQUESTION.\n\nIf it was permitted to no one to praise himself with his own mouth, why did Paul, enumerating good things, say of himself: Which you saw in me?\n\nRESPONSE.\n\nIt is one thing to speak from one’s own heart, another to speak in the Holy Spirit. For Paul, in the adversities of prison, remembered in spirit the good things he had done, and therefore he did not speak with his own mouth, because prosperous things ought to be recalled in adversities. But concerning speaking of oneself in praise and seeking one’s own glory, the Truth says: He who speaks from himself seeks his own glory; but he who seeks the glory of him who sent him is truthful (John 5:11, 18). And the same Paul says: Not he who commends himself is approved (2 Corinthians 10:18). Therefore, that man is certainly commended who neither in the Holy Spirit nor in adversity tells of prosperous things about himself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job XXIX, 15, 16","severity":"info","text":"The citation Job 29:15-16 is not found in the Vulgate; the verses likely refer to Job 29:15-16 in a different numbering or are a loose paraphrase of Job 29:15-16 (e.g., 'I was a father to the poor' echoes Job 29:16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Philip. iv ( Vera. 8, 9)","severity":"info","text":"The citation 'Ad Philip. iv (Vera. 8, 9)' is corrupt; it likely refers to Philippians 4:8-9, but the text 'Si qua virtus...' does not correspond to canonical Philippians. It may be a misattribution or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Parabolis Salomonis XXVII (Vers. 2)","severity":"info","text":"Proverbs 27:2 is correctly cited: 'Laudet te alienus, et non os tuum; extraneus, et non labia tua.' This matches the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. V 11, 18","severity":"info","text":"The citation 'Joan. V 11, 18' is problematic; John 5:11 and 5:18 do not contain the quoted saying. It may be a conflation or a reference to a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Corint. x, 18","severity":"info","text":"2 Corinthians 10:18 does not exist; the correct reference is likely 2 Corinthians 10:18? The verse 'Non, inquit, qui semetipsum commendat, ille probatus est' is not found in the Vulgate; it may be a misquotation or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Vera. 8, 9","severity":"caution","text":"The abbreviation 'Vera.' is unclear; it may stand for 'versus' or be a scribal error. The passage's scriptural references are corrupt, suggesting transmission issues.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations in this passage are frequently corrupt or misattributed, making it difficult to verify the intended verses. The reading taken assumes the citations are as given in the source edition, but they likely reflect scribal errors or non-canonical sources."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"XXV.\n\nAd Philip. IV ( Vera. 12): Ubique et in omnibus insitutus sum; scio et satuvari et esurire.\n\nIn sancto Evangelio secundum Lucam vi (Vers. 25): Vce vobis qui saturati estis, quia esurictis.\n\nINTERROGATIO.\n\nCum vae saturatis Dominum dixisse Evangelista narraverit; cur Paulus apostolus saturari se scire dixit? aut quid magni est, scire saturan et csurirc, cum hoc omnium animantium videatur esse commune?\n\nRESPONSIO.\n\nOrnnipotens et verax Deus vae saturatis dixit: quia saturari nescientes, nec gratias agentes, eos intemperatos vidit. Magnæ namque dicretionis est saturari scire, hoc est cum moderatione et gratiarum actione alimenta percipere. Qui enim, inquit Paulus, manducat, Domino manducat, gratias enim agit Deo (Rom. XIV, 6). Ipsi ergo saturari nesciunt, qui tunc solum manducare desinunt, quando carne imperante manducare nolunt. Et isti e contrario Domino manducant, qui semper temperati, largitori gratias agunt.","english":"XXV.\n\nTo the Philippians 4 (v. 12): I am set in place everywhere and in all things; I know both to be sated and to hunger.\n\nIn the Holy Gospel according to Luke 6 (v. 25): Woe to you who are sated, because you will hunger.\n\nQUESTION.\n\nSince the Evangelist has related that the Lord said, “Woe to the sated,” why did the Apostle Paul say that he knew how to be sated? Or what great thing is it to know how to be sated and to hunger, when this seems to be common to all living things?\n\nRESPONSE.\n\nThe omnipotent and true God said, “Woe to the sated,” because he saw that those who are sated without knowing it, and without giving thanks, are intemperate. For it is a matter of great discernment to know how to be sated, that is, to receive food with moderation and with thanksgiving. For he who eats, says Paul, eats for the Lord, for he gives thanks to God (Romans 14:6). Therefore, those who are sated without knowing it are those who only stop eating when, with the flesh commanding, they no longer wish to eat. And, on the contrary, those who eat for the Lord are those who are always temperate and give thanks to the giver.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Philip. IV (Vera. 12)","severity":"info","text":"The citation 'Ad Philip. IV (Vera. 12)' likely refers to Philippians 4:12, but the wording does not match any known verse; it may be a paraphrase or a corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In sancto Evangelio secundum Lucam vi (Vers. 25)","severity":"info","text":"The citation of Luke 6:25 is not a direct quotation; the canonical verse (Luke 6:25) reads 'Woe to you who are full, for you will be hungry,' but the context differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. XIV, 6","severity":"info","text":"The citation 'Rom. XIV, 6' does not correspond to any known verse in Romans 14; it may be a misattribution or a loose paraphrase of a Pauline idea about eating with thanksgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"saturari scire","severity":"info","text":"The phrase 'saturari scire' (to know how to be sated) is a key term in the response, distinguishing mere satiety from a discerning, grateful reception of food.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vae saturatis","severity":"info","text":"The phrase 'Vae saturatis' (Woe to the sated) echoes a common patristic theme of temperance and gratitude, contrasting gluttony with mindful eating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Interrogatio / Responsio","severity":"info","text":"The passage follows a question-and-answer format (Interrogatio/Responsio), typical of Gregory's dialogic method in the Concordia, resolving apparent contradictions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Ad Philip. IV (Vera. 12)' is unclear; it may be a corruption of Philippians 4:12 or a reference to a different text.","The citation 'Rom. XIV, 6' does not match any known verse; the intended reference is uncertain."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"XXVI.\n\nAd Thess. II. (Vers. i8): Ego quidem Paulus et semel et iterum volui venire ad vos, sed impedivit nos Satanas.\n\nSecundum Lucam XXII (Vers. 31, 32): Simon, ecce Satanas expetivit vos ut cribraret sicut triticum, ego autem rogavi pro te ut non deficiat fides tua.\n\nINTERROGATIO.\n\nQuomodo isdem Satanas cribrare sanctum Petrum, sicut voluit, non permittitur, et quasi per se potuisse impedire a Paulo scribitur? Et si Paulus apostolus Dei voluntati in hoc congruit, car iterum illum Satanas impedivit?\n\nRESPONSIO.\n\nIndubitanter nobis sciendum est quod diabolus voluntatem tentandi semper habet; quomodo autem, et quantum, et quando faciat, potestate caret. In tantum enim eum Creator aliquid iu saeculo agere permittit, quantum ante saecula sine termino in praedestinatione habuit, et quia sanctos suos Dominus plerumque per Satanam probar, idcirco quasi ipse Satanas impediat, Paulus indicat. Sed inter haec sciendum est, quia plerumque omnipotens Deus facit voluntatem consilii sui, etiam per malevolam voluntatem servi sui. Aliquando autem boni servi ea desiderare conceduntur, quae ila, ut desiderant, a Domino non permittuntur. Abraham quippe praecepto Dei obedire voluit, sed decollari Isaac idem Dominus non permisit, et hanc volunlalem omnino perfectam remuneravit dicendo: Quia non pepercisti filio tuo unigenitO, benedicam tibi, et multiplicabo semen tuum (Genes. xx!!, 16).","english":"XXVI.\n\nTo the Thessalonians II (v. 18): I, Paul, indeed wished to come to you both once and again, but Satan hindered us.\n\nAccording to Luke XXII (vv. 31, 32): Simon, behold, Satan has sought you out to sift you like wheat, but I prayed for you that your faith might not fail.\n\nQUESTION.\n\nHow is it that the same Satan is not permitted to sift Saint Peter as he wished, and yet it is written that he was able to hinder Paul by himself? And if the apostle Paul is in accord with God’s will in this matter, why did Satan hinder him again?\n\nRESPONSE.\n\nWe must know without doubt that the devil always has the will to tempt; but how, and how much, and when he does it, he lacks the power. For the Creator permits him to do something in the world only to the extent that he had in his predestination without end before the ages, and because the Lord often tests his saints through Satan, Paul indicates that Satan himself, as it were, hinders him. But among these things it must be known that the omnipotent God often accomplishes the will of his plan even through the malevolent will of his servant. Sometimes, however, good servants are granted to desire those things which, as they desire them, are not permitted by the Lord. Indeed, Abraham wished to obey God’s command, but the same Lord did not permit Isaac to be beheaded, and he rewarded this will as entirely perfect by saying: Because you did not spare your only son, I will bless you and multiply your seed (Genesis 22:16).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Thess. II. (Vers. i8)","severity":"info","text":"The citation 'Ad Thess. II. (Vers. i8)' refers to 2 Thessalonians 2:18, but the verse numbering differs from modern Bibles; the quoted text corresponds to 2 Thessalonians 2:18 in the Vulgate, which is 2 Thessalonians 2:9 in modern editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Secundum Lucam XXII (Vers. 31, 32)","severity":"info","text":"The citation 'Secundum Lucam XXII (Vers. 31, 32)' refers to Luke 22:31-32 in the Vulgate, which corresponds to Luke 22:31-32 in modern editions; the text quotes Jesus addressing Simon Peter about Satan sifting the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cribraret","severity":"info","text":"The Latin verb 'cribraret' (from 'cribrare', to sift) is used metaphorically in the Gospel citation, meaning to test or separate the faithful from the unfaithful, akin to winnowing wheat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Satanas","severity":"info","text":"Gregory's response reflects the patristic view that Satan has the will to tempt but lacks autonomous power; divine permission governs demonic action, a theme found in Augustine and Gregory's own Moralia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"INTERROGATIO ... RESPONSIO","severity":"info","text":"The passage follows the standard 'interrogatio-responsio' format of the Concordia, where a scriptural contradiction is posed as a question and resolved through theological reasoning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Abraham ... Isaac","severity":"info","text":"The example of Abraham and Isaac (Genesis 22) parallels the earlier discussion of Paul and Peter: God rewards the will to obey even when the act is prevented, a key point in Gregory's argument about divine testing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verse numbering for 2 Thessalonians differs between the Vulgate and modern Bibles; the cited verse is 2 Thessalonians 2:18 in the Vulgate, which is 2 Thessalonians 2:9 in modern editions.","The Latin 'cribraret' is a hapax in this context; its precise metaphorical sense is inferred from the wheat-sifting imagery."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Et David de voluntate construendi templi laudatus fuit, licet ad hoc construendum in ee re non pervenerit (II Reg. VII). Et dum ista specialiter locuti sumus, quomodo fiunt generaliter videamus. Plagae namque generis humani a justo judice dispensatae sunt, sed elecli Dei charitate jam pleni, eas fieri nolunt. Et contra Deum ergo volunt, et ab ipso non discedunt, quia de omnibud plagis gratias agunt. Sed ut manifestius sit quod loquimur, per exempla demonstrando gradiamur. Verbi gratia: Aliquis filius suo ministrat patri quem, quia pius est, non vult etiam mori. Sed et cum ægrotos, quos Dominus castigat, visitamus, ut sani deveniant, satis diseramus. Ista ergo cum volumus, quasi discordando Dei voluntati discordamus. Item cum Dominus humano generi bona fieri jubet nostra voluntas non contraria, sed congratulans esse debet, quatenus est perfecta, sed idcirco pii Domini et justitia judicis laudanda sit.","english":"And David was praised for his intention to build the temple, although he did not actually proceed to build it (2 Samuel 7). And while we have spoken of these things specifically, let us see how they happen generally. For the plagues of the human race have been dispensed by the just Judge, but the elect, already filled with the love of God, do not wish them to occur. And so they both will against God and do not depart from Him, because they give thanks for all the plagues. But that what we say may be clearer, let us proceed by demonstrating through examples. For instance: a son serves his father, whom, because he is dutiful, he does not wish even to die. But also when we visit the sick, whom the Lord chastens, so that they may become healthy, we speak enough. Therefore, when we wish these things, we seem to disagree with God’s will, as if in discord. Likewise, when the Lord commands that good things be done for the human race, our will ought not to be contrary, but congratulatory, so that it is perfect; but for that reason the piety of the Lord and the justice of the Judge are to be praised.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Reg. VII","severity":"info","text":"The reference is to 2 Samuel 7, where David desires to build a temple for God but is prevented by divine command; Gregory uses this as an example of good intention without execution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"plagae","severity":"info","text":"The Latin 'plagae' (plagues) here refers to divinely ordained afflictions or punishments of humanity, a key concept in Gregory's theodicy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"elecli Dei","severity":"info","text":"The phrase 'elecli Dei' (the elect of God) reflects Gregory's pastoral theology, where the elect are those predestined for salvation yet still subject to human emotions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Verbi gratia","severity":"info","text":"Gregory introduces an example ('Verbi gratia') to illustrate the paradox of human will opposing divine will while remaining obedient, a common rhetorical device in his works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"filius suo ministrat patri","severity":"info","text":"The filial example parallels Gregory's earlier discussion of Satan and Peter, showing how human love can resist divine decrees without rebellion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in ee re non pervenerit","severity":"caution","text":"The Latin 'in ee re non pervenerit' is likely a scribal error for 'in eo re non pervenerit' (did not proceed in that matter); the sense is clear despite the irregularity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in ee re' is a textual corruption; the intended reading is 'in eo re' (in that matter).","The clause 'satis diseramus' may be a miswriting of 'satis dixeramus' (we have said enough), but the meaning is not materially affected."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"XXVII.\n\nAd Thess. IV (Vers. 13): Et in tuba Dei descendet de cælo.\n\nIn Apocal. VII (Vers. 6): Et septem angeli qui habebant septem tubas, præparaverunt se ut tuba canerent.\n\nINTERROGATIO.\n\nEt dum in tuba Dei de coelo descendet Christus, in qua de iis septem creditur descensurus? Si in septima, quomodo praecesserunt caeterae? Si in prima, quomodo secuturae sunt aliae?\n\nRESPONSIO.\n\nIdcirco septiformis Spiritus descendit in apostolos, ut quasi septem tubis acceptis, intonarent in populos, et Christus ad eorum posteros sub illorum persona promisit quod apud ipsos usque ad consummationem sæculi mansurus sit, dicens: Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi (Matth., XXVIII, 20). Septima ergo praedicatio, quasi septima tuba ad consummationem saeculi pertinet, quia finita senaria praedicatione, novissima tuba canet. Canet enim, inquit Paulus, tuba, et mortui resurgent incorrupti (I Corinth. xv, 52). Et licet credere per novissimam tubam, significari septimam praedicationem, tamen attendimus Evangelicam lectionem, ubi ait de Filio hominis: Et mittet angelos suos cum tuba et voce magna, et congregabunt electos ejus a quatuor ventis, a summis cœlorum utque ad terminos eorum (Matth. XXIV, 31).","english":"XXVII.\n\nTo the Thessalonians, IV (verse 13): And with the trumpet of God he will descend from heaven.\n\nIn the Apocalypse, VII (verse 6): And the seven angels who had seven trumpets prepared themselves to sound the trumpet.\n\nQUESTION.\n\nAnd while Christ descends from heaven with the trumpet of God, in which of these seven is he believed to descend? If in the seventh, how have the others preceded? If in the first, how will the others follow?\n\nANSWER.\n\nFor this reason the sevenfold Spirit descended upon the apostles, so that, as if having received seven trumpets, they might thunder among the peoples, and Christ promised to their posterity, under their person, that he would remain with them until the consummation of the age, saying: Behold, I am with you all days until the consummation of the age (Matthew 28:20). Therefore the seventh preaching, as the seventh trumpet, pertains to the consummation of the age, because when the sixfold preaching is finished, the last trumpet will sound. For Paul says, The trumpet will sound, and the dead will rise incorrupt (1 Corinthians 15:52). And although it is fitting to believe that by the last trumpet the seventh preaching is signified, nevertheless we attend to the Gospel reading, where it says of the Son of Man: And he will send his angels with a trumpet and a loud voice, and they will gather his elect from the four winds, from the heights of the heavens to their limits (Matthew 24:31).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Thess. IV (Vers. 13)","severity":"info","text":"The citation 'Ad Thess. IV (Vers. 13)' refers to 1 Thessalonians 4:16 in modern Bibles, where the Vulgate has 'et in tuba Dei descendet de caelo'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Apocal. VII (Vers. 6)","severity":"info","text":"The citation 'Apocal. VII (Vers. 6)' corresponds to Revelation 8:6 in modern Bibles, describing the seven angels with trumpets.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth., XXVIII, 20","severity":"info","text":"The verse 'Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi' is Matthew 28:20, but the Vulgate reads 'usque in consummationem saeculi'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Corinth. xv, 52","severity":"info","text":"The citation 'I Corinth. xv, 52' is 1 Corinthians 15:52, but the Vulgate has no verse 52; the reference is likely to 1 Corinthians 15:52 in a non-Vulgate numbering or a misprint.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXIV, 31","severity":"info","text":"The verse 'Et mittet angelos suos cum tuba et voce magna...' is not found in Matthew 24:31; it may conflate Matthew 24:31 with apocalyptic imagery from Revelation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"septiformis Spiritus","severity":"info","text":"The 'sevenfold Spirit' refers to the seven gifts of the Holy Spirit or the sevenfold grace of Pentecost, a common patristic trope for the Spirit's fullness.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The citation 'I Corinth. xv, 52' does not match standard Vulgate verse numbering; the intended text is unclear.","The verse attributed to Matthew 24:31 is not present in the Vulgate; it may be a conflation or a misremembered citation."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Sciendum etenim est quia et vox quasi tuba audita est in monte Sinai, quando populus Israel accepit decalogum verborum Dei, quam qui audierunt, excusaverunt se, ne eis iterum fieret. Sed tunc omnino locutus est per subjectam creaturam, profecto non per propriam naturam, sicut et ad filium suum locutus est, postquam a Joanne idem Filius baptizatus est, dicente Patre: Hicest Filius meus dilectus, in quo mihi bene complacuit (Matth. III, 17). Qui quod significabatur in voce, omnino paternae divinitatis est, syllabae autem et sonitus syllabarum profecto creaturarum erat. Cum ergo talem consuetudinem habeant sancti angeli, aeriis corporibus vertiri, sicut potuerunt ab aliquantis patribus videri, nihil nimirum obstat intelligi quia tali tuba tunc cantaturi sunt quando novissime in die ultimo intonabunt, quando mortuorum dormientium corpora resuscitabuntur.","english":"It must be understood, therefore, that a voice like a trumpet was heard on Mount Sinai, when the people of Israel received the Decalogue of the words of God, which those who heard it excused themselves from, lest it happen to them again. But then He spoke entirely through a subject creature, certainly not through His own nature, just as He also spoke to His Son after the same Son was baptized by John, the Father saying: This is my beloved Son, in whom I am well pleased (Matthew 3:17). That which was signified in the voice is entirely of the paternal divinity, but the syllables and the sound of the syllables were certainly of creatures. Since, therefore, the holy angels have such a custom of turning themselves into aerial bodies, just as they were able to be seen by some of the fathers, nothing at all prevents it from being understood that they will then sing with such a trumpet when they finally sound forth on the last day, when the sleeping bodies of the dead will be resurrected.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"vox quasi tuba","severity":"info","text":"The voice like a trumpet on Sinai is not in Exodus 19–20; Gregory may conflate the theophany with later Jewish or Christian traditions of angelic trumpets at the giving of the Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hic est Filius meus dilectus, in quo mihi bene complacuit","severity":"info","text":"Gregory cites Matthew 3:17, but the canonical text reads 'This is my beloved Son, in whom I am well pleased' only in the Vetus Latina or a variant; the Vulgate has 'Hic est Filius meus dilectus, in quo mihi bene complacui'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vertiri","severity":"info","text":"The verb 'vertiri' (to turn themselves) is a deponent infinitive; Gregory uses it to describe angels assuming aerial bodies, a technical term in angelology for materialization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"aeriis corporibus","severity":"info","text":"The notion that angels can assume 'aerial bodies' to be visible is a patristic commonplace, found in Augustine and John Cassian, and reflects late antique demonology and angelology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sciendum etenim est","severity":"info","text":"This phrase marks a logical inference from the preceding question about the seven trumpets; Gregory uses it to introduce an analogy that resolves the apparent contradiction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"excusaverunt se, ne eis iterum fieret","severity":"caution","text":"The claim that the Israelites excused themselves from hearing the voice again is not in Exodus; Gregory may depend on a haggadic tradition or a misremembered source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether Gregory refers to a specific apocryphal or liturgical tradition for the Sinai trumpet voice; the identity of the 'some of the fathers' who saw angels in aerial bodies is unspecified."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"XXVIII.\n\nI ad Timoth. I (Vers. 13): Sed misericordiam sum consecutus, quia ignorans feci in incredulitate.\n\nAd eumdem. Ibid (Vers. 15): Fidelis sermo, et omni acceptione dignus, quia Christus Jesus venit in hunc mundum peccatores salvos faceret quorum primusego sum.\n\nINTERROGATIO.\n\nQuid te excusas, sancte Paule, in uno, et accusas in altero, dum per ignorantiam erat quidquid commisisti, quia cum venia omnium peccatorum primus fuisti, maxime cum nec tempore, nec magnitudine peccatorum inveneris ita fuisse?\n\nRESPONSIO.\n\nSciendum est quod tribus modis peccatum admittitur, aut enim ignorantia, aut infirmitate, aut studio perpetratur; et gravius quidem infirmitate quam ignorantia; similiter studio gravius, quam infirmitate. Excusas ergo teipsum, sancte Paule, per veram rationem, et nihilominus accusas per humilem confessionem. Ut veraciter justus, accusator tui fuisti in uno, et gratias agens de Domini misericordia, Domilium laudasti in altero.","english":"XXVIII.\n\n1 Timothy 1 (verse 13): But I have obtained mercy, because I acted in ignorance, in unbelief.\n\nTo the same. Ibid. (verse 15): This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into this world to save sinners, of whom I am the first.\n\nQUESTION.\n\nWhy do you excuse yourself, holy Paul, in one place, and accuse yourself in another, since whatever you committed was through ignorance, because you were the first to receive pardon for all sins, especially since you have not found that it was so either in the time or in the magnitude of sins?\n\nANSWER.\n\nIt must be known that sin is committed in three ways: for it is perpetrated either by ignorance, or by weakness, or by deliberate intent; and sin by weakness is more serious than by ignorance; likewise, sin by deliberate intent is more serious than by weakness. Therefore, you excuse yourself, holy Paul, by true reasoning, and nonetheless you accuse yourself by humble confession. As a truly righteous man, you were your own accuser in one place, and giving thanks for the Lord’s mercy, you praised the Lord in the other.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I ad Timoth. I (Vers. 13)","severity":"info","text":"The citation 1 Timothy 1:13 is not found in modern Vulgate or Greek texts; it likely refers to 1 Timothy 1:13 in a variant or misattribution, as the verse about mercy and ignorance is not present in canonical 1 Timothy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad eumdem. Ibid (Vers. 15)","severity":"info","text":"The second citation, 1 Timothy 1:15, corresponds to the Vulgate verse: 'fidelis sermo et omni acceptione dignus quia Christus Iesus in hunc mundum venit peccatores salvos faceret' but the phrase 'quorum primus ego sum' is not in the biblical text; it is an interpretive addition by Gregory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Domilium","severity":"caution","text":"The word 'Domilium' in the Latin is likely a scribal error for 'Dominum' (the Lord), as the context contrasts accusing oneself with praising the Lord. The English draft correctly reads 'the Lord'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Interrogatio / Responsio","severity":"info","text":"This passage follows a catechetical question-and-answer format, typical of Gregory's pedagogical method in the Concordia, where a scriptural difficulty is raised and resolved through reasoned argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tribus modis peccatum admittitur","severity":"info","text":"Gregory's threefold classification of sin (ignorance, weakness, deliberate intent) echoes a common patristic moral schema, found in authors like Augustine and Cassian, and is used here to reconcile Paul's apparent self-contradiction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sancte Paule","severity":"info","text":"Gregory addresses Paul as 'holy Paul' and treats his epistles as authoritative, reflecting the high veneration of Paul in Latin Christianity and the use of his letters as moral exempla in early medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first scriptural citation (1 Timothy 1:13) is uncertain; it may be a conflation or a misremembered verse. The reading taken is that Gregory adapts or misattributes the verse for rhetorical purposes."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"XXIX.\n\nI ad Timoth. II (Vers. 4): Qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire.\n\nIn Psal. cxm (Vers. 3): Deus autem noster in cælo et in terra, omnia quæcunque voluit fecit.\n\nINTERROGATIO.\n\nCum Deus omnia, quaecunque voluit, fecit, nunquid totum genus humanum ad salutem perduxit? aut si hoc agere noluit, quomodo sanctus Paulus voluisse scripsit, dicens: Qui vult omnes homines salvos fieri?\n\nRESPONSIO.\n\nIndubitanter credendum est quia non alia Deus in temporibus fecit, quam quæ ante tempora præscivit et praedestinavit. Sed hoc nimirum intelligendum est, quia omnipotens Deus aliquid in sacra Scriptura se agere dicit, quod non per propriamnaturam, sed per creaturam profecto agit. Sicut ad patrem Abraham dixerat, cum occidi Isaac omnino nolebat, dicens: Nunc cognovi quia tu times Deum (Genes. XXII, 12); hoc est, nunc cognoscere te feci, quod sine ullo termino ego cognovi. Et sicut in Ezechiele de impio ait: Nolo mortem impii (Ezech. XXXIII, 11); hoc est, feci nolentem mori, licet hoc ipse agat unde ad mortem perveniat, in natura ejus posui, quod nequaquam velit mori. Vult ergo Domiuus omnes homines salvos fieri, qui in hoc utique sunt conditi quod volunt, licet indigni, semper esse salvi.","english":"XXIX.\n\n1 Timothy 2 (verse 4): Who wishes all men to be saved and to come to the knowledge of the truth.\n\nPsalm 113 (verse 3): But our God in heaven and on earth has done all things that he wished.\n\nQUESTION.\n\nSince God has done all things that he wished, has he led the whole human race to salvation? Or if he was unwilling to do this, how did Saint Paul write that he wished it, saying: Who wishes all men to be saved?\n\nANSWER.\n\nIt must be believed without doubt that God did nothing in time other than what he foreknew and predestined before time. But this is to be understood without question, that almighty God says in sacred Scripture that he does something which he does not do through his own nature, but through a creature. As he had said to father Abraham, when he was utterly unwilling that Isaac be killed, saying: Now I know that you fear God (Genesis 22:12); that is, I have made you know now what I knew without any limit. And as in Ezekiel he says of the impious man: I do not wish the death of the impious (Ezekiel 33:11); that is, I have made him unwilling to die, although he himself does that by which he comes to death; I have placed in his nature that he should by no means wish to die. Therefore the Lord wishes all men to be saved, who are indeed created in such a way that they wish, however unworthy, always to be saved.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I ad Timoth. II (Vers. 4)","severity":"info","text":"The citation is 1 Timothy 2:4, but the wording differs from the Vulgate; Gregory may be quoting from memory or an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In Psal. cxm (Vers. 3)","severity":"info","text":"Psalm 113:3 in the Vulgate numbering corresponds to Psalm 112:3 in the Hebrew; the verse is used to assert God's omnipotence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genes. XXII, 12","severity":"info","text":"Genesis 22:12 is quoted as God's words to Abraham, but the Vulgate reads 'nunc cognovi' as a statement by the angel, not God; Gregory adapts the sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. XXXIII, 11","severity":"info","text":"Ezekiel 33:11 is cited; the Vulgate has 'nolo mortem impii' but the context is God's reluctance to punish, which Gregory reinterprets as a divine act through the creature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Interrogatio ... Responsio","severity":"info","text":"The question-and-answer format reflects the scholastic method of the early medieval period, used to reconcile apparent contradictions in Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Vult ergo Dominus omnes homines salvos fieri","severity":"info","text":"Gregory's resolution—that God's will is expressed through the creature's nature—influenced later medieval debates on divine omnipotence and predestination.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'I ad Timoth. II' may refer to 1 Timothy 2 or 2 Timothy; the context suggests 1 Timothy 2:4. The psalm numbering 'cxm' is ambiguous; it likely means 113 in the Vulgate. The phrase 'per propriam naturam' is ambiguous: it could mean 'through his own nature' or 'through the nature of the creature'; the translation takes the latter sense."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Seu Deus omnes homines vult salvos fieri, quia salvos fecit ex omni ordine generis humani, scilicet, reges ex regibus, duces ex ducibus, et ex viris et ex mulieribus, et ex omnibus omnino hominibus. Hoc ergo genere locutionis loqui poterat Paulus cum diceret: Qui vult omnes homines salvos fieri. Quoniam secundum (I Timoth. II, 4) [Lucam| Marcum evangelistam locutus est etiam ipse Dominus dicens: Væ vobis scribæet Pharisæi, qui decimatis mentham, et omne olus; hoc est, omne olerum genus. Unde enim poterant universa decimare, qui omnino non valebant cuncta simul congregare.\n\nXXX.\n\nad Timoth. II (Vers. 12): Docere autem mulieri non permitto.\n\nAd Tit. ii (Vers. 3): De mulieribus: Bene docentes ut prudentiam doceant.\n\nINTERROGATIO.\n\nCum Paulus apostolus docere mulieri omnino non permittat, quid de mulieribus scribens, bene docentes dixit, ut prudentiam doceant?","english":"Whether God wishes all men to be saved, because he has saved men from every order of the human race, namely, kings from kings, dukes from dukes, and from men and from women, and from all men whatsoever. Therefore Paul could speak in this manner of speaking when he said: Who wishes all men to be saved. For according to (1 Timothy 2:4) [Luke| Mark the evangelist spoke also the Lord himself saying: Woe to you scribes and Pharisees, who tithe mint and every herb; that is, every kind of herb. For how could they tithe everything, who were altogether unable to gather all things together?\n\nXXX.\n\nTo Timothy 2 (Verse 12): But I do not permit a woman to teach.\n\nTo Titus 2 (Verse 3): Concerning women: Those teaching well, that they may teach prudence.\n\nQUESTION.\n\nSince the apostle Paul does not permit a woman to teach at all, what did he mean, writing about women, saying \"those teaching well, that they may teach prudence\"?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the second part of a longer response to a question about God's will for universal salvation, and it introduces a new question about women teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Timoth. II, 4","severity":"info","text":"The citation 'I Timoth. II, 4' refers to 1 Timothy 2:4, which in the Vulgate reads 'qui vult omnes homines salvos fieri' (who wishes all men to be saved).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ad Timoth. II (Vers. 12)","severity":"info","text":"The citation 'ad Timoth. II (Vers. 12)' refers to 1 Timothy 2:12, which in the Vulgate reads 'Docere autem mulieri non permitto' (But I do not permit a woman to teach).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ad Tit. ii (Vers. 3)","severity":"info","text":"The citation 'Ad Tit. ii (Vers. 3)' refers to Titus 2:3, which in the Vulgate reads 'Bene docentes ut prudentiam doceant' (Those teaching well, that they may teach prudence).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Lucam| Marcum evangelistam","severity":"caution","text":"The text has a textual crux: 'secundum (I Timoth. II, 4) [Lucam| Marcum evangelistam' — the brackets indicate a variant or corruption; the intended evangelist is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Væ vobis scribæ et Pharisæi, qui decimatis mentham, et omne olus","severity":"info","text":"This saying is not a direct biblical quotation but a patristic or apocryphal saying attributed to Jesus, possibly from the Gospel of the Nazarenes or a similar source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'secundum (I Timoth. II, 4) [Lucam| Marcum evangelistam' is ambiguous: it may indicate a variant reading or a corruption in the manuscript tradition, leaving unclear which evangelist is being cited.","The saying about tithing mint and every herb is not found in canonical Gospels, so its source is uncertain."],"confidence":"medium","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":38,"ref":"p38","source":"RESPONSIO.\n\nIn planioribus non debemus diutius impediri, ut aliquanto latius in obscurioribus libeat immorari. Bene docentes ergo dictaesunt mulieres, non viros, sed suas juniores. Ut prudentiam, inquit, doceant, quatenus cum filiabus suis doctrina sua agant, unde ad aeternam vitam vitam perveniant.\n\nXXXI.\n\nI ad Timoth. v (Vers. 20): Peccantes coram omnibus argue, ut etcceteri videntes timorem habeant.\n\nSecundumMatth. xvm (Vers. 15): Si peccaverit in te frater tuus, vade et corripe eum inter te et ipsum solum.\n\nINTERROGATIO.\n\nDum discipulo dictante peccans coram omnibus arguendus est, quid ipse magister veritatis intente et ipsum solum locutus est?\n\nRESPONSIO.\n\nHanc quæstionem celerius absolvemus. si vim diclorum diligentius consideremus. Ibi dixit: peccantes, sed non addidit, in quem; hic dixit, si peccaverit in te. Si ergo occulte in te peccaverit frater tuus, et tu vis coram omnibus arguere, non es corrector sed proditor. Peccantes autem in Deum coram omnibus increpa, ut illud verbum argue, ad sequentem vocem adjungas. Hine Paulus ait: Cum venisset PetrusAntiochiam, in faciem illi restiti, eo quod non recte incederet ad fidem Evangelii (Galat. II, 11). Et post pauca: Dixi Petro coram omnibus; ac si dixisset, eo quod simulationem coram omnibus habuisset: Si tu, inquit, Judæus cum sis, gentilitee vivis, et non judaice, qnomodogentes cogis judaizare (Ibid., 14)?","english":"RESPONSE.\n\nWe ought not to be delayed too long in the clearer passages, so that we may dwell somewhat more extensively on the more obscure ones. Therefore, the women who teach well are said to teach not men, but their juniors. So that they may teach prudence, so that with their daughters they may act by their teaching, whereby they may attain to eternal life.\n\nXXXI.\n\n1 Timothy 5 (v. 20): Rebuke those who sin before all, so that the rest, seeing, may have fear.\n\nAccording to Matthew 18 (v. 15): If your brother has sinned against you, go and rebuke him between you and him alone.\n\nQUESTION.\n\nWhile the disciple dictates that one who sins is to be rebuked before all, why has the Master of Truth himself spoken of rebuking him alone and in private?\n\nRESPONSE.\n\nWe will resolve this question more quickly if we consider the force of the words more diligently. There he said: those who sin, but he did not add, against whom; here he said, if he has sinned against you. If, therefore, your brother has sinned against you in secret, and you wish to rebuke him before all, you are not a corrector but a betrayer. But rebuke those who sin against God before all, so that you may join that word \"rebuke\" to the following phrase. Hence Paul says: When Peter had come to Antioch, I withstood him to his face, because he was not proceeding rightly according to the faith of the Gospel (Galatians 2:11). And a little later: I said to Peter before all; as if he had said, because he had maintained a pretense before all: If you, he says, being a Jew, live like a Gentile, and not like a Jew, how do you compel Gentiles to judaize (Ibid., 14)?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Responsio","severity":"info","text":"The passage follows a question-and-answer format typical of Gregory's exegetical dialogues, with the 'Responsio' answering the preceding 'Interrogatio'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I ad Timoth. v (Vers. 20)","severity":"info","text":"Gregory cites 1 Timothy 5:20, but the Vulgate reads 1 Timothy 5:20 as 'Peccantes coram omnibus argue' (Rebuke those who sin before all). The verse numbering differs in modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Secundum Matth. xviii (Vers. 15)","severity":"info","text":"Gregory cites Matthew 18:15, which in the Vulgate reads 'Si peccaverit in te frater tuus, vade et corripe eum inter te et ipsum solum' (If your brother has sinned against you, go and rebuke him between you and him alone).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galat. II, 11","severity":"info","text":"Gregory refers to Galatians 2:11, but the Vulgate text of Galatians 2:11-14 describes Paul's confrontation with Peter at Antioch, though the exact wording differs from Gregory's paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Petrus Antiochiam","severity":"info","text":"The incident of Paul rebuking Peter at Antioch is known from Paul's letter to the Galatians (2:11-14) and was a common topic in patristic discussions of apostolic authority and correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ut illud verbum argue, ad sequentem vocem adjungas","severity":"caution","text":"The Latin phrase 'ut illud verbum argue, ad sequentem vocem adjungas' is ambiguous: it may mean 'so that you join that word 'rebuke' to the following phrase' or 'so that you attach that word 'rebuke' to the subsequent voice'. The sense is that the rebuke should be directed appropriately.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ut illud verbum argue, ad sequentem vocem adjungas' is syntactically ambiguous; the intended meaning is that the word 'argue' (rebuke) should be connected to the following clause specifying against whom the sin is committed.","The citation of Galatians 2:11-14 is a paraphrase, not a direct quotation, and the exact wording differs from the Vulgate."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Occulta ergo peccata possunt occulte corripi, et publica peccata coram omnibus debent argui, ut et cæteri limorem habeant. Quidquid enim mentem movet aliorum, nequaquam reticendum est, sed cum magna humilitate proferendum est.\n\nXXXII.\n\nI ad Timotb. vi (Vers. 16): Quem vidit nullus hominum, sed nec videre potest.\n\nEt I Joan III (Vers. 2): Scimus quia cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est.\n\nINTERROGATIO.\n\nCum Paulus apostolus dixerit quod nullus hominum Deum vidit, sed nec videre potest, quomodo sanctus Joannes scripsit: quoniam videbimus eum sicuti est?\n\nRESPONSIO.\n\nIn his duobus testimoniis sancti duo apostoli ornnino dissonant, sed dissonando veraciterconcordant. Sed inter hoc sciendum est, quia omnipolens Deus antiquis patribus non in sua propria natura monstrabatur, sed etiam per creaturam cum Moyse, quasi amicus cum amico loquebatur. Nemo enim, inquit, videbit me, et vivet (Exod. XXXIII, 20). Hoc utique congruenter convenit ad illud quod Paulus apostolus ait: Quem nullus hominum videt. Quod autem ait: Sed nec videre potest, ad illud convenit, quod sanctus Joannes dixit: Quoniam videbimus eum siculi est (1 Joan. III, 2).","english":"Hidden sins, therefore, can be rebuked in secret, and public sins must be reproved before all, so that others may also be afraid. For whatever moves the mind of others is by no means to be kept silent, but is to be set forth with great humility.\n\nXXXII.\n\n1 Timothy 6 (verse 16): Whom no man has seen, nor can see.\n\nAnd 1 John 3 (verse 2): We know that when he appears, we shall be like him, because we shall see him as he is.\n\nQUESTION.\n\nSince the apostle Paul said that no man has seen God, nor can see him, how did Saint John write: that we shall see him as he is?\n\nRESPONSE.\n\nIn these two testimonies the two holy apostles are completely dissonant, but in their dissonance they truly concord. But in this it must be understood that almighty God was not shown to the ancient fathers in his own nature, but even through a creature he spoke with Moses as a friend with a friend. For no one, it says, shall see me and live (Exodus 33:20). This certainly fits appropriately with what the apostle Paul said: Whom no man sees. And what he says: Nor can see, fits with what Saint John said: That we shall see him as he is (1 John 3:2).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXXII","severity":"info","text":"The passage is divided into a scriptural citation block (XXXII) followed by a question-and-response unit, a common catechetical or exegetical format in Gregory's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I ad Timotb. vi (Vers. 16): Quem vidit nullus hominum, sed nec videre potest","severity":"info","text":"The citation '1 Timothy 6:16' is a misattribution; the verse is actually 1 Timothy 6:16 in the Vulgate, but modern Bibles place it as 1 Timothy 6:16, though the content echoes 1 Timothy 6:16 (Vulgate: 'quem nullus hominum vidit sed nec videre potest').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et I Joan III (Vers. 2): Scimus quia cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est","severity":"info","text":"The citation '1 John 3:2' is a paraphrase; the Vulgate 1 John 3:2 reads 'scimus quoniam cum apparuerit similes ei erimus quoniam videbimus eum sicuti est', closely matching Gregory's text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. XXXIII, 20: Nemo enim, inquit, videbit me, et vivet","severity":"info","text":"The citation Exodus 33:20 is accurate to the Vulgate: 'Nemo enim videbit me et vivet', referring to God's warning to Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"dissonando veraciter concordant","severity":"info","text":"Gregory employs a hermeneutical principle of apparent contradiction resolved by deeper concord, a method common in patristic exegesis, especially in reconciling Old and New Testament passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"I ad Timotb. vi (Vers. 16)","severity":"caution","text":"The chapter and verse numbering '1 Timothy 6:16' is anachronistic for Gregory's time; the modern chapter division places this as 1 Timothy 6:16, but the Vulgate chapter 6 corresponds to modern 1 Timothy 6, so the citation is consistent with the Vulgate tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Pauline citation is unclear; it may be a conflation of 1 Timothy 6:16 with other traditions. The phrase 'quem vidit nullus hominum' is not verbatim in the Vulgate 1 Timothy 6:16, which reads 'quem nullus hominum vidit'."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"In ista ergo vita posteriora sua Dominus per creatura monstravit: quia adhuc peregrinantibus filiis naturae propriae veritatem occultat, eodem Joanne attestante, qui ait: Carissimi, nunc filii Dei sumus, et nondum apparuit, quid erimus; cimus quoniam cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est (Ibidem). Ex hoc tesstimonio intuendum est quodPaulus ait: Sed nec videre potest; ac si aperte diceret: Tandiu unusquisque filius coelestem patrem videre non potest, quandiu in hac vita peregrinus, patri utique dissimiles est. Sed unusquisque electus Deum, non per creaturas, sed sicuti est, videre poterit, cum quid erit, apparuerit, et similis ei fuerit. Vel certe ut idem Joannes Evangelista ait: Deum nemo vidit unquam (Joan. I, 18); quasi manifestius diceret: Sicut est, videt in se. Nulla enim creatura firme intelligit Deum quemadmodum Deus intelligit semetipsum.","english":"In this life, therefore, the Lord has shown His later state through a creature, because He still hides the truth of His own nature from His children who are sojourning, as the same John testifies, who says: \"Dearly beloved, now we are sons of God, and it has not yet appeared what we shall be; we know that when it has appeared, we shall be like Him, because we shall see Him as He is\" (Ibid.). From this testimony it is to be understood what Paul says: \"But he cannot see either\"; as if he were saying openly: As long as each son is a sojourner in this life, unlike the father, he cannot see the heavenly father. But each elect one will be able to see God, not through creatures, but as He is, when what he shall be has appeared, and he has become like Him. Or certainly, as the same John the Evangelist says: \"No one has ever seen God\" (John 1:18); as if he were saying more plainly: As He is, He sees in Himself. For no creature firmly understands God as God understands Himself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 John 3:2","severity":"info","text":"The passage cites 1 John 3:2, but the wording 'nunc filii Dei sumus' is not a direct Vulgate quotation; it may be a paraphrase or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 1:18","severity":"info","text":"The citation 'Deum nemo vidit unquam' (John 1:18) is used to support the claim that no creature sees God as He is, aligning with Gregory's argument about divine incomprehensibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"peregrinantibus filiis","severity":"info","text":"'Peregrinantibus filiis' (sojourning children) is a key metaphor for the human condition in earthly life, contrasting with the eschatological vision of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"electus","severity":"info","text":"The term 'electus' (elect one) reflects Gregory's soteriology, where only the elect will see God as He is after the eschaton, not through creatures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is part of a continuous argument in the 'Concordia' that contrasts earthly knowledge of God with eschatological vision, using scriptural testimonies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ibidem","severity":"caution","text":"The citation 'Ibidem' is ambiguous; it likely refers to the same source as the previous citation (1 John 3:2), but the exact reference is unclear in the Latin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ibidem' in the Latin does not specify which work of John is cited; it may refer to 1 John 3:2 or another passage.","The English draft translates 'peregrinantibus filiis' as 'children who are sojourning', but the Latin could also imply 'children who are pilgrims' in a spiritual sense."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"XXXIII.\n\nII ad Timoth. i (Vers. 11): In quo positus sum ego prædicator, et apostolus et magister gentium.\n\nSecundum Matth. xxni ( Vera. 10): Vos autem nolite vocari Rabbi, unus est enim magister vester, qui in cœlis est.\n\nINTERROGATIO.\n\nCum Dominus apostolis suis dixerit: Nolite vocari nomine magistrorum, quid Paulus apostolus Christi confitetur se magistrum fuisse gentium?\n\nRESPONSIO.\n\nNunquid sermo Domini prohibentis a Paulo apostolo contemnebatur? Sed ab eo omnibus credenlibus insinuabatur ne sub nomine apostolorum a pseudoapostolis seduceretur, sed eum magistrum in quo Christus loquebatur sequeretur.\n\nXXXIV.\n\nII ad Timoth. IV (Vers, 14): Alexander ærarius multa mala mihi ostendit; reddat illi Dominus secundum opera sua.\n\nEt post pauca ( VerI. 16): In prima mea, inquit, defensione nemo mihi adfuit, sed omnes me dereliquerunt; non illis imputetur.","english":"XXXIII.\n\n2 Timothy 1 (verse 11): In which I am placed as a preacher, and an apostle, and a teacher of the Gentiles.\n\nAccording to Matthew 23 (verse 10): But do you not wish to be called Rabbi, for there is one teacher of yours, who is in heaven.\n\nQUESTION.\n\nSince the Lord said to his apostles: Do not be called by the name of teachers, why does Paul the apostle of Christ confess himself to have been a teacher of the Gentiles?\n\nRESPONSE.\n\nWas the Lord’s word of prohibition despised by the apostle Paul? But by him it was suggested to all believers that they not be seduced under the name of apostles by false apostles, but that they follow that teacher in whom Christ was speaking.\n\nXXXIV.\n\n2 Timothy 4 (verse 14): Alexander the coppersmith showed me many evils; may the Lord repay him according to his works.\n\nAnd a little later (verse 16): In my first defense, he says, no one was present for me, but all abandoned me; let it not be imputed to them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II ad Timoth. i (Vers. 11)","severity":"info","text":"The citation is 2 Timothy 1:11, but the Vulgate verse numbering differs; the text corresponds to 2 Timothy 1:11 in modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Secundum Matth. xxni ( Vera. 10)","severity":"info","text":"The citation is Matthew 23:10, but the Vulgate verse numbering may vary; the text corresponds to Matthew 23:8-10 in modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Alexander ærarius","severity":"info","text":"Alexander the coppersmith is a figure mentioned in 2 Timothy 4:14, traditionally identified as an opponent of Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"INTERROGATIO ... RESPONSIO","severity":"info","text":"The passage uses a question-and-answer format (INTERROGATIO and RESPONSIO) to resolve an apparent contradiction between Jesus' prohibition and Paul's self-description.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Nunquid sermo Domini prohibentis a Paulo apostolo contemnebatur?","severity":"info","text":"Gregory defends Paul against the charge of contradicting Christ, a common patristic concern to harmonize apostolic authority with dominical teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"II ad Timoth. IV (Vers, 14)","severity":"caution","text":"The citation '2 Timothy 4' is an error; 2 Timothy has only 3 chapters. The verse likely corresponds to 2 Timothy 4:14 in some Vulgate numbering, but the chapter reference is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The chapter reference 'II ad Timoth. IV' is corrupt; 2 Timothy has only 3 chapters. The intended verse is likely 2 Timothy 4:14 in a non-standard numbering or a scribal error."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"INTERROGATIO.\n\nQuid Paulus de Alexandro scribens optando dixit, reddat illi Dominus secundum opera sua. Et aliorum miserlus, optando locutus est, non illis imputetur?\n\nRESPONSIO.\n\nIn uno eodemque spiritu Paulus praevidit, qui tam utraque diversa ad Timotheum scripsit, quod Alexander duricors ad Deum nunquam converteretur, et aliis gentibus per veram praesentiam ante acta non imputarentur.","english":"QUESTION.\n\nWhat of Paul writing about Alexander, when he said, wishing, \"May the Lord repay him according to his works\"? And of others, when he spoke, pitying, wishing, should it not be imputed to them?\n\nANSWER.\n\nIn one and the same spirit Paul foresaw, who wrote both these different things to Timothy, that Alexander, hard-hearted, would never be converted to God, and that to other peoples, through true presence, past deeds would not be imputed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Interrogatio / Responsio","severity":"info","text":"The passage is a catechetical dialogue: a question about Paul's apparent inconsistency in wishing punishment for Alexander but mercy for others, followed by an answer resolving the tension through Paul's prophetic foresight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Alexander","severity":"info","text":"Alexander the coppersmith is mentioned in 1 Timothy 1:20 and 2 Timothy 4:14, where Paul warns Timothy against him. Gregory interprets Paul's wish 'May the Lord repay him' as a prophecy of Alexander's permanent hardness of heart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"miserlus","severity":"info","text":"The Latin 'miserlus' (pitying) is a rare or scribal form; the standard would be 'misericors' or 'miserans'. It likely reflects Gregory's rhetorical emphasis on Paul's compassionate tone toward the Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"duricors","severity":"info","text":"The term 'duricors' (hard-hearted) is a late Latin compound, used here to describe Alexander's spiritual obstinacy. Gregory's exegesis relies on the idea that Paul foresaw Alexander's irredeemable state, thus justifying the harsh wish.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per veram praesentiam","severity":"info","text":"The phrase 'per veram praesentiam' (through true presence) is ambiguous: it may refer to Paul's apostolic presence among the Gentiles or to the real presence of grace. Gregory uses it to argue that past sins are not imputed to those who convert.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Alexander' is assumed to be the coppersmith of 1 Timothy, but the text does not specify. 'Miserlus' may be a scribal error for 'miserans' or 'misericordia'. 'Per veram praesentiam' could mean either Paul's physical presence or a theological concept of grace."],"confidence":"high","notes":[]}]}