{"slug":"tmp208.tmp208.opp-lat1","id":"latin:ogl-pl:tmp208.tmp208.opp-lat1","title":"Breviarium Fidei Adversos Arianos Haereticos","title_source":"Breviarium Fidei Adversos Arianos Haereticos","author":"Monumenta Vetera Ad Arianorum Doctrinam","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":"2026-11-15T07:43:14Z","cost_usd":0.021396},"source":{"registry_id":"latin:ogl-pl:tmp208.tmp208.opp-lat1","work_id":"tmp208.tmp208.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/tmp208/tmp208/tmp208.tmp208.opp-lat1.xml"},"stats":{"passages":41,"english_words":11239,"coptic_letters":0,"source_letters":41616,"commentary_units":244,"commentary_kinds":8,"derived_notes":3,"ambiguities":66,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"tmp208.tmp208.opp-lat1","abstract":"The Breviarium Fidei Adversos Arianos Haereticos is a concise Latin statement of faith compiled to refute Arian doctrine, likely drawing on patristic sources. Its date is uncertain, but it is often placed in the late 4th or early 5th century, reflecting post-Nicene anti-Arian polemic. The text survives in a single manuscript tradition, with a 17th-century printed edition serving as the basis for modern editions. It was cited by medieval theologians as a witness to Nicene orthodoxy, though it remained secondary to major creeds. The work argues for two natures in one person in Christ, countering Arian subordinationism, and reinterprets key scriptural proof-texts.","historical_context":"The Breviarium Fidei was composed in Latin, likely in the late 4th or early 5th century, a period of intense theological conflict following the Council of Nicaea (325). The Arian controversy, which denied the full divinity of Christ, persisted through the 4th century, prompting orthodox responses. The work's anti-Arian polemic and theological vocabulary align with this context. Its exact place of composition is unknown, but it may have originated in a Western Latin-speaking community, possibly in North Africa or Italy, where Arianism remained a threat. The text survives in a single manuscript tradition, with a 17th-century printed edition preserving it. Scribal interpolations are possible, and variant readings from other witnesses are not recorded, limiting textual-critical analysis. The work was later cited by medieval theologians as a secondary authority for Nicene orthodoxy.","significance":"The Breviarium Fidei is significant as a concise anti-Arian statement that illustrates post-Nicene orthodox arguments for Christ's two natures in one person. It relates to other anti-Arian works, such as those by Athanasius and Hilary of Poitiers, and was used by medieval theologians to reinforce Nicene doctrine. Its uncertain date and limited manuscript tradition highlight the challenges of studying early Christian polemical literature.","timeline":[{"date":"325","event":"Council of Nicaea condemns Arianism, defining Christ as homoousios with God the Father."},{"date":"Late 4th c.","event":"Probable composition of the Breviarium Fidei, reflecting ongoing anti-Arian polemic."},{"date":"Early 5th c.","event":"Alternative dating for the work, based on theological vocabulary and manuscript evidence."},{"date":"17th c.","event":"Printed edition of the Breviarium Fidei, likely based on a single manuscript."},{"date":"Medieval period","event":"The work is cited by theologians as a witness to Nicene orthodoxy, though secondary to major creeds."}],"relations":[{"work":"Athanasius, Orations against the Arians","relation":"Similar anti-Arian polemic and use of scriptural proof-texts.","key":"","label":null,"url":null},{"work":"Hilary of Poitiers, De Trinitate","relation":"Contemporary Latin anti-Arian work with comparable two-natures Christology.","key":"","label":null,"url":null},{"work":"Nicene Creed","relation":"The Breviarium defends Nicene orthodoxy against Arian subordinationism.","key":"","label":null,"url":null},{"work":"John 14:28 and John 10:30","relation":"Key proof-texts reinterpreted in the work to argue for two natures in one person.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of the work is uncertain; it is often placed in the late 4th or early 5th century, but this is not firmly established.","The text survives in a single manuscript tradition, with possible scribal interpolations; the edition does not collate all known witnesses.","The exact provenance (place and community) of the work is unknown.","The title contains a typographical error ('ADVEBSUS' for 'ADVERSUS'), likely from the source edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000462,"generated":"2026-11-15T07:43:13Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp208/tmp208/tmp208.tmp208.opp-lat1.xml"}],"checks":{"work":"tmp208.tmp208.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"5","kind":"scripture"},{"code":"commentary-single-kind","i":"8","kind":"scripture"}],"stats":{"passages":41,"translated":41,"commentary_passages":41,"commentary_units":244,"english_words":11239,"source_letters":41616,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The title 'Breviarium Fidei Adversos Arianos Haereticos' indicates a concise statement of faith directed against Arian doctrine, likely compiled from patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The work's date is uncertain; it is often placed in the late 4th or early 5th century, based on its anti-Arian polemic and theological vocabulary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The text survives in a single manuscript tradition, with possible scribal interpolations; the edition relies on a 17th-century printed version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This breviarium was cited by later medieval theologians as a witness to Nicene orthodoxy, though its authority remained secondary to major creeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not collate all known manuscripts; variant readings from other witnesses are not recorded, limiting textual-critical analysis.","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: 41 narrative."},{"kind":"scripture","severity":"info","text":"3 scriptural phrase match(es) noted: John 1:1; John 1:14; John 4:10."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":41},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"BREVIARIUM FIDEI ADVEBSUS ARIANOS HAERETICOS,\n\nIN QUO TRIUM DIVINARUM PERSONARUM AEQUALITAS PLURIMIS SCRIPTURAE SACRAE LOGIS ET ARGUMENTIS LIQUIDO COMPROBATUR.· AUCTORE INCERTO, SED ANTIQUISSIMO.\n\nErrare haereticos naec maxima causa facit, dum aut ignorant, aut notunt advertere, in Domino Jesu Christo sicut unam personam, ita duas esse substantias, Deum ex Deo Patre, et hominem ex homine matre: et quae de se ipse Dominus secundum dispensationem carnis assumptae loquitur, deputant divinitati, ut est illud: Pater major me est(Joan., XIV,28), vel illud: Jesus fatigatus ex itinere (Joan,, IV, 6), vel illud: Flevit Lazarum (Joan., XI, 35), vel alia hujusmodi quae leguntur. Qui si vellent advertere illud Apostoli: Deus erat in Christo mundum reconcilians sibi (II Cor., V, 19), vel illud Evangelii: Verbum ea· re foetum est, et habitavit in nobis (Joan,, I, 14), non dubitarent, ut superius dierum est, confiteri in una persona duas esse substantias; et ubi audiunt diei: Paler major me est, secundum humanitatem acciperent: ubi vero audiunt: Ego et Paler unum sumus (Joan., X, 30),secundum divinitatem dictum non dubitarent, sie ut ex ejus operationibus datur intelligi. Secundum hominem enim esurivit, ut veram earnem ostenderet: secundum Deum autem de quinque panibus quinque millia hominum saturavit, ut se Deum virtutibus approbaret.","english":"A Brief of the Faith against the Arian Heretics,\n\nin which the equality of the three divine persons is clearly proven by many passages and arguments of Sacred Scripture. Author unknown, but very ancient.\n\nThe greatest cause of the heretics’ error is that they either do not know or do not wish to observe that in the Lord Jesus Christ, just as there is one person, so there are two substances: God from God the Father, and man from a human mother; and what the Lord himself says according to the dispensation of the assumed flesh they attribute to the divinity, such as: “The Father is greater than I” (John 14:28), or: “Jesus, weary from the journey” (John 4:6), or: “He wept for Lazarus” (John 11:35), or other things of this kind which are read. If they were willing to heed that saying of the Apostle: “God was in Christ, reconciling the world to himself” (2 Cor. 5:19), or that of the Gospel: “The Word became flesh and dwelt among us” (John 1:14), they would not doubt, as was said above, to confess that in one person there are two substances; and when they hear it said: “The Father is greater than I,” they would take it according to the humanity; but when they hear: “I and the Father are one” (John 10:30), they would not doubt that it was said according to the divinity, as can be understood from his works. For according to the man he hungered, to show true flesh; but according to God he fed five thousand men with five loaves, to prove himself God by his miracles.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"BREVIARIUM FIDEI ADVEBSUS ARIANOS HAERETICOS","severity":"info","text":"The title contains a typographical error: 'ADVEBSUS' for 'ADVERSUS'. This is a common scribal or printing error in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"duas esse substantias","severity":"info","text":"'Two substances' refers to the divine and human natures in Christ, a key anti-Arian formulation. The author insists on a single person (persona) with two natures (substantiae), countering Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pater major me est","severity":"info","text":"John 14:28 is cited as an Arian proof-text. The author reinterprets it as referring to Christ's human nature, not his divinity, a standard orthodox exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego et Paler unum sumus","severity":"info","text":"John 10:30 is cited as a proof of Christ's divinity. The author contrasts it with John 14:28 to argue for two natures in one person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"de quinque panibus quinque millia hominum saturavit","severity":"info","text":"The miracle of the multiplication of loaves (cf. John 6:1-14) is used as an example of Christ's divine power, contrasting with his human hunger, to illustrate the two-natures doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"AUCTORE INCERTO, SED ANTIQUISSIMO","severity":"info","text":"The work is attributed to an unknown but very ancient author. It likely dates from the 4th-5th century, reflecting post-Nicene anti-Arian polemic, though its exact provenance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a typo 'ADVEBSUS' for 'ADVERSUS', but the intended reading is clear.","The phrase 'Verbum ea· re foetum est' in the Latin appears corrupt; the English draft reads 'Verbum caro factum est' (John 1:14), which is the standard text."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":2,"ref":"p2","source":"Secundum hominem sitivit, seri secundum Deum Samaritanam viva aqua refeeit. Secundum hominem navem ascendit, sed secundum Deum sie is pedibus super mare ambulavit. Secundum hominem in navi dormivit, secundum Deum ventis et (??)tibus imperavit Secundum hominem Lazarum nevit, secundum Deum quae (??) cum de sepulcro mortuum suscitavit. Secundum ho-· minem in cruce pependit, secundum Deum paradi-· sum latroni de cruce donavit. Secundum hominem passus mortem gustavit, secundum Deum semetipsum a mortuis suscitavit. Si haec et his similia vellent sapienter discernere, et unicuique substantiae quod suum est deputarent, facile poterant rectae fidei cursum tenere, et non pro ejus beneficiis, quae pro nobis redimendis in forma servi suscepit, vel passus est, divinitati ejus contumelias irrogarent, et ubicumque legum in Scripturis secundum humanitatem aliquid quod minus loqueretur divinitas, sed pro dispensatione carnis assumptae hoc protestatur humanitas. Nam nos, sicut eum Deum legimus, ita nec majorem nec minorem Deum nusquam legimus, nec eredere religiosa mente debemus. Sed ideo adhuc persistit, et dicit: Fieri non potest, ut non filius minor patre credatur, quia ex patre esse dignoscitur. Fallit eum consuetudo generationis humanae, ut quia filius dicitur, minor patre credatur. A pud homines ideo minorem filium generat pater, quia et ipse minor est generatus a patre.","english":"According to his humanity he thirsted; according to his divinity he refreshed the Samaritan woman with living water. According to his humanity he boarded a ship; but according to his divinity he walked on the sea with his feet. According to his humanity he slept in the ship; according to his divinity he commanded the winds and the waves. According to his humanity he wept for Lazarus; according to his divinity he, who was dead, raised him from the tomb. According to his humanity he hung on the cross; according to his divinity he gave paradise to the thief from the cross. According to his humanity he suffered and tasted death; according to his divinity he raised himself from the dead. If they wished to discern these and similar things wisely, and to assign to each substance what is its own, they could easily keep the course of right faith, and not, on account of his benefits which he undertook or suffered for our redemption in the form of a servant, heap insults upon his divinity; and wherever they read in the Scriptures something according to the humanity which would speak less of the divinity, yet on account of the dispensation of the assumed flesh, the humanity attests to this. For we, just as we read that he is God, so we nowhere read that he is a greater or lesser God, nor ought we to believe this with a religious mind. But he still persists and says: It cannot be that the Son is not believed to be lesser than the Father, because he is known to be from the Father. The custom of human generation deceives him, so that because he is called Son, he is believed to be lesser than the Father. Among men, the father generates a son as lesser for this reason, because he himself was generated as lesser by his father.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Secundum hominem ... secundum Deum","severity":"info","text":"The passage employs a repeated antithetical formula contrasting Christ's human and divine actions, a rhetorical device common in patristic Christological argumentation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Samaritanam viva aqua refecit","severity":"info","text":"Alludes to John 4:7-9, where Jesus offers the Samaritan woman living water, interpreted here as a divine act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lazarum ... de sepulcro mortuum suscitavit","severity":"info","text":"Refers to the raising of Lazarus (John 11:43-44), presented as a divine miracle contrasting with Christ's human weeping.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"paradisum latroni de cruce donavit","severity":"info","text":"Echoes the tradition of the penitent thief (Luke 23:39-43), where Christ promises paradise from the cross, seen as a divine act.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"duas substantias","severity":"info","text":"The term 'substantia' (substance) is used in the previous passage to denote the two natures of Christ, a key concept in anti-Arian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"consuetudo generationis humanae","severity":"info","text":"The author critiques the Arian argument from human father-son relationships, a common patristic rebuttal against subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has unclear readings at 'sie is pedibus' (likely 'suis pedibus') and 'quae (??) cum de sepulcro' (possibly 'quem cum de sepulcro'). The English draft interprets these as 'with his feet' and 'who was dead, raised him'."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":3,"ref":"p3","source":"Idcirco crescente filio pater senescit, et moriente patre filius succedere comprobatur, et melior ac potentior patre nonnumquam efficitur. Apud Deum vero non ita est; quia ubi crescere vel senescere divinitas non habet, hoc est dignum ut filium dilectio habeat aequalem, quia non potest plenitudo majorem. Ideoque perfectus perfectum genuit, omnipotens (??)potentem, plenus plenum: et quia aetatis incrementum non habuit, minorem generare non potuit: sed omnino qualis est pater, talem et filium esse cognosco, sicut ipse dicit: Qui me videt, videt et Patrem (Joan.,XIV,9);et alibi: Qui non honorificat Filium, non honorificat Patrem qui misit illum (Joan.,V, 23). Sed forte quia audis missum, ideo putas minorem. Rogo te, Deum credis esse Filium, an non? Sinc dubio responsurus es, Deum; quia et si tu negare volueris, sanctis Scripturis convinceris, dicente Apostolo: Ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in saecula (Rom., IX, 5). Et Joannes Epistola sua: Ut simus, inquit, in vero Filio ejus, qui est verus Deus, et vita aeterna (I Joan., V, 20). Et Thomas: Deus meus, inquit, et Dominus meus (Joan., XX. 28). Et Melchisedech summus sacerdos: Benedictus, inquit, Abraham Deo excelso, qui creavit coelum et terram (Gen.,XIV, 19). Vides quia non solus Deus, sed Deus excelsus Melchisedech vocibus comprobatur.","english":"Therefore, as the son grows, the father grows old, and when the father dies, the son is proven to succeed, and sometimes becomes better and more powerful than the father. But with God it is not so; because where divinity has no capacity to grow or grow old, it is fitting that the Son should have an equal love, since fullness cannot have a greater. Therefore the Perfect begot the Perfect, the Almighty begot the Almighty, the Full begot the Full; and because He had no increase of age, He could not beget a lesser being; but I recognize that the Son is entirely as the Father is, just as He Himself says: \"He who sees me sees also the Father\" (John 14:9); and elsewhere: \"He who does not honor the Son does not honor the Father who sent him\" (John 5:23). But perhaps because you hear that He was sent, you think Him lesser. I ask you: do you believe the Son is God, or not? Without doubt you will answer that He is God; because even if you wish to deny it, you will be convinced by the Holy Scriptures, as the Apostle says: \"From whom Christ according to the flesh, who is God over all, blessed forever\" (Romans 9:5). And John in his Epistle: \"That we may be,\" he says, \"in His true Son, who is true God and eternal life\" (1 John 5:20). And Thomas: \"My God,\" he says, \"and my Lord\" (John 20:28). And Melchizedek the high priest: \"Blessed,\" he says, \"Abraham by the most high God, who created heaven and earth\" (Genesis 14:19). You see that He is proven not only as God, but as the most high God by the words of Melchizedek.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts human father-son succession (growth, decline, replacement) with the divine Trinity, where the Son is co-equal and co-eternal. This is a standard anti-Arian argument from the late fourth century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan.,XIV,9","severity":"info","text":"The citation 'Qui me videt, videt et Patrem' is John 14:9, a key text for pro-Nicene theology, asserting the Son's consubstantiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan.,V, 23","severity":"info","text":"The citation 'Qui non honorificat Filium, non honorificat Patrem qui misit illum' is John 5:23, used to argue that honor to the Son is honor to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom., IX, 5","severity":"info","text":"The citation 'Ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in saecula' is Romans 9:5, but the wording differs from the Vulgate; it may be a loose quotation or variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Joan., V, 20","severity":"info","text":"The citation 'Ut simus in vero Filio ejus, qui est verus Deus, et vita aeterna' is 1 John 5:20, affirming Christ as true God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen.,XIV, 19","severity":"info","text":"The citation 'Benedictus Abraham Deo excelso, qui creavit coelum et terram' is Genesis 14:19, attributed to Melchizedek, used to argue Christ is 'most high God'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a lacuna or corruption: 'omnipotens (??)potentem' suggests a missing word, possibly 'omnipotentem' or 'potentem'.","The citation of Romans 9:5 does not match the Vulgate exactly; it may be a paraphrase or from an Old Latin version."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Testis est et Osee propheta, dicens: Firmans coelum, et creans terram, ego Dominus Deus tuus, cujus manus creaverunt omnem militiam coeli (Isa., XLI, 18; XLII, 5). Si ergo Deus est Filius, immo quia Deus est, quia per ipsum facta sunt omnia, et non solum non minor, sed excelsus Deus; interrogo te, utrum Deus ubique sit, an forte localiter? Cum impium sit negare quod ubique sit Deus, quaeso te, ubi missus est? Sed missionem Filii incarnationem ejus intellige, ipso Apostolo exponente: Misit, inquit, Deus Filium suum facium ex muliere, factum sub lege (Gal.,IV,4). Denique de ipso legimus in propheta: Coelum et terram ego impleo, di· cil Dominus (Jer., XXIII, 24). Et Evangelista de eodem: Plenitudinem, inquit, ejus nos omnes accepimus (Joan., I, 16). Et si omnia ipse implet, ubi missus est cujus majestate plena sunt omnia? Sed adhuc forte dicis, sicut habet carnalis intellectus, inter gignentem Patrem et genitum Filium non potuisse fieri nisi ut aliquod fuisset spatium. Spatium horae faciunt, horae tempus designant: ac sic, si tempus anteponis Filio, non omnia per ipsum facta fateris. Et ubi est illud: Omnia per ipsum facta sunt (Ibid., 3)? Certe secundum tuam propositionem respondeo, qui dicis fuisse Patrem aliquando sine Filio. Utique legimus pariter in Apostolo: Christum Dei virtutem et Dei sapientiam (I Cor.","english":"The prophet Hosea also bears witness, saying: \"Fixing the heaven, and creating the earth, I am the Lord your God, whose hands created the whole host of heaven\" (Isa. 41:18; 42:5). If therefore the Son is God, indeed because He is God, because through Him all things were made, and not only not lesser, but the most high God, I ask you, whether God is everywhere, or perhaps locally? Since it is impious to deny that God is everywhere, I beseech you, where was He sent? But understand the sending of the Son as His incarnation, with the Apostle himself explaining: \"He sent,\" he says, \"His Son, made from a woman, made under the law\" (Gal. 4:4). Finally, we read about Him in the prophet: \"I fill heaven and earth,\" says the Lord (Jer. 23:24). And the Evangelist about the same: \"We have all received,\" he says, \"His fullness\" (John 1:16). And if He Himself fills all things, where was He sent, He by whose majesty all things are full? But still perhaps you say, as carnal understanding has it, that between the begetting Father and the begotten Son it could not have happened except that there was some interval. They make an interval of an hour; hours designate time: and thus, if you place time before the Son, you do not confess that all things were made through Him. And where is that: \"All things were made through Him\" (John 1:3)? Certainly, according to your proposition I reply, you who say that the Father was at some time without the Son. We likewise read in the Apostle: \"Christ, the power of God and the wisdom of God\" (1 Cor.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Testis est et Osee propheta, dicens: Firmans coelum, et creans terram, ego Dominus Deus tuus, cujus manus creaverunt omnem militiam coeli (Isa., XLI, 18; XLII, ","severity":"info","text":"The citation conflates Hosea with Isaiah verses (41:18; 42:5), likely a scribal error or loose patristic quotation; the source edition notes the mixed attribution.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Misit, inquit, Deus Filium suum facium ex muliere, factum sub lege (Gal.,IV,4)","severity":"info","text":"The reference to Galatians 4:4 is imprecise; the verse actually speaks of the law, not the Son's incarnation. The author adapts the text to support the argument.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Plenitudinem, inquit, ejus nos omnes accepimus (Joan., I, 16)","severity":"info","text":"John 1:16 is misquoted; the original refers to the fullness of Christ's grace, not a general reception. The author reinterprets it to argue for divine omnipresence.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"Christum Dei virtutem et Dei sapientiam (I Cor.","severity":"info","text":"The truncated citation from 1 Corinthians likely refers to 1 Cor. 1:24, where Christ is called 'the power and wisdom of God,' a key prooftext in Arian debates.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a rhetorical pattern: citation, interrogation, and rebuttal of a hypothetical Arian objection about temporal priority of the Father over the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Spatium horae faciunt, horae tempus designant","severity":"caution","text":"The Latin text may be corrupt; 'spatium horae faciunt' is awkward. The sense is that the Arian posits a temporal interval, which the author denies.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The citation of Hosea is actually from Isaiah, indicating a possible scribal error or conflation in the source.","The truncated citation at the end (I Cor.) leaves the exact verse uncertain; likely 1 Cor. 1:24."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"I,24), et ipse de se Dominus loquitur: Ego sum via, veritas, et vita (Joan. XIV, 6). Si ergo fuit Pater sine Filio, sicut tu dicis, fuit sine virtute, fuit sine sapientia, fuit sine vita, fuit sine veritate. Sed quia sine his numquam fuisse Pater credendus est, hoc convenit saluti tuae, ut juxta fidem catholicam, consempiternum Patri et aqualem Filium fatearis: quia et virtus ejus legitur sempiterna, dicente Apostolo: Sempiterna quoque virtus ejus et divinitas (Rom. I, 20). Similiter et de veritate, dicente Psalmista: Et veritas Domini manet in aeternum (Ps. CXVI, 1). Solent etiam ista velut quaestionem calumnia generare. In tantum, inquiunt, major est Pater, ut priore semper nominetur loco. Etiamsi priore semper loco nominaretur, valde videbatur esse conveniens; quia ex ipso est Filius, non ille ex Filio. Tamen ut aequalitatem agnoscas, audi in Scripturis ubi etiam prior Filius nominatur. Joannes evangelista ait: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Joan., I, 2). In Verbo utique Filium indicavit. Et Apostolus ad Ephesios: An nescitis quia omnis fornicator et immundus non habet haeredilatem in regno Christi et Dei (Ephes,, V, 5)? Ecce et hic priore loco Filius nominatur. Et ad Galatas: Paulus Apostolus non ab hominibus, neque per hominem, sed per Jesum Chri-· sium et Deum Patrem(Gal., I, 1).","english":"I, 24), and the Lord himself speaks about himself: \"I am the way, the truth, and the life\" (John 14:6). If therefore the Father existed without the Son, as you say, he existed without power, he existed without wisdom, he existed without life, he existed without truth. But because the Father must never be believed to have existed without these, it is fitting for your salvation that, according to the Catholic faith, you acknowledge the Son as coeternal with the Father and equal to him: for his power is read as eternal, with the Apostle saying: \"His power and divinity are also eternal\" (Rom. 1:20). Similarly concerning the truth, with the Psalmist saying: \"And the truth of the Lord remains forever\" (Ps. 116:1). They are also accustomed to generate a kind of slanderous question from these matters. \"The Father is greater,\" they say, \"to such an extent that he is always named first.\" Even if he were always named first, it would seem very fitting; because the Son is from him, not he from the Son. Yet so that you may recognize their equality, hear in the Scriptures where the Son is also named first. John the Evangelist says: \"In the beginning was the Word, and the Word was with God, and the Word was God\" (John 1:2). In the Word he certainly indicated the Son. And the Apostle to the Ephesians: \"Do you not know that every fornicator and unclean person has no inheritance in the kingdom of Christ and God\" (Eph. 5:5)? Behold, here too the Son is named first. And to the Galatians: \"Paul the Apostle, not by men, nor through man, but through Jesus Christ and God the Father\" (Gal. 1:1).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. XIV, 6","severity":"info","text":"The citation 'Ego sum via, veritas, et vita' (John 14:6) is used to argue for the Son's coeternity, as the Father cannot lack these attributes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. I, 20","severity":"info","text":"The phrase 'Sempiterna quoque virtus ejus et divinitas' (Rom. 1:20) is cited to support the eternal power of the Son, though the Vulgate reads 'invisibilia' rather than 'sempiterna'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. CXVI, 1","severity":"info","text":"The citation 'Et veritas Domini manet in aeternum' (Ps. 116:1) is used to argue for the eternal truth of the Son, though the verse is not standard in modern Psalters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan., I, 2","severity":"info","text":"John 1:2 is quoted to show the Son (the Word) named before God the Father, countering the Arian argument that the Father is always named first.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes., V, 5","severity":"info","text":"The citation 'regno Christi et Dei' (Eph. 5:5) is used to show the Son named before the Father, though the verse is not standard in modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gal., I, 1","severity":"info","text":"The citation 'per Jesum Christum et Deum Patrem' (Gal. 1:1) is used to show the Son named before the Father, supporting the argument for equality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor textual variations (e.g., 'Ephes., V, 5' and 'Gal., I, 1' are not standard chapter/verse references). The reading taken is that these are intended as scriptural citations supporting the Son's coeternity and equality."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":6,"ref":"p6","source":"Et ad Thessalonicenses: Ipse autem Dominus Jesus Christus et Deus et pater noster, qui dilexit nos (II Thess., II, 15). Ad Corinthios: Gratia Domini nostri Jesu Christi et charitas Dei Patris, et communicatio sancti Spiritus cum omni-· bus vobis (II Cor., XIII, 13). Et ipse Dominus dicit: Ego et Pater unum sumus (Joan., X, 30). Non dicit: Pater et ego. Et alibi: Qui me videt, videt et Patrem (Joan., XIV,9). Et iterum: Qui non honorificat Filium, non honorificat Patrem qui misit illum (Joan., V, 23). Ecce quoties priore loco Filius nominatur! Sed quia in Patre et Filio aequalitas est, nullum praejudicium nec ante nec postea nominatus alteri poterit exhibere, quia nulla est diversitas, ubi est aequalis in utroque divinitas. Sed ideo sic legimus, quia humana locutio aliter se non valet expedire, nisi ut cum unum dixerit, sic alterum dicat. Ecce ut agnoscas, quia nihil ibi majus, nihilque minus est, cessit quaestio de Patre anterius nominato; quia ubi una est substantia, una deitas, et incorporalis immensitas, nulla est disparitas vel diversitas existimanda. Ubi enim unus Deus creditur, ibi minor et major excluditur. Nescit enim numerum unitas, et gradum non admit-· til aequalitas, sicut scriptum est: Non ascendes per gradum ad altare meum (Exod., XI, 26).","english":"And to the Thessalonians: \"Our Lord Jesus Christ himself, both God and our Father, who loved us\" (2 Thess. 2:15). To the Corinthians: \"The grace of our Lord Jesus Christ and the love of God the Father, and the communion of the Holy Spirit with all of you\" (2 Cor. 13:13). And the Lord himself says: \"I and the Father are one\" (John 10:30). He does not say: \"The Father and I.\" And elsewhere: \"Who sees me, sees also the Father\" (John 14:9). And again: \"Who does not honor the Son, does not honor the Father who sent him\" (John 5:23). Behold how many times the Son is named first! But because there is equality in the Father and the Son, neither being named before nor after can present any prejudice to the other, since there is no diversity where there is equal divinity in both. But we read thus because human speech cannot otherwise express itself except that, having said one, it then says the other. Behold, so that you may recognize that there is nothing greater there, and nothing less, the question about the Father being named first has ceased; because where there is one substance, one deity, and incorporeal immensity, no disparity or diversity is to be supposed. For where one God is believed, there lesser and greater are excluded. For unity knows no number, and equality admits no degree, as it is written: \"You shall not go up by steps to my altar\" (Exod. 20:26).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Thess., II, 15","severity":"info","text":"The citation 'II Thess., II, 15' is a misattribution; the verse is actually 2 Thessalonians 2:15, which reads 'our Lord Jesus Christ himself, both God and our Father, who loved us'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor., XIII, 13","severity":"info","text":"The citation 'II Cor., XIII, 13' is erroneous; 2 Corinthians has only 13 chapters. The verse is likely a conflation or misreference, as no such verse exists in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod., XI, 26","severity":"info","text":"The citation 'Exod., XI, 26' is a misattribution; the verse is actually Exodus 20:26, which reads 'You shall not go up by steps to my altar'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Non ascendes per gradum ad altare meum","severity":"info","text":"The author adapts Exodus 20:26 to argue against hierarchical gradation in the Trinity, using the prohibition of steps to the altar as a metaphor for the equality of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ecce quoties priore loco Filius nominatur","severity":"info","text":"The passage lists scriptural examples where the Son is named before the Father, countering Arian arguments that priority in naming implies superiority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"II Cor., XIII, 13","severity":"caution","text":"The citation 'II Cor., XIII, 13' is corrupt; it does not correspond to any known verse. The intended reference may be a lost or apocryphal text, or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'II Thess., II, 15' is likely a misnumbering for 2 Thessalonians 2:15, but the verse numbering in the manuscript may reflect a different tradition.","The citation 'II Cor., XIII, 13' is clearly erroneous; the intended verse is uncertain.","The citation 'Exod., XI, 26' is a misattribution for Exodus 20:26, possibly due to a different chapter division in the source manuscript."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Et ideo auferat contentionem, et teneat cum fide catholica inseparabilem Trinitatem, sine permixtione conjunctam, sine separatione disjunctam, quia Pater, et Filius, et Spiritus sanctus, Deus plenus et unus est. Ipsa enim per se ratio docet, quia unus nec posteriorem recipit, nec priorem: comparationem vel separationem nescit habere qui solus est; minor non potest esse qui plenus est, quia perfectioni nec addi quidquam potest, nec minui. Credantur ergo tres personae, sed non tres substantiae; tres proprietates, sed non tres potestates. Ita una sine principio sempiternitas, sicut una sine fine majestas, sine auctore Pater, sine tempore Filius, sine majore Spiritus sanctus. Nos enim catholici Dominum Deum nostrum Jesum Christum, et minorem dicimus Patre, et aequalem: minorem propter humanitatem assumptam, quia cum in forma Dei esset, formam servi induere est dignatus; aequalem vero dicimus propter deitatem perpetuam, qua ex Patre existens Filius et consempiternus est Patri. Quare ergo nohis cum non confitentur aequalem, cum nos cum illis non negemus minorem? praesertim cum utrumque in sanctis Scripturis legimus, dicente Evangelista: Propterea, inquit, quaerebant interficere eum Judaei quia non solum solvebat sabbatum, sed etiam Patrem suum dicebat Deum, aequalem se faciens Deo (Joan., V, 18). Ecce impietas Judaerum dicit aequalem, et non veretur dicere Christianus minorem.","english":"And so let contention be set aside, and let the inseparable Trinity be held with catholic faith, joined without mixture, separated without division, because the Father, the Son, and the Holy Spirit are one full God. For reason itself teaches that one neither receives a later nor a prior; he who is alone cannot know comparison or separation; he who is full cannot be lesser, because nothing can be added to or taken away from perfection. Therefore let three persons be believed, but not three substances; three properties, but not three powers. Thus there is one eternity without beginning, just as there is one majesty without end, a Father without an author, a Son without time, a Holy Spirit without a superior. For we Catholics call our Lord God Jesus Christ both lesser than the Father and equal: lesser on account of the assumed humanity, because when he was in the form of God, he deigned to put on the form of a servant; but we call him equal on account of the perpetual divinity, by which, as the Son existing from the Father, he is coeternal with the Father. Why, then, do they not confess him equal with us, when we do not deny him lesser with them? especially since we read both in the holy Scriptures, as the Evangelist says: \"For this reason,\" he says, \"the Jews sought to kill him, because not only did he break the Sabbath, but he also called God his Father, making himself equal to God\" (John 5:18). Behold, the impiety of the Jews calls him equal, and a Christian does not blush to call him lesser.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Trinitatem","severity":"info","text":"The Latin 'Trinitatem' (Trinity) is a technical term for the three persons in one God, central to Nicene orthodoxy. The passage insists on 'inseparabilem' (inseparable) to counter Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"personae","severity":"info","text":"'Personae' (persons) is distinguished from 'substantiae' (substances) to affirm three distinct persons but one substance (homoousios), a key Nicene formulation against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan., V, 18","severity":"info","text":"The citation 'Joan., V, 18' refers to John 5:18, which the author interprets as the Jews accusing Jesus of making himself equal to God. This verse is used to argue that even opponents acknowledged Christ's equality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Arianos","severity":"info","text":"The work 'Breviarium Fidei Adversos Arianos Haereticos' is a Latin anti-Arian treatise. Arianism denied the full divinity of Christ, holding him subordinate to the Father, which this passage refutes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et ideo","severity":"info","text":"The passage begins with 'Et ideo' (And so), linking it to the preceding scriptural citations. It then moves from a doctrinal statement to a rational argument, then to a scriptural proof, forming a cohesive unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"catholici","severity":"info","text":"The author self-identifies as 'catholici' (Catholics), claiming orthodoxy against Arian opponents. This reflects the post-Nicene context where 'catholic' denoted adherence to the Nicene Creed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'sine permixtione conjunctam, sine separatione disjunctam' is paradoxical, emphasizing unity without confusion or separation, but the precise theological nuance may vary.","The phrase 'minorem propter humanitatem assumptam' could be read as implying a temporary subordination, which some later theologians might contest."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Et alibi idem Evangelista ait: Qui non honorificat Filium, non honorificat Patrem, qui misit illum (Ibid., 23). AEqualis enim honor non nisi aequalibus exhibetur. Et alio loco idem dicit: Sicut Pater suscitat mortuos, et vivificat, ita et Filius quos vult vivificat (Ibid., 21). Audi dicentem: Sicut Pater, ita et Filius. Audi dicentem: Quos vult, et aequalem eum Patri, ac suae potestatis esse cognosce: et non dicas Deum minorem, quia nusquam in Scripturis sanctis vel majorem Deum legimus, vel minorem. Sicut ipse Philippo dicit: Qui me videt, videt et Patrem (Joan.,XIV,9). Et: Omnia quae Pater facit, haec eadem et Filius similiter facit (Joan, V, 19). Vel illud: Deus erat Verbum (Joan., I,1). Et Apostolus, ut memoravimus: Qui est, inquit, super omnia Deus benedictus in saecula (Rom., IX, 5) Et Apostolus: Qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo (Philip., II, 6). Quare hoc? quia nemo rapit, nisi quod non habet. Ille ergo qui habebat aequalitatem, non est arbitratus per rapinam: sed quam rebellis angelus assumere voluit per rapinam, Christus possedit per naturam. Quia vero est verus Deus, audi beatum Joannem dicentem in Epistola sua: Et simus, inquit, in vero Filio ejus Jesu Christo: hic est verus Deus, et vita aeterna (I Joan., V, 20). Audis verum Deum, et praesumis dicere minorem, et non confiteris aequalem?","english":"And elsewhere the same Evangelist says: \"He who does not honor the Son does not honor the Father who sent him\" (John 5:23). For equal honor is shown only to equals. And in another place the same author says: \"Just as the Father raises the dead and gives life, so also the Son gives life to whomever he wishes\" (John 5:21). Hear him saying: \"Just as the Father, so also the Son.\" Hear him saying: \"Whomever he wishes,\" and recognize him as equal to the Father and of his own power; and do not call God lesser, because nowhere in the holy Scriptures do we read of a greater God or a lesser one. Just as he himself says to Philip: \"He who sees me sees also the Father\" (John 14:9). And: \"Everything that the Father does, these same things the Son also does in like manner\" (John 5:19). Or that: \"The Word was God\" (John 1:1). And the Apostle, as we have recalled: \"Who is,\" he says, \"over all, God blessed forever\" (Romans 9:5). And the Apostle: \"Who, though he was in the form of God, did not consider it a usurpation to be equal to God\" (Philippians 2:6). Why is this? Because no one usurps what he does not have. Therefore he who possessed equality did not consider it through usurpation; but what the rebellious angel wished to assume through usurpation, Christ possessed by nature. But because he is true God, hear the blessed John saying in his Epistle: \"And let us be,\" he says, \"in his true Son Jesus Christ: he is true God and eternal life\" (1 John 5:20). You hear \"true God,\" and do you presume to call him lesser, and do you not confess him equal?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui non honorificat Filium, non honorificat Patrem, qui misit illum","severity":"info","text":"The citation is from John 5:23, though the Vulgate reads 'non honorificat Filium, non honorificat Patrem, qui misit illum' exactly as here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sicut Pater suscitat mortuos, et vivificat, ita et Filius quos vult vivificat","severity":"info","text":"This echoes John 5:21, where the Son's power to give life is compared to the Father's.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui me videt, videt et Patrem","severity":"info","text":"The citation is from John 14:9, a key text for pro-Nicene arguments on the Son's visibility of the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnia quae Pater facit, haec eadem et Filius similiter facit","severity":"info","text":"This is a paraphrase of John 5:19, emphasizing the Son's identical actions to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus erat Verbum","severity":"info","text":"This is John 1:1, used to assert the divinity of the Word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo","severity":"info","text":"This is a paraphrase of Philippians 2:6, referring to Christ's equality with God by nature, not usurpation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Dicit etiam beatus Apostolus ad Titum: Exspectantes beatam spem, et adventum gloriae magni Dei (Tit., II,13). Nescio qua fronte minor esse dicatur, quem magnum Deum Apostolus profitetur. Hoc etiam perfidus error dicere solet, quod ubi in Scripturis legimus aut solum Deum, aut solum altissimum, aut solum sapientem, hoc non de Trinitate dici, sed de solo Patre accipi debeat. Quod quam absurdum sit ita sentire, de hoc uno testimonio convincatur. Dicit enim Apostolus: Cognitum soli sapienti Deo (Rom., XVI, 26); non intelligunt quia non dixit: Soli sapienti Patri, sed: Soli sapienti Deo, quae est Trinitas. Nam dum soli Patri hoc deputant, Filium insipientem blasphemant. Et quomodo eum Apostolus sapientiam Dei esse dicit, si solus Pater est sapiens, cum nullus sapiens possit esse nisi per sapientiam suam? Et ubi est illud, quod ad Colossenses idem Apostolus protestatur de Christo Jesu: In quo sunt, inquit, omnes thesauri sapientiae et scientiae absconditi (Coloss., I, 3)? Unde agnoscant, quam stultum sit quod promunt, et ubicumque aliquid similiter legunt, non uni personae deputent, sed beatae Trinitati, quae sola summus Deus et verus est. Nam et de Spiritu sancto sic dicit Apostolus: Alii quidem per Spiritum datur sermo sapientiae, alii autem sermo scientiae secundem eumdem Spiritum (I Cor., XII, 8).","english":"The blessed Apostle also says to Titus: \"Awaiting the blessed hope and the coming of the glory of the great God\" (Titus 2:13). With what face can He be called lesser, whom the Apostle proclaims as the great God? This faithless error also commonly asserts that where in the Scriptures we read either \"only God,\" or \"only the highest,\" or \"only the wise,\" this is not to be understood of the Trinity, but must be taken as referring to the Father alone. How absurd it is to think in this way is proven by this one testimony. For the Apostle says: \"Known to the only wise God\" (Romans 16:26); they do not understand that he did not say \"to the only wise Father,\" but \"to the only wise God,\" which is the Trinity. For while they attribute this to the Father alone, they blasphemously declare the Son to be unwise. And how can the Apostle call Him the wisdom of God, if the Father alone is wise, since no one can be wise except through his own wisdom? And what of that which the same Apostle declares about Christ Jesus to the Colossians: \"In whom,\" he says, \"are hidden all the treasures of wisdom and knowledge\" (Colossians 1:3)? From this let them recognize how foolish is what they put forward, and that wherever they read something similar, they should not attribute it to a single person, but to the blessed Trinity, which alone is the supreme and true God. For concerning the Holy Spirit, the Apostle speaks thus: \"To one indeed is given through the Spirit a word of wisdom, to another, however, a word of knowledge according to the same Spirit\" (1 Corinthians 12:8).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tit., II,13","severity":"info","text":"The citation Titus 2:13 is not found in modern critical editions; it likely reflects a variant or a misattribution common in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom., XVI, 26","severity":"info","text":"Romans 16:26 is cited as 'soli sapienti Deo'; the Vulgate reads 'soli sapienti Deo' but modern editions attribute the doxology to a later addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Coloss., I, 3","severity":"info","text":"Colossians 1:3 is quoted as 'in quo sunt omnes thesauri sapientiae et scientiae absconditi'; this phrasing does not match the Vulgate, suggesting a loose citation or variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor., XII, 8","severity":"info","text":"1 Corinthians 12:8 is cited; the Vulgate reads 'alii quidem per Spiritum datur sermo sapientiae, alii autem sermo scientiae secundum eumdem Spiritum', but the verse numbering differs from modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The argument that 'soli sapienti Deo' (Rom 16:26) refers to the Trinity, not the Father alone, counters Arian subordinationism by equating 'God' with the triune Godhead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The treatise's use of 'magnus Deus' for the Son (Titus 2:13) and 'sapiens' for the Trinity reflects late fourth-century anti-Arian polemic, possibly from a Latin Homoian context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Titus 2:13 is not standard; the source may be a lost Latin version or a misremembered reference.","The verse numbering (e.g., I Cor., XII, 8) follows the Vulgate chapter divisions, not modern critical editions."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Si ergo per Spiritum sanctum, sicut verum est, et sapientiae et scientiae sermo donatur; quomodo solius Patris personae hoc potest ascribi, quod solus sit sapiens, nisi, ut dictum est aequaevae Trinitati ista conveniant? Solent etiam dicere, ideo minor est Filius, quia visibilis, Pater autem invisibilis. Non intelligunt, quia nec Filius in substantia deitatis suae sit visibilis, nisi in assumpto homine, qui et Christus dicitur. Nam Filius Dei, id est Verbum, quod erat in principio Deus apud Deum, per quem facta sunt omnia, videri in sua substantia non potuit, sicut nec Pater in substantia sua. Interrogo autem sine sui injuria illum ipsum, qui dicit quod visus sit Filius Dei, utrum animam suam visibilem an invisibilem fateatur: et cum dixerit invisibilem, sicut et verum est, dicatur ei: Si creatura, id est anima tua, invisibilis est creatura utique Dei. creator universitatis quomodo potuit esse visibilis? Sed ideo induit carnem quae videri poterat, quia deitas ab homine videri non poterat. Hac carne major est Pater: aequalis Verbo major carne: aequalis ei, per quem fecit nos, major eo qui factus est propter nos. Nam quod Deus sit Filius, licet multa testimonia superius posita evidenter perdoceant, tamen adhuc pauca credidi subjungenda. In Genesi scriptum est: Creavit Deus caelum (Gen., I, 1), et utique Evangelista confirmat omnia a Filio esse creata (Joan., I, 3).","english":"If, therefore, through the Holy Spirit, as is true, the word of both wisdom and knowledge is bestowed, how can this be ascribed to the person of the Father alone, that He alone is wise, unless, as has been said, these things belong to the coeternal Trinity? They are also accustomed to say that the Son is lesser because He is visible, while the Father is invisible. They do not understand that the Son is not visible in the substance of His divinity, except in the assumed man, who is also called Christ. For the Son of God, that is, the Word, which was in the beginning God with God, through whom all things were made, could not be seen in His own substance, just as the Father cannot be seen in His own substance. I ask, however, without injury to him, that same one who says that the Son of God was seen, whether he declares his own soul to be visible or invisible: and when he has said it is invisible, as is indeed true, let it be said to him: If a creature, that is, your soul, is invisible, a creature indeed of God, how could the creator of the universe have been visible? But He put on flesh, which could be seen, because divinity could not be seen by man. In this flesh the Father is greater: equal to the Word, greater than the flesh: equal to Him through whom He made us, greater than the one who was made for us. For that the Son is God, although many testimonies set forth above clearly teach this, yet I have believed a few more should be added. In Genesis it is written: God created the heaven (Gen. 1:1), and certainly the Evangelist confirms that all things were created by the Son (John 1:3).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The author argues that the Son is not inherently visible in his divine substance, but only in his incarnate form, countering the Arian claim that visibility implies inferiority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"aequaevae Trinitati","severity":"info","text":"The phrase 'aequaevae Trinitati' (coeternal Trinity) asserts the equal eternity of the three persons, a key anti-Arian position.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 1:1; John 1:3","severity":"info","text":"The author cites Genesis 1:1 ('God created the heaven') and John 1:3 to argue that the Son, as the Word, is the creator, thus coequal with the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The argument that the Son is visible only in his incarnate form reflects a standard Nicene response to Arian claims of subordination based on Christ's human appearance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative refutation of Arian objections, moving from the issue of wisdom to that of visibility, and then to scriptural proof of the Son's divinity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'aequaevae Trinitati' could be interpreted as 'coeternal Trinity' or 'Trinity of equal age'; the translation 'coeternal' is standard in anti-Arian contexts."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Item ibi sequitur: Creavit Deus hominem ad imaginem et similitudinem suam (Gen., I, 27). Ecce hic Deum agnosce, quia, et hominem ipse creavit. Et Isaias dicit de Joanne praecursore Domini: Rectas facite semitas Dei nostri (Isa., XL, 3). Cujus Dei, nisi utique Filii, quem in carne venisse non dubitamus? Et paulo post: Confortate manus dissolutas, et genua debilia roborate. Dicite pusillanimis: Ecce Deus vester in fortitudine veniet, et salvabit vos, et tunc aperientur oculi caecorum (Isa., XXXV, 3). Quod utique in adventu Christi completum esse cognoscimus. Psalmista etiam dicit, Omnes gentes quoscumque fecisti, venient, et adorabunt coram te, mirabilis tu es et faciens mirabilia, tu es Deus solus (Ps. LXXXV, 9). Non puto aliquem esse lam impium, qui neget Filium Dei et mirabilia fecisse, et universas gentes creasse, nisi forte Judaeos. Et alibi Isaias, cum adventum Christi per virginem nuntiat, dicit inter caetera: Et vocabitur nomen ejus Admirabilis, Consiliarius, Deus fortis (Isa., IX, 6). Sed et beatus Apostolus: Omnes enim nos manifestari oportet ante tribunal Christi (II Cor., V, 10). Et ut agnoscas Deum esse Christum, sic alibi dicit: Omnes stabimus ante tribunal Dei (Rom., XIV, 10). Vivo ego, dicit Dominus, quia mihi flectetur omne genu. Utique de Christo dicit, quem ad judicandum vivos et mortuos credimus esse venturum.","english":"Again in the same place it follows: God created man in his own image and likeness (Gen. 1:27). Behold, recognize God here, because He Himself created man. And Isaiah says of John the forerunner of the Lord: Make straight the paths of our God (Isa. 40:3). Of which God, if not indeed of the Son, whom we do not doubt came in the flesh? And a little later: Strengthen the slack hands, and fortify the weak knees. Say to the faint-hearted: Behold, your God will come in strength, and will save you, and then the eyes of the blind will be opened (Isa. 35:3). Which we certainly know was fulfilled at the coming of Christ. The Psalmist also says: All the nations which you have made will come and worship before you; you are wonderful and do wonderful things; you are the only God (Ps. 85:9). I do not think anyone is so impious as to deny that the Son of God has done wonderful things and created all nations, unless perhaps the Jews. And elsewhere Isaiah, when he announces the coming of Christ through a virgin, says among other things: And his name will be called Wonderful, Counselor, Mighty God (Isa. 9:6). But also the blessed Apostle: For we all must appear before the tribunal of Christ (2 Cor. 5:10). And so that you may recognize that Christ is God, he says elsewhere: We will all stand before the tribunal of God (Rom. 14:10). I live, says the Lord, that every knee will bow to me. He certainly speaks of Christ, whom we believe will come to judge the living and the dead.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen., I, 27","severity":"info","text":"The citation of Genesis 1:27 is used to assert that God the Son, not only the Father, is the creator of humanity, countering Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa., XL, 3","severity":"info","text":"Isaiah 40:3 is interpreted as referring to the Son (John the Baptist's forerunner), emphasizing his divine role in the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. LXXXV, 9","severity":"info","text":"Psalm 85:9 (LXX) is cited to argue that the Son, like the Father, performs wonders and creates nations, rebutting Arian claims of his inferiority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor., V, 10","severity":"info","text":"2 Corinthians 5:10 and Romans 14:10 are paired to equate the tribunal of Christ with that of God, asserting Christ's divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vivo ego, dicit Dominus","severity":"info","text":"The phrase 'Vivo ego, dicit Dominus' is not a direct biblical quote but a rhetorical formula common in patristic exegesis, here attributed to Christ to reinforce his authority as judge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of scriptural proofs (Genesis, Isaiah, Psalms, Paul) designed to demonstrate the Son's coequal divinity, typical of anti-Arian argumentation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates two Pauline passages (2 Cor. 5:10 and Rom. 14:10) with slightly different wording; the exact source of 'Vivo ego' is unclear."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Psalmista voces angelorum faciens, cum Christus in coelos ascendisset: Tollite, inquit, portas principes vestras, et elevamini portae aeternales, et introibit rex gloria (Ps. XXXIII, 7). Illisque interrogantibus quis esset iste rex gloriae, respondit Dominus: Fortis et potens Dominus virtutum; ipse est rex gloria (Ibid., 8, 10). Et ne forte de Patre dictum putent, quomodo multa absurde intelligunt, audiant Apostolum huic versiculo consentientem: Si enim, inquit, cognovissent numquam Dominum gloriae crucifixissent (I Cor., II, 8) Cum tam praesentibus quam praeteritis testimoniis, quae de Scripturis sanctis postulata sunt, Deus esse Filius demonstretur, miror cur forte eum aliqui minorem dicendo blasphemare non metuant: cum nusquam omnino Deus minor esse legatur, nisi, ut dictum est, propter dispensationem carnis assumptae, in qua non solum ab angelis minoratus est, sed et matre sua junior invenitur, sicut jam diximus. Secundum hanc ergo regulam duas in Christo crede substantias, Deum verum, et hominem verum. Secundum hominem morti subditur, secundum Deum auctor vitae esse cognoscitur, dicente beato Petro: Petistis virum homicidam donari vobis, auctorem vero vitae interfecistis (Act., III, 14).","english":"The Psalmist, making the voices of the angels when Christ had ascended into the heavens, says: \"Lift up your gates, O princes, and be raised up, O eternal gates, and the king of glory will enter\" (Ps. 24:7). And when they ask who this king of glory is, the Lord answered: \"The strong and mighty Lord of hosts; He Himself is the king of glory\" (Ibid., 8, 10). And lest they think this is said of the Father, as they understand many things absurdly, let them hear the Apostle agreeing with this verse: \"For if they had known, they would never have crucified the Lord of glory\" (1 Cor. 2:8). Since, by both present and past testimonies which have been demanded from the holy Scriptures, the Son is shown to be God, I wonder why some dare to blaspheme by calling Him lesser, when nowhere at all is God read to be lesser, except, as has been said, on account of the dispensation of the assumed flesh, in which He was not only made lesser than the angels, but is found younger than His own mother, as we have already said. Therefore, according to this rule, believe two substances in Christ: true God and true man. According to His humanity, He is subject to death; according to His divinity, He is recognized as the author of life, as the blessed Peter says: \"You asked that a murderer be given to you, but you killed the author of life\" (Acts 3:14).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalmista voces angelorum faciens, cum Christus in coelos ascendisset: Tollite, inquit, portas principes vestras, et elevamini portae aeternales, et introibit r","severity":"info","text":"The citation conflates Ps 24:7 (LXX) with an angelic acclamation; the Latin text follows a tradition linking the psalm to Christ's ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si enim, inquit, cognovissent numquam Dominum gloriae crucifixissent (I Cor., II, 8)","severity":"info","text":"The citation of 1 Cor 2:8 is a paraphrase; the Vulgate reads 'si enim cognovissent numquam dominum gloriae crucifixissent'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Petistis virum homicidam donari vobis, auctorem vero vitae interfecistis (Act., III, 14)","severity":"info","text":"Acts 3:14 is quoted in a form not found in the Vulgate; it likely reflects a lost Latin version or a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"duas in Christo crede substantias","severity":"info","text":"The phrase 'two substances in Christ' reflects a dyophysite Christology, distinguishing true God and true man, common in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"propter dispensationem carnis assumptae","severity":"info","text":"The 'dispensation of the assumed flesh' is a technical term in Latin patristic theology for the incarnation, used to explain Christ's subordination in time and rank.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"miror cur forte eum aliqui minorem dicendo blasphemare non metuant","severity":"info","text":"This passage reflects the late 4th- to 5th-century anti-Arian controversy, where the Son's subordination was a central issue; the author insists on co-equality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm citation (Ps 24:7) is not verbatim from the Vulgate; the exact source of the angelic dialogue is unclear.","The Acts 3:14 quotation does not match any known Latin version; it may be a paraphrase or a variant reading."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Secundum hominem: Tristis est anima mea usque ad mortem (Matth., XVI, 38); secandum Deum: Potestatem habeo ponendi eam, et potestatem habeo iterum sumendi eam, et nemo eam tollit a me, sed ego eam pono a memetipso (Joan.,X, 18). Hinc etiam occasionem accipere calumniandi solent, quod Dominus in Evangelio dixerit: Non potest Filius aliud facere quidquam, nisi quod viderit Patrem facientem (Joan. V, 19). Quod carnalis sensus non intelligens, ideo dictum putat ut se ex Patre esse ostenderet, utpote et Deum et Filium: quomodo inter homines fieri solet, veluti pater artifex filium suum artificium suum docet, ut quod viderit patrem operantem filius, hoc specialius imitetur. Quod quam absurdum sit de Deo Patre omnipotente ita credere; qui est incorporeus, invisibilis, inaestimabilis, et immensus, qui cordis oculos sanos habet evidenter potest cognoscere. Nam qui sic sentiunt interrogandi sunt: Mundus iste quem cernimus a quo sit factus? Utique a Filio minime denegabunt, vel attestante Evangelista et dicente: Omnia per ipsum facta sunt, et sine ipso factum est nihil (Joan.. I, 3). Dicant ergo, ubi vidit Filius Patrem ante facientem alium mundum, ut sic postmodum ille istum crearet: praesertim cum apud potentiam Dei voluisse, creasse sit; sicut legimus: Ipse dicit, et facta sunt (Ps. LII, 9).","english":"According to His humanity: \"My soul is sorrowful unto death\" (Matt. 26:38); according to His divinity: \"I have the power to lay it down, and I have the power to take it up again, and no one takes it from me, but I lay it down of my own accord\" (John 10:18). Hence also they are accustomed to seize an occasion for slander from the fact that the Lord said in the Gospel: \"The Son cannot do anything else except what He has seen the Father doing\" (John 5:19). Which, since the carnal mind does not understand, it thinks was said to show that He is from the Father, as both God and Son: as is customary among men, for example, when a father who is a craftsman teaches his son his craft, so that the son may more specifically imitate what he has seen his father doing. How absurd it is to believe this about the omnipotent God the Father, who is incorporeal, invisible, inestimable, and immense, anyone who has sound eyes of the heart can clearly recognize. For those who think thus are to be asked: By whom was this world which we behold made? Surely they will not deny that it was by the Son, with the Evangelist bearing witness and saying: \"All things were made through Him, and without Him nothing was made\" (John 1:3). Let them say, therefore, where the Son saw the Father previously making another world, so that afterwards He might create this one; especially since with the power of God, to have willed is to have created, as we read: \"He speaks, and they are made\" (Ps. 33:9).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth., XVI, 38","severity":"info","text":"The citation 'Matth., XVI, 38' is a scribal error for Matt. 26:38, where Jesus says 'My soul is sorrowful unto death' in Gethsemane.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan., X, 18","severity":"info","text":"The citation 'Joan., X, 18' is a scribal error for John 10:18, where Jesus speaks of power over his own life, though the verse numbering is inconsistent with modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. V, 19","severity":"info","text":"The citation 'Joan. V, 19' is a scribal error for John 5:19, where Jesus says the Son cannot do anything except what he sees the Father doing, a key text in Arian debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan.. I, 3","severity":"info","text":"The citation 'Joan.. I, 3' is a scribal error for John 1:3, 'All things were made through Him, and without Him nothing was made', used to argue for the Son's creative agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. LII, 9","severity":"info","text":"The citation 'Ps. LII, 9' is a scribal error for Ps. 33:9 (LXX 32:9), 'He speaks, and they are made', illustrating divine creative power as instantaneous will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Secundum hominem ... secandum Deum","severity":"info","text":"The author contrasts Christ's human and divine natures, a standard anti-Arian strategy to reconcile seemingly contradictory Gospel passages about Christ's weakness and power.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has scribal errors in scripture citations (e.g., 'Matth., XVI, 38' for Matt. 26:38; 'Joan., X, 18' for John 10:18; 'Joan. V, 19' for John 5:19; 'Joan.. I, 3' for John 1:3; 'Ps. LII, 9' for Ps. 33:9). The reading adopted corrects these to standard modern references.","The phrase 'secandum Deum' is a typographical error for 'secundum Deum'."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Sed sublato cordis velamine discant credere Filium in Patre et Patrem esse in Filio: quia divinitas ubique tota et praesens, tam Patris, quam Filii, quam spiritus sancti, sine se esse nusquam potest, sicut ipse dicit: Ego in Patre, et Pater in me (Joan., XX, 38), et cognoscant quod sit videre Filii, ut una est substantia, una potentia, una gloria. Nihil ibi majus, nihilque minus esse credatur. Si enim nos homines terreni quod facere volumus corpore, animo nostro ante meditationis insinuatione praemissa, sapientia exsequente perficimus, et quodammodo consilio nato in mente nostra prius intus in corde agimus quod facere disponimus, quae tamen absque ulla partitione sensuum indissociabiliter una mens efficit: quomodo non Deus Pater cum Deo Filio, qui est sapientia sua, in se manente, quia ipse est, ut saepe diximus, sapientia et, virtus Patris, in una voluntate cuncta et una operatione perficit? Sed nec alia Pater facit, alia Filius; sed eadem quae Pater facit, ipsa et Filius facit, sicut ipse testatur: Quaecumque, inquit, Pater facit, haec eadem et Filius similiter facit (Joan., V, 19).","english":"But with the veil of the heart removed, let them learn to believe that the Son is in the Father and the Father is in the Son: because the divinity, whole and present everywhere, of the Father, of the Son, and of the Holy Spirit, can never be without itself, as He Himself says: \"I am in the Father, and the Father is in Me\" (John 20:38), and let them recognize what it is to see the Son, that there is one substance, one power, one glory. Let nothing there be believed greater, and nothing lesser. For if we earthly men, when we wish to do something with our body, first introduce it in our mind through the prior insinuation of meditation, and accomplish it through wisdom carrying it out, and in a certain way, with a plan born in our mind, we first act within our heart what we intend to do—which, nevertheless, without any division of senses, a single mind indissociably produces—how then does not God the Father, with God the Son, who is His wisdom, remaining in Himself, because He Himself is, as we have often said, the wisdom and power of the Father, accomplish everything in one will and one operation? But neither does the Father do one thing, and the Son another; rather, what the Father does, the same the Son also does, as He Himself testifies: \"Whatever,\" He says, \"the Father does, these same things the Son likewise does\" (John 5:19).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego in Patre, et Pater in me (Joan., XX, 38)","severity":"info","text":"The citation 'I am in the Father, and the Father is in Me' is attributed to John 20:38, but the canonical Gospel of John has no verse 20:38; the closest parallel is John 14:10–11 or 17:21. This suggests a variant versification or a loose memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quaecumque, inquit, Pater facit, haec eadem et Filius similiter facit (Joan., V, 19)","severity":"info","text":"The citation 'Whatever the Father does, these same things the Son likewise does' is attributed to John 5:19, but the canonical verse reads 'Jesus said to them, “Truly, truly, I say to you, the Son cannot do anything by himself”'—a different sense. The author may be citing a variant or adapting the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sublato cordis velamine","severity":"info","text":"The phrase 'veil of the heart' (cordis velamen) echoes 2 Corinthians 3:15–16, where a veil over the heart prevents clear understanding of Scripture. The author uses it to urge removal of heretical blindness to Trinitarian unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"una substantia, una potentia, una gloria","severity":"info","text":"The triad 'one substance, one power, one glory' is a standard anti-Arian formula, emphasizing the consubstantiality and co-equality of the Trinity. It counters Arian subordinationism by asserting no greater or lesser within the Godhead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Si enim nos homines... quomodo non Deus Pater...","severity":"info","text":"The passage uses an analogy from human psychology (mind, meditation, wisdom) to argue for the unity of divine action. This is a common rhetorical device in anti-Arian polemic, illustrating the inseparability of Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ut saepe diximus","severity":"caution","text":"The phrase 'as we have often said' suggests this text is excerpted from a longer work or homily, possibly a compilation. The reference to 'wisdom and power of the Father' is a recurring theme in anti-Arian literature, but the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (John 20:38 and John 5:19) do not match canonical verses; the author may be using a non-standard version or misremembering.","The phrase 'sublato cordis velamine' could be a scribal error for 'sublato cordis velamine' (veil of the heart) or a deliberate metaphor; the exact biblical reference is unclear."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"Sed ideo dixit: Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem (Ibid.), ut nos cognoscamus et credamus, quia ex Patre est Filius, et non ex semetipso, vel aliunde, sed consempiternus Patri, quia et Pater in se semper perfectus existit, nec ei aliquando aliquid defuit, vel accessit. Nam si aliquando, quomodo Ariani blasphemant, fuit sine Filio Pater, ergo imperfectus fuit Pater, ergo fuit sine Verbo, et sicuti jam memoravimus, fuit sine sapientia, sine virtute, sine vita, sine justitia, sine veritate: quia istae omnes species divinitatis secundum Scripturas Filius esse noscuntur. Sed quia sine his virtutibus Patrem umquam dici fuisse blasphemum est, hoc justum est, hoc convenit, ut consempiternum et coaequalem Patri Filium fatearis. Si enim Deus in cordibus nostris cum loquitur, miro modo loquitur sine sono; putas quomodo potest loqui Filio suo, qui est Verbum ejus? Sic ergo cogita, quia incorporaliter locutus est Filio, quia et incorporaliter genuit Filium. Nec enim sic docuit, quasi indoctum genuerit. Sed hoc est cum docuisse, quod est doctum et scientem genuisse. Et hoc est: Docuit me Pater (Joan., VIII, 28), quod est, scientem genuit me Pater. Quomodo autem a se nihil potest facere Filius, de quo Propheta testatur, et dicit: Deus autem in coelo sursum, et in terra omnia quaecumque voluit fecit (Ps. CXIII, 11)?","english":"But He said: \"The Son cannot do anything by Himself, except what He sees the Father doing\" (John 8:28), so that we may know and believe that the Son is from the Father, and not from Himself or from elsewhere, but coeternal with the Father, because the Father always exists perfect in Himself, and nothing was ever lacking to Him or added to Him. For if at some time, as the Arians blaspheme, the Father existed without the Son, then the Father was imperfect, then He was without the Word, and, as we have already mentioned, He was without wisdom, without power, without life, without justice, without truth: because all these species of divinity are known according to the Scriptures to be the Son. But since it is blasphemous ever to say that the Father existed without these powers, it is right, it is fitting, that you acknowledge the Son as coeternal and coequal with the Father. For if God speaks in our hearts, He speaks in a wondrous way without sound; how do you think He can speak to His Son, who is His Word? So think thus: He spoke to the Son incorporeally, because He also begot the Son incorporeally. For He did not teach Him as if He had begotten an untaught one. But this is what \"He taught me\" means: that He begot me knowing and learned. And this is: \"The Father taught me\" (John 8:28), which means: \"The Father begot me knowing.\" How, then, can the Son do nothing by Himself, concerning whom the Prophet testifies and says: \"But God in heaven above, and on earth, did whatever He wished\" (Psalm 113:11)?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem","severity":"info","text":"The author adapts John 8:28, but the wording 'non potest...nisi quod viderit Patrem facientem' is a paraphrase, not a direct citation. The Vulgate reads 'non potest...nisi viderit Patrem facientem'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"consempiternus","severity":"info","text":"The term 'consempiternus' (coeternal) is a key anti-Arian coinage, emphasizing the Son's eternal coexistence with the Father, not merely temporal coexistence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ariani","severity":"info","text":"The reference to Arian blasphemy situates this passage in the post-Nicene polemic against Arian subordinationism, which denied the Son's coeternity and consubstantiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus autem in coelo sursum, et in terra omnia quaecumque voluit fecit","severity":"info","text":"The citation of Psalm 113:11 (LXX 112:11) is a loose paraphrase; the Vulgate reads 'Deus autem in caelo sursum, et in terra omnia quaecumque voluit fecit'.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural paraphrase (John 8:28) to a logical argument against Arianism, then to an analogy of divine speech, and ends with a rhetorical question citing Psalm 113:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"species divinitatis","severity":"info","text":"The list of 'species divinitatis' (wisdom, power, life, etc.) as names of the Son reflects a common anti-Arian trope, found in authors like Hilary of Poitiers and Ambrose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Docuit me Pater' (John 8:28) is interpreted as 'scientem genuit me Pater', but the original Greek and Latin allow a more straightforward reading of teaching after birth.","The citation of Psalm 113:11 is ambiguous in its application: it may refer to the Son's power or to God's omnipotence generally."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Sed forte dicturus es hoc de Patre dictum, redi ad Evangelistam dicentem de Filio quia omnia per ipsum facta suut, sine ipso factum est nihil (Joan., I, 3). Qui etiam loquitur ad Moysem: Vade, inquit, dic filiis Israel, Deus patrum vestrorum misit me ad vos (Exod., III, 12) Illo respondente, et dicente: Dic mihi nomen tuum, num non credent mihi, post haec adjiciens Deus dixit ei: Vade, dic filiis Israel: Ego sum qui sum, et qui est misit me ad vos (Ibid.,14). Et ne hoc de Patre dictum accipias, audi beatum Apostolum huic loco consentientem, et quodammodo ipsum testimonium exponentem ad Corinthios: Dei, inquit, Filius, qui praedicatus est vobis per me, et Silvanum, et Timotheum, non fuit in illo est et non, sed est in illo fuit. Quotquot enim promissiones Dei sunt, in illo est (II Cor., I, 19). Audi Paulum cum Mose concordantem, et noli a fide catholica discordare. Nam si Ecclesiam catholicam interrogas de Patre quid sit, dicit Deum: sed et Filium dicit Deum, sed et Spiritum sanctum dicit Deum: et tamen non dicit tres deos, ne gentibus comparetur, qui plures deos errore suo decepti confingunt. Sed credemus Scripturae dicenti, tam novi quam veteris Testamenti, quia Deus unus est: et si unus major, alter minor est, ut Ariani dicunt, unus dici non potest, inaequalitas unitatem excludit· Quomodo autem tres et unum credamus adverte.","english":"But perhaps you will say that this was said about the Father. Return to the Evangelist saying about the Son that all things were made through Him, and without Him nothing was made (John 1:3). He also speaks to Moses: \"Go,\" He says, \"tell the children of Israel, the God of your fathers has sent me to you\" (Exodus 3:12). When the other responds and says, \"Tell me your name, for they will not believe me,\" after this the Lord adds, \"Go, tell the children of Israel: I am who I am, and He who is has sent me to you\" (Exodus 3:14). And lest you take this as said about the Father, hear the blessed Apostle agreeing with this passage and in a way expounding the same testimony to the Corinthians: \"The Son of God,\" he says, \"who was preached to you through me, and Silvanus, and Timothy, was not in that 'is and is not,' but in Him there was 'is.' For all the promises of God are in Him\" (2 Corinthians 1:19). Hear Paul agreeing with Moses, and do not disagree with the Catholic faith. For if you ask the Catholic Church what the Father is, it says God; but it also says the Son is God, and it also says the Holy Spirit is God; and yet it does not say three gods, lest it be compared to the Gentiles, who in their error invent many gods. But we will believe Scripture, both of the New and the Old Testament, that God is one; and if one is greater and another lesser, as the Arians say, one cannot be spoken of, for inequality excludes unity. But how we believe both three and one, pay attention.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan., I, 3","severity":"info","text":"The citation 'Joan., I, 3' refers to John 1:3, which the author uses to argue that all things were made through the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod., III, 12","severity":"info","text":"The citation 'Exod., III, 12' refers to Exodus 3:12, where God speaks to Moses, but the author adapts the wording to support a Trinitarian reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor., I, 19","severity":"info","text":"The citation 'II Cor., I, 19' refers to 2 Corinthians 1:19, which the author interprets as Paul affirming the Son's eternal existence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ariani","severity":"info","text":"The Arians argued for subordination of the Son to the Father, denying coeternity and consubstantiality; the author counters by asserting equality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ecclesiam catholicam","severity":"info","text":"The author appeals to the Catholic Church's teaching on the Trinity as a unified authority against Arian claims of inequality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed forte dicturus es","severity":"info","text":"This phrase introduces a rhetorical objection from an Arian interlocutor, a common device in polemical works to refute opposing views.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text conflates Exodus 3:12 and 3:14, adapting the dialogue to fit a Trinitarian interpretation; the exact wording of the biblical source is not followed verbatim."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Unitatem facit aequalitas virtutum, Trinitatem proprietas personarum. Audisti quomodo ipse intelligendam aequalitatem suam et Patris docuerit: Ego, inquit, et Pater unum sumus (Joan., X, 30). Aliud est unum, aliud sumus. Nam cum dicit sumus, personas significat. Unum sumus, id est, justitia sumus, eademque sapientia, virtus indivisa, par gloria. Quae cum ita sint, dissensio auferatur, et fides integra teneatur. Dicunt etiam: Ideo major est Pater, quia est immortalis. Interrogandi sunt, utrum Filium in substantia deitatis suae mortalem esse fateantur. Quod si dixerint, quam contra rationem dicant, omnis homo agnoscere potest, qui etiam humanam animam immortalem esse non ambigit. Sed hoc eis dicendum, quod secundum carnem dicatur passus et mortuus. Nam secundum divinitatem, qua semper exstitit, et universa creavit, immortalis permaneat. Dicunt etiam esse visibilem; quod quam absurdum sit, agnoscant qui hoc dicunt, cum nec anima humana possit esse visibilis, quanto magis Deus in sua substantia? Sed ideo carnem assumpsit, quae poterat videri, quia deitas corporeis oculis non poterat intueri. Haec interim de aequalitate Patris ac Filii ad praesens dicta sufficiant. Nam de aequalitate operum Trinitatis, id est Patris, et Filii, et Spiritus sancti, paulo post donante Domino, de Scripturis sanctis monstrabimus.","english":"Equality of powers makes unity; the property of persons makes Trinity. You have heard how He Himself taught that His equality with the Father is to be understood: \"I,\" He says, \"and the Father are one\" (John 10:30). \"One\" is one thing, \"are\" is another. For when He says \"are,\" He signifies persons. \"We are one,\" that is, we are justice, and the same wisdom, undivided power, equal glory. Since this is so, let dissension be removed, and let the faith be held intact. They also say: The Father is greater because He is immortal. They must be asked whether they admit that the Son is mortal in the substance of His divinity. If they say so, every man can recognize how contrary to reason they speak, who does not doubt that even the human soul is immortal. But this must be said to them: that He is said to have suffered and died according to the flesh. For according to the divinity, in which He always existed and created all things, He remains immortal. They also say He is visible; let those who say this recognize how absurd that is, since not even the human soul can be visible, how much less God in His substance? But He assumed flesh for this reason, which could be seen, because the deity could not be beheld with bodily eyes. Let these things about the equality of the Father and the Son suffice for the present. For concerning the equality of the works of the Trinity, that is, of the Father, and the Son, and the Holy Spirit, we will show a little later, with the Lord's gift, from the holy Scriptures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Unitatem facit aequalitas virtutum, Trinitatem proprietas personarum","severity":"info","text":"This phrase encapsulates the anti-Arian argument: unity arises from equality of powers (virtutum), while Trinity arises from the distinct property (proprietas) of persons. The Latin distinguishes ontological unity from personal distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego, inquit, et Pater unum sumus (Joan., X, 30)","severity":"info","text":"The author cites John 10:30, a key text in Arian debates. The Latin commentary exploits the grammatical distinction between 'unum' (one thing) and 'sumus' (we are) to argue for both unity of substance and distinction of persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Dicunt etiam: Ideo major est Pater, quia est immortalis","severity":"info","text":"The author refutes an Arian claim that the Father is greater because immortal. This reflects the Arian subordinationist argument that the Son, being begotten, is lesser and mutable. The response insists on the Son's full divinity and immortality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"cum nec anima humana possit esse visibilis, quanto magis Deus in sua substantia?","severity":"info","text":"The argument that God in substance is invisible, using the human soul as an analogy, parallels earlier patristic defenses of divine transcendence, e.g., in Hilary of Poitiers or Augustine, against anthropomorphic conceptions of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Haec interim de aequalitate Patris ac Filii ad praesens dicta sufficiant","severity":"info","text":"This sentence marks a transition: the author concludes the discussion of Father-Son equality and announces a forthcoming treatment of the equality of the works of the entire Trinity, indicating a planned two-part structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"donante Domino, de Scripturis sanctis monstrabimus","severity":"info","text":"The phrase 'with the Lord's gift' is a common humility topos in Latin theological writing. The promise to demonstrate from Scripture reflects the work's method: grounding anti-Arian arguments in biblical authority, typical of the post-Nicene period.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Nunc vero de sancti Spiritus deitate pauca de multis testimoniis sunt ponenda, quem non solum minorem asserere, sed etiam Deum omnino dicuntur haeretici denegare. Audiant pauca de deitate Spiritus sancti. In Genesi dicit sermo divinus: Spiritus Domini ferebatur super aquas (Gen., I, 2). hoc est eminentia potestatis, non inopia necessitatis. Et in Evangelio: Spiritus est Deus: et eos qui adorant, in spiritu et veritate oportet adorare (Joan., IV, 24). Et ne forte de Patre dictum intelligas, et non de Spirtu sancto, audi quod sequitur: Spiritus ubi vult spirat (Joan., III, 8). Audi ubi vult, ut suae potestatis eum esse non dubites. Et Apostolus ad Corinthios dicit: Divisiones gratiarum sunt, idem autem Spiritus: et divisiones operationum sunt. idem autem Deus, qui operatur omnia in omnibus (I Cor., XII, 4). Et tu cognoscas ipsum Spiritum nominatum Dominum et Deum, audi inferius quomodo concludit: Alii quidem datur per Spiritum sermo sapientiae, alii autem sermo scientiae secundum eumdem Spiritum, alii fides in eodem Spiritu (Ibid., 8), et reliqua. Et sic concludit: Haec autem omnia operatur unus atque idem Spiritus, dividens singulis prout vult (Ibid., 11). Qui divina munera prout vult dispensat, legem superioris ignorat. Agnosce tandem, quia qui prout vult dividit, nulli subditus esse probatur, sed suae potestatis esse dignoscitur.","english":"Now concerning the deity of the Holy Spirit, a few testimonies from among many are to be set forth, whom the heretics are said not only to assert as lesser, but even to deny as God altogether. Let them hear a few things concerning the deity of the Holy Spirit. In Genesis, the divine word says: \"The Spirit of the Lord was borne over the waters\" (Gen. 1:2). This is an eminence of power, not a lack of necessity. And in the Gospel: \"Spirit is God: and those who worship, it is fitting to worship in spirit and in truth\" (John 4:24). And lest you understand this as said of the Father, and not of the Holy Spirit, hear what follows: \"The Spirit breathes where it wills\" (John 3:8). Hear \"where it wills,\" so that you may not doubt that it is of its own power. And the Apostle says to the Corinthians: \"There are divisions of graces, but the Spirit is the same: and there are divisions of operations, but the same God, who works all things in all\" (1 Cor. 12:4). And that you may recognize the Spirit itself named Lord and God, hear how he concludes further on: \"To one indeed is given through the Spirit a word of wisdom, to another a word of knowledge according to the same Spirit, to another faith in the same Spirit\" (Ibid., 8), and so forth. And thus he concludes: \"But all these things one and the same Spirit works, distributing to each as it wills\" (Ibid., 11). He who dispenses divine gifts as he wills knows no law of a superior. Acknowledge at last, that he who divides as he wills is proven to be subject to no one, but is recognized to be of his own power.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Nunc vero de sancti Spiritus deitate","severity":"info","text":"This passage opens a new section on the Holy Spirit's divinity, following the previous discussion of the Son's equality with the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus Domini ferebatur super aquas (Gen., I, 2)","severity":"info","text":"The citation of Genesis 1:2 is used to assert the Spirit's power, interpreting the phrase as indicating eminence of power rather than need.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus est Deus: et eos qui adorant, in spiritu et veritate oportet adorare (Joan., IV, 24)","severity":"info","text":"The citation of John 4:24 is adapted; the Vulgate reads 'Deus spiritus est' (God is spirit), but the text here reverses the order to emphasize 'Spirit is God.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus ubi vult spirat (Joan., III, 8)","severity":"info","text":"The citation of John 3:8 is used to argue for the Spirit's autonomous power, as the phrase 'where it wills' indicates self-determination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Divisiones gratiarum sunt, idem autem Spiritus: et divisiones operationum sunt. idem autem Deus, qui operatur omnia in omnibus (I Cor., XII, 4)","severity":"info","text":"The citation of 1 Corinthians 12:4 is a loose paraphrase; the original speaks of varieties of gifts but the same Spirit, and the text equates Spirit with God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"haeretici","severity":"info","text":"The 'heretics' likely refer to Arians or Pneumatomachians, who denied the full divinity of the Holy Spirit, a key point in fourth-century Trinitarian debates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text adapts scriptural citations loosely, e.g., John 4:24 is reordered, and 1 Corinthians 12:4 is paraphrased, which may reflect memory or intentional theological emphasis."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"De summa enim potestate descendit voluntas, cui nulla contradicit auctoritas. Et ad Hebraeos similiter dicit de Spiritus sancti distributionibus secundum suam voluntatem. Et quis iste sit distributor ac divisor, ad Romanos evidenter ostendit, dicens: Unicuique sicut Deus divisit mensuram fidei (Rom., XII, 3). Et ad Corinthios: Nescitis, inquit, quoniam templum Dei estis, et spiritus Dei habitat in vobis (I Cor., III, 16)? Si quis autem templum Dei violaverit, disperdet illum Deus (Ibid., 17). Et quis iste Deus sit, cujus templum prohibet violari, audi in sequentibus: Nescitis, quia membra vestra templum est Spiritus sancti (II Cor., VI, 19)? Et quis esset iste Spiritus sanctus, cujus templum essemus, sic concludens demonstrat: Glorificate, inquit, et portate Deum in corpore vestro (Ibid., 20). Agnosce Spiritum sanctum evidenter Deum, et desine blasphemare. Et in Actibus Apostolorum beatus Petrus ad Ananiam, qui Deo voverat oblationem, et postmodum exstitit indevotus, sic dicit: Quis compulit te mentiri Spiritui sancto? non es mentitus hominibus, sed Deo (Act., V, 3). Ecce et hic eum evidentissime Deum esse beati Petri attestatio manifestat. Item ibi: Dixit Spiritus sanctus: Segregate mihi Paulum et Barnabam ad opus, ad quos elegi eos (Act., XIII, 2).","english":"For from the highest power descends the will, which no authority contradicts. And to the Hebrews he similarly speaks concerning the distributions of the Holy Spirit according to his own will. And who this distributor and divider is, he clearly shows to the Romans, saying: \"To each one as God has divided the measure of faith\" (Rom. 12:3). And to the Corinthians: \"Do you not know,\" he says, \"that you are a temple of God, and the spirit of God dwells in you\" (1 Cor. 3:16)? \"If anyone violates the temple of God, God will destroy him\" (ibid., 17). And who this God is, whose temple he forbids to be violated, hear in what follows: \"Do you not know that your members are a temple of the Holy Spirit\" (2 Cor. 6:19)? And who this Holy Spirit would be, whose temple we would be, he demonstrates by concluding thus: \"Glorify,\" he says, \"and carry God in your body\" (ibid., 20). Acknowledge the Holy Spirit clearly as God, and cease to blaspheme. And in the Acts of the Apostles, blessed Peter says to Ananias, who had vowed an offering to God and afterwards proved undevout: \"Who compelled you to lie to the Holy Spirit? You have not lied to men, but to God\" (Acts 5:3). Behold, here too the testimony of blessed Peter manifests him most clearly to be God. Likewise there: \"The Holy Spirit said: 'Set apart for me Paul and Barnabas for the work to which I have chosen them'\" (Acts 13:2).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. 12:3","severity":"info","text":"The citation 'Unicuique sicut Deus divisit mensuram fidei' does not correspond to any known reading of Rom. 12:3; it may be a loose paraphrase or a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 3:16-17","severity":"info","text":"The verses cited as 1 Cor. 3:16-17 are not found in the canonical text; they appear to be a free adaptation or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Cor. 6:19-20","severity":"info","text":"The citation 'Nescitis, quia membra vestra templum est Spiritus sancti' and the following verse are not attested in 2 Corinthians; they are likely fabricated or drawn from apocryphal sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts 5:3","severity":"info","text":"The quotation 'Quis compulit te mentiri Spiritui sancto?' does not appear in the canonical Acts of the Apostles; it may be a creative expansion of the Ananias episode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts 13:2","severity":"info","text":"The verse 'Dixit Spiritus sanctus: Segregate mihi Paulum et Barnabam ad opus' is not found in Acts 13:2 or elsewhere in the canonical text; it is likely a pseudepigraphal addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The passage's use of non-canonical scripture citations reflects a common patristic practice of quoting from memory or employing apocryphal traditions to support theological arguments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text attributes several scripture citations to specific books and chapters, but these do not match the canonical Vulgate; the author may be quoting from memory, using variant texts, or inventing proof-texts."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Et beatus Paulus inibi dixit: Attendite, inquit, vobis, et universo gregi, in quo vos Spiritus sanctus posuit Apostolos, regere Ecclesiam Dei, quam acquisivit sanguine suo (Act., XX, 28). Et quis est iste, qui Apostolos segregat et mittit, idem Paulus ad Corinthios declarat dicens: Et quosdam, inquit, posuit Deus in Ecclesia primum Apostolos, secundo Prophetas, tertio Doctores(I Cor., XII, 28), et reliqua. Ecce ubi Spiritum sanctum Deum, luce clarius demonstravit, et quem in actibus Apostolorum Spiritum sanctum esse dicit, ad Corinthios Deum esse manifeste confossus est. Dicit enim idem vas electionis ad Judaeos: Bene Spiritus sanctus de vobis prophetavit per os Isaiae Prophetoe (Act., XXVIII, 25). Et quis esset iste Spiritus sanctus, qui in Prophetis locutus sit, beatus David exprimit, dicens: Audiam quid loquatur in me Dominus Deus (Ps. LXXXIV, 9). Et in Actibus: Ut impleretur, inquit. Scriptura quam praemisit Deus per os prophetarum suorum (Act., III, 18). Et hic agnosce, quod eum Deum evidenter declaret, qui per os prophetarum locutus est, sicut et Zacharias in Evangelio ait: Benedictus, inquit, Deus Israel, quia visitavit et fecit redemptionem plebis suae (Luc., Ii, 68), et post pauca, ait: Sicut locutus est per os sanctorum prophetarum sucrum (Ibid., 70). Agnoscis Dominum Deum esse Spiritum sanctum, qui per os prophetarum locutus est, quod neo impii Judaei denegant.","english":"And blessed Paul said there: \"Attend,\" he says, \"to yourselves and to the whole flock, in which the Holy Spirit has placed you as Apostles, to rule the Church of God, which He acquired with His own blood\" (Acts 20:28). And who it is that separates and sends the Apostles, the same Paul declares to the Corinthians, saying: \"And certain ones,\" he says, \"God placed in the Church: first Apostles, second Prophets, third Teachers\" (1 Cor. 12:28), and so forth. Behold, where he has shown the Holy Spirit to be God, clearer than light, and whom in the Acts of the Apostles he calls the Holy Spirit, to the Corinthians he has manifestly confessed to be God. For the same chosen vessel says to the Jews: \"Well did the Holy Spirit prophesy about you through the mouth of the Prophet Isaiah\" (Acts 28:25). And who this Holy Spirit was, who spoke in the Prophets, blessed David expresses, saying: \"I will hear what the Lord God says in me\" (Ps. 85:9). And in the Acts: \"So that the Scripture might be fulfilled,\" he says, \"which God set forth through the mouth of His prophets\" (Acts 3:18). And here recognize that He is clearly declared to be God, who spoke through the mouth of the prophets, just as Zacharias says in the Gospel: \"Blessed,\" he says, \"is the God of Israel, because He has visited and made redemption for His people\" (Luke 1:68), and after a little, he says: \"As He spoke through the mouth of His holy prophets\" (Ibid., 70). You recognize that the Lord God is the Holy Spirit, who spoke through the mouth of the prophets, which even the impious Jews do not deny.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act., XX, 28","severity":"info","text":"The citation Acts 20:28 is a conflation; the actual verse is Acts 20:28, but the wording echoes 1 Tim 3:2 and Acts 20:28 in the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor., XII, 28","severity":"info","text":"The reference 1 Cor 12:28 is erroneous; the correct verse is 1 Cor 12:28, but the text describes church orders, not found in canonical 1 Corinthians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act., XXVIII, 25","severity":"info","text":"Acts 28:25 does not exist; the intended citation is likely Acts 28:25, but the verse is Acts 28:25 in some manuscripts, referring to the Holy Spirit speaking through Isaiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. LXXXIV, 9","severity":"info","text":"Psalm 84:9 in the Vulgate corresponds to Psalm 85:9 in the Hebrew numbering; the verse is 'Audiam quid loquatur in me Dominus Deus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc., Ii, 68","severity":"info","text":"The citation Luke 1:68 is from the Benedictus; the verse numbering 'Ii, 68' is a scribal error for '1, 68'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Spiritum sanctum Deum","severity":"info","text":"The author argues that Paul identifies the Holy Spirit as God, a key point in anti-Arian polemic, using scriptural conflations to support the consubstantiality of the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage conflates several scriptural references, likely due to scribal error or loose citation from memory; the exact verses intended are uncertain."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"Qui si Deus non esset, non in baptismo in uno nomine deitatis Patri et Filio sociaretur, sicut scriptum est, ubi regulam baptismi posuit ipse Dominus: Ite, inquit, baptisate omnes gentes in nomine Patris, el Filii, et Spiritus sancti (Matth., XXVIII, 19). Quod solum testimonium deberet haereticis sufficere ad incredulitatem inseparabilis Trinitatis, quia nec ipsi audent aliter baptisare, ne regulam Domini corrumpere videantur. Et ubi unum nomen dicitur, ibi et major et minor excluditur. Et in secunda ad Corinthios: Gratia Domini nostri Jesu Christi, et charitas Dei, et communicatio sancti Spiritus cum omnibus vobis (I Cor., XIII, 13). Ut agnoscas Patris, et Filii, et Spiritus sancti unam esse substantiam ac deitatem, audi Isaiam prophetam dicentem: Qui appendit tribus digitis molem terrae (Isa., XL, 12). Nam et singulariter invenimus in Scripturis, digitum sanctum Spiritum nominatum, ut est illud in Evangelio ubi ait: Si ego in digito Dei daemonia ejicio (Luc., XI, 20); quod alius evangelista declarat, dicens: Si ego in Spiritu Dei ejicio daemonia (Matth., XII, 28). Et Magi Pharaonis victi signis divinis dicunt: Digitus Dei est (Exod., VIII, 19).","english":"If He were not God, He would not be joined in baptism with the Father and the Son under a single name of divinity, as it is written where the Lord Himself laid down the rule of baptism: \"Go,\" He says, \"baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit\" (Matthew 28:19). This testimony alone ought to suffice for heretics against disbelief in the inseparable Trinity, because not even they dare to baptize otherwise, lest they appear to corrupt the Lord's rule. And where one name is spoken, there both greater and lesser are excluded. And in the second letter to the Corinthians: \"The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit with all of you\" (1 Corinthians 13:13). So that you may recognize the one substance and divinity of the Father, and of the Son, and of the Holy Spirit, hear the prophet Isaiah saying: \"Who has weighed the mass of the earth with three fingers\" (Isaiah 40:12). For we also find singularly in the Scriptures the Holy Spirit named as a finger, as in that passage in the Gospel where He says: \"If I cast out demons with the finger of God\" (Luke 11:20); which another evangelist declares, saying: \"If I cast out demons with the Spirit of God\" (Matthew 12:28). And the magicians of Pharaoh, conquered by divine signs, say: \"It is the finger of God\" (Exodus 8:19).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth., XXVIII, 19","severity":"info","text":"The citation of Matthew 28:19 is the standard Trinitarian baptismal formula, used here to argue for the co-equal divinity of Father, Son, and Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor., XIII, 13","severity":"info","text":"The reference to 1 Corinthians 13:13 is a conflation; the actual verse is 2 Corinthians 13:13, which does not exist. The author likely misattributes a Trinitarian doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa., XL, 12","severity":"info","text":"Isaiah 40:12 is cited as 'Who has weighed the mass of the earth with three fingers,' a non-canonical reading; the Vulgate has 'quis mensus est aquas,' suggesting a variant or allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc., XI, 20","severity":"info","text":"Luke 11:20 is cited as 'If I cast out demons with the finger of God,' but the canonical text does not contain this phrase; it may be a conflation with Matthew 12:28.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod., VIII, 19","severity":"info","text":"Exodus 8:19 is cited as 'It is the finger of God,' but the Vulgate has 'digitus Dei est' in Exodus 8:19, referring to the magicians' acknowledgment of divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Gratia Domini nostri Jesu Christi, et charitas Dei, et communicatio sancti Spiritus","severity":"caution","text":"The citation 'Gratia Domini...' is not found in 1 Corinthians 13:13; it appears to be a free adaptation or a misremembered doxology, possibly from a liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage conflates several scriptural references, some of which are non-canonical or misattributed, making it unclear whether the author is citing from memory or using a variant text.","The phrase 'three fingers' in Isaiah 40:12 is not attested in standard Latin or Greek versions, suggesting a possible allegorical or apocryphal source."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"In Pentecosten, quod etiam ante adventum Christi Judaei colebant, digito Dei, id est Spiritu, inscriptas tabulas Moses accipit et quae tunc in lapideis tabulis figurata sunt corda durissima Judaeorum, post Ascensionem Domini in carneis tabulis, id est in cordibus discipulorum, visibiliter dignatus est apparere in ipsa specie ignis, in qua Mosi in deserto apparuit, de quo credimus Isaiam dicere: Deus noster ignis consumens est (Deut., IV, 24; Heb., XII, 29). Et sicut legimus, quod nemo noverit cogitationes hominum, nisi Deus, quomodo Spiritus sanctus non est Deus, qui etiam non solum quae in homine, sed etiam quae in Deo sunt scire dignoscitur? dicente Apostolo: Spiritus enim omnia scrutatur, etiam profunda Dei (I Cor., II, 10): et paulo post: Ita quae Dei sunt nemo cognovit, nisi spiritus Dei (Ibid., II). Sed forte dicit aliquis, ideo minor est, quia missus legitur. Et quid dicturus est, cum legit in Isaia propheta ex persona Christi dicentis: Dominus misit me, et Spiritus ejus (Isa., XLVIII, 16). Et alibi: Spiritus Domini super me; propter quod unxerit me, ad evangelizandum pauperibus remissionem. et caecis visum, annuntiare annum placabilem Domini (Isa., LXI. 1), et reliqua.","english":"On Pentecost, which even before the coming of Christ the Jews observed, Moses received the tablets inscribed by the finger of God, that is, by the Spirit; and what was then figured on stone tablets for the very hard hearts of the Jews, after the Ascension of the Lord deigned to appear visibly on fleshly tablets, that is, in the hearts of the disciples, in the very form of fire in which it appeared to Moses in the desert, concerning which we believe Isaiah says: Our God is a consuming fire (Deut. 4:24; Heb. 12:29). And as we read that no one knows the thoughts of men except God, how is the Holy Spirit not God, who is known to know not only what is in man, but also what is in God? As the Apostle says: For the Spirit searches everything, even the depths of God (1 Cor. 2:10); and a little later: Thus no one has known the things of God except the Spirit of God (ibid., 2). But perhaps someone says that He is lesser because He is read as having been sent. And what will he say, when he reads in the prophet Isaiah from the person of Christ saying: The Lord sent me and His Spirit (Isa. 48:16). And elsewhere: The Spirit of the Lord is upon me, because He anointed me to proclaim remission to the poor and sight to the blind, to announce the propitious year of the Lord (Isa. 61:1), and the rest.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Pentecosten","severity":"info","text":"Pentecost, from Greek πεντηκοστή (fiftieth), originally a Jewish harvest festival (Shavuot) observed fifty days after Passover. The author notes its pre-Christian observance by Jews, linking it to the giving of the Law on Sinai.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus noster ignis consumens est","severity":"info","text":"The citation 'Our God is a consuming fire' is attributed to Isaiah but the source edition cross-references Deuteronomy 4:24 and Hebrews 12:29. The actual verse is not found in Isaiah; the author may be conflating or loosely citing.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus enim omnia scrutatur, etiam profunda Dei","severity":"info","text":"The quotation 'For the Spirit searches everything, even the depths of God' is attributed to 1 Corinthians 2:10, but the canonical text reads 'Spiritus enim omnia scrutatur, etiam profunda Dei' is not verbatim; it may be a paraphrase or a variant reading.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominus misit me, et Spiritus ejus","severity":"info","text":"The citation 'The Lord sent me and His Spirit' is attributed to Isaiah 48:16, but the verse in the Vulgate reads 'Dominus misit me et spiritum suum' (the Lord sent me and his spirit). The author uses it to argue the Spirit is co-equal with the Father and Son.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the anti-Arian argument by linking Pentecost, the giving of the Law, and the descent of the Holy Spirit, using scriptural citations to assert the Spirit's divinity and equality within the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The argument that the Holy Spirit knows the depths of God (1 Cor 2:10) and that being 'sent' does not imply inferiority (Isa 48:16) reflects standard fourth-century anti-Arian polemic, likely drawing on Athanasius or Hilary of Poitiers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Deus noster ignis consumens est' is not a direct biblical verse; the source edition's cross-references may be editorial. The paraphrase of 1 Cor 2:10 is not verbatim. The attribution of Isa 48:16 may be a loose citation."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"Et ut scias evidenter de Domino dictum, Evangelista didit: Cum venisset Dominus Jesus in synagogam, datus est ei liber Isaiae prophetae, quem aperiens invenit scriptum: Spiritus Domini super me (Luc., IV, 17), et reliqua quae supra diximus. Et post haec: Plicuit, inquit, librum, et dedit ministro, et dixit: Hodie in vobis impleta est scriptura ista (Ibid., 20). Credendum est mitti, qui ubique esse dignoscitur? sicut dicit Psalmista: Quo ibo a Spiritu tuo, et a facie tua quo fugiam (Ps. CXXXVIII, 7)? Sed sicut Filii missio, incarnatio declaratur, cum se dignatus est aut in columbic specie, vel in igne, aut diversis hujusmodi assumptis indiciis declarare. Quomodo ergo minor credendus est, qui etiam Deum, qui sicut ipse aequalis est Patri, approbatur ad nostram remissionem misisse? et non solum misisse, sicut per Isaiam dictum memoravimus, sed etiam secundum carnem creasse, sicut habes in Evangelio angelum ad Mariam dixisse: Spiritus, inquit, sanctus veniet in te, virtus Altissimi obumbrabit libi (Luc., I, 35), et reliqua. Non enim generatione, sed jussione, et benedictione sancti Spiritus conceptus est Christus. sicut et alius evangelista ait: Inventa est, inquit, habens in utero de Spiritu sancto (Matth., I, 28). Prophetae autem dicunt frequenter, sicut jam memoravimus, Haec dicit Dominus.","english":"And so that you may know clearly that this was said about the Lord, the Evangelist adds: When the Lord Jesus had come into the synagogue, the book of the prophet Isaiah was given to him, and opening it he found written: \"The Spirit of the Lord is upon me\" (Luke 4:17), and the rest which we have mentioned above. And after this: He folded, it says, the book, and gave it to the minister, and said: \"Today this scripture is fulfilled among you\" (Luke 4:20). Is it to be believed that one who is known to be everywhere is sent? As the Psalmist says: \"Where shall I go from your Spirit, and from your face where shall I flee\" (Psalm 138:7)? But just as the sending of the Son is declared to be the incarnation, when he deigned to manifest himself either in the form of a dove, or in fire, or by assuming various signs of this kind. How then is he to be believed lesser, who is also approved to have sent God, who is himself equal to the Father, for our remission? And not only to have sent, as we recalled was said through Isaiah, but also to have created according to the flesh, as you have in the Gospel the angel saying to Mary: \"The Holy Spirit,\" it says, \"will come upon you, the power of the Most High will overshadow you\" (Luke 1:35), and the rest. For Christ was conceived not by generation, but by the command and blessing of the Holy Spirit, just as another evangelist says: \"She was found,\" it says, \"having in the womb from the Holy Spirit\" (Matthew 1:28). The prophets, however, frequently say, as we have already recalled, \"Thus says the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus Domini super me","severity":"info","text":"The author cites Luke 4:17, where Jesus reads from Isaiah, likely Isaiah 61:1. The phrase 'Spirit of the Lord is upon me' is a direct quotation from the Old Testament, used here to argue for the Spirit's agency.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hodie in vobis impleta est scriptura ista","severity":"info","text":"Luke 4:20 is quoted, where Jesus declares the prophecy fulfilled. This supports the author's claim that the Spirit's mission is realized in the incarnation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quo ibo a Spiritu tuo, et a facie tua quo fugiam","severity":"info","text":"Psalm 138:7 (Vulgate numbering; Psalm 139:7 in modern Bibles) is cited to argue that the Spirit is omnipresent, questioning the need for a mission.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus sanctus veniet in te, virtus Altissimi obumbrabit tibi","severity":"info","text":"Luke 1:35 is quoted, with a variant reading 'obumbrabit libi' (for 'tibi'). The author uses this to argue that Christ was conceived by the Holy Spirit's command, not by generation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Inventa est habens in utero de Spiritu sancto","severity":"info","text":"Matthew 1:28 is cited (though the canonical verse is Matthew 1:18). This variant supports the author's emphasis on the Spirit's role in the incarnation.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"in columbic specie, vel in igne","severity":"info","text":"The author references the Spirit's manifestations as a dove (at Jesus' baptism) and as fire (at Pentecost), common symbols in early Christian iconography and theology.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The Latin text has 'didit' for 'addidit' (he added), a scribal error or variant. 'Obumbrabit libi' is likely a scribal error for 'obumbrabit tibi'. The citation of Matthew 1:28 is non-canonical; the standard verse is Matthew 1:18."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Et quis sit iste Dominus, Michaeas propheta evidenter ostendit, cum loquitur ad Achah dicens: Si ta de praelio sanus redieris, in me non est loculus Deus (III Reg., XXII,28). Et quis iste Deus sit, qui in Prophetis locutus sit, Paulus apostolus demonstrat, cum dicit ad Judaeos: Bene, inquit, de vobis Spiritus sanctus prophetavit per os Isaiae prophetae (Act., XXVIII, 25). Vade, inquit, excaeca cor populi hujus (Isa., VI, 10). et reliqua. Interrogandi sunt tamen haeretici, cujus major offensa sit, qui in Patrem peccat, an qui in Spiritum sanctum, quem dicunt Deum non esse. Et cum dixerint majorem offensam esse qui in Patrem peccat, interrogandi sunt iterum filii Israel utrum Patri peccaverint, an alteri? Cum responderint quia Patri peccaverunt, iterum interrogandi sunt, si eis fuerint dimissa peccata. Utique non negabunt, quia et legimus quod conversi sint ad Deum, et dimissa fuerint eis peccata. Deinde interrogandi sunt, ut exponant quomodo intelligant dictum a Domino: Quicumque in Spiritu sancto peccaverit, non remittetur ei neque in hoc saeculo, neque in futuro (Matth., XII, 32). Si Deus non est, quare tam gravis ejus offensa a Domino esse dicatur. Iterum interrogandi sunt, si fuerunt filii Israel contumaces Deo, an non?","english":"And who this Lord is, the prophet Micah clearly shows when he speaks to Ahab, saying: If you return safe from battle, the Lord has not spoken in me (3 Kings 22:28). And who this God is who has spoken in the Prophets, the apostle Paul demonstrates when he says to the Jews: Well, he says, the Holy Spirit prophesied about you through the mouth of the prophet Isaiah (Acts 28:25). Go, he says, blind the heart of this people (Isaiah 6:10), and so forth. Nevertheless, the heretics are to be asked which offense is greater: that which sins against the Father, or that which sins against the Holy Spirit, whom they say is not God. And when they have said that the offense against the Father is greater, they are to be asked again whether the children of Israel sinned against the Father or against another. When they answer that they sinned against the Father, they are to be asked again whether their sins were forgiven them. Surely they will not deny it, because we also read that they turned to God, and their sins were forgiven them. Then they are to be asked to explain how they understand the Lord's saying: Whoever sins against the Holy Spirit will not be forgiven, neither in this age nor in the future (Matthew 12:32). If He is not God, why is His offense said by the Lord to be so grave? Again, they are to be asked whether the children of Israel were disobedient to God or not.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Michaeas propheta","severity":"info","text":"The citation of Micah (Michaeas) is not from the canonical book but from 3 Kings 22:28, a reference to the prophet Micaiah ben Imlah, who warned King Ahab.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act., XXVIII, 25","severity":"info","text":"Acts 28:25 is a non-canonical verse; the canonical Acts end at chapter 28. This likely refers to Acts 28:25 in a Vetus Latina or expanded manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth., XII, 32","severity":"info","text":"Matthew 12:32 is not found in the canonical Gospel; the closest parallel is the 'unforgivable sin' in Matthew 12:31-32 (blasphemy against the Holy Spirit). This may be a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"haeretici","severity":"info","text":"The 'heretics' are Arian or Pneumatomachian opponents who denied the divinity of the Holy Spirit, a key issue in 4th-century Trinitarian debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Interrogandi sunt","severity":"info","text":"The passage employs a rhetorical pattern of repeated questions (interrogandi sunt) to force heretics into logical contradictions, typical of anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Vade, inquit, excaeca cor populi hujus","severity":"caution","text":"The quotation from Isaiah 6:10 ('blind the heart of this people') is not found in the Masoretic Text or LXX; it may be a Vetus Latina variant or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the prophet 'Michaeas' is ambiguous: it could be Micah or Micaiah; the context favors Micaiah (3 Kings 22).","The verse Acts 28:25 is non-canonical; its source is uncertain.","Matthew 12:32 is a non-canonical verse; the intended reference may be to the 'unforgivable sin' passage."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"Cum non negaverint, quia nec possunt, dicendum est eis, quomodo accipiant illud quod beatus Stephanus Judaeis exprobrat dicens: Vos semper restitistis Spiritui sancto, et semper ei contumaces fuistis, sicut et patres vestri (Act., VII, 51). Audi etiam ad Thessalonicenses, ubi Spiritum sanctum et priorem loco ponit, et Dominum nuncupat dicens: Dominus autem dirigat corda vestra in charitate Dei, et patientia Christi (II Thessal., XXXV). Diligenter adverte, quia hic Spiritus sanctus oratur, ut corda credentium dirigat in charitate Dei, et in patientia Christi. Interrogandi sunt etiam, quid majus sit. utrum coeli an virtutes coelorum? et cum sine dubio dixerint virtutes coelorum: dicendum est eis: In tantum Spiritus sanctus minor non est, sed summus est, ut cum verbo Domini dicantur coeli creati, Spiritu sancto virtutes coelorum. Accipe adhuc ubi creator evidenter Spiritus sanctus describitur. Job dicit: Spiritus divinus qui fecit me (Job., XXXIII, 4). Et divinum utique creatorem uno versiculo demonstravit: cum divinum appellat, et Deum et creatorem ostendit. Sicut et David dicit: Emitte Spiritum tuum, et creabuntur, et renovabis faciem terrae (Ps. CIII, 30). Interrogandi etiam sunt, si creatura ubique esse potest, an non? Et cum responderint, quia non ubique, sicut et verum est, dicendum absque dubio, Spiritus sanctus Deus est, et non creatura, qui ubique esse describitur.","english":"Since they have not denied, because they cannot, it must be said to them how they receive that which the blessed Stephen reproaches the Jews with, saying: You have always resisted the Holy Spirit, and you have always been contumacious toward him, just as your fathers were (Acts 7:51). Hear also to the Thessalonians, where he places the Holy Spirit both in a prior position and names him Lord, saying: But the Lord direct your hearts in the charity of God and the patience of Christ (2 Thess. 3:5). Pay close attention, because here the Holy Spirit is prayed to, that he may direct the hearts of believers in the charity of God and in the patience of Christ. They are also to be asked what is greater, the heavens or the powers of the heavens? And when they have without doubt said the powers of the heavens, it must be said to them: The Holy Spirit is not lesser to such an extent, but is supreme, that while the heavens are said to be created by the Word of the Lord, the powers of the heavens are created by the Holy Spirit. Receive also where the Holy Spirit is clearly described as creator. Job says: The divine Spirit who made me (Job 33:4). And he has shown the divine creator in one verse: when he calls him divine, he shows both God and creator. Just as David also says: Send forth your Spirit, and they will be created, and you will renew the face of the earth (Ps. 104:30). They are also to be asked whether a creature can be everywhere or not? And when they have answered that it cannot be everywhere, as is indeed true, it must be said without doubt that the Holy Spirit is God, and not a creature, who is described as being everywhere.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act., VII, 51","severity":"info","text":"The citation Acts 7:51 does not correspond to the modern chapter-verse division; the reference is to Stephen's speech against the Jews, likely Acts 7:51 in an old Latin system.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Thessal., XXXV","severity":"info","text":"The citation 2 Thess. 3:5 is non-canonical; 2 Thessalonians has only 3 chapters. The verse likely refers to 2 Thess. 3:5 in an old Latin enumeration, possibly 2 Thess. 2:15 or a doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job., XXXIII, 4","severity":"info","text":"Job 33:4 is cited as 'Spiritus divinus qui fecit me'; this verse is not found in the Vulgate or modern Job, suggesting a variant Old Latin version or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. CIII, 30","severity":"info","text":"Psalm 103:30 in the old Latin numbering corresponds to Psalm 104:30 in the Vulgate, which reads 'emitte Spiritum tuum et creabuntur et renovabis faciem terrae'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The argument that the Holy Spirit is not a creature because it is omnipresent reflects a standard anti-Arian trope: creatures are spatially limited, but the Spirit is described as everywhere.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern of rhetorical questions and scriptural proofs, typical of anti-Arian polemic, moving from Stephen's reproach to Pauline and sapiential texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical references (Acts 7:51, 2 Thess. 3:5, Job 33:4) are uncertain due to non-standard chapter-verse numbering in the Old Latin tradition."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"De quo, sicut jam dictum est, Propheta omnipotentiam ejus metuens dicit: Quo ibo a spiritu tuo, et a facie, quo fugiam (Ps. CXXXVIII, 7)? Agnosce ergo nullum esse locum, ubi non omnipotentia Spiritus sancti praesens esse probetur. Item interrogandi, utrum possit alius praeter Deum peccata dimittere; et cum responderint quia nullus nisi Deus, quia scriptum est: Nemo potest peccata dimittere nisi solus Deus (Luc., V, 26), dicendum est eis sine dubio Spiritus sanctus Deus est, qui remissionem peccatorum conferre dignoscitur, sicut Dominus dixit: Accipite Spiritum sanctum; quorum remiseritis peccata remittentur eis (Joan., XX, 22). Qui etiam in baptismo cum Patre et Filio baptizatis remissionem tribuit peccatorum. Audi etiam quod Spiritus sanctus Deus est, qui frequenter cum Patre et Filio copulatur. Ad Corinthios, sicut jam dictum est, Gratia, inquit. Domini nostri Jesu Christi, et charitas Dei, et communicatio sancti Spiritus cum omnibus vobis (II Cor., XIII, 13). Qui si non esset Deus et creatura esset, sicut blasphemat haereticus, numquam in baptismo, ubi salus humani generis agitur, Patri et Filio copularetur. Nam quod unius substantiae sit Pater et Filius et Spiritus sanctus, Isaias propheta dicit, sicut jam memoravimus, Quis appendit tribus digitis molem terrae (Isa., XL. 12)? Quo loco per tres digitos in tribus personis unam substantiam esse perdocuit.","english":"Concerning which, as has already been said, the Prophet, fearing His omnipotence, says: \"Whither shall I go from your Spirit, and from your face, whither shall I flee\" (Ps. 138:7)? Therefore recognize that there is no place where the omnipotence of the Holy Spirit is not proven to be present. Likewise, they are to be asked whether anyone other than God can forgive sins; and when they answer that no one except God can, because it is written: \"No one can forgive sins except God alone\" (Luke 5:26), it must be said to them that without doubt the Holy Spirit is God, who is known to confer the remission of sins, just as the Lord said: \"Receive the Holy Spirit; those whose sins you forgive shall have them forgiven\" (John 20:22). He also, in baptism, together with the Father and the Son, grants the remission of sins to those baptized. Hear also that the Holy Spirit is God, who is frequently joined with the Father and the Son. To the Corinthians, as has already been said: \"The grace,\" he says, \"of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit with all of you\" (2 Cor. 13:13). If He were not God and were a creature, as the heretic blasphemes, He would never be joined to the Father and the Son in baptism, where the salvation of the human race is at stake. For that the Father, the Son, and the Holy Spirit are of one substance, the prophet Isaiah says, as we have already recalled: \"Who has weighed the mass of the earth with three fingers\" (Isa. 40:12)? In which passage, by the three fingers, he taught that there is one substance in three persons.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. CXXXVIII, 7","severity":"info","text":"The citation Ps. 138:7 follows the Vulgate numbering; the verse corresponds to Ps. 139:7 in the Hebrew and modern English Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc., V, 26","severity":"info","text":"The reference Luke 5:26 is a Vulgate verse not found in modern editions; it likely conflates Luke 5:21 or 5:25 with a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan., XX, 22","severity":"info","text":"John 20:22 is not a canonical verse; the citation appears to be a conflation of John 20:21-23, possibly from a variant Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor., XIII, 13","severity":"info","text":"2 Cor. 13:13 is not a canonical chapter; the reference likely misnumbers 2 Cor. 13:13 for 2 Cor. 13:11-13, a common scribal error in patristic citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa., XL. 12","severity":"info","text":"Isaiah 40:12 is a Vulgate verse; the modern equivalent is Isa. 40:12, but the text 'Who has weighed the mass of the earth with three fingers' is not found in the Masoretic Text and may be a patristic allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"three fingers","severity":"info","text":"The 'three fingers' allegory interprets Isa. 40:12 as a Trinitarian symbol, a common patristic exegesis used to argue for consubstantiality against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (Luke 5:26, John 20:22, 2 Cor. 13:13) are non-canonical or misnumbered, likely due to scribal error or variant Latin traditions.","The Isaiah 40:12 quotation is not attested in the Hebrew Bible and may be a patristic invention or allegorical expansion."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Quod Apostolus de Trinitate dictum intelligens ait, Omnia ex ipso, et per ipsum, et in ipso sunt omnia (Rom., XI, 36), id est, et Patre, et Filio, et Spiritu sancto omnia continentur, Item ad Corinthios dicit idem Apostolus, Deus qui dixit de tenebris lumen splendescere, qui illuxit cordibus nostris illuminationem scientiae claritatis Dei in faciem Christi Jesu (II Cor., IV. 6). Quo loco manifestissime Trinitas intelligitur. Deus qui dixit de tenebris lumen splendescere, Spiritus sanctus agnoscitur: et ubi dicit, Illuminationem scientiae claritatis Dei, Pater intelligitur: in eo vero ubi dicit, In faciem Christi Jesu, Filius designatur. Audi adhuc, quia Trinitas in unitate manet, et unitas in Trinitate, angelorum et archangelorum voces declarant in Isaia, ubi Seraphim hymnum scribitur dicere, Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth (Isa., VI, 3), non tres sanctos, sed ter sanctum concludit dicendo, Dominus Deus Sabaoth: id est ut tres personas et unum Deum intelligas. Non semel dicunt, ne singularitatem credas: non bis, ne Spiritum sanctum excludas: non sancti Domini Sabaoth, ne tres deos more gentilium fatearis. Sed dicunt, Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth, et est Trinitas Deus laudatur, qui est Pater, et Filius, et Spiritus sanctus.","english":"The Apostle, understanding this as spoken concerning the Trinity, says: \"All things are from Him, and through Him, and in Him are all things\" (Rom. 11:36), that is, all things are contained in the Father, and the Son, and the Holy Spirit. Likewise, the same Apostle says to the Corinthians: \"God who commanded light to shine forth from darkness, who illumined our hearts with the illumination of the knowledge of the glory of God in the face of Christ Jesus\" (2 Cor. 4:6). In this passage the Trinity is most manifestly understood. \"God who commanded light to shine forth from darkness\" is recognized as the Holy Spirit; and where it says \"the illumination of the knowledge of the glory of God,\" the Father is understood; but where it says \"in the face of Christ Jesus,\" the Son is designated. Hear yet further: that the Trinity abides in unity, and unity in the Trinity, the voices of angels and archangels declare in Isaiah, where the Seraphim are written to sing the hymn: \"Holy, Holy, Holy, Lord God of Hosts\" (Isa. 6:3). They do not conclude with \"three holies,\" but with \"thrice holy,\" saying \"Lord God of Hosts\": that is, that you may understand three persons and one God. They do not say it once, lest you believe in a singularity; not twice, lest you exclude the Holy Spirit; not \"Holy Lords of Hosts,\" lest you confess three gods in the manner of the pagans. But they say \"Holy, Holy, Holy, Lord God of Hosts,\" and the Trinity God is praised, who is the Father, and the Son, and the Holy Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. 11:36","severity":"info","text":"The citation 'Omnia ex ipso, et per ipsum, et in ipso sunt omnia' is not found in the Vulgate as a single verse; it likely conflates Rom. 11:36 with Trinitarian interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Cor. 4:6","severity":"info","text":"The verse cited as 'Deus qui dixit de tenebris lumen splendescere...' is a loose paraphrase of 2 Cor. 4:6, which in the Vulgate reads 'Deus, qui illuminat corda nostra...'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. 6:3","severity":"info","text":"The Trisagion 'Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth' is cited from Isa. 6:3, but the Vulgate reads 'Sanctus, Sanctus, Sanctus, Dominus Deus exercituum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Trinitarian exegesis","severity":"info","text":"The author interprets Rom. 11:36 and 2 Cor. 4:6 as Trinitarian proofs, a common anti-Arian strategy in fourth-century Latin polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues the narrative of Trinitarian proof-texts, moving from Pauline epistles to the Old Testament (Isaiah) to reinforce the unity of three persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Trisagion","severity":"info","text":"The exegesis of the Trisagion as 'ter sanctum' (thrice holy) to denote three persons and one God was a standard anti-Arian argument, found also in authors like Hilary of Poitiers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Rom. 11:36 paraphrase is unclear; it may be a conflation or a variant reading.","The attribution of 'God who commanded light' to the Holy Spirit is not standard in patristic exegesis, which typically assigns creation to the Father."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Quem etiam Deum esse, ex operationum aequalitate, qui oculos cordis sanos habet, facile poterit approbare, sicut in sequentibus demonstrabimus. Sicut salvat Paler, ita et Filius, ita et Spiritus sanctus. De Patre, Salva nos, Deus noster, et con-· grega nos de nationibus (Ps. CV, 47). De Filio, Venit Filius hominis salvum facere quod perierat (Luc. XIX, 10); et alibi. Ipse enim salvum faciet populum suum a peccatis eorum (Matth.,I, 25). De Spiritu sancto ad Titum, Salvos nos fecit per lavacrum regenerationis et renovationis Spiritus sancti (Tit., III, 5). Sicut confortat Pater, ita Filius, ita et Spiritus sanctus. Esther de Patre, Conforta me rex, et Deus duorum (Esther, XIV, 12). De Filio Apostolus, Gratias ago Domino nostro Jesu Christo, qui me confortavit, et fidelem existimavit (I Tim. I, 12). De Spiritu sancto in Evangelio: Puer autem crescebat et confortabatur Spiritu sancto (Luc., i, 80). Vivificat Pater, ita Filius, ita et Spiritus sanctus. In Evangelio, Sicut Pater suscitat mortuos, et vivificat, ita et Filius quos vult vivificat (Joan. V, 21). De Spiritu sancto in Epistola Petri apostoli, Mortificatus carne, vivificatus autem Spiritu (I Pet., III, 18). Et Paulus apostolus, Littera, inquit, occidit, spiritus autem vivificat (II Cor., III, 6). Et in Evangelio, Spiritus est qui vivificat, nam caro non prodest quidquam (Joan., VI, 64).","english":"That He is also God can be easily approved by one who has sound eyes of the heart, from the equality of operations, as we will demonstrate in what follows. Just as the Father saves, so also the Son, so also the Holy Spirit. Concerning the Father: \"Save us, our God, and gather us from the nations\" (Ps. 105:47). Concerning the Son: \"The Son of man came to save what had perished\" (Luke 19:10); and elsewhere: \"For He will save His people from their sins\" (Matt. 1:25). Concerning the Holy Spirit, to Titus: \"He has saved us through the laver of regeneration and renewal of the Holy Spirit\" (Titus 3:5). Just as the Father strengthens, so the Son, so the Holy Spirit. Esther concerning the Father: \"Strengthen me, O king and God of two\" (Esther 14:12). Concerning the Son, the Apostle: \"I give thanks to our Lord Jesus Christ, who strengthened me and considered me faithful\" (1 Tim. 1:12). Concerning the Holy Spirit in the Gospel: \"But the child grew and was strengthened by the Holy Spirit\" (Luke 1:80). The Father gives life, so the Son, so the Holy Spirit. In the Gospel: \"Just as the Father raises the dead and gives life, so also the Son gives life to whom He wills\" (John 5:21). Concerning the Holy Spirit in the Epistle of the Apostle Peter: \"Dead in the flesh, but made alive by the Spirit\" (1 Pet. 3:18). And the Apostle Paul says: \"The letter kills, but the spirit gives life\" (2 Cor. 3:6). And in the Gospel: \"It is the Spirit that gives life, for the flesh avails nothing\" (John 6:64).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel triads: Father, Son, and Holy Spirit each perform the same operations (saving, strengthening, giving life), with scriptural proof for each person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. CV, 47","severity":"info","text":"The citation 'Ps. CV, 47' corresponds to Psalm 105:47 in the Vulgate, which is Psalm 106:47 in modern numbering. The verse is not found in standard Psalters; it may be a liturgical or variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XIX, 10","severity":"caution","text":"The citation 'Luke 19:10' does not exist in the canonical Gospel of Luke, which has only 24 chapters. This is likely a scribal error or a reference to a non-canonical or variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tit., III, 5","severity":"caution","text":"The citation 'Titus 3:5' does not exist; the Epistle to Titus has only three chapters. This may be a misattribution or a reference to a lost or apocryphal text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The argument from 'equality of operations' (ex operationum aequalitate) is a standard pro-Nicene strategy to demonstrate the consubstantiality of the Trinity by showing that the three persons share identical divine actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The use of 'sound eyes of the heart' (oculos cordis sanos) echoes a common patristic metaphor for spiritual discernment, found in authors like Augustine and Origen, indicating the intended audience is theologically initiated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Several scriptural citations (Ps. 105:47, Luke 19:10, Titus 3:5) are non-standard or erroneous, possibly due to scribal corruption or use of variant biblical texts.","The phrase 'Deus duorum' in Esther 14:12 is obscure; it may be a misreading or a reference to a lost version of Esther."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"Sicut liberat Pater, ita Filius, ita et Spiritus sanctus. De Patre, Deus excelsus liberator eorum (Ps. LXXVII, 3, 5). De Filio in Evangelio, Si vos liberaverit, vere liberi eritis, et veritas liberabit vos (Joan., VIII, 36, 32). De Spiritu sancto, Spiritus vitae in Christo Jesu liberavit me a lege peccati et mortis (Rom., VIII, 2). Eligit Pater, ita Filius, ita et Spiritus sanctus. De Patre Apostolus, Benedictus Deus et Pater Domini nostri Jesu Christi, qui elegit nos ante mundi constitutionem (Ephes. I, 3). De Filio: Non vos me elegistis, sed ego elegi vos (Joan., XV, 16). De Spiritu sancto in Actibus, Cum ergo jejunassent et orassent, dixit eis Spiritus sanctus, Segregate mihi Barnabam et Paulum ad opus quod elegi eos (Act. XIII, 2). Creator dicitur Pater, ita Filius, ita et Spiritus sanctus. De Patre Apostolus, Quoe sit dispensatio sacramenti absconditi a Deo qui omnia creavit (Ephes., III, 9). De Filio ad Colossenses, Quia ab ipso creata sunt universa, et omnia in ipso constant (Coloss., I, 17): et in Evangelio, Omnia per ipsum facta sunt (Joan. I, 3) De Spiritu sancto in Salomone, Et vidit et dinumeravit, et mensus est omnia, ipse creavit ea per Spiritum sanctum (Eccli. I, 9): et in Psalmo, Emitte Spiritum tuum, et creabuntur (Ps. CIII, 30): et alibi, Spiritus oris ejus omnis virtus eorum (Ps. XXXII, 6). Sicut praedixit Pater, ita Filius, ita et Spiritus sanctus.","english":"Just as the Father frees, so the Son, so also the Holy Spirit. Concerning the Father: \"God, the most high, is their deliverer\" (Ps. 77:3, 5). Concerning the Son in the Gospel: \"If He has freed you, you will truly be free, and the truth will set you free\" (John 8:36, 32). Concerning the Holy Spirit: \"The Spirit of life in Christ Jesus freed me from the law of sin and death\" (Rom. 8:2). The Father chooses, so the Son, so also the Holy Spirit. Concerning the Father, the Apostle: \"Blessed is God and Father of our Lord Jesus Christ, who chose us before the constitution of the world\" (Eph. 1:3). Concerning the Son: \"You have not chosen me, but I have chosen you\" (John 15:16). Concerning the Holy Spirit in the Acts: \"When they had fasted and prayed, the Holy Spirit said to them, 'Set apart for me Barnabas and Paul for the work which I have chosen them'\" (Acts 13:2). The Father is called Creator, so the Son, so also the Holy Spirit. Concerning the Father, the Apostle: \"What is the dispensation of the sacrament hidden by God who created all things\" (Eph. 3:9). Concerning the Son, to the Colossians: \"Because by Him all things were created, and all things consist in Him\" (Col. 1:17); and in the Gospel: \"All things were made through Him\" (John 1:3). Concerning the Holy Spirit in Solomon: \"And He saw and numbered and measured all things; He Himself created them through the Holy Spirit\" (Sir. 1:9); and in the Psalm: \"Send forth Your Spirit, and they will be created\" (Ps. 103:30); and elsewhere: \"The Spirit of His mouth, all their power\" (Ps. 32:6). Just as the Father foretold, so the Son, so also the Holy Spirit.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a triadic pattern: for each divine action (freeing, choosing, creating, foretelling), the Father, Son, and Holy Spirit are each cited with scriptural proof. This mirrors the structure of the previous passage and reinforces the anti-Arian argument for co-equality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. 77:3, 5","severity":"info","text":"The citation 'Deus excelsus liberator eorum' conflates Ps. 77:3 ('Deus excelsus') and Ps. 77:5 ('liberator eorum'), likely from a Latin psalter tradition. The English draft renders 'God, the most high, is their deliverer'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 8:36, 32","severity":"info","text":"The citation 'Si vos liberaverit, vere liberi eritis, et veritas liberabit vos' combines John 8:36 ('liberaverit') and 8:32 ('veritas liberabit'), possibly from a variant Latin text or a conflation by the author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. 8:2","severity":"info","text":"The citation 'Spiritus vitae in Christo Jesu liberavit me a lege peccati et mortis' is not found verbatim in Rom. 8:2; it may be a paraphrase or a conflation with Rom. 8:1-2, reflecting the author's adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eph. 3:9","severity":"caution","text":"The citation 'Quoe sit dispensatio sacramenti absconditi a Deo qui omnia creavit' does not correspond to any known verse in Ephesians 3; it may be a misattribution or a conflation with other Pauline passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sir. 1:9","severity":"info","text":"The citation 'Et vidit et dinumeravit, et mensus est omnia, ipse creavit ea per Spiritum sanctum' is a loose paraphrase of Sirach 1:9, which in the Vulgate reads 'ipse creavit illa per Spiritum sanctum'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the citation for Rom. 8:2 is unclear; it may be a conflation or a variant reading.","The citation for Eph. 3:9 does not match any known verse; it may be a scribal error or a lost variant.","The conflation of Psalm verses (Ps. 77:3, 5) and Gospel verses (John 8:36, 32) suggests the author used a non-standard Latin Bible or compiled from memory."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"De Patre, Deus autem, qui praedixit pati Christum suum, implevit (Act., III, 18). Sic de Filio in Evangelio Angelus dixit mulieribus, Ite et annuntiate fratribus, quia praecedit vos in Galilaeam, ibi eum videbitis, sicut praedixit vobis (Marc., XVI, 17). De Spiritu sancto in Actibus Petrus, Oportet impleri scripturam, quam praedixit Spiritus sanctus per os David (Act., I, 16). Magnus Pater, ita Filius, ita et Spiritus sanctus. De Patre, Magnus Deus noster et laudabilis (Ps. XLVII, 2). De Filio ad Titum, Exspectantes beatam spem, et adventum gloriae magni Dei Salvatoris nostri Jesu Christi (Tit. II, 13). De Spiritu sancto in Regum ait Dominus ad Heliam, Ecce Dominus transiit, et Spiritus sanctus, et fortis (III Reg., XIX, 11). Sicut charitas Patris, ita Filii, ita et Spiritus sancti. De Patre, Superabundavit autem gratia Domini nostri Jesu Christi, et charitas Dei nostri (I Tim., I, 14). De Filio. Charitas enim Christi urget nos (II Cor., V. 14). De Spiritu sancto, Quid vultis, in virga veniam ad vos, an in charitate Spiritus (I Cor. IV, 21)? et alibi, Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis (Rom., V, 5). Vitam aeternam dat Pater, ita Filius, ita Spiritus sanctus. De Patre in Epistola Joannis, Quoniam vitam aeternam dabit nobis Deus (I Joan., V, 11).","english":"Concerning the Father: \"But God, who foretold that His Christ would suffer, fulfilled it\" (Acts 3:18). Concerning the Son in the Gospel: \"The angel said to the women, 'Go and announce to the brethren that He has gone before you into Galilee; there you will see Him, as He foretold to you'\" (Mark 16:7). Concerning the Holy Spirit in Acts: \"Peter said, 'The scripture must be fulfilled, which the Holy Spirit foretold through the mouth of David'\" (Acts 1:16). The Father is great, so the Son, so also the Holy Spirit. Concerning the Father: \"Great is our God and worthy of praise\" (Ps. 47:2). Concerning the Son, to Titus: \"Waiting for the blessed hope and the coming of the glory of the great God, our Savior Jesus Christ\" (Titus 2:13). Concerning the Holy Spirit in Kings: \"The Lord said to Elijah, 'Behold, the Lord passed by, and the Holy Spirit, and the mighty one'\" (1 Kings 19:11). Just as the charity of the Father, so of the Son, so also of the Holy Spirit. Concerning the Father: \"But the grace of our Lord Jesus Christ and the charity of our God abounded\" (1 Tim. 1:14). Concerning the Son: \"For the charity of Christ urges us\" (2 Cor. 5:14). Concerning the Holy Spirit: \"What do you wish, that I come to you with a rod, or with the charity of the Spirit?\" (1 Cor. 4:21); and elsewhere: \"The charity of God is diffused in our hearts through the Holy Spirit who is given to us\" (Rom. 5:5). The Father gives eternal life, so the Son, so the Holy Spirit. Concerning the Father in the Epistle of John: \"For God will give us eternal life\" (1 John 5:11).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the triadic pattern of the preceding section, with each attribute (fulfillment, greatness, charity, eternal life) applied to Father, Son, and Holy Spirit in turn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act., III, 18","severity":"info","text":"The citation 'Deus autem, qui praedixit pati Christum suum, implevit' is a loose paraphrase of Acts 3:18, which in the Vulgate reads 'Deus autem, qui praedixerat passurum Christum suum, implevit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Marc., XVI, 17","severity":"info","text":"The citation 'Ite et annuntiate fratribus, quia praecedit vos in Galilaeam, ibi eum videbitis, sicut praedixit vobis' is a paraphrase of Mark 16:7, where the angel speaks to the women at the tomb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act., I, 16","severity":"info","text":"The citation 'Oportet impleri scripturam, quam praedixit Spiritus sanctus per os David' is a paraphrase of Acts 1:16, referring to Peter's speech about the fulfillment of prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"III Reg., XIX, 11","severity":"info","text":"The citation 'Ecce Dominus transiit, et Spiritus sanctus, et fortis' is a paraphrase of 1 Kings 19:11, where the Lord speaks to Elijah; the Vulgate reads 'Ecce Dominus transiit, et Spiritus sanctus, et fortis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The citation 'Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis' (Rom. 5:5) does not correspond to any known verse in Romans; it may be a conflation or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Rom. 5:5' for the phrase about charity diffused through the Holy Spirit is not found in the Vulgate or Greek text of Romans; the source is uncertain.","The citation 'I Cor. IV, 21' for 'Quid vultis, in virga veniam ad vos, an in charitate Spiritus' does not match any known verse in 1 Corinthians; it may be a misattribution or a lost variant."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"De Filio in Evangelio; Oves meae vocem meam audiunt, et sequuntur me, et ego vitam aeternam do eis (Joan. X, 27). De Spiritu sancto ad Galatas, Qui seminat in Spiritu, de spiritu metet vitam aeternam (Gal., VI, 8). Sicut pacem dat Pater, ita Filius, ita et Spiritus sanctus. De Patre, Pax Dei, quoe exsuperat omnem sensum (Philipp., IV, 7). De Filio in Evangelio: Pacem meam dimitto vobis (Joan., XIV, 27). De Spiritu sancto, Prudentia autem Spiritus vita et pax (Rom., VIII, 6). Revelat Pater, ita Filius, ita et Spiritus sanctus. De Patre ad Galatas, Ut revelaret Filium suum in me (Gal., I, 16). De Filio inibi, Neque ego enim ab homine accepi illud, sed per revelationem Jesu Christi (Ibid., 12). De Spiritu sancto ad Ephesios, Quod aliis generationibus non est agnitum, sicuti nunc revelatum est sanctis ejus per Spiritum suum sanctum (Ephes., III, 5); et alibi, Nobis enim revelavit Deus per Spiritum (I Cor., II, 10). Sicut illuminat Pater, ita Filius, ita et Spiritus sanctus. De Patre, Tu illuminabis lucernam meam, Domine (Ps. XVII, 29). De Filio in Apostolo, Exsurge qui dormis, et illuminabit tibi Christus (Ephes., V, 14). De Spiritu sancto idem Apostolus, Quoniam Deus, qui dixit de tenebris lumen splendescere, illuxit in cordibus nostris illuminationem scientiae claritatis Dei in faciem Christi Jesu (II Cor., IV, 6).","english":"Concerning the Son in the Gospel: \"My sheep hear my voice, and they follow me, and I give them eternal life\" (John 10:27). Concerning the Holy Spirit in the Epistle to the Galatians: \"He who sows in the Spirit, from the Spirit will reap eternal life\" (Galatians 6:8). Just as the Father gives peace, so does the Son, and so also does the Holy Spirit. Concerning the Father: \"The peace of God, which surpasses all understanding\" (Philippians 4:7). Concerning the Son in the Gospel: \"I leave you my peace\" (John 14:27). Concerning the Holy Spirit: \"But the wisdom of the Spirit is life and peace\" (Romans 8:6). The Father reveals, so does the Son, and so also does the Holy Spirit. Concerning the Father in the Epistle to the Galatians: \"That he might reveal his Son in me\" (Galatians 1:16). Concerning the Son in the same place: \"For neither did I receive it from a man, but through the revelation of Jesus Christ\" (Galatians 1:12). Concerning the Holy Spirit in the Epistle to the Ephesians: \"What was not known to other generations, as it is now revealed to his saints through his Holy Spirit\" (Ephesians 3:5); and elsewhere: \"For God has revealed to us through the Spirit\" (1 Corinthians 2:10). Just as the Father illuminates, so does the Son, and so also does the Holy Spirit. Concerning the Father: \"You will light my lamp, O Lord\" (Psalm 18:29). Concerning the Son in the Apostle: \"Arise, you who sleep, and Christ will illuminate you\" (Ephesians 5:14). Concerning the Holy Spirit, the same Apostle: \"Since God, who said that light would shine forth from darkness, has shone in our hearts the illumination of the knowledge of the glory of God in the face of Jesus Christ\" (2 Corinthians 4:6).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel triads: each divine action (giving eternal life, giving peace, revealing, illuminating) is attributed to Father, Son, and Holy Spirit in turn, with scriptural proof-texts for each.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 10:27","severity":"info","text":"The verse cited as John 10:27 in the Vulgate (oves meae vocem meam audiunt) does not correspond to any standard modern verse; it may be a loose citation or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galatians 6:8","severity":"info","text":"The citation 'Qui seminat in Spiritu, de spiritu metet vitam aeternam' is not found in the canonical Epistle to the Galatians; it appears to be a free adaptation or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philippians 4:7","severity":"info","text":"The phrase 'Pax Dei, quae exsuperat omnem sensum' is not a direct quotation from Philippians 4:7; it may be a conflation or a reference to a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The repeated formula 'Sicut ... ita Filius, ita et Spiritus sanctus' reflects the anti-Arian argument for co-equality of the Trinity, using scriptural proof-texts to demonstrate identical divine operations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Several scriptural citations in this passage are inexact or unattested in standard Vulgate or Greek texts; the author may be quoting from memory or using apocryphal sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for several proof-texts are uncertain; the citations may be corrupt or from non-canonical traditions."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"Sicut dicitur Evangelium Patris, ita Filii, ita et Spiritus sancti. De Patre ad Titum, Quae est secundum Evangelium gloria beati Dei (I Tim., I, 11). De Filio ad Romanos, Cui servio in spiritu meo in Evangelio Filii ejus (Rom., I, 9). De Spiritu sancto in epistola beati Petri, Vobis autem ministraverunt haec, qui vobis evangelizaverunt in Spiritu sancto (I Pet., I, 12). Sicut illuxit Pater, ita Filius, ita et Spiritus sanctus. De Patre, Deus meus, illumina tenebras meas (Ps. XVII, 29). De Filio in Psalmo, Deus Dominus et illuxit nobis (Ps. CXVII, 27). De Spiritu sancto Propheta, Non abscondam ultra faciem meam ab eis, pro eo quod illuxit spiritus meus super universam domum Israel (Ezech. XXXIX, 29) Et Apostolus, Quoniam Deus, qui dixit de tenebris lumen splendescere, qui illuxit in cordibus nostris ad illuminationem claritatis Dei in faciem Dei Christi Jesu (II Cor., IV, 6). Praescientiam habet Pater, ita Filius, ita et Spiritus sanctus. De Patre, Deus qui occultorum cognitor es (Dan., XIII, 42). De Filio, Ab initio, inquit, sciebat Jesus, qui eum esset traditurus (Joan., VI, 65). De Spiritu sancto, Cum venerit Spiritus paraclitus docebit vos omnem veritatem, et quoe ventura sunt annuntiabit vobis (Joan., XVI, 13). Sicut ubique esse dicitur Pater, ita Filius, ita et Spiritus sanctus. De Patre: Coelum et terram ego impleo, dicit Dominus (Jer., XXIII, 24).","english":"Just as the Gospel of the Father is spoken, so also of the Son, and so also of the Holy Spirit. Concerning the Father, to Titus: \"Which is according to the Gospel of the glory of the blessed God\" (1 Tim. 1:11). Concerning the Son, to the Romans: \"Whom I serve in my spirit in the Gospel of his Son\" (Rom. 1:9). Concerning the Holy Spirit, in the Epistle of the blessed Peter: \"But these things were ministered to you by those who evangelized you in the Holy Spirit\" (1 Pet. 1:12). Just as the Father shone forth, so also the Son, and so also the Holy Spirit. Concerning the Father: \"My God, illuminate my darkness\" (Ps. 17:29). Concerning the Son, in the Psalm: \"God the Lord, and he shone forth to us\" (Ps. 117:27). Concerning the Holy Spirit, the Prophet: \"I will no longer hide my face from them, because my spirit has shone forth over the whole house of Israel\" (Ezek. 39:29). And the Apostle: \"Since God, who said that light should shine forth from darkness, who shone forth in our hearts for the illumination of the clarity of God in the face of God Christ Jesus\" (2 Cor. 4:6). The Father has foreknowledge, so also the Son, and so also the Holy Spirit. Concerning the Father: \"God, who is the knower of hidden things\" (Dan. 13:42). Concerning the Son: \"From the beginning,\" he says, \"Jesus knew who would betray him\" (John 6:65). Concerning the Holy Spirit: \"When the Paraclete Spirit comes, he will teach you all truth, and he will announce to you what is to come\" (John 16:13). Just as the Father is said to be everywhere, so also the Son, and so also the Holy Spirit. Concerning the Father: \"I fill heaven and earth, says the Lord\" (Jer. 23:24).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is organized as a series of parallel triads, each asserting a shared attribute of Father, Son, and Holy Spirit, with scriptural proof-texts for each person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation 'Quae est secundum Evangelium gloria beati Dei' is attributed to Titus but is actually from 1 Timothy 1:11, a common misattribution in patristic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The verse 'Cui servio in spiritu meo in Evangelio Filii ejus' (Rom. 1:9) is a paraphrase; the Vulgate reads 'cui servio in spiritu meo in evangelio filii eius' but the Greek original differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation from Ezekiel 39:29 is not found in the canonical text; it may be a conflation or a reference to a variant version or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The repeated formula 'Sicut ... ita ... ita et' reflects a rhetorical pattern common in anti-Arian literature to emphasize co-equality of the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft translates 'Evangelium Patris' as 'Gospel of the Father', but the Latin may intend a broader sense of 'good news' or 'message' rather than a canonical Gospel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ezekiel citation is uncertain; it may be a misquotation or from a non-canonical text.","The attribution of 1 Timothy 1:11 to Titus is an error in the Latin text."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"De Filio, Ubicumque fuerint duo vel tres congregati in nomine meo, ibi sum in medio eorum (Matth., XVIII, 20); et Apostolus, Qui ascendit super coelos ut impleret omnia (Ephes., IV, 10). De Spiritu sancto in Salomone, Spiritus Domini implevit orbem terrarum (Sap.,I, 7), et quod super orbem est, implevit ipsum Dominum orbis totius conditorem, sicut legimus, Jesus autem plenus Spiritu sancto regressus est ab Jordane (Luc., IV, 1). Et David, Quo ibe ab Spiritu tuo (Ps. CXXXVIII, 7)? Arguit Pater, ita Filius, ita et Spiritus sanctus. De Patre, Domine, ne in ira tua arguas me (Ps. VI, 2). De Filio, Arguam te, et statuam illa contra faciem tuam (Ps. XLIX, 2). De Spiritu, Cum venerit Spiritus paraclitus, ipse arguet mundum de peccato (Joan., XVI, 8), et reliqua. Bonus Pater, bonus Filius, bonus et Spiritus sanctus. De Patre, Pater bone (Joan., XVII, 11). De Filio, Ego sum pastor bonus (Joan., X, 14). De Spiritu sancto, Spiritus tuus bonus deducet me in via recta (Ps. CXLII, 11). Sanctificat et justificat sicut Pater, ita Filius, ita et Spiritus sanctus. Apostolus, Sed sanctificati estis in nomine Domini Jesu Christi, et in Spiritu Dei nostri (I Cor., VI, 11). Sanctus dicitur Pater, sanctus dicitur Filius, sanctus et Spiritus sanctus. De Patre in Levitico, Sancti estate, quoniam ego sanctus sum (Lev., XI, 44).","english":"Concerning the Son: \"Wherever two or three are gathered in my name, there I am in their midst\" (Matt. 18:20); and the Apostle: \"Who ascended above the heavens to fill all things\" (Eph. 4:10). Concerning the Holy Spirit in Solomon: \"The Spirit of the Lord filled the whole world\" (Wis. 1:7), and what is above the world, it filled the Lord Himself, the maker of the whole world, as we read: \"But Jesus, full of the Holy Spirit, returned from the Jordan\" (Luke 4:1). And David: \"Whither shall I go from your Spirit\" (Ps. 138:7)? The Father reproves, likewise the Son, likewise the Holy Spirit. Concerning the Father: \"Lord, do not reprove me in your anger\" (Ps. 6:2). Concerning the Son: \"I will reprove you, and set those things before your face\" (Ps. 49:2). Concerning the Spirit: \"When the Paraclete Spirit comes, He will reprove the world concerning sin\" (John 16:8), and the rest. The Father is good, the Son is good, and the Holy Spirit is good. Concerning the Father: \"Good Father\" (John 17:11). Concerning the Son: \"I am the good shepherd\" (John 10:14). Concerning the Holy Spirit: \"Your good Spirit will lead me in the right path\" (Ps. 142:11). He sanctifies and justifies as the Father does, likewise the Son, likewise the Holy Spirit. The Apostle: \"But you are sanctified in the name of the Lord Jesus Christ, and in the Spirit of our God\" (1 Cor. 6:11). The Father is called holy, the Son is called holy, and the Holy Spirit is holy. Concerning the Father in Leviticus: \"Be holy, for I am holy\" (Lev. 11:44).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth., XVIII, 20","severity":"info","text":"The citation of Matt 18:20 is a conflation of the Vulgate's 'ubi enim duo vel tres congregati fuerint in nomine meo, ibi sum in medio eorum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes., IV, 10","severity":"info","text":"Eph 4:10 is not a standard verse; the text likely refers to Eph 4:10 (Vulgate: 'ascendens super omnes caelos ut impleret omnia') but the verse numbering is irregular.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sap., I, 7","severity":"info","text":"Wis 1:7 (Vulgate: 'Spiritus Domini implevit orbem terrarum') is cited as from Solomon, reflecting the traditional ascription of the Wisdom of Solomon to him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc., IV, 1","severity":"info","text":"Luke 4:1 (Vulgate: 'Jesus autem plenus Spiritu sancto regressus est ab Jordane') is cited; the verse numbering differs from modern Bibles where the baptism is in Luke 3:21-22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ps. CXXXVIII, 7","severity":"info","text":"Ps 138:7 (Vulgate: 'Quo ibo ab Spiritu tuo?') corresponds to Ps 139:7 in the Hebrew numbering; the verse is used to illustrate the Holy Spirit's reproving role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a triadic pattern: for each divine attribute (presence, reproof, goodness, sanctification), a proof-text is given for Father, Son, and Holy Spirit in sequence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Ephes., IV, 10' does not correspond to a known verse in Ephesians; it may be a corruption or a reference to a lost or variant text.","The verse numbering for Luke 4:1 and Psalms 138:7 differs from modern conventions, reflecting the Vulgate's chapter and verse divisions."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"De Filio in Evangelio, Quod nascetur ex te sanctum, vocabitur Filius Dei (Luc., I, 35). Item ibi, Scimus qui sis sanctus Dei (Luc., IV, 34). De Spiritu sancto in Salomone, Sanctus enim spiritus disciplinae effugiet fictum (Sap., I, 5). Fortis Pater, fortis Filius, fortis et Spiritus sanctus. De Patre, Deus fortis et patiens (Ps, VII, 13). De Filio in Isaia, Et vocabitur nomen ejus Deus fortis (Isa., IX, 6). De Spiritu sancto in Salomone, Spiritus fortitudinis in viis ejus. Operatur Pater, operatur Filius, hoc et Spiritus sanctus. De Patre ad Philippenses, Deus enim, qui operatur in vobis et velle (Philipp., II, 13). De Filio in Evangelio, Me oportet operari opera ejus qui misit me (Joan., IX, 4). De Spiritu sancto ad Corinthios, Haec autem omnia operatur unus atque idem Spiritus, dividens singulis prout vult (I Cor., XII, 11). Virtus Pater, virtus Filius, virtus et Spiritus sanctus. De Patre Apostolus, Non confundor de Evangelio, Virtus enim Dei est in salute omni credenti (Rom., I, 16). De Filio Apostolus, Libenter gloriabor in infirmitatibus meis, ut habitet in me virtus Christi (II Cor., XII, 9). De Spiritu sancto ad Thessalonicenses, Evangelium nostrum non fuit apud vos in verbo tantum, sed in virtute Spiritus sancti (I Thessal., I, 5). Fons Pater, fons Filius, fons et Spiritus sanctus. De Patre Hieremias, Dereliquerunt fontem aquae vivae (Jer., II, 13).","english":"Concerning the Son in the Gospel: \"That which will be born from you is holy, it will be called the Son of God\" (Luke 1:35). Likewise there: \"We know who you are, the holy one of God\" (Luke 4:34). Concerning the Holy Spirit in Solomon: \"For the holy spirit of discipline will flee from a feigned person\" (Wisdom 1:5). The Father is strong, the Son is strong, and the Holy Spirit is strong. Concerning the Father: \"God is strong and patient\" (Psalm 7:13). Concerning the Son in Isaiah: \"And his name will be called mighty God\" (Isaiah 9:6). Concerning the Holy Spirit in Solomon: \"The spirit of fortitude in his ways.\" The Father works, the Son works, and the Holy Spirit works. Concerning the Father in Philippians: \"For God, who works in you both to will\" (Philippians 2:13). Concerning the Son in the Gospel: \"I must do the works of him who sent me\" (John 9:4). Concerning the Holy Spirit in Corinthians: \"But all these things one and the same Spirit works, distributing to each as he wills\" (1 Corinthians 12:11). The Father is power, the Son is power, and the Holy Spirit is power. Concerning the Father, the Apostle: \"I am not ashamed of the Gospel, for the power of God is in the salvation of every believer\" (Romans 1:16). Concerning the Son, the Apostle: \"I will gladly glory in my infirmities, so that the power of Christ may dwell in me\" (2 Corinthians 12:9). Concerning the Holy Spirit in Thessalonians: \"Our Gospel was not among you in word only, but in the power of the Holy Spirit\" (1 Thessalonians 1:5). The Father is a fountain, the Son is a fountain, and the Holy Spirit is a fountain. Concerning the Father, Jeremiah: \"They have abandoned the fountain of living water\" (Jeremiah 2:13).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of triadic formulas (Father, Son, Holy Spirit) each followed by prooftexts, a common anti-Arian rhetorical pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"De Filio in Evangelio, Quod nascetur ex te sanctum, vocabitur Filius Dei","severity":"info","text":"The citation 'Quod nascetur ex te sanctum, vocabitur Filius Dei' is a loose paraphrase of Luke 1:35, likely from an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Scimus qui sis sanctus Dei","severity":"info","text":"The phrase 'Scimus qui sis sanctus Dei' echoes Luke 4:34, though the Vulgate reads 'scio qui sis, sanctus Dei'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sanctus enim spiritus disciplinae effugiet fictum","severity":"info","text":"This citation of Wisdom 1:5 differs from the Vulgate ('spiritus enim sanctus disciplinae effugiet fictum'), suggesting an Old Latin text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus fortis et patiens","severity":"info","text":"The reference 'Deus fortis et patiens' is attributed to Psalm 7:13, but the Vulgate reads 'Deus fortis et patiens' only in some Old Latin versions; the canonical text differs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Several scripture citations (e.g., Philippians 2:13, 1 Corinthians 12:11) do not match modern versification exactly, likely due to Old Latin or variant chapter divisions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'Spiritus fortitudinis in viis ejus' is unclear; it may be a loose citation of an apocryphal or lost text.","The attribution of 'Deus fortis et patiens' to Psalm 7:13 is uncertain; the Vulgate does not contain this exact phrase."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"De Filio in Salomone, Fons sapientiae Verbum Dei (Eccli., I, 5). De Spiritu sancto Isaias, Ecce nomen Domini post multum tempus veniens, ardens in ira indignationis, vorabit gentes, et Spiritus ejus ut fons aquae vallem trahens (Isa., XXX, 27, 28). Charitas Pater, charitas Filius, charitas et Spiritus sanctus. De Patre in Epistola Joannis, Deus charitas est (I Joan., IV, 16). De Filio Apostolus ad Corinthios, Charitas enim Christi urget nos (II Cor., V, 14). De Spiritu sancio Apostolus, Obsecro vos, fratres, per Dominum, nostrum Jesum Christum, et per charitatem Spiritus (Rom., XV, 30). Regenerat Pater, regenerat Filius, regenerat et Spiritus sanctus. De Patre Petrus, Benedictus Deus et Pater Domini nostri Jesu Christi, qui secundum magnam misericordiam suam regeneravit nos in spem vitae aeterna (I Pet, I, 3). De Filio inibi. Diligentes invicem ex corde, quasi renati per verbum Dei vivi (Ibid., 23). De Spiritu sancto in Evangelio, Si quis non renatus fuerit ex equa it Spiritu sancto, non introibit in reguum caelorum (Joan. III, 5). Resuscitat Pater, resuscitat Filius, resuscitat et Spiritus sanctus. De Patre in Actibus, Deus patrum nostrorum, qui suscitavit Jesum, et nos suscitabit per potentiam suam (Act. V, 30). De Filio in Evangelio, Venerunt Judaei non solum propter Jesum, sed ut Lazarum viderent quem suscitavit a mortuis (Joan., XII, 9).","english":"Concerning the Son in Solomon: \"The fountain of wisdom, the Word of God\" (Sirach 1:5). Concerning the Holy Spirit, Isaiah: \"Behold, the name of the Lord coming after a long time, burning in the wrath of indignation, will devour the nations, and his Spirit like a fountain of water drawing a valley\" (Isaiah 30:27-28). Love is the Father, love is the Son, love is also the Holy Spirit. Concerning the Father in the Epistle of John: \"God is love\" (1 John 4:16). Concerning the Son, the Apostle to the Corinthians: \"For the love of Christ urges us on\" (2 Corinthians 5:14). Concerning the Holy Spirit, the Apostle: \"I beseech you, brothers, by our Lord Jesus Christ, and by the love of the Spirit\" (Romans 15:30). The Father regenerates, the Son regenerates, and the Holy Spirit regenerates. Concerning the Father, Peter: \"Blessed is God and Father of our Lord Jesus Christ, who according to his great mercy has regenerated us into the hope of eternal life\" (1 Peter 1:3). Concerning the Son, in the same place: \"Loving one another from the heart, as if reborn through the living word of God\" (1 Peter 1:23). Concerning the Holy Spirit in the Gospel: \"If anyone has not been reborn from the Holy Spirit, he will not enter the kingdom of heaven\" (John 3:5). The Father raises up, the Son raises up, and the Holy Spirit raises up. Concerning the Father in the Acts: \"The God of our fathers, who raised Jesus, will also raise us by his power\" (Acts 5:30). Concerning the Son in the Gospel: \"The Jews came not only because of Jesus, but to see Lazarus, whom he raised from the dead\" (John 12:9).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the triadic pattern of the preceding sections, each unit attributing a predicate (e.g., 'strong', 'love', 'regenerates', 'raises up') to Father, Son, and Holy Spirit in turn, with scriptural proof-texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fons sapientiae Verbum Dei","severity":"info","text":"The citation 'Fons sapientiae Verbum Dei' (Sirach 1:5) is a loose paraphrase; the Vulgate reads 'fons sapientiae verbum Dei in excelsis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ecce nomen Domini post multum tempus veniens, ardens in ira indignationis, vorabit gentes, et Spiritus ejus ut fons aquae vallem trahens","severity":"info","text":"The Isaiah citation (30:27-28) is a composite or free rendering; the Vulgate has 'ecce nomen Domini venit de longinquo, ardens furor eius...' and 'spiritus eius sicut torrens in valle'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus charitas est","severity":"info","text":"The citation 'Deus charitas est' (1 John 4:16) is a slight misattribution; the Vulgate reads 'Deus caritas est' at 1 John 4:8, not 4:16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si quis non renatus fuerit ex equa it Spiritu sancto, non introibit in reguum caelorum","severity":"caution","text":"The text 'ex equa it Spiritu sancto' is corrupt; likely a scribal error for 'ex aqua et Spiritu sancto' (John 3:5). The Vulgate reads 'nisi quis renatus fuerit ex aqua et Spiritu sancto, non intrabit in regnum caelorum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Venerunt Judaei non solum propter Jesum, sed ut Lazarum viderent quem suscitavit a mortuis","severity":"info","text":"The citation of John 12:9 is a loose paraphrase; the Vulgate reads 'venerunt autem Iudaei non solum propter Iesum, sed ut viderent Lazarum quem suscitaverat a mortuis'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several corrupt or paraphrased scripture citations (e.g., Sirach 1:5, Isaiah 30:27-28, 1 John 4:16, John 3:5, John 12:9) that deviate from the Vulgate; the intended verses are identifiable but the exact wording is uncertain."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"De Spiritu sancto Apostolus, Si autem Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis, vivificabit et mortalia corpora vestra propter inhabitantem Spiritum ejus in vobis (Rom. VIII, 11). Gratia Dei Patris, gratia Filii, gratia et Spiritus sancti. De Patre, Quis me liberabit de corpore mortis hujus? gratia Dei per Jesum Christum (Rom., VII, 24). De Filio ad Corinthios, Scitis enim gratiam Domini nostri Jesu Christi, quia propter vos factus est pauper cum esset dives (II Cor., VIII, 9). De Spiritu sancto in Actibus, Et obstupuerunt qui cum Petro venerant, quoniam in gentibus gratia Spiritus sancti diffusa est (Act. X, 45). Signat Pater, signat Filius, signat et Spiritus sanctus. De Patre ad Corinthios, Et qui signavit vos nobiscum in Christo, et qui unxit nos Deus (II Cor., I, 21). De Filio nd Ephesios, Audientes verbum veritatis, evangelium salutis vestrae, in quo signati estis (Ephes., I, 13)· De Spiritu sancto ubi supra, Nolite contristare Spiritum sanctum, in quo signati estis in die redemptionis (Ephes., IV, 30). Habitat Pater in credentibus, habitat Filius, habitat et Spiritus sanctus. De Patre in Isaia, Servate diem sabbati, et sanctificate eum, ut habitem in medio vestri (Jer., XVII, 22). De Filio ad Ephesios, Habitare Christum per fidem in cordibus restris (Ephes., III, 17).","english":"Concerning the Holy Spirit, the Apostle: \"But if His Spirit, who raised Jesus from the dead, dwells in you, it will also give life to your mortal bodies because of His Spirit dwelling in you\" (Romans 8:11). The grace of God the Father, the grace of the Son, and the grace of the Holy Spirit. Concerning the Father: \"Who will deliver me from this body of death? The grace of God through Jesus Christ\" (Romans 7:24). Concerning the Son, to the Corinthians: \"For you know the grace of our Lord Jesus Christ, because for your sake He became poor when He was rich\" (2 Corinthians 8:9). Concerning the Holy Spirit in Acts: \"And those who came with Peter were amazed, because the grace of the Holy Spirit was poured out among the Gentiles\" (Acts 10:45). The Father signs, the Son signs, and the Holy Spirit signs. Concerning the Father, to the Corinthians: \"And He who signed you with us in Christ, and who anointed us, is God\" (2 Corinthians 1:21). Concerning the Son, to the Ephesians: \"Hearing the word of truth, the gospel of your salvation, in which you are signed\" (Ephesians 1:13). Concerning the Holy Spirit, as above: \"Do not grieve the Holy Spirit, in whom you are signed on the day of redemption\" (Ephesians 4:30). The Father dwells in believers, the Son dwells, and the Holy Spirit dwells. Concerning the Father in Isaiah: \"Keep the Sabbath day and sanctify it, that I may dwell in your midst\" (Jeremiah 17:22). Concerning the Son, to the Ephesians: \"That Christ dwells through faith in your hearts\" (Ephesians 3:17).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. VIII, 11","severity":"info","text":"The citation conflates Romans 8:11 with a paraphrase; the Vulgate reads 'Spiritus qui Iesum a mortuis resuscitavit' but the phrase 'vivificabit et mortalia corpora vestra' is not found in the canonical text.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor., VIII, 9","severity":"info","text":"The reference '2 Corinthians 8:9' is spurious; the canonical Second Corinthians ends at chapter 13, and no chapter 8 exists. The verse likely derives from a lost or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes., IV, 30","severity":"info","text":"Ephesians 4:30 does not contain the quoted phrase; the closest parallel is Ephesians 4:30 in the Vulgate, which reads 'nolite contristare Spiritum sanctum' but the clause 'in quo signati estis in die redemptionis' is not present.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jer., XVII, 22","severity":"info","text":"The citation attributes Jeremiah 17:22 to Isaiah; the verse is from Jeremiah, not Isaiah, and the wording 'ut habitem in medio vestri' is a loose paraphrase of the Septuagint.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a triadic pattern: for each divine person (Father, Son, Holy Spirit), a grace, signing, and dwelling formula is supported by a scriptural proof text, creating a systematic anti-Arian argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The repeated triadic formulas (e.g., 'gratia Dei Patris, gratia Filii, gratia et Spiritus sancti') reflect the late fourth-century Latin anti-Arian polemic that insisted on coequal divinity of the three persons.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source edition (ogl-pl) does not specify whether the Latin text is a translation from a Greek original or a composition; the English draft follows the Latin closely but does not resolve the scriptural misattributions."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"De Spiritu sancto, Nescitis quoniam templum Dei estis, et Spiritus Dei habitat in vobis (I Cor., III, 16)? Scrutatur Pater, scrutatur Filius, scrutatur et Spiritus sanctus. De Patre in Psalmo, Scrutans corda et renes Deus (Ps. VII, 10). De Filio in Apocalypsi, Et scient omnes Ecclesiae, quia ego sum scrutator cordis et renium (Apoc. II, 23). De Spiritu sancto in Apostolo, Spiritus omnia scrutatur etiam profunda Dei (I Cor. II, 10). Testificat Pater, testificat Filius, testificat et Spiritus sanctus. De Patre in Psalmo, Testimonium Dei fidele, sapientiam praestans parvulis (Ps. XVIII, 8). De Filio ad Timotheum, Praecipio tibi coram Deo, qui vivificat omnia, et Christo Jesu, qui, testimonium reddidit sub Pontio Pilato (I Tim. VI, 13). De Spiritu sancto Apostolus, Testimonium perhibet Spiritui nostro (Rom., VIII, 16). Ostendit Pater, ostendit Filius, ostendit et Spiritus sanctus. De Patre ad Timotheum, Quem suis temporibus ostendens beatus et solus potens (I Tim., VI, 15). De Filio in Evangelio ipse Filius dicit, Ostendam autem vobis quem timeatis (Luc., XII, 5); et, Multa bona opera ostendi vobis a Patre meo (Joan. X, 32). De Spiritu sancto ad Corinthios, Praedicatio mea non fuit in persuasibilibus humanae sapientiae verbis, sed in ostensione spiritus (I Cor., II, 4). Implet Pater, implet Filius, implet et Spiritus sanctus.","english":"Concerning the Holy Spirit: \"Do you not know that you are a temple of God, and the Spirit of God dwells in you\" (1 Corinthians 3:16)? The Father searches, the Son searches, and the Holy Spirit also searches. Concerning the Father in the Psalm: \"God, who searches hearts and reins\" (Psalm 7:10). Concerning the Son in the Apocalypse: \"And all the Churches shall know that I am the searcher of heart and reins\" (Apocalypse 2:23). Concerning the Holy Spirit in the Apostle: \"The Spirit searches all things, even the depths of God\" (1 Corinthians 2:10). The Father bears witness, the Son bears witness, and the Holy Spirit also bears witness. Concerning the Father in the Psalm: \"The faithful testimony of God, bestowing wisdom upon the little ones\" (Psalm 18:8). Concerning the Son to Timothy: \"I charge you before God, who gives life to all things, and before Christ Jesus, who bore witness under Pontius Pilate\" (1 Timothy 6:13). Concerning the Holy Spirit, the Apostle: \"He bears witness to our Spirit\" (Romans 8:16). The Father shows, the Son shows, and the Holy Spirit also shows. Concerning the Father to Timothy: \"Whom in his times the blessed and only powerful one shows\" (1 Timothy 6:15). Concerning the Son in the Gospel, the Son Himself says: \"But I will show you whom you should fear\" (Luke 12:5); and, \"I have shown you many good works from my Father\" (John 10:32). Concerning the Holy Spirit to the Corinthians: \"My preaching was not in persuasive words of human wisdom, but in the showing of the spirit\" (1 Corinthians 2:4). The Father fills, the Son fills, and the Holy Spirit also fills.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a liturgical or catechetical series of parallel statements: each divine person (Father, Son, Holy Spirit) performs the same action, supported by scriptural citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor., III, 16","severity":"info","text":"The opening citation 'Nescitis quoniam templum Dei estis' is not found in modern 1 Corinthians 3:16; it may be a conflation or a variant reading from an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. II, 23","severity":"caution","text":"The citation 'Et scient omnes Ecclesiae, quia ego sum scrutator cordis et renium' does not correspond to any known verse in the Apocalypse; it may be apocryphal or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Tim. VI, 13","severity":"caution","text":"The citation 'Praecipio tibi coram Deo, qui vivificat omnia, et Christo Jesu, qui, testimonium reddidit sub Pontio Pilato' does not match any canonical verse; 1 Timothy has only 6 chapters in modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The repeated triadic formula (Pater, Filius, Spiritus sanctus) reflects anti-Arian polemic, asserting the equal agency of the Holy Spirit with Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The work is transmitted in the 'Monumenta Vetera Ad Arianorum Doctrinam' collection, indicating its use in later theological compilations against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Several scriptural citations (1 Cor 3:16, Apoc 2:23, 1 Tim 6:13, 1 Tim 6:15) do not correspond to modern canonical verses; they may be from Old Latin versions, apocryphal texts, or misattributions."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"De Patre Hieremias, Coelum et terram ego impleo, dicit Dominus (Jer., XXIII, 24). De Filio in Apostolo, Dominus autem impleat corda vestra, et confirmet in omni opere et sermone bona (I Thessal., II, 16). Et in Evangelio, De plenitudine ejus omnes accepimus (Joan., I, 16). De Spiritu sancto in Actibus, Implevit omnem locum, ubi erant discipuli congregati (Act. II, 2). Et, Jesus plenus Spiritu sancto regressus est ab Jordane (Luc., IV, 1). Loquitur Pater, loquitur Filius, loquitur et Spiritus sanctus. De Patre, Deus locutus est in sancto suo (Ps. LIX, 8). De Filio, Loquente Jesu ad turbas (Matth. XII, 46). De Spiritu sancto, Est qui loquitur in vobis (Matth., X, 20). Apparuit Pater, apparuit Filius, apparuit et Spiritus sanctus. De Patre in Actibus, Deus gloriae apparuit patribus nostris (Act., VII. 2). De Filio in epistola Joannis. Ad hoc apparuit Filius, ut solvantur opera diaboli (I Joan. III, 8). De Spiritu sancto in Job, Et spiritus apparuit in oculis meis, et horror irruit in me (Job, IV, 15). Veritas Pater, veritas filius, veritas et Spiritus sanctus. De Patre in Psalmo, Redemisti me, Domine Deus veritatis (Ps. XXX, 6). De Filio, Veritas de terra orta est (Ps. LXXXIV, 12). Et in Evangelio, Ego sum via, veritas, et vita (Joan., XIV, 16). De Spiritu sancto in Evangelio, Cum venerit Spiritus veritatis, docebit vos omnem veritatem (Joan. XVI, 13).","english":"Concerning the Father, Jeremiah: \"I fill heaven and earth,\" says the Lord (Jer. 23:24). Concerning the Son, in the Apostle: \"May the Lord fill your hearts and confirm you in every good work and word\" (1 Thess. 2:16). And in the Gospel: \"From his fullness we have all received\" (John 1:16). Concerning the Holy Spirit, in the Acts: \"He filled every place where the disciples were gathered\" (Acts 2:2). And: \"Jesus, full of the Holy Spirit, returned from the Jordan\" (Luke 4:1). The Father speaks, the Son speaks, and the Holy Spirit also speaks. Concerning the Father: \"God has spoken in his holy one\" (Ps. 59:8). Concerning the Son: \"Jesus speaking to the crowds\" (Matt. 12:46). Concerning the Holy Spirit: \"There is one who speaks in you\" (Matt. 10:20). The Father appeared, the Son appeared, and the Holy Spirit also appeared. Concerning the Father, in the Acts: \"The God of glory appeared to our fathers\" (Acts 7:2). Concerning the Son, in the Epistle of John: \"The Son appeared for this purpose, that the works of the devil might be undone\" (1 John 3:8). Concerning the Holy Spirit, in Job: \"And a spirit appeared in my eyes, and horror rushed upon me\" (Job 4:15). The Father is truth, the Son is truth, and the Holy Spirit is truth. Concerning the Father, in the Psalm: \"You have redeemed me, O Lord God of truth\" (Ps. 30:6). Concerning the Son: \"Truth has arisen from the earth\" (Ps. 84:12). And in the Gospel: \"I am the way, the truth, and the life\" (John 14:16). Concerning the Holy Spirit, in the Gospel: \"When the Spirit of truth comes, he will teach you all truth\" (John 16:13).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is organized as a series of parallel triads, each asserting a shared attribute or action of Father, Son, and Holy Spirit, with scriptural proof-texts for each person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The citation of Jer. 23:24 in the Latin differs from the English draft's 'Jer. 23:24'; the Latin reads 'Jer., XXIII, 24', which corresponds to the Vulgate numbering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The proof-text for the Son's truth, 'Veritas de terra orta est' (Ps. 84:12), is a Vetus Latina or Vulgate rendering of a psalm verse, not found in the Masoretic Hebrew text in this form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The triadic structure reflects anti-Arian argumentation, demonstrating that each person of the Trinity shares divine attributes (filling, speaking, appearing, truth) through scriptural testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The citation 'Act., VII. 2' for 'Deus gloriae apparuit patribus nostris' is likely a misprint; the reference may be to Acts 7:2 (Stephen's vision) or an apocryphal source, as the phrase does not match canonical Acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage exemplifies the Latin anti-Arian florilegium tradition, compiling proof-texts to affirm the consubstantiality and co-equality of the Holy Spirit with Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the citation 'Deus gloriae apparuit patribus nostris' (Acts 7:2) is uncertain; it may be a corruption or a reference to a non-canonical text.","The psalm verse 'Veritas de terra orta est' (Ps. 84:12) has no direct equivalent in the Hebrew Bible, suggesting a variant Old Latin or Vulgate tradition."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Ecce unitatem operis, non dubites unitatem credere Trinitatis. Dicere etiam solent de baptismo, quod in eo melius sit illorum baptismum, quam nostrum; quia qui de illis ad nos convertuntur, non cos rebaptizamus, sed per manus impositionem reconciliamus. Illi vero, si quos de nostris seducere possunt, inconsideranter rebaptizant. Qui interrogandi sunt: Baptisma istud quod dant suum dicunt esse, an nostrum? Si nostrum est, quare illud praesumunt, similiter ut nos baptizando? si illorum est, quare illud violant iterando? Sed nos reverentiam habemus Dominicis verbis, et quomodo ipse jussit: ita et baptizamus, in nomine Patris, et Filii, et Spiritus sancti. Sed et illos sic certum est baptizare. Nam si sic baptizarent illi quomodo credunt, in nomine Patris majoris, et in nomine Filii minoris, et in nomine Spiritus sancti multo minoris, tunc demum non iterabamus baptismum, sed dabamus, quia non secundum regulam quam Dominus tradidit baptizabant. Sed quid facimus? bene baptizant, sed male credunt: bene baptizant, sed malum est quod rebaptizant· Regulariter quidem baptizant, sed fidem male insinuant. Et dum carnaliter gradus in divinitate faciunt, offensam divinitatis incurrunt: non metuentes illud quod Dominus dixit: Qui semel lotus est, non indiget iterum ut lavetur (Joan. XIII, 10).","english":"Behold the unity of operation; do not hesitate to believe in the unity of the Trinity. They are also accustomed to speak concerning baptism, that their baptism is better than ours in this matter; because those who convert from them to us, we do not rebaptize them, but reconcile them through the imposition of hands. They, however, if they can seduce any of ours, inconsiderately rebaptize them. They who are to be asked: Is that baptism which they give said to be theirs, or ours? If it is ours, why do they presume to do it, similarly to us by baptizing? If it is theirs, why do they violate it by repeating it? But we have reverence for the Lord's words, and just as He Himself commanded, so we also baptize, in the name of the Father, and of the Son, and of the Holy Spirit. But it is certain that they also baptize thus. For if they baptized as they believe, in the name of the greater Father, and in the name of the lesser Son, and in the name of the much lesser Holy Spirit, then indeed we would not repeat the baptism, but would give it, because they were not baptizing according to the rule which the Lord handed down. But what are we to do? They baptize well, but they believe badly: they baptize well, but it is evil that they rebaptize. They indeed baptize regularly, but they insinuate the faith badly. And while they make carnal degrees in the divinity, they incur the offense of the divinity: not fearing that which the Lord said: \"He who has been washed once does not need to be washed again\" (John 13:10).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"unitatem operis","severity":"info","text":"The phrase 'unity of operation' refers to the shared divine activity of the Trinity, used here to argue for the unity of the divine persons against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui semel lotus est, non indiget iterum ut lavetur","severity":"info","text":"The citation 'He who has been washed once does not need to be washed again' is attributed to John 13:10, but this verse does not appear in the canonical Gospel of John; it may be a loose citation or from a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rebaptizant","severity":"info","text":"The practice of rebaptism was a point of contention between Nicene and Arian communities; the author accuses Arians of rebaptizing converts, while Nicenes only reconciled through imposition of hands.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gradus in divinitate","severity":"info","text":"'Degrees in the divinity' refers to the Arian hierarchy of Father, Son, and Holy Spirit as unequal in substance, which the author condemns as carnal and offensive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ecce unitatem operis","severity":"info","text":"This passage transitions from a discussion of Trinitarian unity to a polemic on baptism, using the unity of operation as a rhetorical bridge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"baptismum","severity":"info","text":"The argument that Arian baptism is valid in form but flawed in faith reflects later Nicene attempts to regularize heretical baptisms, a topic in Augustine and other Latin fathers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of John 13:10 is uncertain; it may be a misattribution or a reference to a non-canonical saying."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Dixit enim Dominus in Evangelio, Vos estis sal terrae (Matth., V, 13); et quicumque sapiens est, non hoc sine causa dictum intelligit. Sal enim ex aqua fit, sed si iterum in aquam mittitur, liquescit et perit. Sic qui semel baptizatus est ex aqua, sal est effectus: sed si iterum baptizari se permittat, ad nihilum sicut sal in aqua missum redigitur, et anima ejus perpetua morte punitur· Dicit enim Apostolus de Ecclesia, Quoniam unus panis, unum corpus multi sumus (I Cor. Xx, 17): quia sicut ex multis granis unos panis efficitur, ita ex multis populis una Ecclesia congregatur. Et panis, ut omnes norunt, per aquam conficitur, et per ignem excoquitur, et omnis Christianus per baptismi aquam et ignem sancti Spiritus oblatio Dei est effectus, dicente Domino: Si quis non renatus fuerit ex aqua et Spiritu sancto, non intrabit in regnum coelorum (Joan. III, 5). Sed sicut panem jam semel coctum, si aliquis remittat in aquam, et velit recommiscere et recoquere, perdit pristinam dignitatem, et in nigredinem terramque convertitur. Sic talis efficitur quicumque in se permittit baptismum iterari. Et ideo debet unusquisque usque ad mortem baptismum suum, Deo adjuvante servare, si vult ad regna coelorum fideliter pervenire. Nam quicumque se rebaptizari permittit, ipse blasphemat in Spiritu sancto, dum se negat christianum, et per aquam ac Spiritum sanctum fuisse renatum.","english":"For the Lord said in the Gospel, \"You are the salt of the earth\" (Matthew 5:13); and whoever is wise understands that this was not said without reason. For salt is made from water, but if it is put into water again, it dissolves and perishes. Thus, whoever has been baptized once from water has become salt; but if he allows himself to be baptized again, he is reduced to nothing like salt placed in water, and his soul is punished with perpetual death. For the Apostle says concerning the Church, \"We, being many, are one bread, one body\" (1 Corinthians 10:17): because just as one bread is made from many grains, so one Church is gathered from many peoples. And bread, as everyone knows, is made with water and baked by fire, and every Christian, through the water of baptism and the fire of the Holy Spirit, has become an offering of God, the Lord saying: \"If anyone has not been reborn from water and the Holy Spirit, he will not enter the kingdom of heaven\" (John 3:5). But just as bread already once baked, if someone puts it back into water and wishes to remix and rebake it, loses its former dignity and turns into blackness and earth. So does such a one become, whoever allows baptism to be repeated in himself. And therefore each one ought, with God's help, to preserve his baptism until death, if he wishes faithfully to reach the kingdoms of heaven. For whoever allows himself to be rebaptized blasphemes against the Holy Spirit, while denying that he is a Christian and that he was reborn through water and the Holy Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. V, 13","severity":"info","text":"The citation 'Vos estis sal terrae' (Matthew 5:13) is used as a proof-text for the irreversibility of baptism, a common anti-Arian argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. Xx, 17","severity":"info","text":"The reference 'unus panis, unum corpus multi sumus' (1 Corinthians 10:17) is misattributed; the actual verse is 1 Corinthians 10:17, but the wording conflates with 1 Corinthians 12:12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. III, 5","severity":"info","text":"The citation 'Si quis non renatus fuerit ex aqua et Spiritu sancto, non intrabit in regnum coelorum' (John 3:5) is a loose paraphrase of John 3:5, emphasizing baptismal regeneration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sal terrae","severity":"info","text":"The metaphor of salt as a preservative and its dissolution in water reflects patristic exegesis on the permanence of baptism, countering Arian rebaptism practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"panis","severity":"info","text":"The bread-making analogy (water, fire, baking) parallels early Christian catechetical teaching on baptism and the Eucharist, common in anti-Arian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"rebaptizari","severity":"info","text":"The condemnation of rebaptism as blasphemy against the Holy Spirit reflects the Nicene position that baptism is a once-for-all sacrament, rejecting Arian practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture reference 'I Cor. Xx, 17' is likely a scribal error for 'I Cor. 10:17' or a conflation; the exact verse is uncertain.","The phrase 'perpetua morte punitur' may be interpreted as eternal damnation or a metaphorical spiritual death; the text does not specify."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Et necesse est ut illam, quam memoravimus. Domini sententiam comminantis excipat: Quicumque blasphemaverit in Spiritu sancto, non ei remittetur neque in hoc soeculo, neque in futuro (Matth. XII, 32).","english":"And it is necessary that he incur that threatening sentence of the Lord which we have recalled: \"Whoever blasphemes against the Holy Spirit, it will not be forgiven him, neither in this age nor in the future\" (Matthew 12:32).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XII, 32","severity":"info","text":"The citation of Matthew 12:32 is a conflation of Matthew 12:31-32, where the unforgivable sin is blasphemy against the Holy Spirit. The Latin text adds 'neque in futuro', which is not in the Vulgate but reflects a later theological expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"blasphemaverit","severity":"info","text":"'Blasphemaverit' (blasphemes) is a Latin verb derived from Greek βλασφημέω. In this context, it refers to verbal denial or insult of the Holy Spirit, a specific sin deemed unforgivable in the synoptic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"unforgivable sin","severity":"info","text":"The unforgivable sin against the Holy Spirit was a point of contention in Arian controversies, as Arians were accused of blaspheming the Spirit by denying its divinity. This passage reinforces orthodox condemnation of such views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et necesse est ut illam... sententiam comminantis excipat","severity":"info","text":"This sentence concludes the previous argument about rebaptism, linking it to the threat of eternal punishment. The structure uses 'excipat' (incur) to emphasize the inevitable consequence for those who blaspheme the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quam memoravimus","severity":"caution","text":"The phrase 'quam memoravimus' (which we have recalled) refers to a previous mention of the dominical saying, but the preceding passage in the source edition does not contain this verse. The reference may be to a lost portion or an earlier citation not preserved.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the dominical saying in the original source is uncertain; the Latin conflates Matthew 12:31-32 with an added phrase 'neque in futuro' not in the Vulgate."],"confidence":"high","notes":[]}]}