{"slug":"tmp327.tmp327.opp-lat1","id":"latin:ogl-pl:tmp327.tmp327.opp-lat1","title":"Sermones Tres","title_source":"Sermones Tres","author":"Ambrosius","genre":"homily","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:04:20Z","cost_usd":0.013552},"source":{"registry_id":"latin:ogl-pl:tmp327.tmp327.opp-lat1","work_id":"tmp327.tmp327.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/tmp327/tmp327/tmp327.tmp327.opp-lat1.xml"},"stats":{"passages":28,"english_words":6054,"coptic_letters":0,"source_letters":23579,"commentary_units":159,"commentary_kinds":9,"derived_notes":1,"ambiguities":43,"work_notes":6,"external_links":5,"timeline":6},"summary":{"work":"tmp327.tmp327.opp-lat1","abstract":"The three sermons attributed to Ambrose of Milan offer homiletic expositions of scriptural passages, blending exegesis with moral exhortation in an elevated but pastoral register. Likely delivered during liturgical seasons in the 380s–390s, they address the Arian controversy and catechumenal practice. Surviving in manuscripts from the 9th century, the sermons were excerpted in Carolingian homiliaries and cited by Thomas Aquinas, attesting to their medieval authority. However, the lack of a critical apparatus in the source edition and stylistic anomalies raise questions about their authenticity, with some passages possibly from a later imitator.","historical_context":"The sermons are traditionally attributed to Ambrose of Milan (c. 339–397), a key figure in Latin Christianity who served as bishop from 374. They were likely composed in Milan during the 380s–390s, a period marked by the Arian controversy and the development of catechumenal practices. The Latin language and homiletic genre reflect Ambrose's pastoral and exegetical style. The earliest manuscript witnesses date from the 9th century, leaving a transmission gap of over four centuries. The sermons were excerpted in Carolingian homiliaries and later cited by Thomas Aquinas, indicating their integration into medieval preaching and theology. The source edition (ogl-pl) lacks a critical apparatus, obscuring textual decisions. Stylistic features atypical of Ambrose's known works suggest possible later imitation, making the attribution uncertain.","significance":"These sermons illustrate late 4th-century Latin Christian preaching, exegesis, and moral teaching, particularly in the context of the Arian controversy and catechumenal instruction. Their medieval reception, from Carolingian homiliaries to Thomas Aquinas, underscores their enduring authority. The disputed authorship highlights the challenges of authenticating patristic texts and the role of later imitators in shaping the tradition.","timeline":[{"date":"c. 339–397","event":"Life of Ambrose of Milan, to whom the sermons are traditionally attributed."},{"date":"380s–390s","event":"Probable composition of the sermons, based on internal references to Arian controversy and catechumenal practice."},{"date":"9th century","event":"Earliest surviving manuscript witnesses of the sermons."},{"date":"Carolingian period","event":"Excerpts of the sermons included in homiliaries."},{"date":"13th century","event":"Thomas Aquinas cites the sermons, indicating their theological authority."},{"date":"Modern","event":"Source edition (ogl-pl) published without critical apparatus."}],"relations":[{"work":"De Officiis","relation":"Another work by Ambrose on clerical duties, reflecting similar pastoral concerns.","key":"","label":null,"url":null},{"work":"Expositio Evangelii secundum Lucam","relation":"Ambrose's commentary on Luke, showing exegetical parallels.","key":"","label":null,"url":null},{"work":"Homiliaries of Paul the Deacon","relation":"Carolingian homiliary that likely included excerpts of these sermons.","key":"","label":null,"url":null},{"work":"Summa Theologica","relation":"Thomas Aquinas cites these sermons, demonstrating their medieval reception.","key":"","label":null,"url":null},{"work":"Matthew 19:21","relation":"Scriptural passage paraphrased in the first sermon, on renunciation.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Ambrose","label":"Ambrose of Milan","url":"https://en.wikipedia.org/wiki/Ambrose","reason":"Provides biographical and historical context for the attributed author."},{"key":"wikipedia:Arian controversy","label":"Arian controversy","url":"https://en.wikipedia.org/wiki/Arian_controversy","reason":"Key theological conflict referenced in the sermons."},{"key":"wikipedia:Catechumen","label":"Catechumen","url":"https://en.wikipedia.org/wiki/Catechesis","reason":"Catechumenal practice is an internal reference for dating."},{"key":"wikipedia:Carolingian dynasty","label":"Carolingian period","url":"https://en.wikipedia.org/wiki/Carolingian_dynasty","reason":"Manuscript transmission and homiliary use occurred in this era."},{"key":"wikipedia:Thomas Aquinas","label":"Thomas Aquinas","url":"https://en.wikipedia.org/wiki/Thomas_Aquinas","reason":"Later citation of the sermons by Aquinas."}],"cautions":["Attribution to Ambrose is traditional but not universally accepted; stylistic anomalies suggest possible later imitation.","Earliest manuscripts date from the 9th century, leaving a transmission gap of over four centuries from Ambrose's death.","No external evidence fixes the year or occasion of any sermon; dating to the 380s–390s is based on internal references.","The source edition (ogl-pl) lacks a critical apparatus, so textual decisions remain opaque."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000469,"generated":"2026-11-15T07:04:19Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp327/tmp327/tmp327.tmp327.opp-lat1.xml"}],"checks":{"work":"tmp327.tmp327.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"short-output-warn","i":28,"words":7}],"stats":{"passages":28,"translated":28,"commentary_passages":28,"commentary_units":159,"english_words":6054,"source_letters":23579,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The three sermons are homiletic expositions of scriptural passages, likely delivered during liturgical seasons. Their register is elevated but pastoral, blending exegesis with moral exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The sermons survive in multiple manuscript families, but the earliest witnesses date from the 9th century, leaving a gap of over four centuries from Ambrose's death (397).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Internal references to Arian controversy and catechumenal practice suggest a date in the 380s–390s, but no external evidence fixes the year or occasion of any sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These sermons were excerpted in Carolingian homiliaries and later cited by Thomas Aquinas, indicating their authority in medieval preaching and theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (ogl-pl) does not provide a critical apparatus; variant readings from key manuscripts are not recorded, so textual decisions remain opaque.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attribution to Ambrose is traditional but not universally accepted; some passages show stylistic features atypical of his known works, possibly from a later imitator.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 28 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":28},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI AMBROSI MEDIOLANENSIS EPISCOPI TRES SERMONES.\n\nSERMO PRIMUS.\n\nDE PERFECTO.\n\nI. Domini nostri Jesu Christi caeleste praeceptum bagibus, et ni(??)d relinquit incertum aut obscuritate perplexum: u(??)i aperta (??)eritate di tractio possessionis indicitur, et pretii a praerogatio non tacetur1. « Vendite, inquit, omnia quae pos idetis, (??) date elemosynam2. » Occupatos caelestibus officiis mundanae possessionis c(??)a molestiaqne n(??)n patitur inplicari d; et Deo ipsa denotionis professione iam proximos, uel potius mentis sinceritate e Christo co(??)i(??)- ctos cura sollicit(??)udineque sa(??)cularis possession(??)s absoluit; omnem (??)peris tui cersum omnemque cogitationis tuae motum eripit mundo, quem deputare dignatus est caelo h. Inde namque est e(??)il(??)ut i quod aperte demandat j: « Nolite cogitare, dicentes; Quid edemus k, aut quid (??)estiemur (Matth. vi, 31)?(??) Et n(??)lite cogitare de crastino (??) (Ibid., 34). » Ut ea quae demandauerat, remotis omnibus cogitationis angoribus, impleri fac(??)le potuissent: « Vendite, inquit, omnia quae possidetis, et date elemosynam. » Amput(??)it omnem callidae cupiditatis excusationem, qui (??)hil relinqui (??) gitare i(??)bet in erastinum, qui praecepit praerogari omnem substantiae quantitatem (??).","english":"Sermons of Saint Ambrose, Bishop of Milan, Three Sermons.\n\nSermon One.\n\nOn the Perfect.\n\nI. The heavenly precept of our Lord Jesus Christ leaves nothing uncertain or perplexed by obscurity: the disposition of possessions is openly commanded, and the bestowal of the price is not concealed. \"Sell,\" he says, \"all that you possess, and give alms.\" He does not permit those occupied with heavenly duties to be entangled by the care and trouble of worldly possession; and he absolves those already near to God by the very profession of devotion, or rather joined to Christ by the sincerity of their mind, from the care and anxiety of secular possession; he snatches from the world every sum of your work and every movement of your thought, which he has deigned to assign to heaven. Hence it is that he openly commands: \"Do not think, saying, 'What shall we eat, or what shall we wear?' And do not think about tomorrow.\" So that what he had commanded might be easily fulfilled, with all the anxieties of thought removed: \"Sell,\" he says, \"all that you possess, and give alms.\" He cut off every excuse of cunning cupidity, who ordered that nothing be left to think about for the morrow, who commanded that the entire quantity of substance be bestowed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SERMO PRIMUS. DE PERFECTO.","severity":"info","text":"The title 'De Perfecto' (On the Perfect) introduces the first sermon's theme, likely referring to the perfect Christian life or the perfection of renunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vendite, inquit, omnia quae possidetis, et date elemosynam","severity":"info","text":"This is a paraphrase of Matthew 19:21, where Jesus instructs the rich young man to sell his possessions and give to the poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite cogitare, dicentes; Quid edemus, aut quid vestiemur? ... Et nolite cogitare de crastino","severity":"info","text":"These are allusions to Matthew 6:31 and 6:34, where Jesus discourages anxiety about food, clothing, and the future.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"bagibus, et ni(??)d relinquit incertum","severity":"caution","text":"The Latin text is corrupt here; 'bagibus' may be a scribal error for 'nihil' or 'vacuus', and the passage is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sancti Ambrosi Mediolanensis Episcopi Tres Sermones","severity":"info","text":"This collection of three sermons is attributed to Ambrose of Milan (c. 339–397), a key figure in Latin Christianity, though the authenticity of some sermons is debated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"elemosynam","severity":"info","text":"The Greek-derived 'elemosynam' (alms) reflects the early Christian emphasis on charity as a central virtue, here linked to renunciation of property.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several lacunae and corruptions (e.g., 'bagibus', 'ni(??)d', 'u(??)i'), making precise reconstruction uncertain. The reading follows the editor's conjectural restoration."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"II. Sed praemissa repetamus disputatione co(??)- lus(??)randa o « Nolite, inquit, cogitare, dice(??)tes: Q(??)id edemus, aut quid nestiemur? Ha(??) enim nationes quaerunt. Scit autem P(??)ter (??)e ter caclestis, qui(??) horum omnium indigetis (??) (Ibid. 32). » Cogitatio dif(??)identiae dininae professionis in te perimit lide: et dum metuis a, ne quit desit in alterum diem, ne– cesse est dubites de promissis; manus deinde retrahis ab operibus iustis; atque (??) (??), ut infirma cogitatione deten us, a bono opere desistas, et desistens a bono oper-, religionis ac diuinum nomen amittas, et ipsa inbecillita is (??) tuae perfidia (??) aethnicis incredulis conparatus d, incredulitatis detestabile nomen, et stultitiae norabulum gentilita is incurras(??). Christianorum est enim spe fidissima futura rogitare(??), et gentilium desperata, perfidia pracsen(??) quaerere 3, dicente Christo: « Nolite cogitare, dicentes: Quid edemus, aut quid uestiemur? Hacc enim gentes quaerunt. » Et adiccit: « Scit ante (??) Pater uester caelestis, quia horum omnium indigetis. »","english":"II. But let us go back over what was set forth, to be examined by our discussion. \"Do not,\" He says, \"think, saying: What shall we eat, or what shall we wear? For these are things the nations seek. But your heavenly Father knows that you are in need of all these things\" (Ibid. 32). The thought of distrust kills the faith of the divine profession in you: and while you fear that something may be lacking on the next day, you necessarily doubt the promises; then you withdraw your hand from just works; and so, held back by a weak thought, you desist from good work, and by desisting from good work, you lose the name of religion and of the divine, and you, compared to unbelieving pagans by the faithlessness of your own weakness, incur the detestable name of unbelief and the label of foolishness of the gentiles. For it is the part of Christians to ask for the future with the most faithful hope, and of pagans to seek the present with desperate faithlessness, as Christ says: \"Do not think, saying: What shall we eat, or what shall we wear? For these are things the nations seek.\" And He added: \"Your heavenly Father knows beforehand that you are in need of all these things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite, inquit, cogitare, dicentes: Quid edemus, aut quid uestiemur? Haec enim gentes quaerunt. Scit autem Pater vester caelestis, quia horum omnium indigetis.","severity":"info","text":"The passage cites Matthew 6:31-32, though the Vulgate reads 'Scit enim Pater vester caelestis quia his omnibus indigetis.' The variant 'autem' and 'horum omnium' may reflect a different manuscript tradition or scribal adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cogitatio diffidentiae","severity":"info","text":"'Cogitatio diffidentiae' (thought of distrust) is a key phrase: Ambrose contrasts Christian hope with pagan despair, framing doubt as an active threat to faith and practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gentes / nationes","severity":"info","text":"Ambrose uses 'gentes' (nations) and 'gentiles' (pagans) interchangeably, reflecting a common patristic binary: Christians trust divine providence for the future, while pagans anxiously seek present security.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed praemissa repetamus disputatione","severity":"info","text":"This phrase signals a recapitulation: Ambrose returns to the scriptural command (Matthew 6:31-32) to reinforce his argument against material anxiety, a rhetorical move typical of homiletic exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"co(??)- lus(??)randa","severity":"caution","text":"The Latin text is corrupt at 'co(??)- lus(??)randa'; the intended word may be 'collustranda' (to be illuminated) or 'collustranda' (to be examined). The English draft reads 'to be examined by our discussion,' which is a plausible reconstruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the scriptural citation (Matthew 6:31-32) varies from the Vulgate; the Latin text has 'autem' for 'enim' and 'horum omnium' for 'his omnibus,' possibly due to scribal error or a different source.","The corrupt phrase 'co(??)- lus(??)randa' is uncertain; the reading 'collustranda' (to be illuminated) is assumed for the translation."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"III. Condici(??)mis nostrae necessitatis caelesti Patri nolitiam latere non posse diuinus sermo commonuit, et eius prouidenti procurationeque nobis (??)(??)nia a(??)poni i demandat; si nos iustitiae operibus inhacrentes, et regni caelestis inquisitione detentos nulla aerumnarum praesentium sollicitudo conpungat (??), dicens: « Quaerite primum regnum Dei, et iustitiam (??)ius; et omnia adponemur uobis (??) (Ibid. 33). » Deditos iustitiae ac pietatis officiis, et caelestibus exercitationibus occupalos tutos facitde omnibus, et securos: ut non auoceris a notitia genit(??)- ris, non a cognitione unigeniti distraharis, nec a dono sancti Spiritus professioncque desistas; (??) aberres a meditatione praecepti, non;(??)b(??)spe promissi, non a fide crediti, non a dilectione proximi, nona perfectione mandati(??), de qno Moyses (Deut. vi, 6, 8) monet, ut cordi nostro semper insid(??)t, semper conspectuiadsisla', meditatione membris omnibus uinculatu(??) (??) sensibus nostris semper inhacreat7. De hoc Dauid: « Cantabiles mihi erunt semper iustificationes tuae Domime(??) iPsa'. cxvii, 54). » Et iterum: « In lege Domini fuit uoluntas eius, et in lege eius meditabitur die ac no(??)e» (Psal. (??), 2). » Et alibi scribtum est: « Non recedat liber legis hu(??)us de manu tua; et meditaberis in eo die acnocte (Jos. (??), 8).","english":"III. The divine word has reminded us that the necessities of our condition cannot be hidden from the heavenly Father, and that by His providence and care all things are provided for us, if we, clinging to the works of justice and detained by the search for the heavenly kingdom, are pricked by no anxiety over present hardships, saying: \"Seek first the kingdom of God and justice; and all things will be added for you\" (Ibid. 33). It makes those devoted to the duties of justice and piety, and occupied with heavenly exercises, safe and secure in all things: so that you may not be called away from the knowledge of the Father, nor distracted from the knowledge of the Only-begotten, nor desist from the gift and profession of the Holy Spirit; nor stray from meditation on the precept, nor from the hope of the promise, nor from the faith of what is believed, nor from the love of neighbor, nor from the perfection of the commandment, concerning which Moses (Deut. vi, 6, 8) warns, that it should always sit in our heart, always stand before our sight, and through meditation be bound to all our limbs and always cling to our senses. Concerning this David says: \"Your justifications will always be singable to me, O Lord\" (Ps. cxvii, 54). And again: \"His will was in the law of the Lord, and in His law he will meditate day and night\" (Ps. 1, 2). And elsewhere it is written: \"Let this book of the law not depart from your hand; and you will meditate in it day and night\" (Josh. 1, 8).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quaerite primum regnum Dei, et iustitiam ... et omnia adponemur uobis","severity":"info","text":"The Latin conflates Matthew 6:33 with a paraphrase; the Vulgate reads 'Quaerite primum regnum Dei, et iustitia ... et omnia adponentur vobis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. vi, 6, 8","severity":"info","text":"The citation to Deuteronomy 6:6,8 is imprecise; the passage likely refers to the Shema (Deut 6:4-9) or the command to bind the law to oneself (Deut 6:8).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cantabiles mihi erunt semper iustificationes tuae Domine","severity":"info","text":"This is a loose citation of Psalm 118:54 (LXX) or Psalm 119:54 (Vulgate); the Vulgate reads 'Cantabiles mihi erunt iustificationes tuae'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In lege Domini fuit uoluntas eius, et in lege eius meditabitur die ac nocte","severity":"info","text":"The citation to Psalm 1,2 is uncertain; it may refer to Psalm 1:2 (Vulgate) or a similar verse on meditation in the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non recedat liber legis huius de manu tua; et meditaberis in eo die ac nocte","severity":"info","text":"This is a paraphrase of Joshua 1:8 (Vulgate: 'Non recedat liber legis huius de manu tua, et meditaberis in eo die ac nocte').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Condici(??)mis nostrae necessitatis","severity":"caution","text":"The Latin text is corrupt at 'Condici(??)mis'; the intended word may be 'condicionibus' (conditions) or 'condictis' (agreements). The translation assumes 'conditionibus'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several lacunae and uncertain readings, e.g., 'Condici(??)mis', 'nolitiam' for 'notitiam', 'adponemur' for 'adponentur', and 'insid(??)t' for 'insideat'.","The scripture citations (Deut. vi, 6, 8; Ps. cxvii, 54; Ps. 1, 2; Jos. 1, 8) are given in a non-standard format and may reflect the source edition's chapter/verse numbering."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"» Similiter Apostolus hortatur et monet, ad Timotheum scribens: « Haec meditare, in bis e-(??)o: ut profectus tuus adpareat omnibus1 (I Timoth. iv, 13). »\n\nIV. Voluntas religiosi hominis caelestibus legibus detenta, et diuinae instificationis meditationibus diebus ac noctibus occupata non habet uacuum tempus, quo saeculum cogitet, quo possessionem curet, exornet urbana praedia, rusticationis disciplinam excolat, cedditus supputet, inpensa discutiat2. Si enim istut arripuerit, illut deserit, secundum quod Dominicus sermo promisit: « Nemo ponens manum in aratrum. (ho(??) est caelesti operationi, et Dominicae crucis signo (??) 3) retro respiciens, aptus est in regno Dei (??) (Lucoe ix, 62). » Non enim potest utrumque perag(??)re quod sibi inimicum est ratione, ueritate diuersum, et aemulum uoluntate. Hoc enim saeculum cogitat, illut caelum exoptat; hoc rationibus mundanis insistit, illut diuinis orationibus, et meditationibus uacat. Denique ut dicta rebus adprobem, et sermonis mei adse(??)tionem operibus firmem, utar exemplo (??).","english":"Similarly, the Apostle exhorts and advises, writing to Timothy: “Meditate on these things, so that your progress may be evident to all” (1 Tim. 4:13).\n\nIV. The will of a religious man, bound by heavenly laws and occupied day and night with meditations on divine justification, has no vacant time in which to think of the world, to care for possessions, to adorn urban estates, to cultivate the discipline of rural life, to calculate expenses, or to examine outlays. For if he seizes upon the one, he abandons the other, according to what the Lord’s word promised: “No one who puts his hand to the plow” (that is, to heavenly work and to the sign of the Lord’s cross), “looking back, is fit for the kingdom of God” (Luke 9:62). For one cannot accomplish both, which are inimical to each other in reason, diverse in truth, and rival in will. For the one thinks of the world, the other longs for heaven; the one insists on worldly accounts, the other is free for divine prayers and meditations. Finally, to confirm my words by deeds and to strengthen the assertion of my speech by works, I shall use an example.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Tim. 4:13","severity":"info","text":"The citation of 1 Timothy 4:13 is a conflation; the Vulgate reads 'meditare' but the verse number is uncertain in early Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 9:62","severity":"info","text":"The reference to Luke 9:62 is likely a misattribution; the saying about the plow and the kingdom is not found in canonical Luke, suggesting a textual corruption or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in bis e-(??)o","severity":"caution","text":"The Latin phrase 'in bis e-(??)o' is corrupt; the intended reading may be 'in his [studiis]' or similar, but the manuscript is illegible here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ho(??) est caelesti operationi","severity":"caution","text":"The parenthetical gloss 'ho(??) est caelesti operationi' is fragmentary; the missing word likely clarifies the plow as a symbol of heavenly work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the homily's contrast between worldly and heavenly concerns, using scriptural citations to reinforce the argument that a religious will cannot serve both.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rusticationis disciplinam","severity":"info","text":"The phrase 'rusticationis disciplinam' reflects late antique aristocratic concerns with estate management, a common theme in Ambrose's pastoral writings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several lacunae and corruptions, particularly in the scriptural citations and glosses, making the exact wording uncertain.","The reference to Luke 9:62 is likely erroneous; the intended verse may be from another gospel or apocryphon."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Si tibi gestanti diuininn librum in manibus, et oculis apices carpenti pari(??)ac legenti, diuinaque praecepta sensibus conmendami rationum libri, uel conparatae possessionis tabulae forte tradantur, necesse est, ut abicias librum diuinae legis, quem gestabas in manibus, ut rationum saecularium scribta accipias perlegenda; atque ita fi(??), ut diuinis libris mundanas praeferens rationes, praecepti contemplor existas, quo crebris admonitionibus intimatur, ne liber manibus desit, ne corde eius meditatio conquiescat(??). El ideo Dominus in Euangelio perfectis, et consummatis uolens esse consultum, omnia quae possiderent uendi censuit, et inpendi7: nulla ut ratione ab eius possint dilectu d. diuelli, uel meditatione auocari (??). Inde est' quod necessitatem ipsam mortalium, id est uestilum, uictum et potum cogitari prohibuit: et a se omnia perficientibus promisit adponi9; ut nulla necessitate, sicuti saepe iam dictum est, a coumercio diuini operis retarderis; nulla ut te anni sterilitas turbet; nulla frugum inopia ariditasque camporum, nec olearum (??)inearumque fallentes fructus excrucient; non pecorum morientium damna concutiant10.","english":"If you are carrying a divine book in your hands, and with your eyes tracing the letters, reading, and commending the divine precepts to your mind through the reasoning of the book, and the tablets of a financial account or of a purchased estate are perhaps handed to you, it is necessary that you cast aside the book of divine law which you were holding in your hands, so that you may take up and read through the writings of worldly accounts. And thus it happens that, preferring worldly accounts to divine books, you become a despiser of the precept which is repeatedly urged: that the book should not be absent from your hands, nor its meditation cease from your heart. And therefore the Lord in the Gospel, wishing to provide for those who are perfect and consummate, decreed that all they possessed should be sold and spent, so that by no reasoning could they be torn from his love or called away from meditation. Hence it is that he forbade even the necessity of mortals—that is, clothing, food, and drink—to be considered, and promised that all things would be provided by him for those who accomplish everything; so that by no necessity, as has often been said, would you be hindered from the commerce of divine work; so that no sterility of the year would trouble you; no scarcity of crops and dryness of the fields, nor the failing fruits of olives and vines would torment you; nor the losses of dying flocks would shake you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"diuininn librum","severity":"info","text":"The Latin text has 'diuininn librum' (apparently a scribal error for 'divinum librum'), referring to a book of divine scripture, likely the Bible or a liturgical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominus in Euangelio ... uendi censuit","severity":"info","text":"This echoes Jesus' command to sell possessions and follow him, as in Matthew 19:21 or Luke 12:33, though the exact phrasing is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rationum saecularium scribta","severity":"info","text":"The contrast between divine books and worldly account tablets reflects the tension in late antique Christianity between ascetic ideals and practical economic responsibilities, common in Ambrose's exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Inde est' quod ... prohibuit","severity":"info","text":"This passage continues the argument from the previous section, using 'Inde est' to introduce a consequence of the Gospel command, reinforcing the theme of total renunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pari(??)ac legenti","severity":"caution","text":"The Latin 'pari(??)ac legenti' is corrupt; the intended reading may be 'pariter ac legenti' (equally and reading) or a similar phrase, but the text is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'pari(??)ac legenti' is corrupt; the reading 'pariter ac legenti' is assumed for the translation.","The reference to 'Dominus in Euangelio' is vague; it may allude to multiple Gospel passages, but the specific verse is not identified."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"V. Maneat libera inconcussaque deuotio, ut (??) sui et Domini Christi dilectione possessa hymnis resonet, orationibus uacet, ieiuniis ac uigiliis insistat11, et in propheticum illut canticum congrue et conpe- (??)enter abrumpat; « Ficus non afferet fructus, non erunt nascentia in uineis. Menti(??)tur opus oliuae: campi nou praestabunt escam. Deficient a pabu(??)o oues: et non erunt in praesepibus bones12. Ego autem in Domino exultabo, et gaudebo in Deo salutari meo (??) (Hab. iii, 17, 18). » Gaudet semper et laetatur in Domino, qui mundanae possessionis oneribus abiectis, (??) potius in fratium inopia praerogatis, nec inminentibus, nec praesentibus plagis praestringitur. Non eum exactio tributaria necessitatis inpulsat(??), non possessionis arua squalentia a non arbusta cultoram desertione deformia: non eum sollicitat saeua grandinis caedes b, non ubertas imbrium lon(??)a serenitate suspensa, non tempestatum uastitas crebra (??): non ruina tectorum, non condicio lanquentium ac morientium proximorum sollicitudo discruciat, non seruorum fuga, non furtum.","english":"Let devotion remain free and unshaken, so that, possessed by love of itself and of the Lord Christ, it may resound with hymns, be free for prayers, persist in fasts and vigils, and fittingly and appropriately break forth into that prophetic canticle: “The fig tree will not bear fruit; there will be no produce in the vineyards; the work of the olive will prove false; the fields will not provide food; the sheep will lack pasture; and there will be no cattle in the stalls. But I will exult in the Lord, and rejoice in God my Savior.” He who, having cast off the burdens of worldly possessions, has rather bestowed them upon the poverty of his brothers, is always glad and rejoices in the Lord, and is not constrained by impending or present plagues. The exaction of tribute does not drive him with necessity; the squalid fields of his estate, the orchards disfigured by the abandonment of cultivation, do not trouble him; he is not disturbed by the savage destruction of hail, nor by the abundance of rains suspended by long serenity, nor by the frequent devastation of storms; the collapse of roofs, the condition of sick and dying neighbors, the flight of slaves, theft—none of these torments him with anxiety.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hab. iii, 17, 18","severity":"info","text":"The citation is from the Vulgate of Habakkuk 3:17-18, a canticle of eschatological desolation followed by personal joy in God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"deuotio","severity":"info","text":"Deuotio here denotes the ascetic ideal of single-minded devotion, not merely piety but a state free from worldly entanglements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"exactio tributaria","severity":"info","text":"Exactio tributaria refers to the Roman tax system, a burden on landowners; Ambrose contrasts this with the freedom of the ascetic who has renounced property.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Gaudet semper et laetatur in Domino","severity":"info","text":"This sentence forms the rhetorical climax, shifting from the prophetic citation to a catalogue of worldly anxieties that the devoted Christian escapes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Maneat libera inconcussaque deuotio","severity":"caution","text":"The Latin text has lacunae marked by (??); the sense is clear from context, but the exact wording of the original is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ficus non afferet fructus...","severity":"info","text":"The catalogue of agricultural failure echoes similar lists in the Hebrew prophets (e.g., Joel 1:10-12) and in Stoic descriptions of natural disaster.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several lacunae (marked by ??) that obscure the exact wording, but the overall sense is recoverable from context and the English draft."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"VI. In tu(??)o sunt, omnia quae ad caelum translata (??) nulla calumnia inquietantur, nulla lite pulsantur, nullo detrimento saeculari depereunt, quae caelo praemissa sunt, quae Deo custode seruantur, dicente Domino Jesu Christo: « Nolite uobis condere thesauros in terra, ubi tinea et aerugo exterminat(??); et ubi fures effodiunt, et furantur (??). Thesaurizate (??)utem uobis iu caelo, ubi neque (??)ine(??), neque aerugo exterminat: et ubi fures non effodiunt et furantur (??). Ubi enim fuerit thesaurus tuus ibi erit et cor tuum (Matth. vi, 19, 20, 21). » Huius praecepti exemplo apostolus Paulus Timotheum beatissimum monet, locupletibus huius sacculi praecipiendum: ut nou extollantur pompa mundana, sed Christianae humilitatis celsitudine potiantur: neque saecularium di(??)i iarum spe caduca fallantur, sed diuinarum promissionum perpetuitatibus inudentur (??). « Diudibus, inquit, huius saeculi praecipe nou superbe sapere, neque sperar(??) (??) incerto diuitiarum s(??) rum, sed in Deo uiuo, qui praestat nobis omnia abundare ad fruendum 9, benefaciant, diuites sint in operibus bonis, facile tribuant. communicent 10, thesaurizent sibi fundamentum bonum in futurum, ut ad prehendant (??) ueram uilam ((??) Tim. vi, 17-19). »","english":"In your own [keeping] are all things that have been transferred to heaven; they are disturbed by no slander, assailed by no lawsuit, lost by no worldly loss—those things that have been sent ahead to heaven, that are preserved with God as guardian, as the Lord Jesus Christ says: \"Do not store up treasures for yourselves on earth, where moth and rust destroy, and where thieves dig up and steal. But store up for yourselves in heaven, where neither moth nor rust destroys, and where thieves do not dig up and steal. For where your treasure is, there your heart will be also\" (Matt. 6:19–21). By the example of this precept, the apostle Paul admonishes the most blessed Timothy, instructing the rich of this world: that they not be puffed up by worldly pomp, but rather take hold of the height of Christian humility; that they not be deceived by the fleeting hope of worldly riches, but be clothed in the everlasting promises of divine rewards. \"Command the rich of this world,\" he says, \"not to be proud, nor to place their hope in the uncertain fortunes of riches, but in the living God, who provides us with all things to enjoy abundantly; let them do good, let them be rich in good works, let them give freely, let them share, let them store up for themselves a good foundation for the future, so that they may grasp the true life\" (cf. 1 Tim. 6:17–19).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. vi, 19, 20, 21","severity":"info","text":"The Latin conflates Matt 6:19–21, but the Vulgate text of 6:21 reads 'ubi enim est thesaurus tuus, ibi est et cor tuum' (where your treasure is, there is your heart). Ambrose's citation is a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Tim. vi, 17-19","severity":"info","text":"The passage attributed to 1 Timothy 6:17–19 does not exist in the canonical epistle; it is a pseudepigraphal or apocryphal addition. Ambrose likely draws on a non-canonical source or a scribal error in his manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"thesaurizate","severity":"info","text":"The verb 'thesaurizate' (store up) echoes the Vulgate's 'thesaurizate' in Matt 6:19, but the Latin text here shows a lacuna or corruption: 'thesaurizate (??)utem' likely intended 'thesaurizate autem' (but store up).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"In tu(??)o sunt","severity":"caution","text":"The phrase 'In tu(??)o sunt' is corrupt; the intended reading is probably 'In tuto sunt' (they are safe). The manuscript evidence suggests a scribal misreading of 'tuto' as 'tu(??)o'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Huius praecepti exemplo","severity":"info","text":"Ambrose uses the dominical saying (Matt 6:19–21) as a structural pivot, then introduces Paul's admonition to Timothy as an exemplum, creating a two-part argument: Christ's command, then apostolic application.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"diuites sint in operibus bonis","severity":"info","text":"The phrase 'rich in good works' anticipates a common patristic topos (e.g., Cyprian, De opere et eleemosynis) that contrasts earthly wealth with spiritual merit, later influential in medieval moral theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several lacunae: 'In tu(??)o' likely 'in tuto'; 'thesaurizate (??)utem' likely 'thesaurizate autem'; 's(??) rum' uncertain. The citation of 1 Tim 6:17–19 is non-canonical, possibly a scribal interpolation or a lost apocryphon."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"SERMO II.\n\nAdversus eos, qui dicunt possessionem non distrahend(??)m, sed fructibus misericordiam faciendam.\n\nI. jesu Christi salutare a praeceptum est: « Vendite omnia quae possidetis, et date clemosynam (Luc. xii, 33). » Domin(??)ci magistri fides in promptu est, quae non solum distrahi iussit; uerum etiam, quid de distracto fieret, demandauit 2. Sed hanc fidem praui doctores friuolis ac (??)libuis (??)erbs infuscant; quos apostolus Paulus iam non carnis, sed quod p(??)i(??), est, diuinis sermonibus adulteros praedamnauit, dicendo: « Adulterantes u(??)rbum Dei (II Cor. ii. 17). » Et iterum: « Nescitis quia qui templum Dei conrumipit, disperdet illum Deus? 5(I Cor.(??), 17). » Et illut quod in euangelio Christus Pharisaeos increpans mcmorauit, dicens: « Re(??)e(??)itis mandata Dei, ut traditiones (??)estras statuatis (Marc. vii 9). »","english":"SERMON II.\n\nAgainst those who say that possessions should not be sold, but that mercy should be shown from the proceeds.\n\nI. The salutary precept of Jesus Christ is: \"Sell everything that you possess, and give alms\" (Luke 12:33). The faith of the Lord and Teacher is clear, which not only ordered that they be sold, but also commanded what should be done with the proceeds. But depraved teachers obscure this faith with frivolous and empty words; these the Apostle Paul already condemned as adulterers of divine words—not of the flesh, but what is worse—saying: \"Adulterating the word of God\" (2 Cor. 2:17). And again: \"Do you not know that whoever corrupts the temple of God, God will destroy him?\" (1 Cor. 3:17). And that which Christ in the Gospel recalled while rebuking the Pharisees, saying: \"You reject the commandments of God in order to establish your own traditions\" (Mark 7:9).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xii, 33","severity":"info","text":"The citation 'Luc. xii, 33' is a conflation of Luke 12:33, which does not exist; the likely intended verse is Luke 12:33 (Vulgate) or a similar passage on selling possessions, possibly Luke 12:33 (cf. Matthew 19:21).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. ii. 17","severity":"info","text":"The citation 'II Cor. ii. 17' is erroneous; 2 Corinthians 2:17 does not exist. The phrase 'adulterating the word of God' may echo 2 Corinthians 11:4 or a similar Pauline warning against false teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor.(??), 17","severity":"caution","text":"The citation 'I Cor.(??), 17' is corrupt; the reference to 'whoever corrupts the temple of God' is not found in 1 Corinthians 3:17 or any canonical verse, suggesting a misquotation or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Marc. vii 9","severity":"info","text":"The citation 'Marc. vii 9' likely refers to Mark 7:9, but the verse does not contain the saying about rejecting commandments for traditions; it may be a conflation with Matthew 15:3 or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Adulterantes u(??)rbum Dei","severity":"info","text":"The phrase 'adulterating the word of God' reflects a common patristic accusation against heretics who distort scripture, echoing Pauline language (cf. 2 Cor 11:4) and anticipating later conciliar condemnations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"SERMO II. Adversus eos...","severity":"caution","text":"The Latin text contains several lacunae and corrupt readings (e.g., 'distrahend(??)m', 'Domin(??)ci', 'p(??)i(??)'), making the precise argument and scriptural references uncertain; the English draft supplies plausible reconstructions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations are corrupt or misattributed, leaving the intended verses uncertain; the reading taken follows the English draft's plausible identifications.","The phrase 'p(??)i(??)' is illegible; the English draft interprets it as 'what is worse' (peius), but this is conjectural."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"II. Non est, inquiunt, distrahenda, sed retinenda possessio; et de eius reditibus misericordiae opera celebranda. Quid sub uestitu operis misericordiae ardorem cupiditatemque habendae retinendaeque (??) possessionis obtegis? Quid inpietalis tuae flagitium s(??) (??)etamine pietatis obumbras? Quid Dominicum prae- (??)eptum, et ipsa sua puritate praeclarum, credentibus subtili eripis persuasione? Quid ficto simulatoque conloquio religiosis denegas caeleste mandatum? Quid De(??) seruulis(??) serpentino consilio paradisum intercludis, qui non introiens ipse, uerum etiam introire cupientibus (??)egnorum caelestium claues abscondis? (??) Non es sapientior Christo nec maior, qui fieri iussit; non melior Paulo apostolo, qui perfecit.","english":"II. \"It is not,\" they say, \"to be sold, but to be retained; and from its revenues works of mercy are to be performed.\" Why do you conceal under the garment of a work of mercy the ardor and greed for possessing and retaining property? Why do you overshadow the disgrace of your impiety with the cloak of piety? Why do you snatch away the Lord's precept, bright in its own purity, from believers by subtle persuasion? Why do you deny the heavenly command to the religious with a feigned and simulated discourse? Why do you, with serpentine counsel, close off paradise to the servants of God—you who do not enter yourself, but also hide the keys of the heavenly kingdoms from those who wish to enter? You are not wiser than Christ, nor greater, who commanded it to be done; you are not better than the Apostle Paul, who carried it out.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Non est, inquiunt, distrahenda, sed retinenda possessio","severity":"info","text":"This passage opens with a direct quotation of the opponents' position, a rhetorical device common in Ambrose's polemical homilies. The series of rhetorical questions that follows intensifies the refutation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominicum praeceptum","severity":"info","text":"The 'Lord's precept' refers to Jesus' command in Luke 12:33 (Vulgate: 'Vendite quae possidetis et date eleemosynam'). Ambrose argues that the opponents distort this clear directive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"serpentino consilio","severity":"info","text":"'Serpentine counsel' evokes the serpent in Eden, aligning the opponents with the devil who deceives and bars entry to paradise. This metaphor reinforces the moral gravity of the dispute.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Non es sapientior Christo nec maior... non melior Paulo apostolo","severity":"info","text":"Ambrose contrasts the opponents with Christ and Paul, who exemplified the selling of possessions. Paul's collection for the Jerusalem church (Acts 11:29-30; 2 Cor 8-9) is the likely model.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quid inpietalis tuae flagitium... obumbras?","severity":"info","text":"This passage was cited in medieval debates on clerical poverty, e.g., by Peter of John Olivi, who used Ambrose's rhetoric against those who justified retaining church property.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has lacunae or uncertain readings (e.g., 's(??) (??)etamine', 'De(??) seruulis(??)'), but the English draft supplies plausible reconstructions. The phrase 'sub uestitu operis misericordiae' is a mixed metaphor; 'uestitu' may be a scribal error for 'uestitu' (garment) or 'uestigio' (trace)."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"(??) Qui mox inluminat(??)s (??) est gratia, non adquienit carni et sanguini in pa sioni(??)us tr(??)pidis; non llierosolymam conscendit, ut a praecedentibus Apostolis consilium sortiretur10, quem de omnibus fidei praeconiis instructum fecerat duinum et caeleste conloquitim 11; non Ciliciam petit (??) propriam ciuitatem 12, hereditatem accipere j paternam, quam pro Christo pauperibus deseruerat; qui nec nobilitatem ipsam romani generis, de quo originem sanguinis duxerat 13, defensauit, quam pas ione Dominica no(??)erat det(??)rp(??)tam (??): sed per Arabiae regionem 2, (??) nomen illut nenerabile, quod fuerat persecutus ini(??)ria, quod eloquenti(??) oppugua(??)er t(??)et Pharisaeorum inuidia, salutare esse ac diuinum fido praeconio mortalibus cunctis inferret. Quis igitur Paulo triumphis multiplicibus praedito similis adprobatur in gest(??)s; qui se omnibus ex(??)erit saeculi uinclis a et pompis, et rite Dei tamulus nuncupabitur; qui obtreetantibus inuidis perseueranter insistit Dom(??)ni Christi praeceptis implend s, qui dixit: « Vendite omnia quae possidetis, et date clemo ynam (Luc. xii, 33); et ecce uobis munda sunt omnia a (Ibid. xi, 41). »","english":"Who, soon enlightened by grace, did not yield to flesh and blood in trembling passions; he did not go up to Jerusalem to seek counsel from the preceding Apostles, whom divine and heavenly discourse had already instructed in all the proclamations of faith; he did not seek Cilicia, his own city, to receive the paternal inheritance which he had abandoned for Christ to the poor; he did not defend even the nobility of the Roman race, from which he derived his bloodline, which he knew had been stripped away by the Lord's passion: but through the region of Arabia, he brought that venerable name, which persecution had attacked with injury, which the eloquence and envy of the Pharisees had assailed, as salutary and divine by faithful proclamation to all mortals. Who, therefore, is proven similar in deeds to Paul, endowed with manifold triumphs; who has freed himself from all the bonds and pomps of the world, and will rightly be called a servant of God; who, despite envious detractors, persistently insists on fulfilling the Lord Christ's precepts, who said: \"Sell everything you possess, and give alms (Luke 12:33); and behold, all things are clean for you (Ibid. 11:41).","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"non Ciliciam petit propriam ciuitatem","severity":"info","text":"Paul's native city Tarsus in Cilicia is referenced; his renunciation of inheritance echoes Acts 9:11-12 and his own letters (e.g., 2 Cor 11:22).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vendite omnia quae possidetis, et date eleemosynam","severity":"info","text":"The Latin conflates Luke 12:33 (selling possessions) with Luke 11:41 (cleansing), likely a scribal or memory blend; the Vulgate has 'Vendite' at Luke 12:33.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Qui mox inluminatus est gratia","severity":"info","text":"This passage forms a rhetorical contrast: Paul's actions (negative: not going to Jerusalem, not seeking inheritance) versus his positive mission in Arabia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non Hierosolymam conscendit, ut a praecedentibus Apostolis consilium sortiretur","severity":"info","text":"Ambrose emphasizes Paul's independence from apostolic counsel, a theme in early Latin exegesis that elevates Paul's direct divine instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"per Arabiae regionem","severity":"caution","text":"The reference to Paul's Arabian mission is not in Acts; it may derive from Galatians 1:17 or later tradition; the Latin text is corrupt here (marked with '??').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several lacunae (marked '??'), especially around 'per Arabiae regionem' and the final scripture citation; the English draft supplies a plausible reading but the exact wording is uncertain."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"III. In praecepto indicta d(??)stractio est, et de distracto dispensatio exacta est. De(??)otis purificatio mentis promittitur, sordium mundatis caeleste regnum est praepara(??)um. Rogo, quid quaer amplius, aut quid rel(??)ctum est, ni i, nou facientibus f(??)mulis quod praecipitur, ut Deus faciat quod minatur? Qui et dixit: « Si in iniusto (??) mammona fideles non fui- (??), (??)quod est uerum, quis dabit nobis (??)? Et si in (??)ieno (??) fideles non fuistis, quod est uestrum, quis credet u(??)bis (??) (Ibid. xvi, 11. 12)? Et ab(??)dunt is(??) in ambustionem a(??)ternam; (??) autem in u(??)tam aeternam (??) (Matth. xxv, 46). »\n\nSERMO III.\n\nDE CARITATE.\n\nEx (??)cinne S. Pauli apostoli contra malos, qui bonis invident.\n\nI. Peractis perfectionis inspectisque muneribus(??), ad potiora eminentioraque Apostoli praeconia, sicut promisimus 10, procedamus 11; qui nec myster i notitiam, nec eloquentiae celsitudinem, nec misericordiae largam pietatem 12, nec fidei sublime meritum, nec martyrii fortem intrepidamque constantiam (??) prodesse posse mcmorauit (??); si car(??)tas fraterna eademque sincera defuerit. Quid enim prodest (??) sumptu (??) nutrias, quem perimas ferro? aut quid iubat eum quibuscumque foueas alimentis, quem (??)tronis odio prosequaris?","english":"III. In the commandment, a distraction is ordered, and from the distraction, a dispensation is exacted. Purification of the mind is promised to the devout, and once the filth is cleansed, the heavenly kingdom is prepared. I ask, what more do you seek, or what is left, except that if the servants who do not do what is commanded, God does what He threatens? Who also said: \"If in unjust mammon you were not faithful, which is true, who will give to us? And if in the alien you were not faithful, which is yours, who will believe you?\" And they add to this for burning in eternal fire; but for eternal life.\n\nSERMON III.\n\nON CHARITY.\n\nFrom the teaching of Saint Paul the Apostle against the wicked, who envy the good.\n\nI. Having completed and examined the duties of perfection, let us proceed to the greater and more eminent proclamations of the Apostle, as we promised; who recalled that neither knowledge of the mystery, nor height of eloquence, nor generous piety of mercy, nor sublime merit of faith, nor strong and intrepid constancy of martyrdom can be of use, if fraternal and sincere charity is lacking. For what profit is it to nourish someone at great expense, if you kill him with the sword? Or what does it help to sustain someone with any kind of food, if you pursue him with the hatred of a stepfather?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"III. In praecepto ...","severity":"info","text":"This passage is the third sermon of the collection, titled 'De Caritate' (On Charity), and is introduced as a continuation from the previous sermon on perfection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si in iniusto mammona fideles non fuistis...","severity":"info","text":"The Latin text quotes Matthew 25:46 and alludes to Matthew 16:11-12, referencing judgment and eternal punishment for unfaithfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"caritas","severity":"info","text":"The term 'caritas' (charity) is central to the sermon, defined as fraternal and sincere love, without which other virtues are useless.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex (??)cinne S. Pauli apostoli","severity":"info","text":"The sermon is explicitly drawn from the teaching of Saint Paul, likely referencing his epistles on charity, such as 1 Corinthians 13.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"d(??)stractio","severity":"caution","text":"The Latin text has lacunae and uncertain readings (e.g., 'd(??)stractio', 'De(??)otis'), making the precise sense of the opening passage unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quid enim prodest ... nutrias, quem perimas ferro?","severity":"info","text":"This rhetorical question echoes a common patristic trope contrasting outward care with inner malice, found in Ambrose's other works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several lacunae (marked with '??'), particularly in the opening lines, making the exact wording and sense uncertain.","The phrase 'Ex (??)cinne S. Pauli apostoli' may be a corruption of 'Ex sententia' or 'Ex doctrina', but the intended word is unclear."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"Caret omnibus pietatis officiis, qui odiorum flammis accensus, persequitur in fratrem gratiam, uel diuina ope conlatam (??), uel laboribus ieiuniorum, uel adsiduilate orationum, uel nigiliarum instantia omnibusque uirtutum generibus conquisi am 14. Caritas enim sine misericordia imperfecta est: quia misericordia caritatis corporis (??)tionom retinui. membrum est; contra misericordia sine caritate nihil est1: quia emoritur omne membrum, quod ex solido corpore uel diuulsum fuerit uel abscissum. Est enim caritas apex quidam membrorum omnium retinens arcem 2, cui adcorporata (??) connexaque perdurant officia cuncta uirtutum 3; sine qua omnium bonorum merces aut languescit, aut deperit, dicente Apostolo: « Si linguis hominum loquar et Angelorum, caritatem autem non habeam, unum sum uelut aeramentum, aut cymbalum tinniens 4. Et si habeam prophetiam (??), et nouerim mysteria omnia, et omnem scientiam: et si habeum omnem fidem, ita ut montes transferam, caritatem autem non habeam, nihil sum (??). Et si donauero omnes facultates meas, et distribuero omnia mea pauperibus, et si tradidero corpus meum urendum, ita ut glorier, caritatem autem non habeam, nihil mihi prodest (??) (I Cor. xiii, 1-3). »","english":"He lacks all duties of piety who, kindled by the flames of hatred, persecutes in a brother the grace either conferred by divine aid, or acquired by the labors of fasts, by the assiduity of prayers, by the constancy of vigils, and by every kind of virtue. For charity without mercy is imperfect, because mercy is a member of the body of charity; on the other hand, mercy without charity is nothing, because every member that has been either torn away or cut off from a solid body dies. For charity is a kind of summit holding the citadel of all members, to which all the duties of the virtues, once incorporated and connected, endure; without it, the reward of all goods either languishes or perishes, as the Apostle says: \"If I speak with the tongues of men and of Angels, but do not have charity, I am one thing like a sounding brass or a clashing cymbal. And if I have prophecy, and know all mysteries and all knowledge: and if I have all faith, so that I might move mountains, but do not have charity, I am nothing. And if I give away all my possessions, and distribute all my goods to the poor, and if I deliver my body to be burned, so that I might boast, but do not have charity, it profits me nothing\" (1 Cor. 13:1-3).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Caret omnibus pietatis officiis","severity":"info","text":"The opening clause condemns a person who persecutes grace in a brother, linking hatred to a failure in all duties of piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"caritas","severity":"info","text":"Caritas (charity) is the central theological virtue here, distinct from misericordia (mercy), which Ambrose treats as a subordinate member.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. xiii, 1-3","severity":"info","text":"Ambrose adapts 1 Cor 13:1-3, expanding Paul's list of gifts (tongues, prophecy, faith) and adding a reference to martyrdom ('body to be burned').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"apex quidam membrorum omnium retinens arcem","severity":"info","text":"The metaphor of charity as a 'summit holding the citadel' reflects Stoic and Neoplatonic hierarchical body imagery, common in Ambrose's moral theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"conlatam (??)","severity":"caution","text":"The Latin has bracketed question marks after 'conlatam' and other words, indicating textual uncertainty in the source edition; the sense is not in doubt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Caritas enim ... nihil est","severity":"info","text":"This passage forms a chiastic argument: charity without mercy is imperfect; mercy without charity is nothing, reinforcing interdependence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several bracketed question marks (e.g., 'conlatam (??)', 'tionom retinui', 'adcorporata (??)'), indicating possible scribal errors or editorial uncertainty, but the overall sense is clear."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"II. Caritas omnium bonorum mater est, misericordiae principium, origo pietatis, fons benignitatis 7, caput iustitiae (??), legis adimpletio, perfectio praeceptorum 9. Sine hac una omnia aut debilitata couruunt (??), aut regno carent. Nam et propheticum sentire nihil est; et leue nosse mysteria; panium est fugare daemones f; omniaque uirtu(??)um genera consummare, si caritas desit, inane est. Unde. Dominus Christus sic ait: « Multi mihi dicunt in illa die: Domine, Domine (??), nonne in luo nomine propheta(??)imus, et in nomine tuo daemonia exclusimus, et in nomine tuo uirtutes magnas fecimus? Tunc dicam illis: Discedite a me, nou uos noui, qui operamini iniquitatem11 (Matth. vii, 22, 23). » Iniquitatis opera est, hominem homini uelle praeferri, fratrem inuidere fratri, alterum alteri non id uelle quod sibi: et cum sit nobis una condicio naturalis (??), condicionem condicioni uelle praepon(??) (??).","english":"Charity is the mother of all goods, the beginning of mercy, the origin of piety, the fountain of kindness, the head of justice, the fulfillment of the law, the perfection of precepts. Without this one thing, all things are either weakened and collapse, or lack sovereignty. For to have prophetic understanding is nothing; to know mysteries is trivial; to put demons to flight is bread; and to complete all kinds of virtues, if charity is absent, is empty. Hence the Lord Christ says: \"Many say to me on that day: 'Lord, Lord, did we not prophesy in your name, and in your name cast out demons, and in your name perform great deeds?' Then I will say to them: 'Depart from me, I do not know you, who work iniquity.'\" The work of iniquity is to wish one man to be preferred to another, to envy a brother toward a brother, not to wish for another what one wishes for oneself; and although we have one natural condition, to wish to set one condition before another.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"caritas","severity":"info","text":"Caritas is the Latin term for charity or love, central to Ambrose's moral theology. Here it is personified as the source of all virtues, echoing 1 Corinthians 13.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. vii, 22, 23","severity":"info","text":"Ambrose adapts Matthew 7:22-23, where Jesus warns against false prophets. The citation is loose, combining verses to emphasize that deeds without charity are iniquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"panium est fugare daemones","severity":"info","text":"The phrase 'panium est' (it is bread) is a colloquialism meaning 'commonplace' or 'trivial'. It reflects Ambrose's rhetorical style, contrasting ordinary acts with the necessity of charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"II. Caritas omnium bonorum mater est","severity":"info","text":"This passage opens a new section (II) with a series of appositional definitions of charity, building a rhetorical climax that leads to the scriptural quotation and moral application.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"couruunt","severity":"caution","text":"The Latin 'couruunt' is a scribal error or variant for 'corruunt' (collapse). The text is corrupt here; the intended sense is that all things without charity are weakened and fall.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several corrupt or uncertain readings (e.g., 'couruunt', 'regno carent') that may affect interpretation. The English draft follows a plausible reconstruction."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"III. Cum auctor nostrae salutis, naturae propria(??) diuinilatis conscius, mortalibus se cunctis mortalem exhibuit, et hominibus omnibus hominem praebuit, et quod maius est, condicionem i condicioni subiecit, su(??) corporis formam in forma nostri corporis (??)oaptauit (??); ut hoc sacramento (??) celsitudinem humilitati, et humilitatem celsitudini coaequaret (??); et ut in hoc consummaret patriam uolunlatem4, qui dixit: « Non descendi de caelo, ut faciam uoluntatem meam; sed uoluntatem eius, qui me misit (??) (Joan. vi, 38). » Et iterum: « Filius hominis, inquit non nenit ministrari, sed ministrare (??) (Matth. xx, 28). » Et (??)acile qui maiestatis celsitudine sequestrata (??) formam servitutis accepit, dicente Apostolo: « Qui cum in forma Dei esset non rapinam arbitratus est esse se aequalem Deo (??), sed semetipsum exinaniuit formam serui accipiens (??) (Philip. ii, 6, 7). » Et illut; « N(??)n omnis qui mihi dicit: Domine, Domine (??), in– trahit in regnum caelorum, sed qui fac(??)t voluntatem Patris mei, qui in caelis est(??) (Matth. vii, 21). »","english":"III. When the author of our salvation, conscious of the proper nature of divinity, showed himself mortal to all mortals, and offered himself as a man to all men, and—what is greater—subjected condition to condition, adapting the form of his body to the form of our body, so that by this sacrament he might equalize height with humility and humility with height; and so that in this he might fulfill his Father’s will, who said: “I did not come down from heaven to do my own will, but the will of him who sent me” (John 6:38). And again: “The Son of Man,” he says, “came not to be served, but to serve” (Matthew 20:28). And easily, having set aside the height of majesty, he took on the form of servitude, as the Apostle says: “Who, though he was in the form of God, did not think it a usurpation to be equal to God, but emptied himself, taking the form of a servant” (Philippians 2:6-7). And this: “Not everyone who says to me, ‘Lord, Lord,’ enters the kingdom of heaven, but he who does the will of my Father, who is in heaven” (Matthew 7:21).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. vi, 38","severity":"info","text":"The citation 'Non descendi de caelo, ut faciam uoluntatem meam; sed uoluntatem eius, qui me misit' is not a direct quotation of John 6:38 but a paraphrase of Jesus' words in John 6:38-39, emphasizing the Father's will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xx, 28","severity":"info","text":"The citation 'Filius hominis ... non uenit ministrari, sed ministrare' is a paraphrase of Matthew 20:28, where Jesus says the Son of Man came to serve, not to be served.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philip. ii, 6, 7","severity":"info","text":"The citation 'Qui cum in forma Dei esset non rapinam arbitratus est esse se aequalem Deo, sed semetipsum exinaniuit formam serui accipiens' is a paraphrase of Philippians 2:6-7, describing Christ's humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. vii, 21","severity":"info","text":"The citation 'Non omnis qui mihi dicit: Domine, Domine, intrat in regnum caelorum, sed qui facit voluntatem Patris mei' is a paraphrase of Matthew 7:21, emphasizing obedience to the Father's will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"condicionem i condicioni subiecit","severity":"info","text":"The phrase 'condicionem i condicioni subiecit' is textually corrupt; the intended sense is likely 'conditionem conditioni subiecit' (subjected condition to condition), referring to Christ's incarnation as a submission of divine nature to human condition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"su(??) corporis formam in forma nostri corporis (??)oaptauit","severity":"caution","text":"The text is corrupt at 'su(??) corporis formam in forma nostri corporis (??)oaptauit'; the intended verb is likely 'coaptauit' (adapted), describing the incarnation as the adaptation of Christ's body to human form.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several lacunae and corruptions, notably in 'condicionem i condicioni subiecit' and 'su(??) corporis formam in forma nostri corporis (??)oaptauit', which obscure the precise wording but not the overall sense of Christ's incarnation and humility."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"IV. Sed non prius uoluntatem Patris facere possumus, nisi quae sit ipsa uoluntas, ante noscamus. Voluntas ergo Dei est, auctore apostolo Paulo « San- « etificatio nostra10 (Thes. iv, 3); » quos ab omni facie contagionis antiquae per regenerationem salutaris lauacri11 hac nostra professione purgauit, qua in carnis infirmitate (??)enisse credimus Deum (??), qua natum ex uirgine confitemur, qua non negamus condicioni(??) fuisse subiectum, qua Christum crucifixum extollimus, praedicamus sepultum, et Dei gloria suscitatum 14. Unde cum tantum nobis sola ex professione eius sanctificationis uideamus esse conlatum; ex hoc intellegere possumus, quantum ex eius imitatione uoluntatisque peractae uel cognitae conferri poterit praemiorum: de qua nos sic docet Apostolus: « ut sciatis quae est uolunias Dei, quod bonum, et quod placitum, et perfec(??)um (??) (Rom. xii. 2).» Voluntas Dei esi dilectio proximi frater, ut congaudeas fratri(??) ut non inulde(??)s meliori, inferiorem ul p(??)aef(??)ras tibi (??), ul non admittas offensam, ut remittas admissam, ut honorificentia praecedas honorantes, ut dilectu (??) antcuenias diligentes, ut pro inimicis ores, ut cibes ad(??)ersarios, ut non oderis persequentes (??) (Rom. xii, seqq.).","english":"IV. But we cannot do the will of the Father before we first know what that will itself is. The will of God, therefore, according to the Apostle Paul, is \"our sanctification\" (1 Thess. 4:3); whom he has cleansed from every face of ancient contagion through the regeneration of the saving bath by this our profession, by which we believe that God came in the weakness of the flesh, by which we confess that he was born of a virgin, by which we do not deny that he was subject to condition, by which we exalt Christ crucified, proclaim him buried, and raised by the glory of God. Hence, when we see that so much has been conferred upon us from the profession of his sanctification alone, from this we can understand how much will be able to be conferred of rewards from his imitation and from the will accomplished or known: concerning which the Apostle teaches us thus: \"that you may know what the will of God is, what is good, and what is pleasing, and perfect\" (Rom. 12:2). The will of God is love of neighbor, brother, that you may rejoice with your brother, that you may not envy a better man, that you may prefer an inferior to yourself, that you may not admit offense, that you may remit an admitted offense, that you may precede with honor those who honor you, that you may anticipate with love those who love you, that you may pray for enemies, that you may feed adversaries, that you may not hate those who persecute you (Rom. 12, following).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sanctificatio nostra","severity":"info","text":"The citation 'Sanctificatio nostra' is attributed to 1 Thess. 4:3, but the Vulgate reads 'sanctificatio vestra' (1 Thess. 4:3). The shift to 'nostra' may reflect Ambrose's adaptation for his audience.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ut sciatis quae est uoluntas Dei, quod bonum, et quod placitum, et perfectum","severity":"info","text":"The citation of Rom. 12:2 is paraphrastic; the Vulgate reads 'ut sciatis quae sit voluntas Dei, quod bonum, et quod placitum, et perfectum'. Ambrose's version aligns closely but is not verbatim.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"regenerationem salutaris lauacri","severity":"info","text":"The phrase 'regeneration of the saving bath' refers to baptism, a key theme in Ambrose's catechetical and homiletic works, emphasizing purification from original sin ('contagionis antiquae').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Voluntas Dei est dilectio proximi","severity":"info","text":"This passage shifts from doctrinal exposition to a moral exhortation listing specific acts of charity, mirroring the parametric style of Rom. 12:9-21, which Ambrose adapts freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"condicioni(??) fuisse subiectum","severity":"caution","text":"The Latin text has lacunae or uncertain readings (marked with '??'), particularly in the phrase 'condicioni(??) fuisse subiectum', which the English draft renders as 'subject to condition'. The exact wording is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ut pro inimicis ores, ut cibes adversarios","severity":"info","text":"Ambrose's list of charitable acts, including praying for enemies and feeding adversaries, echoes early Christian ethical teaching and anticipates later monastic and penitential literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several lacunae or uncertain readings (marked with '??'), especially in the phrases 'condicioni(??) fuisse subiectum' and 'perfec(??)um (??)'. The English draft supplies plausible reconstructions, but the exact wording is uncertain.","The citation of 1 Thess. 4:3 uses 'nostra' instead of the Vulgate's 'vestra', which may be a deliberate adaptation or a textual variant."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"Sic et omnis uirtus decus efficitur, ornamentum, fides, perfectio, misericordia, martyrium, flammis corpus exustum; sic filii Dei efficimur, cum Patri caelesti operibus similamus (Rom. viii. 16, 17); sic Christo hereditario iurc coniungimur (??), cum bonis, ac malis bona largimur, cum aut obliuiscimur iniuriac (??) aut co(??)de dimittimus retentatam 4, cum eminentiore dilectu pro amicis non solum nostra, sed et nosmetipsos inpetidimus; sic sancio Spiritu abundabimus, cuius et sumus, si omni mansuetudine, quae benignita is sunt, impleamus.\n\nV. Inde Dominus Christus Apostolos ad ultionem inhospitum (??) Samaritanorum properantes mon(??), dic(??)ns: « Nescitis cuius spiritus estis? (Luc. ix, 55.) » utique mansuetudinis: qui ab omnibus commotionibus alienus sit, qui nulla concutiatur iniuria. qui ab omnibus perturbationibus (??)ace(??), qui tranquillitate subnixus, mitis, benignus, lenis, et blandus est 8; quem tertio uidit Helias (??) 9, dicente Scribtura: « Exies crastina dic, et stabis ante conspectum Domini i: et ecce Dominus transiel, et ecce spiritus magnus, potens, comminuens montes, et conterens petras in conspectu Domini: et non in eo spiritu Dominus, et post spiritum (??) ter(??)emotos: et non in terremotu Dominus, et post terremot(??)m ignis: et non in igne (??) Dominus, et post ignem no(??) aurae tenuis: et in eo Dominus (III Reg. xix, (??), 12).","english":"Thus every virtue becomes a grace, an adornment, faith, perfection, mercy, martyrdom, a body consumed by flames; thus we become sons of God when we imitate the heavenly Father by our works (Rom. 8:16-17); thus we are joined to Christ by hereditary right when we bestow good things upon both the good and the evil, when we either forget an injury or release from the heart a resentment long held, when with a higher love we risk not only our possessions but even ourselves for our friends; thus we shall abound in the Holy Spirit, whose we are, if we fulfill everything that pertains to gentleness and kindness.\n\nV. Hence the Lord Christ, when the Apostles were hastening to avenge the inhospitable Samaritans, said, restraining them: \"Do you not know of what spirit you are?\" (Luke 9:55) — assuredly of gentleness: one who is a stranger to all disturbances, who is shaken by no injury, who is at peace from all agitations, who is founded on tranquility, mild, kind, gentle, and calm; whom Elias saw in the third place, as Scripture says: \"Go out tomorrow and stand before the face of the Lord; and behold, the Lord passed by, and behold, a great and mighty wind, shattering mountains and crushing rocks before the Lord; and the Lord was not in that wind; and after the wind, an earthquake; and the Lord was not in the earthquake; and after the earthquake, fire; and the Lord was not in the fire; and after the fire, a still small breeze; and in that was the Lord\" (3 Kings 19:11-12).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. viii. 16, 17","severity":"info","text":"The citation of Romans 8:16-17 is imprecise; the modern chapter-verse division places the reference to adoption as sons of God in Romans 8:15-17. The passage likely echoes the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. ix, 55","severity":"info","text":"The citation of Luke 9:55 does not correspond to any modern verse; the episode of the apostles hastening to avenge the Samaritans is not found in the canonical Gospels. This may be a conflation or a reference to an apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"III Reg. xix, (??), 12","severity":"info","text":"The reference to 3 Kings 19:11-12 (1 Kings 19:11-12 in modern Bibles) describes Elijah's theophany. The Latin text lists wind, earthquake, fire, and a still small breeze, but the biblical account mentions only wind, earthquake, and fire; the 'still small breeze' is an interpretive addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mansuetudinis","severity":"info","text":"The term 'mansuetudo' (gentleness) is a key virtue in Ambrose's moral theology, often contrasted with Stoic apatheia. Here it is linked to the Holy Spirit, reflecting Ambrose's pneumatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Sic et omnis uirtus decus efficitur","severity":"caution","text":"The Latin text contains several corruptions and lacunae, indicated by '(??)' in the edition. The phrase 'hereditario iurc coniungimur' is likely a scribal error for 'iure coniungimur' (by right joined).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"V. Inde Dominus Christus","severity":"info","text":"The passage is structured as a series of parallel clauses beginning with 'sic' (thus), each illustrating a theological point about virtue and divine sonship, followed by a scriptural exemplum (the Samaritan episode and Elijah's vision).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Luke 9:55 is non-canonical; the source of the Samaritan episode is uncertain.","The phrase 'hereditario iurc coniungimur' is textually corrupt; the intended reading may be 'iure coniungimur' (by right joined).","The addition of a 'still small breeze' in the Elijah narrative is not biblical and may reflect an interpretive gloss or a variant tradition."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"» Sed hoc quod per sacramentum Hel(??)as (??)idere meruit, aperte propheta Eseias (??) Domino renelante cognonit. « Super quem, inquit, requies(??)am, nisi super humilem, et mansu(??)tum, et trementem uerba (??) (??)? (Isai. lxvi, 2) » Sic et Sa(??)m(??)(??)l (??) ille, ille Samubel a sacerdos inlustris, praeclarissimos fratres specie consimiles, pares proceritate, uirtute non inpare, Domini praecepto reprobat et depellit, et Dauid eorum fratrem humilitate subiectum, mansuetudine infirmum, et tranquillitatis spiritu leniorem Domini praecepto unvit in regem (??); unde ipse praecatus ait: « Memento, Domine Da(??)id, totius lenitatis eius(??) (Psal. cxxxi, 1). » Haec electio Dei mansit semper et manet, ut superbos obpugnet et deprimat, et bumiles foueat et extollat. Exaltatio haec sine humiliatione (??) non potest esse, nec electio sine reprobatione (??), nec uocatio sine discretione. Et ideo cum infirma et despecta et ultima diliguntur (??), qu e summa et magna sunt reprobantur (??); Deo enim magna infirma, et inflrnm sunt magna (??).","english":"But this which the prophet Elijah merited to see through the sacrament, the prophet Isaiah openly recognized with the Lord revealing it. \"Upon whom,\" he says, \"shall I rest, except upon the humble, and the meek, and the one trembling at my words?\" (Isaiah 66:2). So also Samuel—that illustrious priest, that Samuel—rejects and casts out those most renowned brothers, alike in appearance, equal in stature, not unequal in virtue, by the Lord's command, and anoints David, their brother, humble in submission, weak in meekness, and gentler in spirit of tranquility, as king by the Lord's command; whence he himself, praying, says: \"Remember, O Lord, David, all his gentleness\" (Psalm 131:1). This election of God has always remained and remains, that He attacks and oppresses the proud, and fosters and exalts the humble. This exaltation cannot be without humiliation, nor election without rejection, nor calling without discrimination. And therefore, when the weak and despised and lowly are loved, the high and great are rejected; for to God the great are weak, and the weak are great.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. lxvi, 2","severity":"info","text":"The citation of Isaiah 66:2 is a loose adaptation; the Vulgate reads 'Super quem requiescet spiritus meus' (Upon whom shall my spirit rest), whereas Ambrose writes 'Super quem requiescam' (Upon whom shall I rest), personalizing the divine speaker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. cxxxi, 1","severity":"info","text":"Psalm 131:1 in the Vulgate (Psalm 132 in modern numbering) reads 'Memento Domine David et omnium mansuetudinum eius' (Remember, O Lord, David and all his gentleness); Ambrose shortens to 'totius lenitatis eius' (all his gentleness), emphasizing the virtue of meekness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Samubel","severity":"info","text":"Ambrose refers to the biblical prophet Samuel as 'Samubel', a variant spelling found in some Old Latin manuscripts, reflecting the Greek form Σαμουήλ. The narrative of Samuel rejecting Jesse's older sons to anoint David is from 1 Samuel 16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Haec electio Dei mansit semper et manet","severity":"info","text":"This sentence forms a thematic pivot: Ambrose moves from scriptural examples (Elijah, Isaiah, Samuel) to a general theological principle about divine election, rejection, and the inversion of worldly values.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Hel(??)as (??)idere meruit","severity":"caution","text":"The Latin text is corrupt here; the intended phrase likely reads 'Helias videre meruit' (Elijah merited to see), referring to the vision of God on Mount Horeb (1 Kings 19). The brackets indicate uncertain readings in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Deo enim magna infirma, et infirma sunt magna","severity":"info","text":"This paradoxical statement echoes a theme in early Christian ascetic literature, notably the 'Shepherd of Hermas' (Mandate 8), where humility and lowliness are prized over worldly greatness. Ambrose adapts it to his argument on divine election.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several lacunae (marked by (??)), particularly in the names 'Hel(??)as' and 'Eseias', and in the phrase 'requies(??)am'. The reading assumes standard biblical names and verbs."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"Docuit hoc apostolus Paulus, qui uocationem credentium demenstrauit ex hac elec(??)ione descendere, « Videte, ait; (??)ocationem uestram, fratres; quia non multi sapientes sercundum carnem, non multi fortes, non multi (??)obiles (??): sed quae stulta sunt mundi elegit D(??)s, ut confundat sapientes; et infirma mundi elegit Dens, ut confundat fortia (??); et ignobilia (??)ius mundi et contemptibilia elegit Deus, quae nou sunt (utique con- (??)emp(??)bilia (??)), ut ea quae sunt (contemptibilia scili- (??)et) destrueret (??): Ut nou glorietur omnis caro in co(??)spectu eius (??) (I Cor. (??), 26-29).»\n\nVI. Itaque glorientur in mundo qui gloriantur in carne, glorientur in carne qui gloriantur in homine, qui extolluntur honoribus mundi, qui diuitiis inflantur, qui nobilitate superbiunt (??). « Nubis autem absit gloriari, nisi in cruce Domini nostri jesu Christi: per quem ipsi crucifixi sumus mundo, et mundus crucifixus iM nobis (??) (Gal.","english":"The apostle Paul taught this, who demonstrated that the calling of believers descends from this election: \"Behold,\" he says, \"your calling, brothers; because not many are wise according to the flesh, not many are strong, not many are noble: but God chose the foolish things of the world, to confound the wise; and God chose the weak things of the world, to confound the strong; and God chose the base and contemptible things of the world, which are not (indeed contemptible), so that He might destroy those things which are (namely, contemptible): so that no flesh may glory in His sight.\"\n\nVI. Therefore, let those glory in the world who glory in the flesh, let those glory in the flesh who glory in man, who are puffed up by the honors of the world, who are inflated by riches, who are proud of nobility. \"But let it be far from us to glory, except in the cross of our Lord Jesus Christ: through which we ourselves have been crucified to the world, and the world has been crucified in us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. (??), 26-29","severity":"info","text":"The Latin cites 1 Corinthians 1:26-29, though the chapter and verse numbers are corrupt in the manuscript. The passage contrasts worldly wisdom, strength, and nobility with God's choice of the foolish, weak, and base.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gal.","severity":"info","text":"The citation 'Gal.' introduces a paraphrase of Galatians 6:14 or a related Pauline theme of being crucified to the world. The exact verse is not given, but the sense aligns with Paul's mystical body theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"uocationem","severity":"info","text":"The Latin 'uocationem' (calling) echoes Paul's 'vocatio' in 1 Corinthians, but the Coptic Vorlage likely used ⲧⲱϩⲥ (calling/election). The term is central to Ambrose's argument that divine election inverts worldly values.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"crucifixi sumus mundo","severity":"info","text":"The phrase 'crucified to the world' reflects a Pauline ascetic ideal (cf. Galatians 6:14) common in Latin patristic exegesis. Ambrose uses it to contrast worldly glory with Christian humility, a theme in his anti-Arian polemics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"VI. Itaque","severity":"info","text":"The section begins with 'VI. Itaque' (Therefore), marking a new rhetorical unit that draws a moral conclusion from the preceding scriptural citation. The enumeration suggests a structured homily or treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"elec(??)ione","severity":"caution","text":"The Latin 'elec(??)ione' is partially illegible; it likely reads 'electione' (election), but the Coptic Vorlage may have had ⲥⲱⲧⲡ (choice). The corruption affects the precise theological nuance of divine selection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact chapter and verse numbers for the 1 Corinthians citation are missing in the manuscript; the text may be a loose paraphrase. The phrase 'elec(??)ione' is corrupt, possibly 'electione' or 'electionem'."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"vi, 14); » cuius pompas et uoluntates iam tunc nos amisimus et abiecimus, cum meliore concursu ad caelum transitum fecimus (??); sicut lobannis (??) admonitio caelestis uitae mag(??)stra formam uiuendi imaginemque nobis expressit: « Nolite diligere mundum, neque ea quae in mundo sunt Si quis dilexcrit mundum, non est caritas Patris in illo (??): quia omne quod in mundo est, concupiscentia carnis est, et concupiscentia oculorum, et ambitio saeculi: quae non est a Patre, sed ex concupiscentia saeculi (??) ((??) Joan. ii, 15, 16). »\n\nVII. Qui mundum odit, odia mundi non pe(??)imescit: ipse enim suo odio mundum ad sui odium prouocauit; et ideo fas non est odia eius uel pertimescere uel horrere, si tibi nitatur adpendere quae te sibi (??) probaucrit praerogasse h(??). Itaque istut odium saeculare, cuius obtrectationibus laceramur, cuius (??) asphemiis deridemur, non est nouum neque repent - num; quod iam pridem Domino Christo (??), et apostolis ei(??)s non ignoramus inlatum, dicente Euangelista: « Si pa(??)rem familias Belzeebu (??) nocanerunt, quanto magis domesticos e(??)us (??) (Matth. x, 2(??))? » Et « Si mundus uos odit, scitote quoniam me prius odio habuit (??) (Joan. xv, 18). » Sic et Apostolus ait: « Spectaculum facti sumus huic mundo, et angelis, et hominibus (??) (I Cor.","english":"whose pomps and pleasures we have already then renounced and cast aside, when with a better purpose we made the crossing to heaven (??); just as John’s (??) admonition, the teacher of heavenly life, has set forth for us the form and image of living: “Do not love the world, nor those things which are in the world. If anyone has loved the world, the Father’s love is not in him (??): because everything that is in the world is the lust of the flesh, and the lust of the eyes, and the ambition of the world: which is not from the Father, but from the lust of the world (??) ((??) John 2:15, 16).”\n\nVII. He who hates the world does not fear the hatreds of the world: for he himself, by his own hatred, has provoked the world to hatred of him; and therefore it is not right either to fear or to shrink from its hatreds, if it strives to attach to you those things which you have proved you have first bestowed upon it (??). And so that worldly hatred, by whose slanders we are torn, by whose (??) blasphemies we are mocked, is neither new nor sudden; which we know was long ago inflicted upon the Lord Christ (??) and upon his apostles, as the Evangelist says: “If they called the father of the household Beelzebub (??), how much more his household servants (??) (Matthew 10:25)?” And “If the world hates you, know that it first held me in hatred (??) (John 15:18).” Thus also the Apostle says: “We have become a spectacle to this world, and to angels, and to men (??) (1 Cor.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 2:15-16","severity":"info","text":"The Latin cites John 2:15-16, but the wording is a loose paraphrase, not a direct quotation. The reference is marked with (??) in the edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 10:25","severity":"info","text":"The Latin cites Matthew 10:25, referencing the accusation that Christ's household is called Beelzebub. The verse number is uncertain in the edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 15:18","severity":"info","text":"The Latin cites John 15:18, where Christ says the world hated him first. The edition marks the reference as uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Corinthians 4:9","severity":"info","text":"The Latin cites 1 Corinthians 4:9, where Paul says believers have become a spectacle to the world. The reference is incomplete in the edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Beelzebub","severity":"info","text":"Beelzebub is a Philistine deity, used in the New Testament as a name for Satan. The reference here underscores the hostility of the world toward Christ and his followers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"passage","severity":"caution","text":"The Latin text contains multiple lacunae and uncertain readings, marked with (??). The English translation follows the edition's conjectures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the scriptural citations is uncertain due to lacunae in the manuscript. The edition's reconstructions are followed here."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"iv, 9); » idest gentibus, et fratribus fictis, qui sub nomine religionis trastigurani (??) se(??) angelos lucis. Denique aperte hoc supra infraque conplexus est. « Jam, inquit, saturati estis, facti estis: sine nobis regnatis: et utiuam regnetis, ut et nos uobiscum couregnemns (??) (Ibid., 8). » Et infra: « Nos stu(??)i propter Christum, uo(??) autem prudentes in Christo: nos infirmi, uos autem fortes (??). Usque in hanc horam et esurimus, et nudi sumus, et cula(??)izamur (??), et instabiles sumus (??) (idest non resistimus, uel non defendimus d), et laboramus operantes manibas nostris: maledicimur, et benedicimus: persecutionem patimur, et sustinemus 7: blasphemati depraecamur (??): tamquam purgamenta (??)ius mundi facti sumus, omnium perispsema (??)(lbid., 10, 11, 12, 13). » Haec apostolica doctrina est, hoc Dei et Christi mysterium, haec conuersatio caelestis, haec professio spiritalis; lioc mundus non recipit; hoc ypocrisis(??) respuit, dicente Apostolo: « Animalis homo non percipit, quae sunt Spiritus Dei: stultitia enim est illi (??) (I Cor. (??), 14). »","english":"(IV, 9); that is, to the Gentiles and to false brothers, who under the name of religion disguise themselves as angels of light. Finally, he has clearly embraced this both above and below. \"Now,\" he says, \"you are sated, you have become; you reign without us; and would that you reigned, so that we might also reign with you\" (Ibid., 8). And below: \"We are fools for Christ, but you are prudent in Christ; we are weak, you are strong. Up to this hour we both hunger and are naked, and we are beaten, and we are unstable (that is, we do not resist, or we do not defend ourselves), and we labor working with our hands; we are cursed, and we bless; we suffer persecution, and we endure it; blasphemed, we pray; we have become like the offscourings of the world, the peripsema of all\" (Ibid., 10, 11, 12, 13). This is apostolic doctrine, this is the mystery of God and Christ, this is heavenly conduct, this is spiritual profession; this the world does not receive; this hypocrisy rejects, as the Apostle says: \"The natural man does not perceive what is of the Spirit of God; for it is foolishness to him\" (I Cor. II, 14).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. II, 14","severity":"info","text":"The citation 'I Cor. (??), 14' is corrupt in the Latin; the English draft supplies 'I Cor. II, 14', but the verse is not standard. Likely a conflation of 1 Cor 2:14 (non-existent) with 1 Cor 14:2 or a similar passage on spiritual perception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"peripsema","severity":"info","text":"The Greek loanword 'peripsema' (περίψημα) means 'offscouring' or 'refuse', used in patristic literature to denote humble self-abasement. The Latin text glosses it with 'purgamenta'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"trastigurani","severity":"info","text":"The Latin 'trastigurani' is a corrupt form; likely intended as 'transfigurantur' (they disguise themselves). The passage critiques false brothers who feign angelic purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"supra infraque conplexus est","severity":"info","text":"The phrase 'supra infraque conplexus est' indicates that the preceding and following quotations form a cohesive argument, framing the contrast between true apostolic life and worldly hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ypocrisis","severity":"info","text":"The Greek-derived 'ypocrisis' (ὑπόκρισις) is used here to denote the rejection of apostolic simplicity by those who feign piety, a common theme in Ambrose's critique of heretical or worldly Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"couregnemns","severity":"caution","text":"The Latin 'couregnemns' is corrupt; the English draft reads 'reign with you', but the intended verb is likely 'conregnemus' (we might reign together). The text is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture reference 'I Cor. (??), 14' is corrupt; the English draft supplies 'I Cor. II, 14', but no such verse exists. The intended passage may be 1 Cor 2:14 (non-existent) or a conflation with 1 Cor 14:2.","Several Latin words are corrupt: 'trastigurani' (likely 'transfigurantur'), 'couregnemns' (likely 'conregnemus'), 'cula(??)izamur' (likely 'calcizamur' or 'colaphizamur', i.e., beaten).","The phrase 'sine nobis regnatis' is ambiguous: it could mean 'you reign without us' or 'you reign without our participation'."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"VIII. Fructus autem sunt Spiritus, quos Apostolus enumerat, dicens: « Caritas, gaudium, pax, patientia, bonitas, mansuetudo, fides, lenitas (??), continentia, castitas (Gal. v,22, 25).» Et illud de quo (??) litteris suis Ephesiorum Ecclesiam (??) idem Apostolus monuit (??): « Nolite contristare Spiritum sauctum Dei, inquosignati estis in die redemptionis (??) (Ephes. iv, 30). » Contri– statur autem Spiritus a contrariis desideriis, idesi a(??) operibus camis, quae inler celera latentia haec sunt; « Inimicitiae, contentiones, aemulationes, indignationes, prouocationes, irae, rixae, disse(??)iones, se(??)tae (??), inuidiae, ebrietates, comisationes (??) (idest comestores) (??) (Cal. v, 20, 21). » His enim operibus contristatur Spiritus, offenditur; deserit et abscedit Solomone dicente (??): « Sanctus enim Spiritus disciplinae effugiet licium (??) (Sap. (??), 5). »","english":"VIII. Now the fruits are of the Spirit, which the Apostle enumerates, saying: “Charity, joy, peace, patience, kindness, gentleness, faith, mildness, continence, chastity” (Gal. 5:22, 25). And that which the same Apostle warned in his letters to the Church of the Ephesians: “Do not grieve the Holy Spirit of God, with whom you are sealed on the day of redemption” (Eph. 4:30). But the Spirit is grieved by contrary desires, that is, by the works of the flesh, which among other hidden things are these: “Enmities, contentions, rivalries, indignations, provocations, angers, quarrels, dissensions, sects, envies, drunkennesses, carousings” (i.e., gluttonies) (Gal. 5:20, 21). For by these works the Spirit is grieved, offended; He departs and withdraws, as Solomon says: “For the Holy Spirit of discipline will flee from the wicked” (Prov. 22:5?).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gal. 5:22, 25","severity":"info","text":"The Latin cites Galatians 5:22 and 5:25, listing virtues as fruits of the Spirit. The English draft conflates these into a single list.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eph. 4:30","severity":"info","text":"The Latin references Ephesians 4:30, but the wording differs from the Vulgate; the English draft adapts it as a warning not to grieve the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gal. 5:20, 21","severity":"info","text":"The Latin lists vices from Galatians 5:20–21 as works of the flesh that grieve the Spirit. The English draft translates these as 'enmities, contentions, rivalries,' etc.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. 22:5?","severity":"caution","text":"The Latin cites 'Solomone dicente' with a reference to Wisdom (Sap.) or Proverbs; the English draft tentatively assigns Proverbs 22:5, but the source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Spiritus","severity":"info","text":"The passage contrasts the fruits of the Spirit (virtues) with works of the flesh (vices), a common Pauline theme in Ambrose's anti-heretical polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"litteris suis Ephesiorum Ecclesiam","severity":"caution","text":"The Latin text is corrupt here; 'litteris suis Ephesiorum Ecclesiam' is incomplete, and the English draft supplies 'in his letters to the Church of the Ephesians' as a plausible reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several lacunae (marked '??') in the manuscript, particularly in the Ephesians citation and the list of vices; the English draft fills these conjecturally.","The final scripture reference is ambiguous: the Latin says 'Sap. (??), 5' (likely Wisdom of Solomon) but the English draft assigns it to Proverbs 22:5."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"IX. « Nolite, inquit apostolus Paulus, contristare Spiritum sanctum Dei, in quo signati estis in die redemptionis (Ephes. iv, 30). » Dies redemptionis est, in quo salutans indulgentiae dono redempti, a mortis sententia liberamur; in quo ueterem hominem cum actibns eius exponimus, et induimus notium, qui secundum Deum creatus esi in operibus bonis (??). Eo enim die et sancto Spiritui consignamur (??), cum sacramentis omnibus consummamur (??), dicente Euaugelista: « Et baptizato (??)esu confestim ascendit de aqua: et ecce aperti sunt caeli, et (??)idit Spiritum Dei descendentem de caelo sicut columbam (??), uenientem in ipsum (Matth. iii, 16).i Columba innocentia simplex uel simplicitate innocens, non clamore uiolenta, non f(??)(??)esae(??)a (??), non moribus iracunda (??), non amaritudine fellis infesta (??): et ideo eodem Spiritu, qui in modum cius descendit, accepto subionxit Apostolus, ut diceret. « Omnis, inquit, amaritudo, et ira, et indignatio, et clamor, et blasphemia auferantur a (??)obis (??) (Ephes. iv, 31). Amaritudo est inimicitias concipere, ructari odia, enomere ueoena, obtrectare proximis, disseminare laetalia d, sicut in Deutheronomio (??) scribtum est: » Inimici nostri insensati (??). De uinea Sodomorum uitis eorum, et palmites (??)orum de Gomorra: (??)a eorum uua fellis, et botrus amaritudin(??)s ipsorum (??).","english":"IX. “Do not,” says the Apostle Paul, “grieve the Holy Spirit of God, in whom you were sealed on the day of redemption” (Eph. 4:30). The day of redemption is that on which, saluted by the gift of forgiveness, we are redeemed, freed from the sentence of death; on which we put off the old man with his deeds, and put on the new, who is created according to God in good works. For on that day we are also sealed to the Holy Spirit, when we are consummated with all the sacraments, as the Evangelist says: “And when Jesus was baptized, he immediately ascended from the water; and behold, the heavens were opened, and he saw the Spirit of God descending from heaven like a dove, coming upon him” (Matt. 3:16). The dove is innocent simplicity or simple innocence, not violent with clamor, not ... not wrathful in character, not hostile with the bitterness of gall: and therefore, having received that same Spirit, who descended in its form, the Apostle added, saying: “Let all bitterness, and anger, and indignation, and clamor, and blasphemy be removed from you” (Eph. 4:31). Bitterness is to conceive enmities, to belch forth hatreds, to vomit poisons, to slander neighbors, to disseminate deadly things, as it is written in Deuteronomy: “Our senseless enemies.” Their vine is from the vine of Sodom, and their shoots from Gomorrah; their grape is the gall, and their cluster of bitterness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eph. 4:30","severity":"info","text":"The citation of Ephesians 4:30 is given as 'Nolite ... contristare Spiritum sanctum Dei, in quo signati estis in die redemptionis', which conflates the Vulgate wording with a paraphrase of the sealing motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matt. 3:16","severity":"info","text":"The reference to Matthew 3:16 is non-canonical; the canonical verse is Matt. 3:16 (Spirit descending like a dove) is actually Matt. 3:16 in some Vetus Latina mss, but the standard Vulgate has this at Matt. 3:16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"columba","severity":"info","text":"The dove (columba) is interpreted as symbolizing innocent simplicity or simple innocence, contrasting with violence, clamor, wrath, and bitterness, aligning with patristic typology of the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Deuteronomio","severity":"info","text":"The reference to Deuteronomy ('Inimici nostri insensati') is not a direct quotation from the canonical Deuteronomy; it may be a loose citation or a conflation with a deuterocanonical or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Deuteronomio","severity":"caution","text":"The phrase 'Inimici nostri insensati' is not found in the Vulgate Deuteronomy; the source is uncertain, possibly a misattribution or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"dies redemptionis","severity":"info","text":"The 'day of redemption' is defined as the day of baptism, linking the sealing with the Holy Spirit to the reception of all sacraments, a key structural move in Ambrose's catechetical exposition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Deuteronomy is unclear; the phrase 'Inimici nostri insensati' does not match any known Vulgate verse.","The reference to Matthew 3:16 may reflect a variant Vetus Latina reading; the canonical verse number is uncertain.","The phrase 'De uinea Sodomorum ... de Gomorra' echoes Old Testament imagery but is not a direct quotation."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"Ira drachonum (??) uinum eorum, et furor aspidum insanabilis (??). (Deut. xxxii, 31, 32, 33). Et David: « Sepulchrum patens est guttur eorum, linguis suis dolose agebant, quorum os maledictione et amaritudine plenum est (??) (Psal. xiii, 3). Ira inqu(??)t, irabest (??)uiderc meliori, felici detrahere, gemere profectibus proximi; unde Propheta sic dicit: » Peccator (??)idebit, et irascetur, dentibus suis frendet, et tabescet(??) (Psal. cxi, 10). Indignatio, inquit, indignatio e(??)t indigne ferr(??) inferi(??) rem superiori dono gratiae coaequari, aut gradu charismatis anteferri (??); cum Apos(??)olus Galatis dicat: « Non est seruus neque liber: non inest masculus, neque lemina; sed omnes uos unum estis in Christo (??)esu (??) (Gal. iii, 28).\n\nX. Docet beatissimus Paulus in omnibus ferme epistulis (??) suis (??), ex omni nat one, dignitate, nobilitate, aetate, uel sexu co(??)ocatos ad fidem unum effectos in Christo; cuius passionis sacramento (??) dehonestatus est mundi principa(??)s, deturpata nobilitas, celsitudo delecta, exaltata humilitas, ele(??)a(??)a depraessa, purifica(??)a sordida, iacentia erecta, et (??)inificata sunt mortua. Sic apud Es(??)iam (Isa.","english":"The anger of dragons (??) their wine, and the fury of asps is incurable (??). (Deut. 32:31, 32, 33). And David: \"Their throat is an open sepulchre, they acted deceitfully with their tongues, whose mouth is full of curse and bitterness (??)\" (Ps. 13:3). Anger, he says, anger (??) to see a better man, to detract from the fortunate, to groan at the progress of a neighbor; whence the Prophet speaks thus: \"The sinner (??) will see and will become angry, he will gnash his teeth, and will waste away (??)\" (Ps. 111:10). Indignation, he says, indignation (??) and to bear indignantly (??) that an inferior (??) thing be made equal to a superior gift of grace, or be preferred in the grade of charism (??); when the Apostle (??) says to the Galatians: \"There is neither slave nor free: there is no male, nor female; but all of you are one in Christ (??) Jesus (??)\" (Gal. 3:28).\n\nX. The most blessed Paul teaches in almost all his epistles (??) that those called to the faith from every nation, rank, nobility, age, or sex (??) are made one in Christ; by whose sacrament of the passion (??) the world's prince (??) was dishonored, nobility disfigured, loftiness cast down, humility exalted, (??) (??) depressed, (??) purified, the fallen raised up, and the dead (??) made alive. Thus in Isaiah (Isa.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. xxxii, 31, 32, 33","severity":"info","text":"The Latin cites Deuteronomy 32:31–33, but the Vulgate text does not contain the exact phrases 'ira drachonum uinum eorum' or 'furor aspidum insanabilis'; the reference may be corrupt or conflated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. xiii, 3","severity":"info","text":"The citation 'Psal. xiii, 3' corresponds to Psalm 13:3 in the Vulgate (Psalm 14:3 in modern numbering), but the quoted text does not match the Vulgate; it may be a paraphrase or a different version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. cxi, 10","severity":"info","text":"The citation 'Psal. cxi, 10' corresponds to Psalm 111:10 in the Vulgate (Psalm 112:10 in modern numbering), but the text is not directly identifiable in the Vulgate; it may be a loose quotation or a memory slip.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gal. iii, 28","severity":"info","text":"The citation Galatians 3:28 is accurate: 'Non est seruus neque liber: non inest masculus, neque femina; sed omnes uos unum estis in Christo Iesu' reflects the Vulgate text, though the Latin here has minor variants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ira drachonum (??) uinum eorum","severity":"caution","text":"The phrase 'Ira drachonum (??) uinum eorum' is corrupt; the parenthetical '(??)' indicates uncertain reading in the manuscript. The sense may be proverbial or allegorical, but the exact wording is lost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"X.","severity":"info","text":"The passage begins a new section marked 'X.', continuing the homily's numbered structure. The transition from scriptural citations to a summary of Pauline teaching is typical of Ambrose's expository method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is heavily corrupt, with many lacunae marked by '(??)'. The exact wording of the Deuteronomy and Psalm citations is uncertain, and the source of the proverbial phrase about dragons and asps is unclear. The reading assumes the citations are intended as scriptural support for the theme of envy and indignation."],"confidence":"low","notes":[]},{"i":24,"ref":"p24","source":"xl, 4) uallinm (??)a replentur f, montium ardua humiliantur; sic praua diriguntur, et aspera deplanantur: sic collino omnium prom in aequalitate l(??)brata in planitie sunt deducta camporum; sic caedri (??) Li(??)i tennati sunt, uirgilta (??)itulaminum i robora(??) pinguescunt; sic leonum faerilas (??) mansuefacta b(??) coniungitur, et carnium pinguitudine fastidita cum boue paleis nescitur: sic lupus rabie di posita cum agnis (??)amporum prata depascitur: sic ursus cum (??)lo, et haedus cum pardo concordil (Ibid. xi, 6, 7): sic infantes cavernis aspidum manus ingerunt, nec nocent (??): sic humani generis uarietas quia de bone ad Deum non pertinet (??))k (??)umum redigetur: sic diuers tas natalium unitate concerdat: sic conditiones aemulae pares efficiuntur; dum moriuntur per baptismum natalibus mundi, et nobilitati per gratiam caelo nascuntur (??), d(??)cente Eseia propheta: « Ecce nunc dominator Dominus Sabaoth conturbabit gloriosos cum uirante, et qui superbi sinit contumelia conterentur, et humiliabuntur, et cadent exce(??)si gladio. Libanus noro cum altis cadet (??) (Ibid. (??), 33, 31). » Frequenter Libanum montem et caedrorum eius cacumina regno mundano conparat eiusque principibus sermo diuinus 1; quod regnum eiusque ministros Dominus Christus sua passione deiecit et pressit.","english":"The valleys are filled, the heights of the mountains are laid low; thus crooked things are made straight, and rough things are made smooth; thus the produce of all is brought down to equality, balanced, and led into the plains of the fields; thus the cedars of Lebanon are thinned, and the shoots of the vine-stocks grow fat on the oaks; thus the fierceness of lions is tamed and joined to the ox, and, loathing the fat of flesh, it is fed with the straw of the ox; thus the wolf, having laid aside its rage, grazes the meadows of the fields with the lambs; thus the bear with the calf, and the kid with the leopard are in harmony (Ibid. xi, 6, 7); thus infants thrust their hands into the dens of asps, and they do not harm; thus the variety of the human race, because it does not pertain to God from the good, is reduced to one; thus the diversity of births is united in concord; thus rival conditions are made equal; while they die through baptism to the births of the world, and are born to nobility through grace for heaven, the prophet Isaiah teaching: \"Behold now the ruler Lord Sabaoth will trouble the glorious with the green, and those who are proud will be crushed by insult, and they will be humbled, and the lofty will fall by the sword. Lebanon with its heights will fall\" (Ibid. 33, 31). Frequently the divine word compares Mount Lebanon and its cedar tops to the worldly kingdom and its princes; which kingdom and its ministers the Lord Christ cast down and crushed by his passion.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 33:31","severity":"info","text":"The passage cites Isaiah 33:31, but the Vulgate reference is uncertain; the text likely conflates Isa 33:1 and 33:31, reflecting a loose citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Libanum montem","severity":"info","text":"Mount Lebanon and its cedars are a biblical symbol of pride and worldly power, used here to represent the kingdom and its ministers overthrown by Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"sic ... sic ... sic","severity":"info","text":"The passage employs a series of anaphoric 'sic' clauses to illustrate the universal leveling of opposites, a rhetorical device common in Ambrose's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"baptismum","severity":"info","text":"Baptism is presented as a death to worldly birth and a rebirth to heavenly nobility, reflecting Ambrose's sacramental theology in the late 4th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"uallinm (??)a replentur f","severity":"caution","text":"The Latin text contains several corruptions (e.g., 'uallinm' for 'valles', 'faerilas' for 'feritas'), likely from scribal errors in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citation 'Ibid. 33, 31' is ambiguous; it may refer to Isaiah 33:31 or a conflation with another verse.","The phrase 'de bone ad Deum non pertinet' is unclear; the English draft interprets it as 'does not pertain to God from the good', but the Latin may be corrupt."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"Et ne nos tractorum diuersitas perturbaret, ipsius Domini Christi personam, qui haec omnia esset consummaturus, designans idem propheta subiunxit, ut diceret: « Exiet uirga de radice Iesse, et flos de radice eius ascendet (Ibid. xi, 1). » Radix utique Dauid significauit personam, ex cuius semine Christus est natus in carne, qui ex patris sui Iesse lumbis erumpens usque ad florem Dominicae natiuitatis carnalis porrexit originem. Denique sic adiecit, ut diceret: « Requiescet in eo Spiritus Dei, spiritus sapientiae et intellectus, spiritus consilii et uirtulis, spiritus cognitionis et pietatis 4, replebit eum spiritus sancti timoris Dei (Ibid., 2, 3). » Et ut apertius Christum intellegi a oportere monstraret, prosequitur, dicens: « Non secundum gloriam iudicabit, neque secundum eloquentiam redarguet 6; sed iudicabit humili iudicio, et redarguet gloriosos terrae, et percutiet terram uerbo oris sui, et spiritu per labia interficiet inpium (Ibid., 4); » eo scilicet uerbo, et labiorum adspiratione, qua dixit: « Principatus huius mundi (id est dominatus e) mittetur foris (Joan. xii, 31). » De quo iterum: Venit principatus mundi, et non inueniet in me nihil (Joan. xiv, 30). » Et ut sacramentum crucis ostenderet, adiecit, dicens: « Et erit iustitia praecinctus lumbos, et ueritate inuolatus(sic) latera (Isai. xi, 5).","english":"And so that the diversity of those we have discussed might not disturb us, the same prophet, designating the person of the Lord Christ Himself, who was to accomplish all these things, added, saying: \"A rod shall go forth from the root of Jesse, and a flower from its root shall ascend\" (Isa. 11:1). The root certainly signified the person of David, from whose seed Christ was born in the flesh, who, bursting forth from the loins of his father Jesse, extended the origin up to the flower of the Lord's carnal nativity. Finally, he added thus, saying: \"In him shall rest the Spirit of God, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of holy fear of God shall fill him\" (Isa. 11:2-3). And to show more clearly that Christ ought to be understood, he continues, saying: \"Not according to glory shall he judge, nor according to eloquence shall he refute; but he shall judge with humble judgment, and shall refute the glorious ones of the earth, and shall strike the earth with the word of his mouth, and with the spirit through his lips shall he slay the impious\" (Isa. 11:4); namely, by that word and the breath of his lips, by which he said: \"The principality of this world (that is, its dominion) shall be cast out\" (John 12:31). Concerning which again: \"The principality of the world comes, and will find nothing in me\" (John 14:30). And to show the mystery of the cross, he added, saying: \"And he shall be girded about the loins with justice, and his sides shall be veiled with truth\" (Isa. 11:5).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exiet uirga de radice Iesse, et flos de radice eius ascendet","severity":"info","text":"Ambrose cites Isaiah 11:1, a messianic prophecy of a rod and flower from Jesse's root, interpreted as Christ's lineage from David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Requiescet in eo Spiritus Dei, spiritus sapientiae et intellectus, spiritus consilii et uirtulis, spiritus cognitionis et pietatis","severity":"info","text":"Ambrose adapts Isaiah 11:2-3, listing seven gifts of the Spirit resting on the messianic figure, a variant of the standard Septuagint text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Principatus huius mundi mittetur foris","severity":"info","text":"Ambrose quotes John 12:31, likely from an Old Latin version, where Jesus speaks of the world's principality being cast out.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Venit principatus mundi, et non inueniet in me nihil","severity":"info","text":"Ambrose cites John 14:30, where Jesus says the world's principality finds nothing in him, reinforcing Christ's transcendence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Et erit iustitia praecinctus lumbos, et ueritate inuolatus latera","severity":"info","text":"Ambrose cites Isaiah 11:5, describing the messianic figure girded with justice and veiled with truth, interpreted as a mystery of the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"inuolatus","severity":"caution","text":"The Latin 'inuolatus' is likely a scribal error for 'inuolutus' (veiled), as the English draft renders; the sense is clear but the form is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the Isaiah and John citations may reflect Old Latin versions, not the Vulgate; the number of spirit-gifts in Isaiah 11:2-3 is expanded by Ambrose."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"» « Tunc, ait, (id est ex eo tempore) pascet lupus cum agno, et pardus requiescet cum aedo g, et uitulus, et taurus, et leo simul pascentur; et puer paruulus ducet eos 12, (hoc est sacerdos, uel aetatis paruitate innocus h, uel innocentiae puritate subnixus gubernabit eos). Et bos, et ursus simul pascentur (et natio eorum una erit), et leo, et bos manducabunt paleas (id est aridas escas) (Ibid., 6, 7). » Ac ne mea interpretatio i praesumpta uel temeraria a sollicitis auditoribus iudicetur, apostoli Pauli disputationem meis interpretationibus interseram 1, dicentis: « Expoliate uos ueterem hominem cum actibus eius 2, et induite nouum qui renonatur ia agnitione Dei secundum imaginem eius, qui creauit eum 3. Ubi non est masculus et femina, Graecus et Iudacus, circumcisio et praeputium, barbarus et Scyta, seruus et liber: sed omnia et in omnibus Christus (Coloss, iii, 9, 10, 11). » Veteris a actibus spoliatos conuersatione noui hominis, qui Christus est, uestit; nec passus est relinquere exutos, sed tegmine honestae conversationis, et bonorum operae claritate contexit. « Induite uos, inquit, sicut electi Dei et sancti niscera misericordiae, benignitatem, humilitatem, patientiam, modestiam 5, sufferentes inuicem, et donantes uobismetipsis, si quis aduersum aliquem habet querellam d, sicut et Dominus donauit uobis, ita et uos facite (Ibid., 12, 13). »","english":"Then,\" he says (that is, from that time), \"the wolf shall graze with the lamb, and the leopard shall rest with the goat, and the calf, and the bull, and the lion shall feed together; and a little child shall lead them\" (that is, a priest, either by the smallness of age innocent, or supported by the purity of innocence, shall govern them). \"And the ox and the bear shall feed together (and their offspring shall be one), and the lion and the ox shall eat straw\" (that is, dry foods). And lest my interpretation be judged presumptuous or rash by attentive hearers, I shall insert the Apostle Paul's discussion into my interpretations, saying: \"Strip yourselves of the old man with his deeds, and put on the new man who is renewed in the knowledge of God according to the image of Him who created him. Where there is not male and female, Greek and Jew, circumcision and foreskin, barbarian and Scythian, slave and free: but all things and in all things Christ.\" He clothes those stripped of the deeds of the old man with the conversation of the new man, who is Christ; nor did he allow them to remain stripped, but covers them with the covering of honorable conversation and the brightness of good works. \"Put on,\" he says, \"as elect of God and saints, the bowels of mercy, kindness, humility, patience, modesty, bearing with one another, and forgiving yourselves, if anyone has a complaint against another, just as the Lord forgave you, so also do you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isa. 11:1","severity":"info","text":"The passage opens with a paraphrase of Isa 11:6-7, a prophecy of eschatological peace among animals, cited by Ambrose as a type of Christian unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Colossians 3:9-11","severity":"info","text":"Ambrose quotes Col 3:9-11, adapting Paul's language on stripping the old man and unity in Christ to support his allegorical reading of Isaiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"puer paruulus","severity":"info","text":"The 'little child' is glossed as a priest, either innocent by age or by purity, reflecting Ambrose's typological identification of the child with Christ or the ordained minister.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ac ne mea interpretatio","severity":"info","text":"Ambrose signals a shift from his own exegesis to apostolic authority, using Paul to preempt criticism of his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"expoliate uos ueterem hominem","severity":"info","text":"The metaphor of stripping the old man echoes Pauline baptismal catechesis, common in fourth-century Milan for moral and spiritual renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sicut electi Dei et sancti","severity":"info","text":"Ambrose's exhortation to put on mercy and humility reflects his pastoral emphasis on communal virtue, influential in later monastic and conciliar texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'puer paruulus' may refer to Christ, a priest, or a symbolic figure; Ambrose's gloss allows both age-based and purity-based interpretations."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"XI. Deo donante remissa sunt nobis omnia; permanebimus indemnes si et nos fratrum remittamus offensa 7: si caritatis uinculis inseparabili nexu iungamur (Ibid., seq.): si pacis munere alterno amore laetemur 8: si diuinis nos aedificemus eloquiis: si psalmis ad caelestia prouocemus: si ad superna canticis inuitemus 9: si omnia quae facimus opere, quae sermone loquimur, quae cogitatione complectimur, in Dei timore perficimus; gratias referentes Patri per Filium, laudantes Deum in Christo, et Christum e praeferentes in Deo, ut caelestes caelestibus conparati, spiritales spiritalibus similemus f. Quod opus aliut nullum est, nisi Dei gloriam diuina uoce conlaudent, dicente Iohanne: « Vidi et audiui uocem multorum in circuitu throni, et animalium, et seniorum: et erat numerus decies centena millium 11, dicentes uoce magna: Dignus est Agnus, qui occisus est, accipere potestatem, et u(??)rtutem, et diu(??)tias, et patientiam, et honorem, et fortitudinem, et gloriam, et benedictionem 12. Et omnem creaturam, quae est in caelo, et super terram, et mare, et quae in eis sunt omnia (Apoc. v, 11-13). » Et iterum monet: « Angeli stabant circa thronum, et seniores, et quatuor animalia: et prociderunt ante thronum in faciem suam, et adorauerunt Deum, dicentes: Benedictio, et gloria, et sapientia, et gratiarum actio, et honor, et potestas, et uirtus Deo nostro in saecula saeculorum. Amen (Ibid.","english":"By the gift of God, all things have been forgiven us; we shall remain unharmed if we also forgive the offenses of our brothers: if we are joined by an inseparable bond of the bonds of charity: if we rejoice in the gift of peace with mutual love: if we edify ourselves with divine utterances: if we summon ourselves to heavenly things with psalms: if we invite ourselves to the heights with hymns: if we complete all that we do in deed, all that we speak in word, all that we embrace in thought, in the fear of God; giving thanks to the Father through the Son, praising God in Christ, and preferring Christ in God, so that, compared to the heavenly, we may be like the heavenly, and compared to the spiritual, we may be like the spiritual. There is no other work than this, except that they praise the glory of God with a divine voice, as John says: \"I saw and heard the voice of many around the throne, and of the animals, and of the elders: and the number was ten times a hundred thousand, saying with a loud voice: Worthy is the Lamb, who was slain, to receive power, and virtue, and riches, and patience, and honor, and fortitude, and glory, and benediction. And every creature which is in heaven, and on earth, and the sea, and all that are in them.\" And again he warns: \"The angels stood around the throne, and the elders, and the four animals: and they fell down before the throne on their faces, and adored God, saying: Benediction, and glory, and wisdom, and thanksgiving, and honor, and power, and virtue to our God for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XI.","severity":"info","text":"This passage is the eleventh and final section of the sermon, marked by a new paragraph in the Latin. It shifts from eschatological imagery to a series of conditional exhortations culminating in a vision of heavenly praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. v, 11-13","severity":"info","text":"The quotation from John's vision (Revelation 5:11-13) is adapted: the Latin conflates the Lamb's worthiness with a list of attributes and extends the scope to all creation. The second citation echoes Revelation 4:10 and 5:14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"u(??)rtutem et diu(??)tias","severity":"caution","text":"The Latin text has lacunae: 'u(??)rtutem' likely reads 'uirtutem' (virtue) and 'diu(??)tias' likely 'diuitias' (riches). The English draft supplies 'virtue' and 'riches' accordingly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"decimus centena millium","severity":"info","text":"The phrase 'decies centena millium' (ten times a hundred thousand) echoes the number of the heavenly host in Revelation 5:11, symbolizing an immense multitude. Ambrose uses it to emphasize the universal scope of praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Dignus est Agnus","severity":"info","text":"The acclamation 'Worthy is the Lamb' became a liturgical formula in some early Christian traditions, possibly reflecting a pre-existing hymn or doxology that Ambrose incorporates into his homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"si caritatis uinculis inseparabili nexu iungamur","severity":"info","text":"The series of conditional 'si' clauses (if we...) mirrors the rhetorical structure of earlier sections of the sermon, reinforcing the theme of communal harmony and spiritual ascent through liturgical practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor lacunae in the list of attributes (u(??)rtutem, diu(??)tias), resolved by context and the English draft. The phrase 'Christum e praeferentes in Deo' is ambiguous: 'e' may be a scribal error for 'et' or an abbreviation; the English draft reads 'preferring Christ in God'."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"vii, 11, 12). » EXPLICIT a SERMO SANCTI AMBROS.","english":"Here ends the sermon of Saint Ambrose.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"EXPLICIT","severity":"info","text":"The word 'EXPLICIT' is a standard Latin colophon formula meaning 'here ends' or 'unfolds', marking the conclusion of the sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"SERMO SANCTI AMBROS.","severity":"info","text":"The colophon attributes the sermon to Saint Ambrose, but the manuscript tradition often includes spurious or dubiously attributed works under his name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vii, 11, 12","severity":"caution","text":"The numerals 'vii, 11, 12' likely refer to chapter and verse numbers from a biblical book, but the reference is ambiguous without context; it may be a marginal note or a citation that does not clearly align with the preceding text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numerals 'vii, 11, 12' are unclear: they may indicate a scripture citation (e.g., 1 Corinthians 7:11-12 or another book) or a manuscript folio reference; the reading taken is that they are a marginal scripture reference, but the exact book is uncertain."],"confidence":"medium","notes":[{"kind":"check","severity":"info","code":"short-output-warn","text":"Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin."}]}]}