{"slug":"tmp740.tmp740.opp-lat1","id":"latin:ogl-pl:tmp740.tmp740.opp-lat1","title":"Contra Fulgentium Donatistam","title_source":"Contra Fulgentium Donatistam","author":"Auctor Incertus","genre":"polemic","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":"2026-11-15T07:13:10Z","cost_usd":0.016647},"source":{"registry_id":"latin:ogl-pl:tmp740.tmp740.opp-lat1","work_id":"tmp740.tmp740.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/tmp740/tmp740/tmp740.tmp740.opp-lat1.xml"},"stats":{"passages":33,"english_words":7963,"coptic_letters":0,"source_letters":29939,"commentary_units":196,"commentary_kinds":7,"derived_notes":1,"ambiguities":60,"work_notes":5,"external_links":6,"timeline":6},"summary":{"work":"tmp740.tmp740.opp-lat1","abstract":"Contra Fulgentium Donatistam is an anonymous Latin polemic against the Donatist Fulgentius, likely composed in the 5th or 6th century. The work employs sharp rhetorical and scriptural argumentation typical of late antique anti-Donatist literature. It survives only in manuscript form with no early printed edition, and its transmission is limited and poorly documented. The text is rarely cited in later medieval or modern theological discussions, indicating limited influence on the broader anti-Donatist tradition. The identity of Fulgentius is uncertain; he may be a Donatist bishop, but the work's attribution to an unknown author and lack of external confirmation caution against assuming a specific historical figure.","historical_context":"The work was composed in Latin, likely in North Africa, during the 5th or 6th century, a period of intense conflict between the Catholic Church and the Donatist schism. The Donatist controversy, which began in the early 4th century, centered on the validity of sacraments administered by traditores (those who had surrendered scriptures during persecution). The polemic reflects the sharp rhetorical and scriptural argumentation typical of late antique anti-Donatist literature, drawing on Cyprianic ecclesiology and common patristic tropes. The text survives only in manuscript form, with no early printed edition; its transmission is limited and its textual history poorly documented. The work is attributed to an uncertain author (Auctor Incertus) and is rarely cited in later medieval or modern theological discussions, indicating limited influence on the broader anti-Donatist tradition.","significance":"Contra Fulgentium Donatistam provides insight into the later stages of the Donatist controversy, particularly the use of scriptural and rhetorical arguments against Donatist positions. Its limited transmission and uncertain authorship highlight the challenges of studying fragmentary late antique polemical literature. The work's rare citations suggest it had minimal impact on the broader anti-Donatist tradition, but it remains a valuable witness to the diversity of anti-Donatist writings.","timeline":[{"date":"4th c.","event":"Donatist schism begins in North Africa following the Diocletianic persecution."},{"date":"5th c.","event":"Augustine of Hippo writes extensively against Donatism, shaping Catholic anti-Donatist polemic."},{"date":"5th–6th c.","event":"Contra Fulgentium Donatistam likely composed by an unknown author."},{"date":"6th c.","event":"Donatist communities persist in North Africa until the Arab conquests."},{"date":"Medieval period","event":"The work survives in manuscript form but is rarely cited."},{"date":"Modern period","event":"The text is edited without critical apparatus or stemma, with limited scholarly attention."}],"relations":[{"work":"Contra Fulgentium Donatistam","relation":"Polemic against Donatist Fulgentius","key":"","label":null,"url":null},{"work":"Augustine's anti-Donatist writings","relation":"Part of broader anti-Donatist tradition","key":"","label":null,"url":null},{"work":"Cyprianic ecclesiology","relation":"Influences Donatist metaphors of purity","key":"","label":null,"url":null},{"work":"Donatist controversy","relation":"Context for the work's composition","key":"","label":null,"url":null},{"work":"Vulgate Bible","relation":"Scriptural citations adapted by the author","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Donatism","label":"Donatism","url":"https://en.wikipedia.org/wiki/Donatism","reason":"Historical context of the Donatist schism"},{"key":"wikipedia:Augustine of Hippo","label":"Augustine of Hippo","url":"https://en.wikipedia.org/wiki/Augustine_of_Hippo","reason":"Major anti-Donatist writer"},{"key":"wikipedia:Cyprian","label":"Cyprian","url":"https://en.wikipedia.org/wiki/Cyprian","reason":"Influence on Donatist ecclesiology"},{"key":"wikipedia:North Africa during Antiquity","label":"North Africa during Antiquity","url":"https://en.wikipedia.org/wiki/North_Africa_during_classical_antiquity","reason":"Geographical and cultural setting"},{"key":"wikipedia:Late Latin","label":"Late Latin","url":"https://en.wikipedia.org/wiki/Late_Latin","reason":"Language of the work"},{"key":"wikipedia:Patristics","label":"Patristics","url":"https://en.wikipedia.org/wiki/Patristics","reason":"Field of study for early Christian literature"}],"cautions":["Date uncertain; likely 5th or 6th century but no firm evidence.","Author unknown; attributed to Auctor Incertus.","Identity of Fulgentius uncertain; may be a Donatist bishop but not confirmed.","Transmission limited and poorly documented; no early printed edition.","Textual variants and manuscript affiliations not discussed in this edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000497,"generated":"2026-11-15T07:13:09Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp740/tmp740/tmp740.tmp740.opp-lat1.xml"}],"checks":{"work":"tmp740.tmp740.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"11","kind":"scripture"}],"stats":{"passages":33,"translated":33,"commentary_passages":33,"commentary_units":196,"english_words":7963,"source_letters":29700,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a polemic against the Donatist Fulgentius, employing sharp rhetorical and scriptural argumentation typical of late antique anti-Donatist literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives only in manuscript form, with no early printed edition; its transmission is limited and its textual history poorly documented.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The work is attributed to an uncertain author (Auctor Incertus) and likely dates to the 5th or 6th century, but no firm evidence supports a precise date or author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work is rarely cited in later medieval or modern theological discussions, indicating limited influence on the broader anti-Donatist tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or stemma; textual variants and manuscript affiliations are not discussed.","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: polemic in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 33 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":33},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"CONTRA FULGENTIUM DONATISTAM INCERTI AUCTORIS LIBER.\n\nCAPUT PRIMUM. — Libellum, quem mihi Religio tua, frater Fulgenti, direxit, non aspernatus accepi: quem utrum ipse dictaveris, an aliunde quæsieris, non satis admiror. Est enim et hoc nostræ religionis officium, non personas intendere, sed veritatem in omnibus quærere, inventam agnoscere, et agnitam custodire. Sic enim apostolus Paulus dicit: Omnia probate, quod bonum est tenete; ab omni specie mala vos abstinete (1 Thess. v, 21, 22). Breviter igitur dicam quod ingeniosius litteris dilatasti. Dixisti Unum esse Baptisma, quod Samaritanus, id est, hæreticus, habere non meruit. Unum hortum conclusum, qui est Ecclesia, fontem habere signatum, de quo nullus alienus attingit. Unum oleum, quod est chrisma sanctissimum, quod morituræ mustæ corrumpunt, et peccatores omnino non dabunt. Contra hæc mihi in adjutorio Domini paranda responsio est, nec aliunde sumenda, nisi ex lectione divina.","english":"Against Fulgentius the Donatist, by an Unknown Author.\n\nBook One.\n\nChapter One. — The little book which Your Piety, brother Fulgentius, sent to me, I received without disdain; whether you dictated it yourself or sought it from elsewhere, I do not sufficiently wonder. For it is also a duty of our religion not to regard persons, but to seek the truth in all things, to acknowledge it when found, and to guard it when acknowledged. For thus the Apostle Paul says: \"Prove all things; hold fast what is good; abstain from every evil appearance\" (1 Thess. 5:21-22). Therefore, I will say briefly what you have more ingeniously expanded in writing. You said that there is one Baptism, which the Samaritan, that is, the heretic, did not merit to have. One enclosed garden, which is the Church, having a sealed fountain, from which no outsider partakes. One oil, which is the most holy chrism, which dying musts corrupt, and sinners will by no means give. Against these things a response must be prepared for me with the help of the Lord, and taken from no other source than divine reading.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT PRIMUM","severity":"info","text":"The chapter heading marks the beginning of the first book of the work, following the standard Latin polemical format of a letter-response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnia probate, quod bonum est tenete; ab omni specie mala vos abstinete","severity":"info","text":"This is a composite citation of 1 Thess. 5:21-22, though the Vulgate reads 'Omnia probate, quod bonum est tenete' (v. 21) and 'ab omni specie mala vos abstinete' (v. 22). The author adapts the verse to support the duty of seeking truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Samaritanus","severity":"info","text":"The author glosses 'Samaritanus' as 'haereticus', equating the Samaritan with a heretic in the Donatist context, reflecting a common patristic trope that Samaritans were schismatics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hortum conclusum ... fontem habere signatum","severity":"info","text":"The image of a sealed garden and fountain is a Donatist metaphor for the exclusive purity of the Church, likely drawn from Cyprianic ecclesiology, which the author will refute.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"morituræ mustæ corrumpunt","severity":"info","text":"The phrase 'dying musts' (musta) refers to unfermented grape juice, a metaphor for catechumens or sinners who corrupt the chrism; this reflects the Donatist insistence on the purity of sacraments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Libellum, quem mihi Religio tua, frater Fulgenti, direxit","severity":"caution","text":"The identity of 'Fulgentius' is uncertain; he may be a Donatist bishop, but the work's attribution to an unknown author and the lack of external confirmation caution against assuming a specific historical figure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Fulgentius' is ambiguous; the author may be addressing a known Donatist leader, but no external evidence confirms this.","The phrase 'morituræ mustæ' is obscure; it may refer to catechumens or sinners, but the exact referent is unclear."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Verbi ergo principium jam sumamus, imo ipsum Verbum principium Jesum Dominum, ducem ac principem cœlestis militiæ teneamus, bella geramus, et ejus m(??)un sacrata tuba petamus muros validissimos civitatis nefariæ Jericho: id est altitudinem mundanæ sapientiæ testamentis dominicis circumdemus, veritatis et libertatis vocibus concrepemus; adversarios in domo Raab, id est, Ecclesiæ quæ nuntios ejus suscepit, propter mundi excidium confugere compellamus: pertinaces anathemate condemnemus, ut hacteaus victores esse possimus. Hæc ergo ex Lege adversus Legem, ex Dei Testamento adversus Dei Testamentum, ex veritatis fonte adversus veritatis fontem tam obice forti prima fronte sumpsisti, quasi ssit veritas a semetipsa devinci, aut gloria luminis sua luce fuscari.\n\nCAPUT II. Donatista dixit: Dominus et Salvator noster Jesus Christus unici Baptismi doctor et custos, ne sitientes animas per aridos lacus mentis error abduceret, perennes haustus sibi esse proclamans, in Evangelio suo ita testatus est, dicens: Qui sitit, veniat et bibat, qui eredit in me, sicut Isaias dicit.","english":"Let us therefore take up the beginning of the Word—nay, let us hold fast to the Word itself, the beginning, the Lord Jesus, the leader and commander of the heavenly army; let us wage war, and with His sacred trumpet let us assail the most mighty walls of the accursed city Jericho: that is, let us surround the height of worldly wisdom with the Lord’s testaments, let us resound with the voices of truth and liberty; let us compel the adversaries to take refuge in the house of Rahab—that is, the Church which received His messengers—on account of the destruction of the world; let us condemn the obstinate with anathema, so that we may be victors henceforth. These things, then, you have taken from the Law against the Law, from the Testament of God against the Testament of God, from the fountain of truth against the fountain of truth, with so strong an obstacle at the very outset, as if truth could be vanquished by itself, or the glory of light be darkened by its own radiance.\n\nChapter II. The Donatist said: Our Lord and Savior Jesus Christ, the teacher and guardian of the one Baptism, lest He should lead thirsty souls astray through the error of a dry mind, proclaiming that there are perennial draughts for them, testified in His Gospel, saying: “He who thirsts, let him come and drink, he who believes in me,” as Isaiah says.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Verbi ergo principium jam sumamus","severity":"info","text":"The author signals a new rhetorical beginning, moving from introductory remarks to the main argument, using martial imagery to frame the polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jericho","severity":"info","text":"Jericho is a biblical city (Joshua 6) whose walls fell at the sound of trumpets; here it symbolizes worldly wisdom or the Donatist stronghold to be besieged by scriptural truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Raab","severity":"info","text":"Rahab (Raab) is the harlot of Jericho who sheltered Israelite spies (Joshua 2); the author reinterprets her house as the Church that receives Christ's messengers, a typological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"unici Baptismi","severity":"info","text":"The phrase 'unici Baptismi' (of the one Baptism) is central to the Donatist position, asserting the uniqueness and exclusivity of their baptism against Catholic claims of validity outside their communion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui sitit, veniat et bibat, qui eredit in me","severity":"caution","text":"This is a loose citation of John 4:14 ('He who drinks, will thirst again') or a conflation with Isaiah 55:1; the text is corrupt ('eredit' likely for 'credit'), and the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sicut Isaias dicit","severity":"info","text":"The Donatist speaker invokes Isaiah to support the baptismal invitation; this reflects a common practice of marshaling Old Testament prophecy to validate sacramental theology in the Donatist controversy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'm(??)un sacrata tuba' is corrupt; likely 'munitam sacrata tuba' (fortified with the sacred trumpet) or 'munus sacrata tuba' (gift of the sacred trumpet).","The scripture quotation 'Qui sitit...' is garbled; it may conflate John 4:14 and Isaiah 55:1, or be a misremembered citation."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Catholicus respondit: Non babet, sicut dicit Isaias: sed, Sicut dicit Scriptura. Sed ista velut impedimenta despiciam, ne longo sermone utilitatem legentis excludam.\n\nDonat, dixit: Qui credit in me, sicut dicit Isaias, flumina de ventre ejus fluent aquæ viræ (Joan. vii, 37, 38): et ne passim et ubique bibi posse diceretur, merita aquarum ipse discrevit, dum Samariæ aposta. siæ originem in proprio fonte damnavit. Qui biberit inquit, ex hac aqua, sitiet iterum: qui biberit ex aqua quam ego dedero, non sitiet in æternum, sed fiet in co fons aquæ salientis in vitam æternam (Joan. iv, 13).\n\nCath. respondit: Hæc utique ideo posuisti, ut nos catholicos quasi Samaritanos et sine Baptismo demonstrares. Jam ergo Donatistas in Samaritanis incipe speculari. Samaritanorum dogma Regnorum libro docente tale fuit: Deum timebant, et simul figmenta colebant: divinam legem servabant, et patrum errores minime deserebant: circumcisiouis signum habebant, et Israelitarum collegium non tenebant (III Reg. xii et xiii). Hoc et vos facitis: Deum metuitis, et figmentum luteum Donatum pariter colitis. Et hic enim ex terræ pulvere figuratus est. Divinam legem servatis, et parentum errorem non relinquitis: Baptismi habetis sacramentum, et Catholicorum non vultis habere consortium. Ecce vos eis per omnia similatis.","english":"The Catholic replied: It does not have it, as Isaiah says; but, as Scripture says. But I shall disregard these hindrances, lest by a long discourse I exclude the reader’s benefit.\n\nThe Donatist said: “He who believes in me, as Isaiah says, rivers of living water shall flow from his belly” (John 7:37–38); and lest it be said that it could be drunk everywhere and anywhere, he himself distinguished the merits of the waters, when he condemned the origin of Samaria’s apostasy in its own spring. “He who drinks,” he says, “from this water will thirst again; he who drinks from the water which I have given will not thirst forever, but will become in him a spring of water gushing forth into eternal life” (John 4:13).\n\nThe Catholic replied: You have set these things forth, of course, in order to show us Catholics as if we were Samaritans and without Baptism. Now, therefore, begin to behold the Donatists in the Samaritans. The dogma of the Samaritans, as the book of Kings teaches, was this: They feared God, and at the same time worshipped images; they observed the divine law, and they did not at all abandon the errors of their fathers; they had the sign of circumcision, and they did not hold the fellowship of the Israelites (3 Kings 12 and 13). This you also do: You fear God, and you equally worship the clay image Donatus. For he too was fashioned from the dust of the earth. You observe the divine law, and you do not abandon the error of your parents; you have the sacrament of Baptism, and you do not wish to have communion with Catholics. Behold, you are like them in all things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. vii, 37, 38","severity":"info","text":"The Donatist cites John 7:37–38, but the quotation is a conflation: the first part echoes John 7:37, while the second part is not found in canonical John. The reference may be to a variant reading or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. iv, 13","severity":"info","text":"The Donatist cites John 4:13, but the verse is actually John 4:13–14 in standard numbering. The quotation is a paraphrase, not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Samaritans","severity":"info","text":"The Catholic compares Donatists to Samaritans, drawing on 3 Kings 12–13 (1 Kings 12–13 in modern Bibles) to characterize Samaritans as syncretists who mixed true worship with idolatry. This is a standard polemical trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"figmentum luteum Donatum","severity":"info","text":"The phrase 'clay image Donatus' is a pun: Donatus (the Donatist leader) is made of dust (luteum), implying he is a mere human idol, not divine. This mocks Donatist veneration of their founder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Catholicus respondit","severity":"info","text":"The passage follows a dialogic structure: the Catholic replies to the Donatist's scriptural argument, then the Donatist responds, and the Catholic replies again. This is typical of polemical dialogues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Non babet, sicut dicit Isaias","severity":"caution","text":"The Latin 'Non babet' is likely a scribal error for 'Non habet' (it does not have). The Catholic corrects the Donatist's misattribution of a quotation to Isaiah, insisting it is from Scripture generally.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Donatist's quotation of John 7:37–38 is not verbatim and may reflect a lost or variant text. The Catholic's reference to '3 Kings 12 and 13' is ambiguous: it could refer to 1 Kings 12–13 or 3 Kings (Vulgate numbering). The phrase 'Non babet' is a probable scribal error for 'Non habet'."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":4,"ref":"p4","source":"Sicut ergo tune Samaritanorum circumcisio secundo dari non poterat, ita nunc Donatistarum Baptisma iterari non debet, Domino Christo dicente, Qui semel lotus est, non habet necessitatem iterum lavandi (Joan. xiii, 10). Circumcisio enim Samaritanorum Baptisma significat Donatistarum, dicente Apostolo, Circumcisi estis circumcisione non manu facta in exspoliatione corporis carnis, sed in circumcisione Christi, consepulti ei in Baptismo (Coloss. ii, 11, 12). Quod autem ait Dominus, Qui biberit ex hac aqua, sitiet iterum; non de Baptismate, sed de terreno locutus est elemento. Nam si Baptisma hic vellet ostendere, nullo modo a Samaritana muliere postulasset. Denique puteus ille non Samariæ dictus est, sed Jacob, et utique Jacob non fuit hæreticus, sed Deo dilectus, semper charus, et ipse ex eo bibit, et filii ejus. et pecora ejus.\n\nCAPUT III. Donat. dixit: Nunquam ergo Ecclesiæ spiritus patitur jungi, quod ore divino meruit diffamari, Legis præconio præmonente, Duo contra duo, unum contra unum (Eccli, xxxiii, 15). Et Dominus in Evangelio: Tunc, inquit, duo erunt in agro; unus assumetur, et unus relinquetur: duæ moleutes in molendino; una assumetur, et una relinquetur (Matth. xxiv, 40, 41).","english":"Just as then the circumcision of the Samaritans could not be given a second time, so now the baptism of the Donatists ought not to be repeated, with the Lord Christ saying, “He who has once been washed has no need of washing again” (John 13:10). For the circumcision of the Samaritans signifies the baptism of the Donatists, with the Apostle saying, “You have been circumcised with a circumcision not made by hand in the stripping off of the flesh of the body, but in the circumcision of Christ, buried with him in baptism” (Colossians 2:11-12). But what the Lord said, “He who drinks from this water will thirst again,” he spoke not about baptism but about an earthly element. For if he wished to indicate baptism here, he would in no way have asked for it from the Samaritan woman. Finally, that well was not called the well of Samaria, but of Jacob, and Jacob was certainly not a heretic, but beloved of God, always dear, and he himself drank from it, and his sons, and his cattle.\n\nChapter 3. The Donatist said: Therefore the spirit of the Church never suffers to be joined what has merited to be proclaimed by divine mouth, with the proclamation of the Law warning beforehand, “Two against two, one against one” (Sirach 33:15). And the Lord in the Gospel: “Then,” he says, “there will be two in the field; one will be taken up, and one will be left; two grinding at the mill; one will be taken up, and one will be left” (Matthew 24:40-41).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui semel lotus est, non habet necessitatem iterum lavandi (Joan. xiii, 10)","severity":"info","text":"The citation of John 13:10 is not found in modern critical editions; it may be a loose paraphrase or a variant reading from an Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Circumcisi estis circumcisione non manu facta in exspoliatione corporis carnis, sed in circumcisione Christi, consepulti ei in Baptismo (Coloss. ii, 11, 12)","severity":"info","text":"The citation conflates Colossians 2:11-12, but the phrase 'consepulti ei in Baptismo' is not in the Vulgate; it likely reflects a baptismal interpretation of the Pauline text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Duo contra duo, unum contra unum (Eccli, xxxiii, 15)","severity":"info","text":"Sirach 33:15 is cited in a form that does not correspond to the Vulgate; the verse may be from a different Old Latin or Greek tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tunc, inquit, duo erunt in agro; unus assumetur, et unus relinquetur: duae molentes in molendino; una assumetur, et una relinquetur (Matth. xxiv, 40, 41)","severity":"info","text":"Matthew 24:40-41 is cited with wording not found in the Vulgate; the passage may be from a lost Old Latin version or a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"puteus ille non Samariae dictus est, sed Jacob","severity":"info","text":"The well of Jacob (Jacob's well) is a traditional site near Shechem, associated with the patriarch Jacob and later with Jesus' conversation with the Samaritan woman (John 4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT III","severity":"info","text":"The chapter division marks a transition from the Catholic reply to a new Donatist objection, introduced by 'Donat. dixit'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains scriptural citations that diverge from the Vulgate; it is unclear whether these reflect variant Old Latin readings, free paraphrases, or scribal errors.","The identity of the speaker in the Donatist objection (Donat. dixit) is not further specified; it may be a representative of the Donatist position rather than a named individual."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Vides ergo duo genera esse baptismatum et duo præmia meritorum, dum unum lethalis ingenii ardor exurit, et bibule sitis perennes haustus excoquit: alterum quod semel potandarum meatibus sitium vitæ perennitatem1 sancivit, utique in effossis gurgitibus perpetuas ariditates (??)tendit, et dum ejus pie meritum clausit, mortis aditum patefecit, dicente Jeremia: Duo mala fecit papulus iste; me dereliquerunt, et effoderunt sibi lucus detritos, qui aquam1 non possunt portare (Jerem. ii, 13). Et iterum: Omnes qui derelinquunt te, confundentur; reædentes a te, scribentur tu libro mortis, quoniam dereliquerunt te fontem vitæ (ld. xvii, 13).\n\nCath, respondit: Tu unum contra unum ego multa baptismata assero contra unum. Etenim Paganus baptizat, et Judæus baptizat, et Sadducæus baptizat, et multi extra regulam datæ legis baptizare non cessant. Sed Ulud est unum quod verum, illud verum quod Christi, illud Christi quod Patris et Filii et Spiritus sancti; hoc est verum, hoc salubre, huic nullum est comparandum. Hoc qui non accipit, ipse sibi et vitæ meritum clausit, et mortis aditum patefecit.","english":"You see therefore that there are two kinds of baptisms and two rewards of merits, while one burns with the heat of a deadly character and consumes with perpetual draughts of a thirsty drought; the other, which once for all by the channels of waters to be drunk has established the perpetuity of life, certainly in dug-out pools it extends perpetual aridities, and while it has piously closed off its merit, it has opened the way of death, as Jeremiah says: “This people has done two evil things; they have abandoned me, and have dug for themselves worn-out cisterns, which cannot hold water” (Jer. 2:13). And again: “All who abandon you will be confounded; those who turn away from you will be written in the book of death, because they have abandoned you, the fountain of life” (Jer. 17:13).\n\nThe Catholic replied: You set one against one; I assert many baptisms against one. For the Pagan baptizes, and the Jew baptizes, and the Sadducee baptizes, and many outside the rule of the given law do not cease to baptize. But that one is true which is Christ’s; that is true which is of the Father and of the Son and of the Holy Spirit; this is true, this is healthful, to this none is to be compared. He who does not receive this has himself closed off the merit of life and opened the way of death.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a scriptural argument (Jeremiah) to a direct rebuttal by the Catholic speaker, introduced by 'Cath, respondit'. This marks a dialogic structure typical of the polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jer. 2:13","severity":"info","text":"The citation 'Jerem. ii, 13' corresponds to Jeremiah 2:13, though the Latin text conflates it with a paraphrase. The verse is used to analogize Donatist baptism to broken cisterns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jer. 17:13","severity":"info","text":"The citation 'Id. xvii, 13' refers to Jeremiah 17:13, warning that those who abandon the fountain of life are written in the book of death, reinforcing the contrast between true and false baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The Catholic speaker lists Pagan, Jew, and Sadducee as performing baptisms outside the true Christian rule, reflecting a common polemical strategy to delegitimize Donatist practice by associating it with heretical or non-Christian rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bibule sitis perennes haustus excoquit","severity":"info","text":"The phrase 'bibule sitis perennes haustus excoquit' is a vivid metaphor for the insatiable thirst of false baptism, likely a rhetorical flourish rather than a fixed theological term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"perpetuas ariditates (??)tendit","severity":"caution","text":"The text at 'perpetuas ariditates (??)tendit' is corrupt or uncertain; the parentheses indicate a lacuna or editorial conjecture. The sense of 'extending perpetual aridities' is clear but the exact verb is missing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a lacuna or uncertain reading at 'perpetuas ariditates (??)tendit', where the verb is missing or conjectural.","The citation of Jeremiah 2:13 is paraphrastic and may not match the Vulgate exactly."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"CAPUT IV. Donat, dixit: Quod si, ut asseris, una fides in utroque consistit; cur inter fidelem aquam et perfidam justa separatione discrevit, testante Domino per Isaiam: Quis nuntiavit vobis quies iguis ardet? quis nuntiavit vobis locum illum æternum? Ambulans in justitia, prædicans viam rectam, odio habens faoinus et injustitiam, et manus abstinens a muneribus, et gravans aurem ut non audiat judicium sanguinis, et comprimens ocules suos ne videant iniquitatem, hic inhabitabit in alia spe; fortis panis illi dabitur, et aqua ejus fidelis (Isai. xxxiii, 14-16). A cujus fide perlidiam separans, Jeremia testante, sic posuit: Utquid injuriantes me prævalent? Plaga mea solida facta est; unde sanabor? Fæta est mihi sicut aqua mendax non habens fidem (Jerem. xv, 18).\n\nCath. respondit: Hæretici omnes licet in sua sibi disputatione discordent, in Baptismi tamen traditione solemni verbo concordant: sicut circumcisio una, sed fide varia in Judæcis et Samaritanis veteribus consistebat. Necesse est ergo sicut tune, ita et nunc fieri oportere conversis, ut quod disputatione sola petatur, sola iterum disputatione solvatur; ut audire de Domino possint, Jatu mundi estis propter sermenem quem locutus sum vobis: mauete in une et ego in vobis (Joan. xv, 3). Onuria enim iu figura contingebant illis; scripta sunt autem ad correptionem nostram, in quos fines sæculorum devenerunt (I Cor. x, 11).","english":"CHAPTER IV. Donatus said: \"But if, as you claim, there is one faith in each, why did the Lord, through Isaiah, make a just separation between faithful water and faithless water, testifying: 'Who told you that the fire burns? Who told you of that eternal place? Walking in justice, preaching the straight path, hating wickedness and injustice, refraining from bribes, weighing down the ear so as not to hear judgment of blood, and closing his eyes so as not to see iniquity—he will dwell in another hope; strong bread will be given to him, and his water faithful' (Isaiah 33:14-16)? And separating faithlessness from that faith, Jeremiah testifies, he set it thus: 'Why do those who injure me prevail? My wound has become solid; whence shall I be healed? It has become for me like deceitful water having no faith' (Jeremiah 15:18).\"\n\nThe Catholic replied: \"All heretics, although they disagree among themselves in their own disputation, nevertheless agree in the solemn word of the tradition of Baptism: just as circumcision was one, but varied in faith among the Jews and the ancient Samaritans. Therefore it is necessary, as then, so also now, that it ought to happen for converts, that what is sought by disputation alone is again resolved by disputation alone, so that they may hear from the Lord: 'You are clean because of the word I have spoken to you; remain in me and I in you' (John 15:3). For all things happened to them in figure; but they are written for our correction, into whom the ends of the ages have come (1 Corinthians 10:11).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT IV","severity":"info","text":"This chapter follows the pattern of alternating speeches between Donatus and the Catholic respondent, typical of the polemic genre.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 33:14-16","severity":"info","text":"Donatus cites Isaiah 33:14-16, but the Latin text conflates verses; the Vulgate has a different order. The citation supports his argument for two kinds of water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah 15:18","severity":"info","text":"The citation of Jeremiah 15:18 uses 'aqua mendax non habens fidem' to contrast faithful and faithless water, a key point in Donatist baptismal theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fidelis aqua / perfida aqua","severity":"info","text":"The terms 'fidelis aqua' (faithful water) and 'perfida aqua' (faithless water) are central to the Donatist claim that baptism outside their communion is invalid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"circumcisio una, sed fide varia","severity":"info","text":"The Catholic respondent compares baptism to circumcision, which was one rite but had different faith among Jews and Samaritans, arguing that the rite's validity does not depend on the minister's faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 15:3","severity":"info","text":"The citation of John 15:3 is adapted; the Vulgate reads 'Ego sum vitis vera' etc. The text here may be corrupt or a loose paraphrase, linking cleansing to Christ's word.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of Isaiah 33:14-16 is conflated and does not match the Vulgate exactly; the exact source of the citation is uncertain.","The citation of John 15:3 is not verbatim from the Vulgate; it may be a paraphrase or a textual corruption.","The phrase 'Onuria enim iu figura contingebant illis' is garbled; likely intended as 'Omnia enim in figura contingebant illis' (For all things happened to them in figure)."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"CAPUT V. — Donat, dixit: Ezechiel quoque sic dixit: Et videbunt, quia plures sunt qui averterunt aquam antiquæ piscinæ, et non aspexerunt ad eum qui fecit eam ab initio, et eum qui illam condidit non viderunt (Isai. xxii, sec. LXX). Inaudita dementia perfidorum, nec divinis velle vocibus credere, nec Apostoli simplicem doctrinam erroris sui faucibus velle servare.\n\nCath, respondit: Absit, absit ut aquam antiquæ piscinæ, sicut vos, in partem ducamus, aut.divinis eloquiis non credamus. Quod legimus, credinu(??)s; et quod eredimus, prædicamus. Audi quæ sit origo nostra, et ubi ejus aqua diffus(??). In Zacharia sic habes: Exibunt aque vivæ de Jerusalem; medium earum ad mare orientale, et medium earum ad mare novissimum; hoc est, ab Jerusalem usque ad lines terræ: a'state et hieme erunt; id est, omni tempore erunt. Et erit Dominus rex super omnem terram (Zach. xiv, 8, 9): hoc est, omni terræ Christus dominabitur, non Donatus, Hæc est possessio, hæc hæreditas Christi, quæ a sanctis colitur, et perenni fonte rigatur, de qua ei dictum est, Dabo tibi gentes hæreditatem tuam, et possessionem tuam terminos terræ (Psal. ii, 8). Qui in ipsa est, hæres adscriptus est: qui in ipsa non est, jam damnatus et morti destinatus est, Scriptura dicente, Qui egressus fuerit fóres domus tuæ, ipse sibi reus erit (Exod. xii).","english":"CHAPTER V. Donatus said: \"Ezekiel also spoke thus: 'And they will see, because many have turned away the water of the ancient pool, and have not looked to him who made it from the beginning, and they have not seen him who established it' (Isaiah 22, according to the Septuagint). Unheard-of madness of the faithless, neither willing to believe the divine words, nor to preserve the simple teaching of the Apostle for the jaws of their error.\"\n\nThe Catholic replied: \"Far be it, far be it that we, as you do, should take the water of the ancient pool in a partisan sense, or not believe the divine utterances. What we read, we believe; and what we believe, we proclaim. Hear what our origin is, and where its water spreads. In Zechariah you have this: 'Living waters will go forth from Jerusalem; half of them to the eastern sea, and half of them to the farthest sea'; that is, from Jerusalem to the ends of the earth: 'they will be in summer and winter'; that is, they will be at all times. 'And the Lord will be king over all the earth' (Zechariah 14:8-9); that is, Christ will rule over all the earth, not Donatus. This is the possession, this is the inheritance of Christ, which is cultivated by the saints and watered by a perennial spring, concerning which it was said to him, 'I will give you the nations as your inheritance, and the ends of the earth as your possession' (Psalm 2:8). Whoever is in it is enrolled as an heir; whoever is not in it is already condemned and destined for death, as Scripture says: 'Whoever goes outside your house will be guilty himself' (Exodus 12).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. xxii, sec. LXX","severity":"info","text":"The Donatist speaker attributes a verse to Ezekiel, but the source citation points to Isaiah 22 according to the Septuagint. This may reflect a textual confusion or a composite citation in the Donatist source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Zach. xiv, 8, 9","severity":"info","text":"The Catholic reply cites Zechariah 14:8-9, which in the Vulgate and Septuagint speaks of living waters from Jerusalem. The interpretation universalizes the water as Christ's dominion, countering Donatist exclusivism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. ii, 8","severity":"info","text":"Psalm 2:8 is quoted as 'I will give you the nations as your inheritance.' The verse is adapted to support the Catholic claim of universal possession, contrasting with Donatist particularism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. xii","severity":"info","text":"Exodus 12 is cited as 'Whoever goes outside your house will be guilty himself.' This likely refers to Exodus 12:19 or a similar exclusionary law, used to condemn those outside the Catholic communion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aquam antiquæ piscinæ","severity":"info","text":"The 'water of the ancient pool' is a Donatist symbol for the pure, original church, which they claimed had been corrupted by traditores. The Catholic response reinterprets it as universal, not exclusive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This chapter follows the pattern of alternating Donatist and Catholic speeches. The Catholic reply systematically reinterprets each Donatist proof-text to support a universalist ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Donatist citation of 'Ezekiel' but attribution to Isaiah 22 (LXX) is unclear; the text may be corrupt or the Donatist source misidentified.","The Latin text has lacunae or uncertain readings (e.g., 'credinu(??)s', 'diffus(??)'), which may affect the precise sense of the Catholic response."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"CAPUT VI. — Donat, dixit: Ilinesibi Deus unicum Baptisma esse proclamat; hine Apostolus unum cunctis dixisse confirmat; Deo-par Salomonem: probante: Horius conclusus, soror mea, spousa mea, fons signatus, puteus aquæ vivæ, paradisus cum fructu pomorum (Cant. iv, 12, 13).\n\nCath. respondit: Recordare, lege omnia, adverte diligenter et yide quod ex hoc paradiso, ex hoc horto concluse, ex hec fonte signato, etiam foris salutis unda-decurrat, quæ vadit contra Assyrios, contra vos videlicet Donatistas. Ex Assyriis enim Samaritani illi nascn(??)tur, qui vobis sunt comparati. Ipse est, inquit Scriptura, fluvius qui vadit contra Assyrios (Gen. ii. 44); contra inimicam Dei populo gentem.2 non pro illis vadit sed contra. Quibusdam enim est odor mortis in mortem, quibusdam veto odor vitæ in vitam (II Cor. ii, 46). Sicut enim qui manducat et bibit sanguinem Domini indigne, judicium sibi manducat et bibit (1 Cor. xi, 29); sic et qui accipit indigne Baptisma, judicium accipit, non salutem. Nam et Judas proditor bo(??)(??)(??)r corpus, et Simon Magus bonum Baptisma Christi percepit: sed quia bono bene non usi sunt, mali male utendo deleti sunt. Bonum est Baptissma, bonum est Christi sanguis et corpus, bona est lex, sed si quis ea legitime utatur (I Tim. 1, 8).","english":"CHAPTER VI. Donatus said: \"God Himself proclaims that there is one Baptism; hence the Apostle confirms that He said one thing to all; God-bearing Solomon proving: 'An enclosed garden, my sister, my spouse, a sealed fountain, a well of living water, a paradise with fruit of pomegranates' (Song of Songs 4:12, 13).\"\n\nThe Catholic replied: \"Remember, read everything, attend diligently, and see that from this paradise, from this enclosed garden, from this sealed fountain, a wave of salvation also flows outward, which goes against the Assyrians, that is, against you Donatists. For from the Assyrians are born those Samaritans who are compared to you. 'It is,' says Scripture, 'the river that goes against the Assyrians' (Genesis 2:44); against the people who are enemies of God's people. It does not go for them but against them. For some there is the odor of death unto death, for others the odor of life unto life (2 Corinthians 2:46). For just as he who eats and drinks the Lord's blood unworthily eats and drinks judgment for himself (1 Corinthians 11:29), so also he who receives Baptism unworthily receives judgment, not salvation. For Judas the traitor partook of the body, and Simon Magus received the good Baptism of Christ; but because they did not use the good well, they were destroyed by using the evil evilly. Baptism is good, the blood and body of Christ are good, the law is good, but if one uses them lawfully (1 Timothy 1:8).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cant. iv, 12, 13","severity":"info","text":"The citation 'Cant. iv, 12, 13' refers to Song of Songs 4:12-13, but the quoted phrases ('hortus conclusus', 'fons signatus') are not exact to the Vulgate; the passage likely draws on a variant or memory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. ii. 44","severity":"info","text":"The reference 'Gen. ii. 44' is anomalous; Genesis 2 has no verse 44. This may be a corruption or a non-standard versification (e.g., Septuagint or African tradition). The river 'contra Assyrios' is not in the canonical Genesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. ii, 46","severity":"info","text":"The citation 'II Cor. ii, 46' is erroneous; 2 Corinthians 2 has only 13 verses. The phrase 'odor mortis in mortem' echoes 2 Corinthians 2:16 (Vulgate: 'alii quidem odorem mortis'), but the verse number is corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Assyrios","severity":"info","text":"The Catholic speaker identifies Donatists with Assyrians and Samaritans, a typological polemic: Assyrians as enemies of Israel, Samaritans as schismatics. This reflects late antique heresiological commonplaces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Simon Magus","severity":"info","text":"Simon Magus, a stock figure of heresy (Acts 8:9-24), is invoked to argue that even valid baptism can be received unworthily, a key point in Donatist controversy over the efficacy of sacraments from unworthy ministers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Deo-par Salomonem","severity":"caution","text":"The phrase 'Deo-par Salomonem' is garbled; likely a corruption of 'Deo parere Salomonem' or a title for Solomon as 'God-bearing'. The Latin text shows signs of scribal error or transmission damage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture references (Gen. ii. 44, II Cor. ii. 46) are corrupt or misremembered; the intended verses are uncertain.","The phrase 'Deo-par Salomonem' is unclear; it may be a miswriting of a Greek-derived epithet for Solomon."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Neque enim et quin foris est, divina non est; aut quia ab alienis habetur, aliena putabitur; aut quia a malis injuste tractatur, a nobis juste damnabitur. Aqua paradisi, aqua Trinitatis est: hanc ubi agnoscimus paradisi; non nega(??)us; hanc abi non perspicimus, paradisi omnino non dicimus; quæcumque foris nata est, paradisi nullo uredo dicenda est: ut puta Manichæus, quia nunquam fuit in paradiso, nec sicut vos de Ecclesia foras egressus est, aqua paradisi potandus est1, quin foris exortus est. Hic opus babet ut vivat, ne in æternum moriatur: sed ut legitime vivat, in ipsa vivat, ne judicium unanducet et bibat.\n\nCAPUT VII. — Donat. dixit: E contra Apostolus dixisse testatur: Unus Deus, una fides, unum Baptisma (Ephes. iv, 5). Nulla in doctrina divina varietas, per omnia Dominum sequitor servus, in nullo differt a Magistro discipulus. Quem sequeris, quem imitaris, quem hujus flagitii arbitraris auctorem?","english":"For neither is it that what is outside is not divine; nor because it is held by strangers will it be considered foreign; nor because it is unjustly treated by the wicked will it be justly condemned by us. The water of paradise is the water of the Trinity: where we recognize this water as that of paradise, we do not deny it; where we do not perceive it as such, we do not call it paradise at all; whatever water is born outside, it is by no means to be called paradise water: as for example Manichaeus, because he was never in paradise, nor did he, like you, go forth from the Church, he must drink the water of paradise, though he arose outside. He has need to live, lest he die eternally: but that he may live legitimately, let him live in it, lest he bring judgment upon himself and drink.\n\nCHAPTER VII. — Donatus said: On the contrary, the Apostle testifies that he said: One God, one faith, one Baptism (Ephesians 4:5). There is no variety in divine doctrine; in all things the servant follows the Lord, the disciple differs in nothing from the Master. Whom do you follow, whom do you imitate, whom do you consider the author of this outrage?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Aqua paradisi, aqua Trinitatis est","severity":"info","text":"The author identifies the water of paradise with the water of the Trinity, asserting its divine origin regardless of location or handler.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Manichaeus","severity":"info","text":"Manichaeus (Mani) is invoked as an example of someone never in the Church, thus unqualified to receive the water of paradise legitimately.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Unus Deus, una fides, unum Baptisma (Ephes. iv, 5)","severity":"info","text":"Donatus cites Ephesians 4:5 to support the unity of baptism, though the Vulgate reads 'una fides, unum baptisma' without 'unus Deus'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Donatist controversy","severity":"info","text":"The Donatist schism centered on the validity of sacraments administered by traditores; the Catholic reply argues that divine water remains pure despite unworthy ministers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VII","severity":"info","text":"Chapter VII begins a new exchange with Donatus citing Ephesians, shifting from the Catholic's defense of external water to a scriptural proof of unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"nega(??)us","severity":"caution","text":"The Latin text has 'nega(??)us', likely a scribal corruption or abbreviation; the English draft reads 'deny it', but the original reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nega(??)us' is corrupt; the intended verb may be 'negamus' (we deny) or 'negabimus' (we will deny).","The clause 'ne judicium unanducet et bibat' is obscure; 'unanducet' may be a corruption of 'in anducet' or 'manducet' (eat), but the sense is unclear."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Cath. Respondit: Da mihi aliquem sanctorum post Trinitatem rebaptizare, quod facis. Lege mihi, non illas scripturas, quarum auctoritate non teneor; sed Novi et Veteris Testamenti; quibus utrique subjicimur. Si utrum est Baptisma, cur duplicas unum? Nea enim atiud iteras, quam quod invenis verum. Quoniam ergo que destruxistis, ea iterum reædificatis, prævaricatores vos esse monstratis.\n\nCAPUT VIII. — Donat. dixit: Aut si unum putas cum reis aliqua permixtione conjunctum sacramentum Baptismi, audi Prophetas, quibus sit recte disponsum, dicente Salomone, Fons vitæ in munibus justi (Prov. x, sec. LXX).\n\nCath, respondit: Bene de vobis Dominus dixit, qui errarem vestrum ante prævidit: Vos estis qui justifientis vos coram hominibus: Dominus autem novit corda vestra: quia quod a(??)an est hominibus, abominabile est apud Deum (Luc xvi, 15). Si justus es, et fons vitæ in manu tun est, non homo, sed Deus es. Ad te confugiatur, tibi eredatur, in te spes omnis vitæ ponatur, ipsum Baptisma in nomine tuo detur, et de Domino taceatur. Vis scire ubi hunc fontem vitæ requiras? In Psalmo habes: Apud te est fons vitæ, et in lumine tuo videbimus tumen (Psal. xxxv, 10). Non legisti: Filius mutus superbos oculos habet: filius matus ipse se justum dicit, exitus autem suos non abluet (Prov. xxiv, sec.","english":"The Catholic replied: Show me any one of the saints after the Trinity rebaptizing, as you do. Read to me, not those scriptures by whose authority I am not bound, but those of the New and Old Testament, to which we are both subject. If baptism is one, why do you duplicate the one? For you do not repeat anything other than what you find to be true. Since, therefore, you rebuild what you have destroyed, you show yourselves to be transgressors.\n\nChapter VIII. — The Donatist said: Or if you think the sacrament of baptism, joined with the guilty by some mixture, is one, listen to the Prophets, to whom it was rightly entrusted, as Solomon says, \"The fountain of life is in the hand of the just\" (Prov. 10, according to the LXX).\n\nThe Catholic replied: The Lord spoke well of you, who foresaw your error: \"You are those who justify yourselves before men; but the Lord knows your hearts: because what is hidden from men is abominable before God\" (Luke 16:15). If you are just, and the fountain of life is in your hand, you are not a man, but God. Let people flee to you, trust in you, place all hope of life in you, let baptism itself be given in your name, and let the Lord be silent. Do you wish to know where to seek this fountain of life? In the Psalm you have: \"With you is the fountain of life, and in your light we will see light\" (Ps. 35:10). Have you not read: \"A mute son has proud eyes; a mute son declares himself just, but he will not wash away his own outcomes\" (Prov. 24, according to the LXX).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT VIII","severity":"info","text":"The chapter heading marks a new speaker exchange, typical of the dialogue format in this polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fons vitæ in munibus justi","severity":"info","text":"The Donatist cites Prov 10 (LXX) as 'the fountain of life is in the hand of the just,' a prooftext for their claim that baptism's validity depends on the minister's righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vos estis qui justifientis vos coram hominibus","severity":"info","text":"The Catholic reply adapts Luke 16:15, though the wording differs from the Vulgate; it may reflect an Old Latin version or a loose citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apud te est fons vitæ, et in lumine tuo videbimus tumen","severity":"info","text":"The Catholic cites Ps 35:10 (LXX) to redirect the 'fountain of life' from the minister to God, a common anti-Donatist exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filius mutus superbos oculos habet","severity":"info","text":"The Catholic cites Prov 24 (LXX) against the Donatist, likely a reference to a proverb about self-justification and hidden faults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rebaptizare","severity":"info","text":"The charge of rebaptism is central to the Donatist controversy: Catholics insisted on the validity of baptism by traditores, while Donatists rebaptized converts from the Catholic church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a lacuna at 'a(??)an' in the Catholic reply; the English draft supplies 'hidden' from context, but the exact reading is uncertain.","The scriptural citations (Prov 10, Ps 35, Prov 24) follow the Septuagint numbering, which differs from the Hebrew Bible; the exact verse boundaries may vary."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"LXX)?· Nisi te ut hominem reum esse cognoveris, nisi te peccatorem veraci corde clamaveris, justificati omnino non poteris, dicente propheta, Dic prior iniquitates tuas, ut justificeris (Isai. xlii, 26). Et Joannes apostolus: Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in vobis non est (I Joan. i, 8). CAPUT IX.—Donat. dixit: Et David dicit, Oleum autem peccatoris non impinguet caput meum.\n\nCath. respondit: Dic ergo mihi aliquem tuorum, quem probes non esse peccatorem, ut oleum vestrum non possit esse peccatoris; cum scriptum sit, Nullus est hominum qui non peccet (Eccl. vii, 21). Interpretes malo desuper. Lege, ut sensum possis accipere1: sic ait, Corripiet me justus in misericordia, et increpabit me; oleum autem peccatoris non ungat caput meum (Psal. cxl, 5): hoc est, Melior est misericors increpatio, quam lenis adulatio; sicut et illud, Meliora sunt vulnera amici quam voluntaria oscula inimici (Prov. xvii, 6). Oleum peccatoris blandimentum est adulatoris, de quo alibi dicit: Molliti sunt sermones ejus super oleum, et ipsi sunt jacula (Psal. liv, 22). Oleum justi spiritus est Dei, dicente Petro, Jesum a Nazareth, quem unxit Deus Spiritu sancto (Act. x, 38). Desine itaque Spiritum sanctum oleum dicere peccatoris, ne Deum incipias asserere peccatorem.","english":"... unless you acknowledge yourself to be guilty as a man, unless you cry out with a truthful heart that you are a sinner, you cannot be justified at all, as the prophet says: \"Declare your iniquities first, that you may be justified\" (Isaiah 42:26). And the apostle John: \"If we say that we have no sin, we deceive ourselves, and the truth is not in you\" (1 John 1:8).\n\nCHAPTER IX.—The Donatist said: And David says, \"But the oil of the sinner shall not anoint my head.\"\n\nThe Catholic replied: Then tell me one of your own whom you can prove not to be a sinner, so that your oil cannot be that of a sinner, since it is written, \"There is no man who does not sin\" (Ecclesiasticus 7:21). Interpret the passage correctly. Read it so that you may grasp the sense: thus it says, \"The just man will correct me in mercy, and will rebuke me; but the oil of the sinner shall not anoint my head\" (Psalm 140:5). That is: A merciful rebuke is better than smooth flattery, just as that saying: \"Better are the wounds of a friend than the willing kisses of an enemy\" (Proverbs 17:6). The oil of the sinner is the blandishment of a flatterer, concerning which it is said elsewhere: \"His words were softened more than oil, and they are darts\" (Psalm 54:22). The oil of the just is the Spirit of God, as Peter says: \"Jesus of Nazareth, whom God anointed with the Holy Spirit\" (Acts 10:38). Therefore cease calling the Holy Spirit the oil of a sinner, lest you begin to assert that God is a sinner.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dic prior iniquitates tuas, ut justificeris (Isai. xlii, 26)","severity":"info","text":"The citation of Isaiah 42:26 is not found in the Vulgate or modern Bibles; the verse likely conflates Isaiah 43:26 (LXX) or is a loose paraphrase. The source edition notes the reference as uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si dixerimus quia peccatum non habemus, nos ipsos decipimus, et veritas in vobis non est (I Joan. i, 8)","severity":"info","text":"The citation of 1 John 1:8 is not in the Vulgate; the verse is likely a paraphrase of 1 John 1:8 (\"Si dixerimus quoniam non peccavimus, mendaces sumus\") or a conflation with 1 John 2:4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nullus est hominum qui non peccet (Eccl. vii, 21)","severity":"info","text":"The citation of Ecclesiasticus 7:21 (Sirach) is not in the Vulgate; the verse is likely a paraphrase of Sirach 8:5 or a similar passage on universal sinfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Oleum autem peccatoris non impinguet caput meum (Psal. cxl, 5)","severity":"info","text":"The citation of Psalm 140:5 (Vulgate numbering) corresponds to Psalm 141:5 in the Hebrew; the verse is used by the Donatist to reject the oil of sinners, interpreted by the Catholic as flattery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Molliti sunt sermones ejus super oleum, et ipsi sunt jacula (Psal. liv, 22)","severity":"info","text":"The citation of Psalm 54:22 (Vulgate) corresponds to Psalm 55:22 in the Hebrew; the verse is used to characterize flattering words as deceptive darts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jesum a Nazareth, quem unxit Deus Spiritu sancto (Act. x, 38)","severity":"info","text":"The citation of Acts 10:38 is not in the Vulgate; the verse is likely a paraphrase of Acts 10:38 (\"Jesus of Nazareth, whom God anointed with the Holy Spirit\") or a conflation with Acts 2:38.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scriptural citations that do not match the Vulgate or standard biblical texts, suggesting loose paraphrases or textual corruption in the manuscript tradition.","The phrase 'Interpretes malo desuper' is unclear; it may be a scribal error or a gloss, possibly meaning 'Interpreters, read from above' or 'Interpret the passage correctly' as in the English draft."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"CAPUT X. — Donat. dixit: Aperta confessio perfidorum isto loco monstratur, quæ inimica præsumptione a facinoroso sacerdote contacta polluitur, cujus sacrificium velut oleum voce divina respuitur. Facinorosus, inquit, qui sacrificat mihi, velut qui canem occidat; et qui offert similaginem, quasi sanguinem porcinum; et qui offert thus in memoria, quasi blasphemus (Isai. lxvi, 3).\n\nCath, respondit: Certum est quod sacerdotis et plebis exsecretur Deus ac despiciat holocausta, si bona non adfuerit conscientia. Aut si de sacerdotibus solum dictum cupis intelligi, quomodo apud vos facinorosorum non polluitur confectio sacerdotum? Dicis, Quamdiu mali latent, inquinare non possunt; propter quod scriptum est, « Quæ occulta sunt, mihi; quæ manifesta sunt, vobis » (Deut. xxix, 29). Si ergo quamdiu mali latent, inquinare non possunt, cur longe positas nationes, quibus nomen Donati et Cæciliani habetur incognitum, rebaptizare non times? Quis vestrum aliquorum mala in eorum pertulit aliquando notitiam? Et si pertulisset et non probasset, in nullo prorsus obesset, juxta illud: Quæ occulta sunt, mihi; quæ manifesta sunt, vobis.","english":"CHAPTER X. — Donatist said: An open confession of the faithless is shown in this passage, which is polluted by the hostile presumption of a criminal priest, whose sacrifice is rejected by the divine voice like oil. \"A criminal,\" he says, \"who sacrifices to me is like one who kills a dog; and he who offers fine flour is like one who offers pig's blood; and he who offers incense in a memorial is like a blasphemer\" (Isaiah 66:3).\n\nCatholic replied: It is certain that God detests and despises the holocausts of both priest and people, if good conscience is not present. Or if you wish to understand this as said only about priests, how is it that among you the confection of criminal priests is not polluted? You say, \"As long as the wicked are hidden, they cannot pollute; because it is written, 'What is hidden is for me; what is manifest is for you'\" (Deuteronomy 29:29). Therefore, if as long as the wicked are hidden they cannot pollute, why do you not fear to rebaptize distant nations, to whom the name of Donatus and Caecilian is unknown? Which of you has ever had knowledge of the evils of some among them? And if he had had knowledge and had not proven it, it would in no way be harmful, according to that: \"What is hidden is for me; what is manifest is for you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. lxvi, 3","severity":"info","text":"The Donatist cites Isaiah 66:3, but the verse is not found in the canonical book; it likely refers to a variant or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. xxix, 29","severity":"info","text":"The Catholic cites Deuteronomy 29:29, which in the Vulgate reads 'Occulta mihi, manifesta vobis,' but the canonical verse is 29:28; the citation may be a misnumbering or a variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"facinorosus","severity":"info","text":"The Latin term 'facinorosus' means 'criminal' or 'wicked,' used here to describe a priest whose moral corruption invalidates his sacramental acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rebaptizare","severity":"info","text":"Rebaptism was a key Donatist practice, rejecting the validity of sacraments performed by traditor priests; the Catholic argues this leads to inconsistency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a typical polemical pattern: the Donatist cites scripture to support separation from sinful priests, and the Catholic counters by questioning the Donatists' own consistency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The work is attributed to 'Auctor Incertus' and transmitted in the Ogl.pl edition; its arguments reflect late antique Donatist controversies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Isaiah 66:3 is uncertain; the verse does not correspond to the canonical text, possibly indicating a lost or apocryphal source.","The numbering of Deuteronomy 29:29 may be a scribal error or a variant in the Latin tradition."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"CAPUT XI. — Donat. Dixit: Adhuc ejus aquas turbidas Propheta spiritu manifestat: Imposuisti, inquit, in mari equos tuos turbantes aquas multas (Habac. iii, 15). Me contempsit Galaad civitas, quæ operatur stulta, turbat aquas; et fortitudo tua sicut hominis piratæ (Osee vi, 8, 9).\n\nCath, respondit: Agnosce in te tua tela converti, sicut scriptum est, Gladius eorum intret in corda ipsorum, et arcus eorum confringatur (Psal. xxxvi, 15). Fortitudo tua, Donatista, sicut hominis piratæ; qui viribus rebaptizas, viribus in aqua pugnas, viribus in aqua necas: ista gerens pirata captus occideris, nisi conversus pœnitueris, et regi Christo in Catholica militaveris.\n\nCAPUT XII. — Donat, dixit: Si ergo unico fonte Ecclesia gloriatur, utique traditorum spelunca est, quæ in aquarum multitudine extollitur, et Baptismi sui ebrietate confusa, cum regibus fornicatur, dicente Joanne, Veni, ostendam tibi damnationem meretricis magnæ sedentis super aquas multas, et inebriati sunt omnes inhabitantes terram a vino fornicationis ejus (Apoc. xvii, 1). Rogo, quæ sunt aquæ multæ, nisi plura baptismata? quæ mulier fornicaria, nisi traditorum spelunca, quæ regum voluptatibus servit obnoxia, a quibus persecutionibus poculum bibens, ebria cæcitate populis miscet, et in amentiam quos rigaverit ducit?","english":"CHAPTER XI. — The Donatist said: The Prophet further reveals his waters as turbid: \"You set your horses upon the sea, troubling many waters,\" he says. \"Galaad, the city that works foolishness, has despised me; it troubles the waters; and your strength is like that of a pirate.\" (Hab. 3:15; Hos. 6:8-9)\n\nThe Catholic replied: Recognize that your own weapons are turned against you, as it is written, \"Let their sword enter their own hearts, and their bow be broken.\" (Ps. 36:15) Your strength, Donatist, is like that of a pirate; you who by force rebaptize, by force fight in the water, by force kill in the water. Bearing these things, you will be captured and killed as a pirate, unless you are converted and repent, and serve King Christ in the Catholic Church.\n\nCHAPTER XII. — The Donatist said: If, therefore, the Church glories in a single font, then the cave of the traditors is that which exalts itself in a multitude of waters, and, confused by the drunkenness of its own Baptism, fornicates with kings, as John says: \"Come, I will show you the condemnation of the great harlot sitting upon many waters, and all the inhabitants of the earth have become drunk from the wine of her fornication.\" (Rev. 17:1) I ask, what are the many waters, if not multiple baptisms? What is the fornicating woman, if not the cave of the traditors, which serves the pleasures of kings, being subject to them, and, drinking the cup of their persecutions, in blind drunkenness mixes it for the peoples, and leads into madness those whom she has watered?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Habac. iii, 15","severity":"info","text":"The Donatist cites Habakkuk 3:15, but the Vulgate text reads 'posuisti in mari equos tuos' (you placed your horses in the sea), not 'imposuisti'. The variant may reflect a different Latin tradition or a loose quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Osee vi, 8, 9","severity":"info","text":"The citation of Hosea 6:8-9 is imprecise: the Vulgate has 'Galaad civitas operans stulta turbat aquas' but the verse numbering differs. The Donatist adapts the text to attack the Catholic Church as a 'pirate'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. xxxvi, 15","severity":"info","text":"The Catholic reply quotes Psalm 36:15 (Vulgate numbering), which in modern Bibles is Psalm 37:15. The verse is used as a retorsion argument: the Donatist's own weapons turn against him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. xvii, 1","severity":"info","text":"The Donatist cites Revelation 17:1, but the Vulgate Apocalypse has only 22 chapters; the reference is to Rev. 17:1 in some early Latin traditions, equivalent to Rev. 17:1 in modern Bibles. The 'great harlot' is applied to the Catholic Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"pirata","severity":"info","text":"The term 'pirate' (pirata) is used metaphorically by both sides. In late antique polemic, a pirate represents lawless violence, especially on water, linking to rebaptism as an act of force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Chapters XI and XII form a continuous exchange: the Donatist attacks Catholic baptism as turbid and multiple, the Catholic retorts with a pirate metaphor, and the Donatist counters with the harlot of Revelation. The pattern is typical of the work's dialogic structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Latin text of Habakkuk 3:15 and Hosea 6:8-9 may vary from the Vulgate; the Donatist's citations are adapted to his argument.","The reference to 'Apoc. xvii, 1' is ambiguous because the Vulgate Apocalypse has only 22 chapters; it likely corresponds to Rev. 17:1 in modern Bibles."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"cujus accessum sapientissimus Salomon interdixit; Ab aqua, inquit, aliena abstine te, et de fonte alieno ne biberis, ut longo vivas tempore, et adjicientur tibi anni vitaæ tuæ (Prov. ix, 18, sec. LXX). Fons aquæ tuæ privatus sit tibi, ne quisquam extraneus communicet tibi (Prov. v, 16, 17). Solus ergo privatum non habet fontem, qui meretricis aquarum possidet multitudinem. Joannes quoque apostolus aquarum multitudinem improbat, dicens: Et dixit mihi angelus, Aquasquas vidisti, super quas sedet fornicaria ilia, populi, turbæ et nationes sunt (Apoc. xvii, 15).\n\nCath. respondit: Ut video, ubicumque aqua nominata est male, bene1 Baptisma credidisti. Sed in bono tibi, in malo mihi illam tribuere voluisti, ut de vobis impleretur quod Paulus apostolus dixit, Nescientes neque quæ loquuntur, neque de quibus affirmant (I Tim, i, 7). Quemadmodum enim Joannes et Mambres restiterunt Moysi, ita hi resistunt veritati (II Tim. iii, 8). Angelus dicit, Aquas quas vidisti, populi, turbæ et nationes sunt. Et tu angelo exponenti resistis et dicis. Rogo, quæ sunt aquæ multæ, nisi plura baptismata? quæ mulier fornicaria, nisi traditorum spelunca? Si et traditorum vocabula cupis addiscere, habes vestros; Silvanum Cirtensem Felici curatori Sacramenta tradentem. Habes Marinum ab Aquis Tibilitanis Romano curatori tres codices offerentem.","english":"whose approach the most wise Solomon forbade: \"Keep away from strange water,\" he says, \"and do not drink from a foreign spring, that you may live long, and years will be added to your life\" (Prov. 9:18, according to the Septuagint). \"Let the spring of your water be private to you, that no outsider may share with you\" (Prov. 5:16-17). Therefore only he who possesses a multitude of the waters of a harlot does not have a private spring. The apostle John also condemns a multitude of waters, saying: \"And the angel said to me, 'The waters which you saw, over which that harlot sits, are peoples, crowds, and nations'\" (Rev. 17:15).\n\nThe Catholic replied: As I see, wherever water is named in a bad sense, you have believed it to be Baptism. But you wished to attribute it to me in a good sense, to you in a bad sense, so that what the apostle Paul said might be fulfilled concerning you: \"Not knowing either what they say or what they affirm\" (1 Tim. 1:7). For just as Jannes and Mambres resisted Moses, so these resist the truth (2 Tim. 3:8). The angel says, \"The waters which you saw are peoples, crowds, and nations.\" And you resist the angel explaining and say, I ask, what are the many waters, if not many baptisms? What is the harlot woman, if not the cave of the traditors? If you wish also to learn the names of the traditors, you have your own: Silvanus of Cirta handing over the Sacraments to Felix the curator. You have Marinus from Aquis Tibilitanis offering three codices to Romanus the curator.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. ix, 18, sec. LXX","severity":"info","text":"The citation of Proverbs 9:18 follows the Septuagint numbering, which differs from the Hebrew and Vulgate; the verse corresponds to Prov. 9:18 in LXX but is not found in the Masoretic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apoc. xvii, 15","severity":"info","text":"The reference to Revelation 17:15 is a misnumbering; the passage about the harlot and waters is from Rev. 17:1-5, not verse 15. This may reflect a variant versification or scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Joannes et Mambres","severity":"info","text":"Jannes and Mambres are the traditional names of the Egyptian magicians who opposed Moses, derived from Jewish and early Christian tradition (cf. 2 Tim. 3:8).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Silvanum Cirtensem","severity":"info","text":"Silvanus of Cirta was a Donatist bishop accused of handing over scriptures during the Diocletianic persecution; the incident is recorded in the Gesta apud Zenophilum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Marinum ab Aquis Tibilitanis","severity":"info","text":"Marinus from Aquae Tibilitanae is another Donatist traditor, mentioned in Donatist controversy sources as having surrendered codices to the curator Romanus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Aquasquas","severity":"caution","text":"The Latin 'Aquasquas' appears to be a scribal duplication or corruption; the intended reading is likely 'Aquas quas' ('the waters which').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Revelation 17:15 is likely a misnumbering; the correct passage is Rev. 17:1-5.","The Latin 'Aquasquas' may be a scribal error for 'Aquas quas'."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Habes Victorem Rusiccadiensem quatuor Evangelia veluti deletitia comburentem, qui Cæcilianum absentem damnare ausi sunt innocentem. Hæc est spelunca latronum, hæc progenies traditorum, hæc mulier fornicaria, quæ relicto Christo, Donato prostituit lupanaria: cujus domus, juxta Salomonem, secessus est mortis, cujus viæ sunt inferorum (Prov. vii, 27); quæ se mundam vocat, cum sit sordibus plena; quaæ se innocentem clamat, cum sit sceleribus irretita, quæ pudenda committit, et facta sua in alteram dicit, ne prior audiat quæ commisit. De factis enim vestris Catholicos infamatis, ut populos a Domino separetis. Proinde quod quasi tuos, ut ab aqua nostra se abstineant, hortaris, et dicis. Ab aqua aliena abstine te, et de fonte alieno ne biberis: fons aquæ tuæ privatus sit tibi; ne quisquam extraneus communicet tibi: quis non videat Prophetam conjugibus pudicitiam commendasse, et te a veritate procul errasse? Aut si fonti tuo communicare nullus debeat extraneus, cur extraneos quæris, cur Catholicos rebaptizas?","english":"You have Victor of Rusiccadi burning the four Gospels like trash, who dared to condemn the innocent Caecilian in his absence. This is the den of thieves, this is the brood of traitors, this is the harlot woman who, having abandoned Christ, prostituted the brothels to Donatus: whose house, according to Solomon, is a retreat of death, whose ways are those of the underworld (Prov. 7:27); who calls herself clean, though she is full of filth; who proclaims herself innocent, though she is entangled in crimes; who commits shameful acts and blames another for her deeds, lest she be the first to hear what she has done. For you defame Catholics with your own deeds, so that you may separate the people from the Lord. Therefore, as though you were exhorting your own to abstain from our water, you say: \"Keep away from strange water, and do not drink from a foreign spring; let the spring of your water be private to you; let no outsider share with you.\" Who does not see that the Prophet was commending chastity to spouses, and that you have strayed far from the truth? Or if no outsider ought to share in your spring, why do you seek outsiders, why do you rebaptize Catholics?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Victorem Rusiccadiensem","severity":"info","text":"Victor of Rusiccadi was a Donatist bishop who reportedly burned copies of the Gospels. The charge of destroying scripture is a standard anti-Donatist polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. 7:27","severity":"info","text":"The citation 'Prov. vii, 27' corresponds to the Vulgate numbering; the verse describes a house as a retreat of death and ways of the underworld, applied here to the Donatist church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. 9:18; Prov. 5:16-17","severity":"info","text":"The author reuses the same Proverbs citations from the previous passage, now attributing them to the Donatist opponent's own exhortation, then reinterpreting them as marital chastity advice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"rebaptizas","severity":"info","text":"The charge of rebaptizing Catholics is a central Donatist practice rejected by the Catholic church; the term 'rebaptizas' here underscores the polemical accusation of schismatic innovation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hæc est spelunca latronum, hæc progenies traditorum, hæc mulier fornicaria","severity":"info","text":"The triple anaphora 'hæc est... hæc... hæc' intensifies the invective, identifying the Donatist church with a den of thieves, brood of traitors, and a harlot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"quatuor Evangelia veluti deletitia comburentem","severity":"caution","text":"The phrase 'veluti deletitia' is obscure; it may mean 'as if they were trash' or 'as if they were to be erased.' The translation 'like trash' is a plausible reading but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'veluti deletitia' is ambiguous: it could mean 'as if they were to be erased' or 'as if they were trash'; the translation adopts the latter sense.","The identity of 'Victor of Rusiccadi' is not independently attested outside this polemic; his historicity is uncertain."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"CAPUT XIII. — Donat. Dixit: Claret ergo apud traditores esse multitudinem aquarum, ubi diversa schismatum semina, ubi hæreticorum multimodas pestes, ubi Manichæorum detestanda sordium fæculenta, vel2 in abruptum cœnosi gurgitis lacum in æeterna morte abrepto3 charybdis vidit, et exterminii oleum flammis edacibus animavit.\n\nCath. respondit: O probare! O errare! o delirare! Claret ergo apud traditores esse multitudinem aquarum, ubi diversa schismatum semina, ubi hæsreticorum multimodas pestes, ubi Manichæorum detestanda sordium fæculenta: quomodo probas nobiscum esse schismaticorum multimodas pestes? Si nobiscum essent, non hæretici, sed catholici essent\n\nCAPUT XIV.— Donat. dixit: Audi dicente Salomone: Muscæ morituræ exterminant confectionem suavitatis (Eccle. x, 1). Olei est ergo genuina suavitas, quæ si tactu improbo fuerit violata, fit ingrata confectione polluta. Et recte Spiritum sanctum immundis alitibus traditores æquatis, quod in aliena mensa improbi corruant, et olei suavitatem immundis tactibus fœdent.","english":"CHAPTER XIII. — The Donatist said: It is clear, therefore, that among the traitors there is a multitude of waters, where the diverse seeds of schisms, where the manifold plagues of heretics, where the detestable filth of the Manichaeans, or into the abyss of a muddy whirlpool, a Charybdis snatched away in eternal death, and the oil of destruction animated the devouring flames.\n\nThe Catholic replied: O proof! O error! O madness! It is clear, therefore, that among the traitors there is a multitude of waters, where the diverse seeds of schisms, where the manifold plagues of heretics, where the detestable filth of the Manichaeans: how do you prove that the manifold plagues of schismatics are with us? If they were with us, they would not be heretics, but Catholics.\n\nCHAPTER XIV. — The Donatist said: Hear what Solomon says: Dying flies spoil the sweetness of the ointment (Ecclesiastes 10:1). The genuine sweetness of oil, therefore, if it has been violated by an improper touch, becomes polluted by a spoiled mixture. And rightly do you equate the traitors to the Holy Spirit with unclean birds, because they rush improperly upon another's table and defile the sweetness of oil with unclean touches.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XIII","severity":"info","text":"The passage is divided into two chapters (XIII and XIV), each containing a Donatist speech followed by a Catholic reply. This dialogic structure is typical of anti-Donatist polemics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Muscae moriturae exterminant confectionem suavitatis","severity":"info","text":"The Donatist cites Ecclesiastes 10:1 (Vulgate: 'Muscae moriturae exterminant confectionem suavitatis') to argue that heretics spoil the purity of the Church, likening them to flies that spoil oil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"traditores","severity":"info","text":"Traditores (traitors) is a key term in Donatist polemic, referring to those who handed over scriptures during the Diocletianic persecution. The Donatist applies it to the Catholic party, accusing them of betraying the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Manichaeorum detestanda sordium fæculenta","severity":"info","text":"The Donatist associates Catholics with Manichaeans, a dualist sect often accused of moral and doctrinal corruption. This reflects a common rhetorical strategy of tarring opponents with heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Charybdis","severity":"info","text":"The reference to Charybdis, a mythological whirlpool, is a classical allusion used to depict the Donatist view of Catholic teaching as a destructive force. Such classical references are rare in this text, suggesting a rhetorically educated author.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vel2 in abruptum coenosi gurgitis lacum","severity":"caution","text":"The Latin phrase 'vel2 in abruptum coenosi gurgitis lacum' is textually uncertain; 'vel2' may be a scribal error or abbreviation. The sense is likely 'or into the abyss of a muddy whirlpool', but the exact reading is contested.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'vel2 in abruptum coenosi gurgitis lacum' is unclear; 'vel2' may be a corruption of 'vel' or a numeral. The translation assumes 'vel' (or) but the text may be corrupt."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"Cath. respondit: Quis tactu improbo violat, qui quod invenit servat, an qui confectum impudenter exterminat? Quando oleum vestrum tetigimus, quando Spiritum sanctum injuriando fugavimus? Docete aliquem nostrum in divinitatis oleum improbe cecidisse, aut Trinitatis Baptisma, sicut vos, illicite violasse. Muscæ morituræ Donatistæ circumvolant per totius corporis membra, sicubi reperiant vulnerata, sana pungunt, ægra lambunt, et eorum ulceribus peccatorum vermes fundunt4, quæ conscientiam mordeant, quæ animam finiant, quæ putredinem nutriant, quæ nec ipsis mortuis cadaveribus parcant. Muscæ morituræ cum oleum exterminant, oleo perimuntur: neque enim vivitis, qui Spiritum sanctum efflatis.\n\nCAPUT XV. — Donat. dixit: Hoc proprie David sanctissimus, nostræ fidei regulam subministrans, edocet, idem peccatoris oleum nec salutem afferre, nec cujusquam caput debere contingere. Oleum, inquit, peccatoris non ungat caput meum (Psal. cxl, 5). Ergo diligenti examine peccatoris requirenda persona est, si non de sacerdote sacrilego, ut profani asserunt, Dominus dixit.","english":"The Catholic replied: Who violates with impure touch—he who preserves what he finds, or he who shamelessly destroys what has been made? When did we touch your oil, when did we drive away the Holy Spirit by insulting it? Show that any one of us has fallen impurely upon the oil of the divinity, or has unlawfully violated the Baptism of the Trinity, as you have. Dying flies of the Donatists buzz around all the members of the body; wherever they find wounds, they sting the healthy, they lick the diseased, and they pour forth the worms of sins from their ulcers, which gnaw at the conscience, which finish off the soul, which nourish putrefaction, which spare not even the dead corpses themselves. Dying flies, when they destroy the oil, are destroyed by the oil: for you do not live, you who breathe out the Holy Spirit.\n\nCHAPTER XV. — The Donatist said: This is what the most holy David teaches, supplying the rule of our faith: that the oil of a sinner brings no salvation, nor should it touch anyone’s head. He says, “The oil of a sinner shall not anoint my head” (Psalm 140:5). Therefore, the person of the sinner must be sought out with careful examination, if the Lord did not speak of a sacrilegious priest, as the profane assert.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XV","severity":"info","text":"The chapter heading marks a new speaker turn, resuming the Donatist's argument after the Catholic's reply. The dialogue structure is typical of anti-Donatist polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Oleum peccatoris non ungat caput meum","severity":"info","text":"The Donatist cites Psalm 140:5 (LXX numbering; MT 141:5) to argue that oil from a sinful priest is invalid. This verse was a key proof-text in Donatist sacramental theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"muscae moriturae","severity":"info","text":"The 'dying flies' metaphor recalls a common patristic trope for heretics as insects that feed on corruption. The image of flies perishing in oil may allude to the practice of drowning flies in oil as pest control.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"oleum","severity":"info","text":"Oil (oleum) here symbolizes the Holy Spirit and the sacramental grace of baptism. The Donatist argues that a sinful minister's oil is tainted; the Catholic counters that the oil's efficacy is independent of the minister's moral state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Donatistae","severity":"info","text":"The work's anti-Donatist rhetoric was influential in later medieval polemics against schismatics. The 'dying flies' image was reused by Augustine and other Latin writers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'profani' (profane) in the Donatist's final sentence is unclear: it may refer to Catholics or to a specific group of opponents.","The phrase 'oleum vestrum tetigimus' (we touched your oil) could refer to physical contact with Donatist chrism or to participation in their sacraments."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Cath. respondit: Cum sis peccati conscius, audes dicere, peccatoris requirenda persona est. Audi quæ sit peccatoris ista persona. Apostolus dixit: Omnes enim peccaverunt, et egent gloria Dei (Rom. iii, 23). Et Salomon: Nullus est hominum qui non peccet (Eccle. vii, 21). Et Job: In angelis suis reperit pravitatem; quanto magis in filiis hominum, qui terrenum habent domicilium (Job iv, 18. 19)? Hæc est persona peccatoris: id est, omnis homo peccator. Si sacerdos es, homo es: et si homo es, peccator es. Quem te ipsum facis? Dixisti te solum esse sanctum, solum justum, solum sine peccato, solum sine macula. Dixisti tuum esse Baptisma, tuum oleum sanctum, tuam mensam dominicam, tua illa omnia quæ fidelibus divinitus tribuuntur. Quid restat, nisi ut scelerate et impie Deum te esse pronunties? Sed audi quid caput superbiæ audire meruit: Quomodo cecidisti de cœlo, lucifer; qui mane oriebaris, qui vulnerabas gentes, qui dicebas in corde tuo, Super cœlum ascendam, et super astra Dei exaltabo sedem meam, sedebo in monte testamenti in lateribus aquilonis, et ero similis Altissimo? Verumtamen in infernum descendes, et in profundum laci (Isai. xiv, 12-15). Nisi ergo pœnitueris, nisi conversus fueris, nisi deposita superbia peccatorum veniam postulaveris, audies quod et ille; quia cum sis homo, facis te ipsum Deum.","english":"The Catholic replied: Since you are conscious of sin, you dare to say that the person of the sinner must be examined. Hear what this person of the sinner is. The Apostle said: For all have sinned, and stand in need of the glory of God (Rom. 3:23). And Solomon: There is no man who does not sin (Eccles. 7:21). And Job: He found perversity even among his angels; how much more among the sons of men, who have an earthly dwelling (Job 4:18-19)? This is the person of the sinner: that is, every man is a sinner. If you are a priest, you are a man; and if you are a man, you are a sinner. What do you make of yourself? You have said that you alone are holy, alone just, alone without sin, alone without stain. You have said that your Baptism is yours, your holy oil is yours, your Lord’s table is yours, all those things that are divinely granted to the faithful are yours. What remains, except that you wickedly and impiously declare yourself to be God? But hear what the head of pride deserved to hear: How you fell from heaven, O Lucifer, who rose in the morning, who wounded the nations, who said in your heart, I shall ascend above heaven, and I shall exalt my seat above the stars of God, I shall sit on the mountain of the covenant on the sides of the north, and I shall be like the Most High. Nevertheless, you will descend into hell, and into the depth of the pit (Isa. 14:12-15). Therefore, unless you repent, unless you are converted, unless, having laid aside your pride, you ask forgiveness for your sins, you will hear what he heard; because, while you are a man, you make yourself God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. iii, 23","severity":"info","text":"The citation 'Omnes enim peccaverunt, et egent gloria Dei' conflates Rom 3:23 with a paraphrase; the Vulgate reads 'omnes enim peccaverunt' but the second clause is not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccle. vii, 21","severity":"info","text":"The verse 'Nullus est hominum qui non peccet' is loosely based on Ecclesiastes 7:21 (Vulgate: 'non est iustus in terra qui non peccet').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job iv, 18. 19","severity":"info","text":"The citation 'In angelis suis reperit pravitatem' adapts Job 4:18-19, where Eliphaz speaks of a spirit passing before the angels; the Vulgate has 'numquid in angelis suis reperit pravitatem'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. xiv, 12-15","severity":"info","text":"The passage 'Quomodo cecidisti de cœlo, lucifer' is a free adaptation of Isaiah 14:12-15, which in the Vulgate describes the fall of the king of Babylon, not Lucifer; the author applies it to the Donatist opponent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"persona peccatoris","severity":"info","text":"The phrase 'persona peccatoris' (person of the sinner) is a rhetorical term from Latin forensic oratory, used here to argue that all humans, including priests, are sinners, countering Donatist claims of exclusive purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"lucifer","severity":"info","text":"The identification of the Donatist leader with Lucifer (the morning star) and the application of Isaiah 14 to his fall reflects a common patristic trope, later influential in medieval polemics against pride.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is a continuous polemic; the exact source of the Isaiah citation (14:12-15) is uncertain as it does not match the Vulgate verbatim. The phrase 'in lateribus aquilonis' (on the sides of the north) is not found in the Vulgate Isaiah 14."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"CAPUT XVI. — Donat. dixit: Similiter Dominus per Aggæum prophetam, immundos tactus inquinamentum conferre, nec pollutum quemquam posse sancire, si illicita præsumptione conetur attingere quod sanctum videat contineri, salubri expositione monstravit, dum pro nobis Prophetam cautum exhibuit. Interroga, inquit Dominus, sacerdotes, dicens: Si alligaverit homo carnem sanctam in summo vestimento, et tetigerit summitas vestimenti aliquam creaturam panis, aut vini, aut olei, si sanctificatur? Et responderunt sacerdotes et dixerunt: Non. Et dixit Dominus: Si tetigerit inquinatus in anima horum aliquid, si inquinabitur? Et dixerunt sacerdotes: Inquinabitur. Et dixit Dominus: Sic et populus hic, et sic gens ista: omnis qui illuc accesserit, inquinabitur (Aggæi ii, 12-15).\n\nCath. respondit: Hoc adversum te usus es testimonio, qui donum Dei in luo ponis arbitrio. Si enim tactus sancti, immundi inquinamenta non tollit; vanum est quod geritur, quod conficitis, quod lavatis. Si tetigerit, inquit, quod sanctum est, creaturam panis, aut vini, vel olei, sanctificabitur? Et responderunt sacerdotes, et dixerunt: Non. Ubi est quod vos extollitis, quod sanctitatem vestram munditiam conferre jactatis?","english":"CHAPTER XVI. — The Donatist said: Similarly, the Lord demonstrated through the prophet Haggai, with a salutary exposition, that impure touches confer defilement, and that no polluted person can sanctify if he attempts with illicit presumption to touch what he sees contained as sacred, since He presented the Prophet as cautious for our sake. Ask, said the Lord, the priests, saying: If a man binds sacred flesh in the uppermost part of his garment, and the edge of the garment touches any creature of bread, or wine, or oil, is it sanctified? And the priests answered and said: No. And the Lord said: If one polluted in soul touches any of these, will it be polluted? And the priests said: It will be polluted. And the Lord said: So this people, and so this nation: everyone who approaches there will be polluted (Haggai 2:12-15).\n\nThe Catholic replied: You have used this testimony against yourself, who place the gift of God in your own will. For if the touch of a holy person does not remove the defilements of the impure, then what you do, what you confect, what you wash, is vain. If he touches, it says, what is sacred, the creature of bread, or wine, or oil, will it be sanctified? And the priests answered and said: No. Where is what you boast, that your sanctity confers purity?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aggaei ii, 12-15","severity":"info","text":"The Donatist cites Haggai 2:12-15, a passage on ritual purity. The Vulgate numbering differs from modern Bibles; the reference corresponds to Haggai 2:13-14 in modern editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"inquinatus in anima","severity":"info","text":"The phrase 'inquinatus in anima' (polluted in soul) is a key Donatist term, implying a permanent moral stain that disqualifies a minister from performing valid sacraments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Donatist sacramental theology","severity":"info","text":"The Donatist argument hinges on the belief that a sinful minister cannot confer valid sacraments. The Catholic reply counters that the gift of God does not depend on the minister's personal purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a direct exchange: the Donatist cites Haggai to support his position, and the Catholic responds by turning the same scripture against him. The structure is typical of polemical dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Contra Fulgentium Donatistam","severity":"info","text":"This work is attributed to an unknown author (Auctor Incertus) and is part of the anti-Donatist literature. It likely dates from the 5th century, after Augustine's major anti-Donatist writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Haggai citation","severity":"caution","text":"The Haggai citation in the Latin text is abbreviated and may not match the original Septuagint or Vulgate text exactly. The English draft follows the Latin closely, but the exact wording of the biblical source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical text of Haggai 2:12-15 as cited by the Donatist may differ from modern versions; the Latin 'creaturam panis, aut vini, vel olei' is a loose rendering.","The identity of the 'Auctor Incertus' is unknown; the work is traditionally attributed to an anonymous author in the OGL-PL edition."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Aut si illud movet quod ait, Sic populus hic, et sic gens ista; omnis qui illuc accesserit inquinabitur: docete Aggæum, qui ista dicebat, de medio ejusdem plebis exiisse ne inter eos etiam esset ipse pollutus. Tactus ille opera significat. Si sanctus, inquit, tetigerit immundum, non sanctificabitur: si immundus tetigerit sanctum, inquinabitur: id est, facilius sanctus qui junctus fuerit genti buic pessimæ pessimatur, quam gens ista in melius commutetur; quia proclivius ad imitationem malorum curritur, quam ad virtutes bonorum animus excitatur: sicut melli plurimo parum absinthii injectum, velocem amaritudinem trahit; mellis vero etiamsi duplum injiciatur, non poterit ejus obtineri dulcedo. Exeundum ergo nob(??)s est e medio malorum mente, non carne; operibus, non corporibus. Nolite, inquit Apostolus, communicare operibus infructuosis tenebrarum (Ephes. v, 11): operibus ait; non Altaribus. Scriptum est enim in Isaia: Qui dicunt, Recede a me, non appropinques mihi, quia immundus es; isti fumus erunt in ira mea, ignis ardens tota die (Isai. lxv, 5). Si te hominum dicta non terrent, saltem Dei minantis ira convertat.","english":"But if that statement moves you—\"This people, and that nation; everyone who approaches them will be defiled\"—teach us that Haggai, who said these things, departed from the midst of that same people so that he himself was not polluted among them. That touch signifies works. \"If a holy man,\" he says, \"touches an unclean thing, he will not be sanctified; if an unclean man touches a holy thing, he will be defiled\"—that is, it is easier for a holy man who is joined to this most wicked people to become wicked, than for that people to be changed for the better, because people run more readily to the imitation of evil than the mind is roused to the virtues of the good; just as when a little wormwood is thrown into a great deal of honey, it quickly acquires bitterness, but even if twice as much honey is added, its sweetness cannot be obtained. Therefore we must depart from the midst of the wicked in mind, not in flesh; in works, not in bodies. \"Do not,\" says the Apostle, \"communicate in the unfruitful works of darkness\" (Ephesians 5:11): he says \"works,\" not \"altars.\" For it is written in Isaiah: \"Those who say, 'Stand away from me, do not approach me, because you are unclean'—they will be smoke in my wrath, a fire burning all day long\" (Isaiah 65:5). If the sayings of men do not frighten you, at least let the threatening wrath of God turn you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Aggaeum","severity":"info","text":"The author invokes Haggai 2:11-14 (LXX) to argue that impurity is transmitted by contact, but reinterprets 'touch' as moral association.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. v, 11","severity":"info","text":"The citation of Ephesians 5:11 is imprecise; the Vulgate reads 'operibus infructuosis tenebrarum' but the verse is actually Ephesians 5:11 (operibus tenebrarum).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. lxv, 5","severity":"info","text":"Isaiah 65:5 is quoted loosely; the Vulgate has 'fumus erunt in ira mea, ignis ardens tota die' but the context differs from the original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tactus","severity":"info","text":"'Tactus' (touch) is glossed as 'opera' (works), shifting the Donatist physical purity argument to a moral one about association with sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Exeundum ... e medio malorum mente, non carne","severity":"info","text":"This echoes Augustine's anti-Donatist principle of spiritual separation while remaining in communion, a key point in the Donatist controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Si ... movet","severity":"info","text":"The passage opens with a conditional rebuttal ('But if that statement moves you'), typical of the polemical dialogue structure in this work.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'nob(??)s' in the source edition is a probable scribal error for 'nobis' (we), but the exact reading is uncertain."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"CAPUT XVII. — Donat. dixit: Nunquam latro in lucem protulit prædam; semper operarii noctis gratam bonis omnibus lucem sæpius horruerunt: solus traditor nec Dei minis frangitur, et in aliena veste improbus gloriatur. Contra quem per Sophoniam Dominus proclamat, nec auditur: Erit, inquit, in die sacrificii Domini, et vindicabo in principibus, et in omnes vestitos veste aliena (Soph. i, 8).\n\nCath. respondit: Tua non timeo crimina, quia mea munita est conscientia. Quem dicis tradidisse, nomen locumque traditoris ostende. Nunquam id valebis ostendere, sicut nec antea valuisti. Sed etsi aliquem protuleris, mihi obesse non poterit, dicente Domino, Anima patris mea est; anima filii mea est; anima quæ peccaverit, sola morietur (Ezech. xviii, 4). Ego tamen non in aliena veste congaudeo, qui in catholica fide semper exsulto. Illa est quam habeo, qua me in die redemptionis misericors et benignus Pater in decore vestivit. Afferte, inquit, stolam illam primam, et induite illum: quia hic filius meus mortuus erat, et revixit; perierat, et inventus est (Luc. xv, 22, 24). Illam nimirum de qua Paulus apostolus dixit, Quotquot in Christo baptizati estis, Christum induistis (Galat. iii, 27). Hanc habeo, in hac gaudeo, in hac semper gloriosior apparebo. Hæc est quam vos aut ut latrones abstulistis, aut miseri sordidatis.","english":"CHAPTER 17. — Donatist said: A thief never brings his plunder into the light; workers of the night have always more often shuddered at the light, which is pleasing to all good men. Only a traitor is neither broken by the threats of God, and the shameless man glories in another’s garment. Against him the Lord proclaims through Zephaniah, and is not heard: “It will be,” he says, “on the day of the Lord’s sacrifice, and I will take vengeance on the princes, and on all who are clothed in another’s garment” (Zeph. 1:8).\n\nCatholic replied: I do not fear your accusations, because my conscience is fortified. Whom do you say has handed over? Show the name and place of the traitor. You will never be able to show this, just as you were never able to before. But even if you produce someone, it cannot harm me, as the Lord says, “The soul of the father is mine; the soul of the son is mine; the soul that has sinned, that one alone will die” (Ezek. 18:4). I, however, do not rejoice in another’s garment, I who always exult in the Catholic faith. That is the garment I have, with which the merciful and kind Father clothed me in splendor on the day of redemption. “Bring,” he says, “that first robe, and clothe him; because this son of mine was dead, and has come back to life; he was lost, and has been found” (Luke 15:22, 24). That is the one of which the apostle Paul said, “All of you who have been baptized in Christ have put on Christ” (Gal. 3:27). This I have, in this I rejoice, in this I will always appear more glorious. This is the garment which you have either stolen like thieves, or which you, wretches, defile.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Soph. i, 8","severity":"info","text":"The Donatist cites Zephaniah 1:8, a verse about judgment on those wearing another's garment, to attack the Catholic as a 'traditor' in stolen vestments.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. xviii, 4","severity":"info","text":"The Catholic cites Ezekiel 18:4 to argue that only the sinner's soul perishes, so a traditor's guilt cannot taint the innocent.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xv, 22, 24","severity":"info","text":"The Catholic cites Luke 15:22, 24 (the parable of the prodigal son) to claim the 'first robe' as the Catholic faith, restored at baptism.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galat. iii, 27","severity":"info","text":"The Catholic cites Galatians 3:27, 'you have put on Christ,' to identify the robe with baptismal incorporation into Christ.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]},{"unit":"background","kind":"background","basis":"text","lemma":"veste aliena","severity":"info","text":"The 'alien garment' metaphor recurs in Donatist polemic, accusing Catholics of usurping the church's authority; the Catholic reinterprets it as the baptismal robe.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the seventeenth chapter, a narrative exchange: Donatist accusation, then Catholic rebuttal with scriptural counter-citations.","cites":[],"named_sources":[],"dropped_cites":["ogl-pl"]}],"ambiguities":["The Latin 'traditor' is ambiguous: it can mean 'one who hands over' (scriptures to persecutors) or 'betrayer'; the context requires the former, as in Donatist accusations against traditores."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"CAPUT XVIII. — Donat. dixit: In quantum enim improbitas devios errores alienis bonis cupit astruere, et falsa catholica mendacii nebulas conatur obtegere, per colles tortuosos incedit, cui per Jeremiam Dominus contradictor obviavit: Nolite, inquit, fidere in vobis in verbis falsis, quia per omnia non proderunt vobis, dicentes, Templum Domini, templum Domini est (Jerem. vii, 4). Et Dominus in Deuteronomio: Attende tibi ne offeras holocaustomata in omni loco quemcumque videris; sed in loco quem elegerit Dominus Deus tuus in tribu tua, in hac offeres holocaustomata, et ibi facies omnia quæcumque præcipio tibi hodie (Deut. xii, 13, 14).\n\nCath. respondit: Optime, et saluti tuæ multum conveniens testimonium posuisti: Attende tibi ne offeras holocaustomata in omni loco quemcumque videris; sed in loco quem elegerit Dominus Deus tuus in tribu tua, in hac offeras holocaustomata, et ibi facies omnia quæcumque præcipiet tibi. Audi ergo qui sit locus electus, et quæ tribus Domini prædicata. In Psalmo centesimo trigesimo primo habes: Quoniam elegit Dominus Sion, elegit eam in habitationem sibi. Hæc requies mea in sæculum sacculi, hic habitabo, quoniam prælegi eam. Item in Psalmo centesimo vigesimo primo: Stantes erant pedes nostri in atriis tuis, Jerusalem. Jerusalem quæ ædificatur ut civitas. Illuc enim ascenderunt tribus, tribus Domini testimonium Israel.","english":"CHAPTER 18. — The Donatist said: For to the extent that wickedness seeks to bolster its devious errors with others’ goods, and the false Catholic tries to conceal the clouds of falsehood, it proceeds along winding paths, which the Lord through Jeremiah confronted as an adversary: “Do not,” he says, “trust in yourselves in false words, for they will profit you nothing at all, saying, ‘The Temple of the Lord, the Temple of the Lord it is’” (Jer. 7:4). And the Lord in Deuteronomy: “Take heed that you do not offer holocausts in every place you see; but in the place which the Lord your God has chosen in your tribe, in this place you shall offer holocausts, and there you shall do all things which I command you today” (Deut. 12:13-14).\n\nThe Catholic replied: You have cited a testimony that is excellent and very fitting for your own salvation: “Take heed that you do not offer holocausts in every place you see; but in the place which the Lord your God has chosen in your tribe, in this place you shall offer holocausts, and there you shall do all things which he commands you.” Therefore, listen to what the chosen place is, and what the proclaimed tribe of the Lord is. In Psalm 131 you have: “Because the Lord has chosen Zion, he has chosen it as a dwelling for himself. This is my rest forever and ever; here I will dwell, because I have chosen it.” Likewise in Psalm 121: “Our feet were standing in your courts, Jerusalem. Jerusalem, which is built as a city.” For there the tribes ascended, the tribes of the Lord, the testimony of Israel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jerem. vii, 4","severity":"info","text":"The Donatist cites Jer 7:4, but the verse numbering differs from modern Bibles; the Vulgate's Jer 7:4 corresponds to Jer 7:4 in modern editions, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. xii, 13, 14","severity":"info","text":"The citation of Deut 12:13-14 is a conflation; the Vulgate text of Deut 12:13-14 does not exactly match the quoted words, suggesting a loose citation or variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalmo centesimo trigesimo primo","severity":"info","text":"Psalm 131 in the Vulgate (LXX numbering) corresponds to Psalm 132 in the Hebrew numbering; the Catholic cites it to identify Zion as the chosen place.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalmo centesimo vigesimo primo","severity":"info","text":"Psalm 121 in the Vulgate (LXX numbering) corresponds to Psalm 122 in the Hebrew numbering; the Catholic uses it to link Jerusalem and the tribes of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"holocaustomata","severity":"info","text":"The term 'holocaustomata' (holocausts) reflects the Vulgate's rendering of the Hebrew 'olah', a burnt offering; its use here underscores the Donatist and Catholic debate over legitimate sacrificial practice and place.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage follows the pattern of a Donatist scriptural argument (Jeremiah, Deuteronomy) countered by a Catholic reapplication of the same Deuteronomy text, then reinforced with Psalms to identify the 'chosen place' as Zion/Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the Deuteronomy citation is not verbatim from the Vulgate; it may be a paraphrase or from a different Latin tradition.","The identity of the 'tribe of the Lord' (tribus Domini) is left ambiguous; the Catholic interprets it via the Psalms as the tribes of Israel ascending to Jerusalem."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Hic est locus electus, hic mons sanctilicatus, hæc civitas super montem posita, ita ut abscondi non possit, hæc radix catholica, hæc vitis fructifera longe lateque diffusa, quæ in Ecclesiastico clamat et dicit, In Sion fundata sum, et in Jerusalem potestas mea (Eccli. xxiv, 15). Etenim oportuit pati Christum et resurgere a mortuis tertia die, et prædicari in nomine ejus pœnitentiam et remissionem peccatorum per omnes gentes, incipientibus ab Jerusalem (Luc. xxiv, 46, 47). Recte me argueres, si in hac hæreditate maneres. At cum in hac Dei patris hæreditate non maneas, in hac Christi regis tribu non milites, cur desertor corripis militem! cur reus increpas innocentem? Et ego tibi dico. Attende tibi ne offeras in omni loco, hoc est, in omni hæresi; et dicas, et hic Deus, et ibi Deus est: sed in loco quem elegerit Dominus Deus tuus in tribu tuc, hoc est, in tribu ejus ibi offeres holocaustomata tua, et ibi facies omnia quæcumque præcepta sunt tibi. lloc fac, et vives.","english":"This is the chosen place, this the sanctified mountain, this the city set upon a mountain so that it cannot be hidden, this the Catholic root, this the fruitful vine spread far and wide, which cries out in Ecclesiasticus and says, “I am founded in Sion, and my power is in Jerusalem” (Sir 24:15). For it was necessary that Christ suffer and rise from the dead on the third day, and that penance and remission of sins be preached in his name among all nations, beginning from Jerusalem (Luke 24:46–47). You would rightly accuse me if you remained in this inheritance. But since you do not remain in this inheritance of God the Father, since you do not serve in this tribe of Christ the King, why does a deserter rebuke a soldier? Why does a guilty man reproach an innocent one? And I say to you: Take heed that you do not offer in every place, that is, in every heresy, and say, “Here is God, and there is God”; but in the place which your Lord God has chosen in your tribe, that is, in his tribe, there you shall offer your holocausts, and there you shall do all things that have been commanded you. Do this, and you will live.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eccli. xxiv, 15","severity":"info","text":"The citation of Sirach 24:15 is used to claim the Catholic Church as the true vine founded in Sion and Jerusalem, a key Donatist-Catholic dispute over the locus of the true church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xxiv, 46, 47","severity":"info","text":"Luke 24:46–47 is cited to argue that Christ's passion, resurrection, and the preaching of penance began from Jerusalem, reinforcing the Catholic claim to apostolic succession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tribu","severity":"info","text":"The term 'tribu' (tribe) is used metaphorically for the Catholic communion, contrasting the Donatist as a deserter from the true tribe of Christ the King.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"desertor corripis militem","severity":"info","text":"The military metaphor of deserter and soldier reflects the Donatist-Catholic conflict, where each side accused the other of abandoning the true church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hic est locus electus","severity":"info","text":"The passage opens with anaphora ('Hic... hic... haec...') to emphasize the Catholic claim to the chosen place, a rhetorical device common in polemical sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lloc fac","severity":"caution","text":"The Latin 'lloc fac' appears corrupt; the English draft reads 'Do this', likely emending to 'Hoc fac', but the manuscript reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lloc fac' is likely a scribal error for 'Hoc fac', but the exact original reading is uncertain."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"CAPUT XIX. — Donat. dixit: Baptisma utique dici non potest. quod aquarum turba dispersit, quod ab Ecclesiæ fonte malitia separavit, quod sterilis unda siccavit, quod nec angelum vidit, nec prophetam qui se mederi posset invenit, sicut in libro Regnorum quarto lethales aquas Elisæus sanctissimus discussa morte sanavit, et maritante sermone in letus uberes meare permisit. Et dixerunt viri civitatis ad Elisæum: Ecce commoratio civitatis bona, sicut et tu, domine, vides; sed aquæ multæ et steriles sunt hic. Et dixit Elisæus: Accipite mihi unum vas fictile, et immittite in illud sat. Et acceperunt illud: et venit ad exitus aguarum, et projecit sat et dixit, Hæc dicit Dominus, Sanavi aquas istas, et non erit mors in cis neque sterilitas: et sanatæ sunt aquæ usque in hunc diem (IV Reg. ii, 19-22).\n\nCath. respondit: Gratias Deo Patri, qui quod futurum ostendit, in nobis fidelis implevit. Gratias, inquam, Deo Patri, qui nobis non Angelos solum, non Prophetas, sicut prius in Jericho nostram, id est, in hunc mundum, sed proprium Filium destinavit, Dominum videlicet Angelorum, et principem Prophetarum, qui aquarum sterilitatem, hoc est gentium infecunditatem discussa morte sanaret.","english":"CHAPTER XIX. — The Donatist said: \"Baptism cannot be called such, which the crowd of waters scattered, which malice separated from the fountain of the Church, which the sterile wave dried up, which saw neither an angel nor found a prophet who could heal it, just as in the fourth book of Kings the most holy Elisha healed the lethal waters by dispelling death, and by a fertilizing word allowed them to flow into abundant streams. And the men of the city said to Elisha: 'Behold, the city's dwelling is good, as you, lord, see; but the waters here are many and sterile.' And Elisha said: 'Bring me a clay vessel, and put salt into it.' And they brought it: and he came to the outlets of the waters, and threw the salt and said, 'Thus says the Lord, I have healed these waters, and there will be no death in them nor sterility': and the waters were healed unto this day (2 Kings 2:19-22).\"\n\nThe Catholic replied: \"Thanks be to God the Father, who faithfully fulfilled in us what he showed would come. Thanks, I say, to God the Father, who sent to us not only Angels, not only Prophets, as before in our Jericho, that is, in this world, but his own Son, namely the Lord of Angels and the Prince of Prophets, who would heal the sterility of the waters, that is, the unfruitfulness of the nations, by dispelling death.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Donat. dixit ... Cath. respondit","severity":"info","text":"The passage follows the standard dialogic structure of the work: a Donatist objection is followed by a Catholic reply, each introduced by a rubric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"IV Reg. ii, 19-22","severity":"info","text":"The Donatist cites 2 Kings 2:19-22 (Vulgate 4 Reg 2:19-22), the story of Elisha healing the waters of Jericho. The Catholic reply reinterprets the same passage as a type of Christ's healing of the nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sterilis unda","severity":"info","text":"The Donatist uses 'sterile wave' to describe Donatist baptism, implying it is barren of grace. The Catholic reuses 'sterilitatem aquarum' to denote the unfruitfulness of the gentiles before Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jericho","severity":"info","text":"Jericho is identified allegorically as 'this world' (hunc mundum), a common patristic typology. The Catholic contrasts the earlier sending of angels and prophets to Jericho with the sending of Christ himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Gratias Deo Patri","severity":"info","text":"The Catholic's repeated thanksgiving echoes liturgical language, possibly reflecting the Eucharistic prayer or a baptismal context, emphasizing the fulfillment of prophecy in the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"discussa morte","severity":"caution","text":"The phrase 'discussa morte' (by dispelling death) is ambiguous: it could refer to Elisha's action or to Christ's. The translation follows the latter, but the Latin allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'discussa morte' could modify either Elisha or Christ; the translation takes it as Christ's action, but the Latin syntax is ambiguous.","The exact source of the biblical citation (Vulgate vs. Old Latin) is not specified in the text."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Accepit vas fictile, hoc est corpus fragilitatis humanæ; sal misit, id est, sapientia divina replevit: in aquam projecit, hoc est, in Jordanem descendit: aquas suo descensu sanavit, id est, gentes sao adventu redemit: et maritante sermone Ecclesiam ex gentibus congregavit, et ih fetus uberes longe lateque diffudit. Hoc in nobis impletum qui non videt, cæcus; qui non credit, insanus est. Attende uberes fetus, dic ubi hæc non sit Ecclesia, dic ubi tua, præterquam in angulo Africæ inveniatur male collecta, tanquam sarmentum inutile, ex hac ubi præcisa est, ibi remansit, ultra extendi non potuit, quia de radice præcisa statim exaruit.\n\nCAPUT XX. — Donat. dixit: Accepit una civitas salutaris aquæ substantiam, accepit et olei dona una cum liberis vidua, nec beneficium divinum passim propheta commisit, nisi ei quam unum vas olci habere cognovit, Regnorum veritate probante: Et mutier una ex mulieribus Prophetarum clamabat post Elisœum dicens: Servus tuus vir meus mortuus est; et tu scis quomodo servus tuus erat timens Dominum: et ecce quibus debeo, venerunt accipere duos filios meos in servos. Et dixit Elisæus: Quid faciam? Indica mihi, quid est libi in domo tua? At illa dixit: Non est mihi ancillæ tuæ aliquid in domo nisi vas unum olei.","english":"It received a clay vessel, that is, the body of human frailty; it put in salt, that is, it filled with divine wisdom; it cast it into the water, that is, it descended into the Jordan; it healed the waters by its descent, that is, it redeemed the nations by its coming; and by the fertilizing word it gathered the Church from the nations, and spread it far and wide in abundant offspring. Whoever does not see this fulfilled in us is blind; whoever does not believe it is insane. Behold the abundant offspring, say where this Church is not, say where yours is found, except in a corner of Africa, poorly gathered, like a useless vine-shoot, cut off from this one, it remained there, could not extend further, because once cut off from the root it immediately withered.\n\nCHAPTER XX. — The Donatist said: One city received the substance of the saving water, and a widow together with her children received the gifts of oil, nor did the prophet entrust the divine benefit indiscriminately, except to her whom he knew to have one jar of oil, as the truth of the Books of Kings attests: And one woman from among the wives of the prophets cried out after Elisha, saying: Your servant, my husband, is dead; and you know how your servant was a God-fearing man; and behold, those to whom I am indebted have come to take my two sons as slaves. And Elisha said: What shall I do? Tell me, what do you have in your house? And she said: Your maidservant has nothing in her house except one jar of oil.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XX","severity":"info","text":"The passage is divided into two chapters: Chapter XIX (the author's allegorical interpretation) and Chapter XX (the Donatist's scriptural argument). This structure highlights the polemical exchange.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Regnorum veritate probante","severity":"info","text":"The Donatist cites 2 Kings 4:1-7, where the Shunammite woman, whose son Elisha revived, is now a widow with one jar of oil. The reference to 'Books of Kings' is to the Vulgate's 4 Kings (2 Kings in modern Bibles).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in angulo Africæ","severity":"info","text":"The author dismisses the Donatist church as confined to 'a corner of Africa,' reflecting the Donatist schism's geographic limitation to North Africa, especially Numidia, after the 4th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"maritante sermone","severity":"info","text":"'Maritante sermone' (fertilizing word) is a rare, poetic term from Latin 'maritare' (to fertilize, wed). It allegorizes Christ's word as making the Church fruitful, echoing patristic nuptial imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sarmentum inutile","severity":"info","text":"The image of a 'useless vine-shoot' cut from the root and withering is a common anti-Donatist metaphor, used by Augustine to argue that schismatics lack the life-giving connection to the universal Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Accepit una civitas","severity":"caution","text":"The Donatist's reference to 'one city' receiving saving water is ambiguous; it may allude to a specific biblical city (e.g., Jericho in 2 Kings 2:19-22) or to a local Donatist tradition. The text does not clarify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'una civitas' (one city) in the Donatist's argument is unclear; it may refer to a biblical city or a symbolic one.","The phrase 'et mutier una ex mulieribus Prophetarum' contains a possible scribal error ('mutier' for 'mulier')."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Et dixit Elisæus: Vade, pete tibi vasa deforis ab omnibus commarantibus tecum vasa copiosa; et introibis, et claudes ostium ad' te et ad filios tuos, et implebis vasa oleo, et, reddes debitum (IV Reg. iv, 1-4). Elisæus enim per veri Baptismi liniamenta operatus est. Nam quia tuum non comprobo, ideo tuos fideles exsufflo. Cath. Respondit: Omnes enim hoc faciunt, quod et, tu; omnes fideles exsufflant, dum unicum Baptismi sibi vindicant sacramentum. Talem cum inveneris, non capies, non tenebis, non isto vinculo colligabis: sed agnito signo piratico, ut tecum artem peragal, recurum abire permittis.\n\nCAPUT XXI. — Fulgentius dixit: Absit ut abire permittam: quoniam Deus-dixit, Compella omnes introire, ut implcatur domus mea (Luc. xiv, 23) Qui omnes dixit, nullum excepit.\n\nAugustinus respondit: Quid ergo facies? Fulg. dixit: Docebo illum ecclesiam meam case certissimam.","english":"And Elisha said: \"Go, ask for vessels for yourself from outside from all those dwelling with you, many vessels; and you will enter, and you will close the door against yourself and your sons, and you will fill the vessels with oil, and you will pay the debt\" (2 Kings 4:1-4). For Elisha worked through the lineaments of true Baptism. For because I do not approve yours, therefore I blow away your faithful. The Catholic replied: For all do this, which you also do; all the faithful blow away, while they claim for themselves the unique sacrament of Baptism. When you find such a one, you will not capture, you will not hold, you will not bind with that chain; but having recognized the piratical sign, so that he may perform the art with you, you permit him to go away unharmed.\n\nCHAPTER XXI. — Fulgentius said: Far be it that I permit him to go away; since God said, \"Compel all to enter, so that my house may be filled\" (Luke 14:23). He who said \"all\" excepted no one.\n\nAugustine replied: What then will you do? Fulgentius said: I will teach him my church as most certain.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"IV Reg. iv, 1-4","severity":"info","text":"The citation of 2 Kings 4:1-4 (Elisha and the widow's oil) is used as a typological figure for true Baptism, contrasting with the Donatist practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. xiv, 23","severity":"info","text":"The citation of Luke 14:23 (the parable of the great feast) is used by Fulgentius to argue for universal inclusion in the Church, against Donatist exclusivity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exsufflo","severity":"info","text":"The verb 'exsufflo' (I blow away) refers to the Donatist practice of rebaptizing or ritually rejecting Catholics, a key point of contention in the Donatist controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"signo piratico","severity":"info","text":"The phrase 'piratical sign' metaphorically describes the Donatist baptismal mark as illegitimate, likening Donatists to pirates usurping the true sacrament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXI","severity":"info","text":"The passage marks a new chapter (XXI) in the dialogue, shifting from the Catholic reply to a direct exchange between Fulgentius and Augustine, with Fulgentius citing scripture to justify his position.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Augustinus respondit","severity":"info","text":"The attribution of a reply to Augustine in this pseudo-Augustinian work reflects the later reception of Augustine as the authoritative voice against Donatism, even in spurious texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ad' te' may be a scribal error for 'ad te' (to yourself), but the sense is clear.","The identity of 'Cath.' (Catholicus) is ambiguous; it may refer to a generic Catholic interlocutor or to Augustine himself."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Aug respondit: In quo? Numquid Christum quia. Patre omnes gentes accepit, ad Africanata particulam tantum remansisse monstrabis?\n\nFulg. Dixit: Dicam qund in paucis constet. Aug. respondit: Quid si et ejus paucos habebit? Omnes enim in comparatione Catholicæ paucos habent. Fulg. dixit: Ostendam quoviam hœe est vera quæ persecutionem patitur, non quæ facit.\n\nAug. respondit: Quid si et ejus persecutionem omnino non fecit.\n\nFulg. dixit: Insinuabo secundum Apostolum, quod Ecclesia mea rugas et maculas sola non i habeat (Ephes. v, 27).\n\nAug. respondit: Continuo probabitur habere. Scriptum est enim, Nemo mundus a sorde, nec si unius diei fuerit vita ejus super terram (Job xiv, 4, 5). Sed quid pluribus? quolibet ingenio capies, et tenebis, quomodo suscipis qui fideles tuo(??) forte retinxit, qui Spiritum sanctum in corde credentis exstinxit?","english":"Augustine replied: In what? Will you show that Christ, because he received all nations from the Father, has remained only in a small part of Africa?\n\nFulgentius said: I will say that it consists in a few. Augustine replied: What if even his few will have? For all, in comparison with the Catholic Church, have few.\n\nFulgentius said: I will show that this is the true Church which suffers persecution, not which inflicts it.\n\nAugustine replied: What if even his Church did not inflict persecution at all?\n\nFulgentius said: I will set forth, according to the Apostle, that my Church alone has no wrinkles or spots (Ephesians 5:27).\n\nAugustine replied: It will immediately be proved to have them. For it is written, \"No one is clean from filth, even if his life on earth were but a single day\" (Job 14:4-5). But why say more? By whatever ingenuity you will capture and hold, how do you receive those whom your faithful perhaps retained, who extinguished the Holy Spirit in the heart of the believer?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a rapid-fire dialogue between Augustine and Fulgentius, typical of the polemical genre, with each exchange building a rhetorical case.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. v, 27","severity":"info","text":"Fulgentius cites Ephesians 5:27, but the Vulgate reads 'maculam et rugam' (spot and wrinkle) in reference to the Church's purity; the citation here is adapted to the Donatist claim of exclusive purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job xiv, 4, 5","severity":"info","text":"Augustine cites Job 14:4-5, likely from the Old Latin version, to argue universal human sinfulness, countering the Donatist claim of a spotless church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The Donatist claim that the true Church suffers persecution, not inflicts it, reflects their self-identity as victims under imperial coercion, a key point in the Donatist controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fidele tuo(??)","severity":"caution","text":"The Latin 'fidele tuo(??)' is corrupt; the English draft reads 'your faithful,' but the text may originally have read 'fideles tuos' or similar. The sense is clear but the exact wording uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"retinxit","severity":"info","text":"'Retinxit' (from 'retingo') means 're-dipped' or 're-baptized,' a technical term in the Donatist controversy for the practice of rebaptizing those who had been baptized by traditors.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fidele tuo(??)' is corrupt; the intended reading is likely 'fideles tuos' (your faithful).","The exact scriptural text for Job 14:4-5 may vary from the Vulgate; the citation is from an Old Latin version."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"CAPUT XXII. — Fulg. dixit: Distringo illum, exsufflo, et in remissione peccatorum vera aqua baptizo.\n\nAug. respondit: Quomodo ejus peccata dimittis, cum scriptum sit, blasphemiam Spiritus sancti in sæculum dimitti non posse (Matth. xii, 32)? Sed hunc omittamus, alterum videamus. Dic et Maximianista, æmulo tuo, quod et mihi dixisti: Quomodo alter habere potest, si mihi soli coucessam est? Aut si juri tuo asseris traditum, quare comprobas alienum? Respondebit et iste Maximianista, Quomodo alter esse concessum? Christianos enim meos et clericoe extra Ecclesiam tuam baptizatos vel ordinatos absque ulla demutatione Baptismi vel honoris in integro recepisti; quod ubi Marcellini gestis objectum est, refellere nullatenus valuisti.\n\nItem Aug. respondit: S(??)justus (??)es., cur sententia tua diversa est? Cur Maximianistas suscipi(??), et meos fideles exsufflas?","english":"CHAPTER XXII. — Fulgentius said: I condemn him, I reject him, and I baptize with true water in the remission of sins.\n\nAugustine replied: How do you forgive his sins, when it is written that blasphemy against the Holy Spirit cannot be forgiven forever (Matthew 12:32)? But let us set him aside and consider another. Tell also the Maximianist, your rival, what you have said to me: How can another possess it, if it has been granted to me alone? Or if you claim it has been handed over to your authority, why do you approve another’s? This Maximianist will also reply: How can it be granted to another? For you have received my Christians and clergy baptized or ordained outside your Church without any change of Baptism or honor, in their entirety; and when this was charged against you in the Acts of Marcellinus, you were in no way able to refute it.\n\nLikewise Augustine replied: If you are just, why is your judgment different? Why do you receive Maximianists and reject my faithful?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"exsufflo","severity":"info","text":"The verb exsufflo (literally 'blow upon') is used by Donatists as a ritual act of rejection, implying condemnation and expulsion of heretics. It is not a standard liturgical term in Catholic practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xii, 32","severity":"info","text":"The citation Matthew 12:32 (Vulgate numbering) refers to the saying that blasphemy against the Holy Spirit cannot be forgiven. Augustine uses it to challenge Fulgentius's claim to forgive sins through rebaptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Maximianista","severity":"info","text":"The Maximianists were a Donatist splinter group. Augustine points out that Donatists accepted Maximianist clergy without rebaptism, contradicting their own principle of rejecting Catholic baptisms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Marcellini gestis","severity":"info","text":"The Acts of Marcellinus refer to the 411 Conference of Carthage, where Catholic and Donatist bishops debated under the imperial commissioner Marcellinus. The Donatist position on rebaptism was challenged there.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXII","severity":"info","text":"This passage is the twenty-second chapter of the work, continuing the back-and-forth dialogue format between Fulgentius and Augustine, typical of polemical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"S(??)justus (??)es.","severity":"caution","text":"The Latin text is corrupt at 'S(??)justus (??)es.'; the English draft reads 'If you are just,' but the original reading is uncertain. The sense is likely a conditional challenge to Fulgentius's consistency.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin phrase 'S(??)justus (??)es.' is corrupt; the English translation assumes 'Si justus es' (If you are just), but the exact wording is uncertain."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Fulg. dixit; Quia ille meus erat. Aug. respondit: Et tu meus eras; cur in schismatico tuo pius, in catholico impius et implacabilis perseveras?\n\nCAPUT XXIII. — Fulg. dixit: Plus peccasti, et ideo in te aliter vindicator.\n\nAug. respondit: Quid ergo, Baptisma pro vindicta ponis, et quod ad salutem promittitur, a te pro pœna tribuitur? Si in Baptismo non delicta donas, sed peccata castigas; si in aqua non liberas sed flagellas; piratam te esse aperte demonstras: et tamen quid plus peccavi? quid feci?\n\nFulg. Dixit: Codices tradidisti, et idolis immolastii Aug. respondit: Doce; non feci, facta tus mili supponis.\n\nFulg. Dixit: Pater tuus fecit.\n\nAug.·respondit: Ego patrem nebeio nisi Deum. Scriptum est enim, Nolite vobis patrem vocare s(??)- per terram; unus ast enim Pater vesier cælesits (Id. xxiii, 9).\n\nFulg. Dixit: Patrem tuum dico (??)æcilianum: ipse tradidit, ipse thurificavit, ipse omnia mala commisiti","english":"Fulgentius said: “Because he was mine.” Augustine replied: “And you were mine; why do you persist as merciful in your schismatic, but as merciless and implacable in the Catholic?”\n\nCHAPTER XXIII. — Fulgentius said: “You have sinned more, and therefore you are punished differently in you.”\n\nAugustine replied: “What then? Do you place Baptism as vengeance, and what is promised for salvation is given by you as punishment? If in Baptism you do not forgive offenses, but punish sins; if in water you do not free but flog; you openly show yourself to be a pirate: and yet what have I sinned more? what have I done?”\n\nFulgentius said: “You handed over the Codices, and you sacrificed to idols.” Augustine replied: “Teach; I did not do it, you falsely attribute deeds to me.”\n\nFulgentius said: “Your father did it.”\n\nAugustine replied: “I know no father except God. For it is written, ‘Do not call anyone on earth your father; for there is one Father, your heavenly Father’ (Matt. 23:9).”\n\nFulgentius said: “I mean your father Caecilian: he handed over, he offered incense, he committed all evils.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"piratam te esse","severity":"info","text":"Augustine calls Fulgentius a 'pirate' (piratam) for treating baptism as a punitive act rather than a salvific one, a rhetorical move that equates Donatist practice with banditry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nolite vobis patrem vocare super terram; unus est enim Pater vester caelestis","severity":"info","text":"Augustine cites Matthew 23:9, though the Vulgate reads 'Nolite vocare patrem super terram; unus est enim pater vester caelestis.' The slight variation may reflect scribal memory or a different Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Codices tradidisti, et idolis immolasti","severity":"info","text":"The charge of handing over scriptures (traditio) and sacrificing to idols was central to the Donatist schism, accusing Catholics of apostasy during the Diocletian persecution (303-305 CE).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXIII","severity":"info","text":"The chapter division marks a new exchange where Fulgentius escalates the accusation from personal sin to ancestral guilt, a common Donatist argument against Catholic clergy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Pater tuus fecit","severity":"info","text":"Augustine's rejection of a human father ('I know no father except God') echoes his anti-Donatist polemic that spiritual lineage, not biological, determines ecclesial authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"s(??)- per terram","severity":"caution","text":"The Latin text has a lacuna or corruption at 's(??)- per terram'; the English draft supplies 'on earth' from Matthew 23:9, but the original reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 's(??)- per terram' is corrupt; the translation assumes Matthew 23:9, but the exact wording is unclear.","The phrase 'in te aliter vindicator' could mean 'you are punished differently' or 'vengeance is taken differently on you'; the English draft takes the former."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Aug. respondit: Lege quis illum accusavit, quis convicit, quis ceram positum condemnavit. Esto, fecit,quod non fecit: numquid filius pro patro damnabitur, cum scriptum sita Anima patris nisa est, et anima filii mea est; anima quæ peccaverit, sola moriett(??) (Ezech. xviii, 4)?\n\nFulg. dixit: Tu filius ejus non quidem tra(??)idisti, sed nobis persecutionem fecisti\n\nAug. respondit: Equidem non feci, credo tame(??) quod mei facere potuerim. Quære causam quare: quid, si merebamini? N?(??) oni(??) (??)salos persequi peccatum est; nam et sanctes et sanctum sanctorum Dominum malos, legimus persecutos (??) dæmones namque persecutionem Domini na(??) ferentes,.(??)amabant; Quid nobi et, tibi, Je(??) Fili Dei? (??)ve(??)i parde(??) (??) (Marc. i, 2(??))? Et Baulu(??) (??)(??)mam: (??)guns ul(??) est e(??)citate (Act. xiii, 11), et (??)(??)omum (??)o(??)(??)(??) (??) (??)a(??) (??)a(??)æ (I Tim. (??), 2(??)). Et Patrus Ano(??) (??) S(??)plili(??) Ejus uxerei(??) mendaces accidit (Act. v, (??)): et (??)i(??) nionem Magum, (??)adi(??) persecu(??)(??)(??) (??)hi(??) perimeret. Sed et D(??)(??)id in pers(??)na Christi el(??)at (??)(??) dicit: Peraequar (??)(??)ni(??)(??)s (??)(??)(??)(??), et co(??)pr(??)d(??)(??) illos; et non convertar donec deficiant: affligam illos, (??)ree poterunt stare (Psal. xvii, 38, 39).","english":"Augustine replied: “Read who accused him, who convicted him, who condemned him when the wax tablet was placed. Granted, he did what he did not do: is a son to be condemned for his father, when it is written, ‘The soul of the father is mine, and the soul of the son is mine; the soul that has sinned, that alone shall die’ (Ezekiel 18:4)?”\n\nFulgentius said: “You are his son; you did not indeed betray him, but you made persecution against us.”\n\nAugustine replied: “I indeed did not do it, but I believe that my people could have done it. Inquire into the reason why: what if you deserved it? Is it a sin to persecute the wicked? For we read that the saints and the Holy of Holies, the Lord, persecuted the wicked; for the demons, unable to bear the persecution of the Lord, loved it. ‘What is it to us, to you, Jesus, Son of God?’ (Mark 1:24?). And Paul says: ‘The proconsul was struck with blindness’ (Acts 13:11), and ‘the house of so-and-so’ (1 Timothy 1:20?). And Peter, Ananias, and Sapphira his wife, liars, met their end (Acts 5:1-10). And Simon Magus, whom Peter persecuted, perished. But also David, in the person of Christ, says: ‘I will pursue the wicked, and I will not turn back until they fail; I will afflict them, so that they can stand no more’ (Psalm 18:38-39).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. xviii, 4","severity":"info","text":"The citation of Ezekiel 18:4 is corrupt in the Latin; the Vulgate reads 'anima patris mea est et anima filii mea est; anima quae peccaverit, sola morietur'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Marc. i, 2(??)","severity":"info","text":"The reference to Mark 1:24 is uncertain; the text 'Quid nobi et, tibi, Je(??) Fili Dei?' may echo the demoniac's cry in Mark 1:24, but the wording is garbled.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. xiii, 11","severity":"info","text":"The citation of Acts 13:11 refers to the blinding of the proconsul Sergius Paulus, but the verse number is likely a scribal error; the event is in Acts 13:12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. xvii, 38, 39","severity":"info","text":"The citation of Psalm 18:38-39 (Vulgate numbering) is a free paraphrase of the Hebrew text; the Latin text here is heavily corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ceram positum","severity":"info","text":"The phrase 'ceram positum' refers to the Roman legal practice of placing a wax tablet (cera) to record a formal accusation or judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tra(??)idisti","severity":"caution","text":"The word 'tra(??)idisti' is corrupt; it likely represents 'tradidisti' (you betrayed), but the reading is uncertain due to manuscript damage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is heavily corrupt, with many lacunae and uncertain readings, especially in the scriptural citations and proper names.","The exact identity of the 'son' in the first exchange is unclear; it may refer to a specific historical figure or be a general argument.","The reference to 'Mark 1:24' is uncertain; the text may be a garbled version of a different verse."],"confidence":"low","notes":[]},{"i":31,"ref":"p31","source":"Non igitur omnis qui persecutionem passus est, justus continuo putandus est: sed qui propter justitiam passus est, ille profecto beatus est, dicente Petro, Quæ enim gloria est, si peccantes colaphizati suffertis? Sed si bene facientes patimini, et patienter sustinetis, hæe est gratia apud Deum (1 Petr. ii, 20).\n\nCAPUT XXIV. — Fulg. dixit: Sancti quos menoras, edicta judicum sæcularium non meruerunt, quod vustri fecerunt.\n\nAug. respondit: Licet, an non licet? Si licet, de licito murmurare non decet: si non licet, turum crimen emenda, dum licet. Maximianistas enim schismaticos tuos, sicut gesta declarant, auctoritatibus judieum sæcularium, et adminiculis ordinem virorum1, et exsecutione militum diversorum, institutis defensoribus ecclesiæ persecutus es, ut eos a suis basilicis depulisses. Qui me increpas, cur non te ipsum primum emendas?","english":"Therefore, not everyone who has suffered persecution is immediately to be considered righteous; but he who has suffered for the sake of righteousness is indeed blessed, as Peter says: “For what glory is it, if you suffer blows when you are sinning? But if you suffer while doing good, and bear it patiently, this is grace before God” (1 Pet. 2:20).\n\nCHAPTER XXIV. — Fulgentius said: The saints whom you mention did not deserve the edicts of secular judges, which your people did.\n\nAugustine replied: Is it permitted, or is it not? If it is permitted, it is not fitting to murmur about what is permitted; if it is not permitted, correct that crime while it is permitted. For you, as the records show, have persecuted your own Maximianist schismatics with the authorities of secular judges, the assistance of men of rank, the execution of various soldiers, and the appointed defenders of the Church, so as to drive them from their basilicas. You who reproach me, why do you not first correct yourself?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Petr. ii, 20","severity":"info","text":"The Latin cites 1 Peter 2:20, but the Vulgate reads 'sustinetis' (bear) where the passage has 'suffertis' (suffer). The citation likely conflates v. 19-20; the sense aligns with the epistle's exhortation to patient endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Maximianistas","severity":"info","text":"Maximianistas refers to the Donatist faction led by Maximianus, a splinter group that broke from the main Donatist church in the late 4th century. Augustine here accuses Fulgentius of using secular force against them, mirroring the Donatist complaint against Catholics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"edicta judicum sæcularium","severity":"info","text":"The phrase 'edicts of secular judges' reflects the Donatist claim that only martyrs under pagan persecution are true saints, whereas Catholics used imperial authority. Augustine counters by noting Donatists themselves sought secular intervention against the Maximianists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"CAPUT XXIV","severity":"info","text":"The chapter division marks a new exchange in the dialogue. Fulgentius's objection (saints did not seek secular edicts) is met by Augustine's tu quoque argument, a common rhetorical pattern in this polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Non igitur omnis qui persecutionem passus est, justus continuo putandus est","severity":"info","text":"This principle—that suffering alone does not confer righteousness—echoes a key Augustinian theme later influential in medieval just-war and martyrdom theology, distinguishing between suffering for justice and suffering for error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ordinem virorum","severity":"caution","text":"The phrase 'ordinem virorum' is obscure; the edition glosses it as 'men of rank' but the Latin may be corrupt or a technical term for a class of officials. The sense is clear enough from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ordinem virorum' is uncertain; the translation 'men of rank' is conjectural.","The exact biblical reference for the Peter citation is slightly off (1 Pet. 2:20 in the Vulgate does not match the quoted wording exactly)."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"CADUT XXV. — Fulg. dixit: Ideo schismaticis nostris basilieas tulimus, ut veræ Ecclesiæ redderemus.\n\nAug. respondit: Hoc et nosiri fecerunt vobis, suis schismaticis tulerunt, et matri Catholicæ reddiderunt. Quod vestri fecerunt pro pace Donati, hoc nostri fecerunt pro pace corporis Christi.\n\nCAPUT XXVI. — Fulg. dixit: Vos estis sehismatici, qui et thurifieastis et codiecs tradidistis. Aug. respondit: Efficiamur infirmis infirmi, ut infirmos lucrifaciamus. Video quod fleri non potest: pars Donati totum Christi corpus devicit; angulus Africanus orbem terrarum exclusit: gens una universas gentes adduxit2; sarmentum de vite præcedit, et ramusculos arborum amputavit. Saltem priorum tuorum circa nos constitutas servares leges; noti, rebaptizares, sed per pœnitentiam errantium, ut æstimas, animas liberares. Relege decisa patrum tuoram, et vide quid de traditoribus, thurificatis et schismaticis, cum adversus Cæcilianum Carthaginem conspirati venissent, fieri oportere decreverunt. Marcianus vester inter cæteros talem sententiam protulit diceus, quam utique septuaginta qui aderant non improbabant: In Evangelio suo, inquit, Dominus ait: « Ego sum vitis vera, et Pater meus agricola: omnem palmitent in me non afferentem fructum, excidet et projiciet; et omnem manentem in me et fructum ferentem, purg it illum » (Joan. xv, 1, 2).","english":"CHAPTER 25. Fulg. said: We took away the basilicas from our schismatics in order to restore them to the true Church.\n\nAug. replied: Our people also did this to you: they took them away from their schismatics and restored them to the Catholic mother. What your people did for the sake of the peace of Donatus, our people did for the sake of the peace of the body of Christ.\n\nCHAPTER 26. Fulg. said: You are the schismatics, you who both burned incense and handed over the sacred books.\n\nAug. replied: Let us become weak with the weak, so that we may win over the weak. I see that what cannot happen has happened: the party of Donatus has conquered the whole body of Christ; the African corner has shut out the whole world; one people has brought in all peoples; a shoot from the vine has preceded, and has cut off the little branches of the trees. At least you would observe the laws established by your predecessors concerning us: you would not rebaptize, but you would free the souls of the erring through penance, as you suppose. Reread the decisions of your fathers, and see what they decreed ought to be done concerning the traditors, the thurificati, and the schismatics, when they had conspired against Caecilianus of Carthage and came together. Your Marcianus, among others, delivered such a sentence, which the seventy who were present certainly did not disapprove: In his Gospel, he said, the Lord says: \"I am the true vine, and my Father is the farmer: every branch that does not bear fruit in me, he will cut off and cast away; and every branch that remains in me and bears fruit, he will prune it\" (John 15:1-2).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CADUT XXV","severity":"info","text":"The passage is divided into two chapters (25 and 26), each with a statement by Fulgentius and a response by Augustine, following the dialogic structure of the work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"thurificastis","severity":"info","text":"The term 'thurificastis' refers to those who burned incense to Roman gods during persecution, a charge of apostasy leveled against Catholics by Donatists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tradidistis","severity":"info","text":"The term 'tradidistis' refers to those who handed over sacred books to authorities during persecution, a key accusation in the Donatist controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 15:1-2","severity":"info","text":"Augustine quotes John 15:1-2, where Jesus speaks of the vine and branches, to argue that the Donatists, like unfruitful branches, are cut off from the true Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Marcianus vester","severity":"info","text":"Marcianus was a Donatist bishop who participated in the council that condemned Caecilianus; his citation of John 15:1-2 is used by Augustine to turn Donatist arguments against them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Efficiamur infirmis infirmi","severity":"info","text":"Augustine's phrase 'Let us become weak with the weak' reflects his pastoral strategy of accommodating the weak to win them over, a theme echoed in his other works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'sehismatici' which is likely a scribal error for 'schismatici'.","The phrase 'sarmentum de vite præcedit' is ambiguous; it may mean 'a shoot from the vine goes before' or 'precedes', possibly a metaphor for Donatist presumption."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Sicut ergo palmites infructuosi amputati projicluntur; ita thurificati, traditores, et ani in schismate a traditoribus ordinantur, manere in Ecclesia Dei non possunt, nisi cognito ululatu suo per pænitentiam reconcilientur. Unde Cæciliano in schismate a traditoribus ordinato non communicare oportet. Hæc est patrum tuorum fixa sententia. Ecce, quod absit, nos tradidimus, nos thurificavimus, nos sehismata commisimus; cur transgredimini mandatum seniorum, ut vestras traditiones statuatis? Sicut palmites, inquit, infructuosi amputati projiciuntur; ita thurificati, traditores, et qui in schismate a traditoribus ordinamur, manere in Ecclesia Dei non possunt, nisi cognito ululatu suo per pœnitentiam reconcilientur: per pœnitentiam, non per tinctionem. Si dignaris, vel tui te principes vincant, aut illorum confirma decreta, et tua depone figmenta: aut si tua vis valere statute, illos errasse pronuntia. Apud nos veritas regnat, cur traditio vestra discordat? Salvator in Evangelio sic ait: Omne regnum in se ipsum divisum non stabit, sed desolabitur (Math. xii, 25).","english":"Just as unfruitful branches are cut off and thrown away, so those who have offered incense, the traditores, and those who are ordained in schism by traditores cannot remain in the Church of God unless, having recognized their own howling, they are reconciled through penance. Therefore, one ought not to communicate with Caecilian, who was ordained in schism by traditores. This is the fixed sentence of your fathers. Behold—though may it not happen—if we have been traditores, if we have offered incense, if we have committed schisms, why do you transgress the mandate of the elders, so that you establish your own traditions? \"Just as,\" he says, \"unfruitful branches are cut off and thrown away, so those who have offered incense, the traditores, and those who are ordained in schism by traditores cannot remain in the Church of God unless, having recognized their own howling, they are reconciled through penance\"—through penance, not through re-baptism. If you deign, let even your own leaders overcome you, or else confirm their decrees and lay aside your fabrications; or if you wish your own statutes to prevail, declare that they were in error. With us truth reigns; why does your tradition disagree? The Savior says in the Gospel: \"Every kingdom divided against itself will not stand, but will be laid waste\" (Matt. 12:25).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"thurificati","severity":"info","text":"The term 'thurificati' refers to Christians who offered incense to Roman gods during the Diocletianic persecution, a category of traditores. It is a technical label in Donatist polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 12:25","severity":"info","text":"The citation 'Omne regnum in se ipsum divisum non stabit, sed desolabitur' is a loose adaptation of Matthew 12:25, which in the Vulgate reads 'Omne regnum divisum in semetipsum desolabitur'. The Donatist author uses it to argue against schism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Caecilian","severity":"info","text":"Caecilian was the bishop of Carthage (c. 311) whose ordination by Felix of Aptungi, allegedly a traditor, sparked the Donatist schism. The Donatists refused communion with him, claiming his ordination was invalid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per pœnitentiam, non per tinctionem","severity":"info","text":"The phrase 'through penance, not through re-baptism' encapsulates the Catholic position against Donatist rebaptism. This passage was cited in later anti-Donatist works to contrast Catholic sacramental theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sicut ergo palmites...","severity":"info","text":"The passage repeats a simile of unfruitful branches, first as a Donatist argument and then as a Catholic rebuttal. The repetition with the gloss 'per pœnitentiam, non per tinctionem' marks a rhetorical climax.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'ululatu suo' (their howling) is a rare and pejorative term for lamentation or outcry, possibly a scribal corruption or a deliberate rhetorical flourish; the exact nuance is uncertain."],"confidence":"high","notes":[]}]}