{"slug":"tmp764.tmp764.opp-lat1","id":"latin:ogl-pl:tmp764.tmp764.opp-lat1","title":"Opusculum II Sive Liber De Quatuor Virtutibus Charitatis","title_source":"Opusculum II Sive Liber De Quatuor Virtutibus Charitatis","author":"Augustinus","genre":"treatise","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:34:24Z","cost_usd":0.007153},"source":{"registry_id":"latin:ogl-pl:tmp764.tmp764.opp-lat1","work_id":"tmp764.tmp764.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/tmp764/tmp764/tmp764.tmp764.opp-lat1.xml"},"stats":{"passages":13,"english_words":3750,"coptic_letters":0,"source_letters":13932,"commentary_units":78,"commentary_kinds":8,"derived_notes":1,"ambiguities":21,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"tmp764.tmp764.opp-lat1","abstract":"The Opusculum II Sive Liber De Quatuor Virtutibus Charitatis is a late Latin treatise attributed to Augustine of Hippo, systematically expounding the four cardinal virtues—prudence, justice, fortitude, temperance—as manifestations of charity. This work represents a mature synthesis of classical virtue ethics with Christian caritas, likely composed between 420–430 CE. It survives in numerous medieval manuscripts, often grouped with other opuscula, and was cited by Thomas Aquinas and later scholastics as a key source for the unity of virtues in charity. The text is generally stable, though some copies contain interpolated glosses. The edition (ogl-pl) lacks a critical apparatus, so variant readings from major manuscript families are not recorded.","historical_context":"The treatise was likely composed in the late period of Augustine's life (420–430 CE) in Roman North Africa, specifically in Hippo Regius, where Augustine served as bishop. The community was Latin-speaking Christian, engaged in theological debates with Pelagians and Donatists. The genre is a theological treatise, part of a series of opuscula. The work integrates classical cardinal virtues (from Plato and Cicero) with Pauline charity, reflecting Augustine's mature thought. Transmission occurred through medieval manuscript copies, often in monastic libraries, and the text was used by scholastics like Thomas Aquinas. The attribution to Augustine is traditional and uncontested, but the title and chapter divisions vary in early manuscripts. The edition (ogl-pl) does not include a critical apparatus, so readers should compare with the Maurist edition for textual stability.","significance":"This treatise is significant for its distinctive Augustinian synthesis of classical virtue ethics with Christian charity, influencing later medieval theology, particularly Thomas Aquinas's Summa Theologiae. It demonstrates the unity of virtues in charity, a key concept in moral theology, and survives in a stable manuscript tradition, though with some textual variations.","timeline":[{"date":"354–430 CE","event":"Life of Augustine of Hippo"},{"date":"420–430 CE","event":"Probable composition of the treatise"},{"date":"5th–15th c.","event":"Manuscript transmission in medieval Europe"},{"date":"13th c.","event":"Cited by Thomas Aquinas in Summa Theologiae"},{"date":"17th c.","event":"Maurist edition published"},{"date":"Modern","event":"ogl-pl edition without critical apparatus"}],"relations":[{"work":"Summa Theologiae","relation":"Cited by Thomas Aquinas (II-II, q. 23) as a key source for the unity of virtues in charity","key":"","label":null,"url":null},{"work":"De Civitate Dei","relation":"Augustine's earlier work on virtue and society, related themes","key":"","label":null,"url":null},{"work":"Enchiridion ad Laurentium","relation":"Another Augustinian work on faith, hope, and charity","key":"","label":null,"url":null},{"work":"1 Corinthians","relation":"Biblical basis for the four virtues of charity (13:4-5, 7, 13)","key":"","label":null,"url":null},{"work":"Opusculum I","relation":"First in the series of opuscula, likely preceding this work","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of composition is unknown; the range 420–430 CE is inferred from Augustine's late career.","The title and chapter divisions vary in early manuscripts; readers should compare with the Maurist edition.","The ogl-pl edition lacks a critical apparatus, so variant readings from major manuscript families are not recorded.","The attribution to Augustine is traditional and uncontested, but no external evidence confirms it beyond manuscript tradition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000473,"generated":"2026-11-15T06:34:24Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp764/tmp764/tmp764.tmp764.opp-lat1.xml"}],"checks":{"work":"tmp764.tmp764.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":13,"translated":13,"commentary_passages":13,"commentary_units":78,"english_words":3750,"source_letters":13830,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The treatise is a systematic exposition of the four cardinal virtues (prudence, justice, fortitude, temperance) as forms of charity, a distinctive Augustinian synthesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed likely between 420–430 CE, late in Augustine's career, reflecting his mature integration of classical virtue ethics with Christian caritas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"Survives in numerous medieval manuscripts, often grouped with other opuscula; the text is generally stable, though some copies interpolate glosses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cited by Thomas Aquinas in the Summa Theologiae (II-II, q. 23) and by later scholastics as a key source for the unity of the virtues in charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (ogl-pl) does not include a critical apparatus; variant readings from major manuscript families are not recorded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The attribution to Augustine is traditional and uncontested, but the work's title and chapter divisions vary in early manuscripts; readers should compare with the Maurist edition.","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: treatise in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 13 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":13},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"OPUSCULUM SECUNDUM, SIVE LIBER DE QUATUOR VIRTUTIBUS CHARITATIS.\n\nDesiderium charitatis vestræ a nobis exigit debitum sermonis officium; sed tanta sunt quæ terreant et revocent animum nostrum ut, si velimus parere desiderio vestro, non sit sine periculo nostro. Locuturus namque de charitate, silentio non præteream quæ bona ex ea procedant, et quæ eam comitentur; sed temporis coarctatus angustiis, quo me conferam in primis nisi ad sanctæ ipsius vestigia charitatis, eamque deprecer ut donet mihi aliquid dignum de se dicere, quo et meum suppleam ministerium et vestrum satiem desiderium? Inter cæteras autem virtutes ejus, quas commemorat apostolus Paulas, ait quod caritas non æmulatur, non agit perperam, non irritatur, non cogitat malum; et postremo has quatuor ejus virtutes brevi sermone comprehendit dicens, Omnia tolerat, omnia credit, omnia sperat, omnia sustinet. De his igitur quatuor virtutibus sanctæ charitatis loqui convenit sanctitati vestræ, delectatque primitus intueri, quemadmodum quatuor cardines orbis continens totum possederit mundum. Requiramus igitur, si placet, aliquorum exempla sanctorum, eorum scilicet, qui his virtutibus possessi sunt, et eis singulis ita singula tribuamus, ut omnes in omnibus esse noscamus, quoniam omnis qui pie tolerat, recte credit, aliquid [F.leg. credit atque] sperat, et qui sperat sustinet, ne absquespe cadat.","english":"Second Opusculum, or Book on the Four Virtues of Charity.\n\nThe desire of your charity demands from us the due office of discourse; but so many things terrify and recall our mind that, if we wish to obey your desire, it is not without danger to us. For about to speak on charity, I shall not pass over in silence what goods proceed from it and what accompanies it; but, constrained by the narrowness of time, whither shall I first betake myself except to the very footsteps of holy charity herself, and beseech her that she grant me something worthy to say about herself, whereby I may both fulfill my ministry and satisfy your desire? Among her other virtues, moreover, which the apostle Paul mentions, he says that charity does not envy, does not act perversely, is not provoked, does not think evil; and finally he comprehends these four of her virtues in a brief saying: She endures all things, believes all things, hopes all things, sustains all things. Concerning these four virtues of holy charity, therefore, it befits your holiness to speak, and it delights me first to consider how, just as the four hinges of the world, she has possessed the whole earth. Let us therefore seek, if you please, some examples of the saints, namely those who have been possessed by these virtues, and let us assign each virtue to each of them in such a way that we may know all to be in all, since everyone who piously endures, rightly believes something, and who hopes, sustains, lest he fall without hope.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"OPUSCULUM SECUNDUM, SIVE LIBER DE QUATUOR VIRTUTIBUS CHARITATIS","severity":"info","text":"The title announces the work as the second opusculum, also called a book on the four virtues of charity, establishing its place in a series and its thematic focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"caritas non æmulatur, non agit perperam, non irritatur, non cogitat malum","severity":"info","text":"This list of virtues echoes 1 Corinthians 13:4-5, where Paul describes charity as not envious, not acting perversely, not provoked, and not thinking evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnia tolerat, omnia credit, omnia sperat, omnia sustinet","severity":"info","text":"This summary of four virtues adapts 1 Corinthians 13:7 and 13:13, where Paul writes that charity endures all things, believes all things, hopes all things, and sustains all things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cardines orbis","severity":"info","text":"The phrase 'cardines orbis' (hinges of the world) metaphorically presents the four virtues as structural supports of the entire earth, a common cosmological image in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"quatuor cardines orbis continens totum possederit mundum","severity":"info","text":"The image of four hinges (cardines) holding the world together may allude to the four cardinal directions or the four elements, a motif found in earlier Christian and classical sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"aliquid [F.leg. credit atque]","severity":"caution","text":"The bracketed '[F.leg. credit atque]' indicates a textual variant or emendation; the original reading may be uncertain, and the editor suggests adding 'credit atque' for sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'aliquid [F.leg. credit atque]' is ambiguous: it may represent a scribal correction or a conjectural emendation, and the intended reading is not fully certain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"Sed jam qui nam isti sunt videamus, quorum fidem inquantum desuper adjuvamur assequi valeamus. Virtus sanctæ charitatis quæ omnia tolerat emicuit in sancto Noe: quæ omni(??) credit in sancto Abraham: quæ omnia sperat in patribus nostris, id est in populo Israel, unde ipse Dominus exortus est; quæ omnia sustinet, in ipso capite Domino nostro Jesu Christo, qui est vera charitas quæ nunquam cadit. Nec cæteros sanctos ab his virtutibus vestra charitas deputet alienos quos pro brevi - tate temporis et pro sermone suscepto ita prætermissos esse cognoscite ut tamen certissime noveritis omnes esse in Christo et in omnibus Christum. Sed jam videamus quemadmodum sanctus Noe possederit virtutem charitatis quæ omnia tolerat. Statim ac ille admonitus fuit, confugit ad lignum et post camporum amœnorum faciem angustus se recludit arce: tolerat cœli fremitum, solutum aquarum fragorem et nimborum, et post ista omnia qui solebat gaudere consortio hominum socius quodammodo efficitur serpentium ac ferarum, nec expavescit vir iste quod cum eo feræ sint in arca, imo ibi agnoscit ordinem suum feritas, quia se cognovit humanitas, et jubenti homini obediunt, quia hominem superiori Domino obedire cognoscunt. Ostensum est in Noe quod Adam præceptum Domini contemnendo perdideris, et demonstratum est posse homines etiam bestiis dominari, si subdant se obedientiæ conditoris.","english":"But let us now see who these are, whose faith we may be able to attain insofar as we are aided from above. The virtue of holy charity, which endures all things, shone forth in Saint Noah; which believes all things, in Saint Abraham; which hopes all things, in our fathers, that is, in the people of Israel, from whom the Lord Himself arose; which sustains all things, in the head Himself, our Lord Jesus Christ, who is true charity that never falls. Nor should your charity consider the other saints as strangers to these virtues, whom, for the brevity of time and for the sake of the discourse undertaken, you should know to have been passed over in such a way that you may yet most certainly know that all are in Christ and Christ in all. But let us now see how Saint Noah possessed the virtue of charity which endures all things. As soon as he was warned, he fled to the wood and, after the pleasant face of the fields, shut himself up in the narrow ark: he endures the roaring of the sky, the crashing of loosened waters and rains, and after all these things, he who was accustomed to rejoice in the company of men becomes in some way a companion of serpents and wild beasts, nor does this man fear that beasts are with him in the ark; rather, there ferocity recognizes its order, because humanity recognized itself, and the beasts obey the commanding man, because they recognize that man obeys a superior Lord. It was shown in Noah what Adam lost by despising the Lord's command, and it was demonstrated that men can even rule over beasts if they submit themselves to the obedience of the Creator.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed jam qui nam isti sunt videamus","severity":"info","text":"This sentence marks a transition from the preface to the first exemplum, introducing a series of biblical figures who embody the virtues of charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"charitas","severity":"info","text":"The Latin 'charitas' translates Greek ἀγάπη, rendered as 'charity' in the English draft. In Augustine's usage, it denotes the theological virtue of love directed toward God and neighbor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"sancto Noe","severity":"info","text":"The reference to Noah (Gen 6–9) as an exemplar of enduring charity is not a direct quotation but a typological reading of the flood narrative, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"confugit ad lignum","severity":"info","text":"The phrase 'fled to the wood' likely refers to Noah entering the ark, which was traditionally understood as a type of the Church or salvation. The 'wood' may also evoke the cross (lignum crucis) in later Christian symbolism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"quod Adam præceptum Domini contemnendo perdideris","severity":"info","text":"Augustine contrasts Noah's obedience with Adam's disobedience, a common patristic topos (cf. Irenaeus, Adv. Haer. 3.22.4; Augustine, De Genesi contra Manichaeos 2.24).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Virtus sanctæ charitatis","severity":"info","text":"This passage was influential in medieval monastic theology, where Noah's endurance was cited as a model for the contemplative life (e.g., Gregory the Great, Moralia in Job 33.15).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'quæ omni(??) credit' is corrupt in the source; the English draft reads 'which believes all things,' but the intended reading may be 'quæ omnia credit' (which believes all things) or 'quæ omni credit' (which trusts in everyone). The translation follows the former.","The phrase 'in populo Israel, unde ipse Dominus exortus est' could be interpreted as referring to the human lineage of Jesus (from Israel) or to the typological anticipation of Christ in the Old Testament people."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Exspectat et tolerat sanctus iste finem diluvii, nec antequam finiatur causa ferarum arca relinquitur. Tolerat bonus mala et donec in fine etiam corpore separentur, intus manens corde non corpore separatur. Si qua es anima quæ cupis possidere virtutem charitatis quæ omnia tolerat, relinque mundum, confuge ad crucis lignum; non metuas procellas et turbines hujus diluvii, non mergeris si ligno portaberis. Novit gubernare qui dignatus est creare: tantum absit virtus charitatis quæ omnia tolerat, nulla res ab arce solida te divellat, permane bonus et toleres malos; melius est enim ut intus positus propter bonos toleres malos, quam foris exiens et pereas et bonos relinquas et malos. Si ergo sunt tecum feræ, id est si sunt tecum in Ecclesia prava docentes, falsa sentientes, hæretici vel schismatici, aut etiam ipsi mali catholici, more ferarum animas devorare quærentes, toleretur usque in finem sæculi tanquam finem diluvii. Rugiant licet, fremant dentibus, atque ipsam arcam confringere conentur. Non pavescas, finito diluvio illos rapiet inanis et spinosa silva, atque te fertilis suscipiet terra. Post finem sæculi impii rapientur ad tenebras exteriores, ibi erit FLETUS ET STRIDOR dentium, pios suscipiet terra viventium. Nam et ipse sanctus Noe post finem diluvii obtulit sacrificium Deo. sed de animalibus mundis et non de immundis.","english":"This holy man waits and endures until the end of the flood, nor does he leave the ark before the cause of the beasts is finished. The good man tolerates the wicked, and until the end, when they are also separated in body, he remains within, separated in heart, not in body. If you are a soul who desires to possess the virtue of charity which endures all things, leave the world, flee to the wood of the cross; do not fear the storms and whirlwinds of this flood; you will not sink if you are carried by the wood. He who deigned to create knows how to steer: only let the virtue of charity which endures all things be present, let no thing tear you away from the solid citadel; remain good and tolerate the wicked; for it is better that you, placed within, tolerate the wicked for the sake of the good, than that you, going outside, should both perish and abandon the good and the wicked. If, therefore, beasts are with you—that is, if in the Church there are those who teach perversely, who hold false opinions, heretics or schismatics, or even evil Catholics themselves, who like beasts seek to devour souls—let them be tolerated until the end of the age as the end of the flood. Let them roar, let them gnash their teeth, and let them try to break the ark itself. Do not be afraid; when the flood is over, the empty and thorny forest will snatch them away, and the fertile land will receive you. After the end of the age, the impious will be snatched away to the outer darkness; there will be WEEPING AND GNASHING OF TEETH there; the land of the living will receive the pious. For Saint Noah himself, after the end of the flood, offered a sacrifice to God, but from clean animals, not from unclean ones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Exspectat et tolerat","severity":"info","text":"The pairing of 'waits and endures' echoes the virtue of patience, which Augustine elsewhere links to charity as a sustaining force in the face of evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"arca","severity":"info","text":"'Arca' (ark) is used both literally for Noah's vessel and allegorically for the Church, a common patristic typology that Augustine develops here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"FLETUS ET STRIDOR dentium","severity":"info","text":"The phrase 'weeping and gnashing of teeth' alludes to Matthew 25:30, describing the punishment of the wicked in hell, reinforcing the eschatological contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lignum crucis","severity":"info","text":"'Wood of the cross' is a standard early Christian metaphor for salvation, here linked to the ark as a type of the cross that carries the faithful through the flood of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage moves from Noah's example to a direct exhortation, then to an allegorical interpretation of the ark as the Church, ending with a typological sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Noe obtulit sacrificium","severity":"info","text":"Augustine's interpretation of Noah's sacrifice from clean animals (Genesis 8:20) as a type of the Eucharist was influential in medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'corde non corpore separatur' could be read as a spiritual separation within the Church, but the text clearly means the good remain physically present while inwardly distinct from the wicked."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Simul enim et munda et etiam immunda animalia in arcam intrare potuerunt; sed mala ad sacrificium Dei non pervenerunt. Sed jam hinc aliquando transeamus ut cætera perscrutare valeamus. Procedat in medium sanctus ille Abraham, et suo nos doceat possidere exemplo virtutem charitatis quæ omnia credit; qui non est cunctatus ad unam vocationem relinquere patriam, sedem, domum, familiam. Omnia relinquuntur ut Domino præcipienti pareatur. Exi, inquit Deus, de cognatione tua et de domo tua et veni in terram quamcumque ostendero tibi. Nec apud se cogitavit iste sanctus et dixit. Quo eam? cui me committam? in quam terram vadam? Sed ut audit, surgit, currit, festinat, accelerat; terram promissam non videt, sed credendo eam firmiter retinet. Ambulat recto itinere, nec oberrantibus vestigiis alibi quam debuit declinavit, quia qui eum ad ignotam terram mittebat, ipse, inquam, qui mittebat, non dimittebat, nec eum ipse fefellit. Redditur merces credenti, ad terram pervenit, dilatatur, multiplicatur, ex paupere efficitur dives, ex ignobili potens, ditatur omnibus bonis et in illo impletur quod Dominus in Evangelio suis discipulis promisit dicens: Si quis dimiserit domum aut agrum aut parentes causa nominis mei, in hac vita centuplum accipiet et in futuro sæculo vitam consequetur æternam. Cumulatur adhuc hujus fidei merces, et seni promittitur filius.","english":"For both clean and unclean animals were able to enter the ark together; but the evil did not come through to the sacrifice of God. But let us now at length pass on from this point so that we may be able to examine the rest. Let that holy man Abraham come forward, and teach us by his example to possess the virtue of charity which believes all things; he who did not hesitate at a single call to leave behind his homeland, his seat, his house, his family. All things are left behind in order to obey the Lord who commands. \"Go forth,\" says God, \"from your kindred and from your house and come into the land which I will show you.\" Nor did this holy man think within himself and say, \"Where am I to go? To whom shall I entrust myself? Into what land shall I go?\" But as soon as he hears, he rises, runs, hastens, speeds; he does not see the promised land, but by believing he holds it firmly. He walks a straight path, nor did he turn aside with wandering steps to any other place than he ought, because the one who sent him to an unknown land—he, I say, who sent him, did not abandon him, nor did he himself deceive him. The reward is rendered to the believer: he reaches the land, he is enlarged, he is multiplied, from poor he becomes rich, from lowly he becomes powerful, he is enriched with all goods, and in him is fulfilled what the Lord promised to his disciples in the Gospel, saying: \"If anyone has left a house or a field or parents for the sake of my name, in this life he will receive a hundredfold and in the future age he will obtain eternal life.\" The reward of this faith is further heaped up, and a son is promised to the old man.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exi, inquit Deus, de cognatione tua et de domo tua et veni in terram quamcumque ostendero tibi","severity":"info","text":"This is a paraphrase of God's command to Abraham in Genesis 12:1, though the Vulgate wording differs slightly; the author adapts it to emphasize obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si quis dimiserit domum aut agrum aut parentes causa nominis mei, in hac vita centuplum accipiet et in futuro sæculo vitam consequetur æternam","severity":"info","text":"This saying is not a direct Gospel quotation but a free adaptation of Matthew 19:29 and Mark 10:30, promising earthly and eternal rewards for renunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Abraham","severity":"info","text":"Abraham is presented as the model of faith and obedience, leaving his homeland at God's call; this typology is common in patristic exegesis, especially in Ambrose and Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Procedat in medium sanctus ille Abraham","severity":"info","text":"This passage marks a transition from the Noah typology (ark) to Abraham as the exemplar of charity that believes all things, continuing the treatise's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"charitas","severity":"info","text":"Here 'charitas' is glossed as the virtue that 'believes all things' (omnia credit), linking charity to faith and obedience, a key Augustinian theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"centuplum","severity":"info","text":"The promise of a hundredfold reward echoes Matthew 19:29 and was a common motif in monastic literature to encourage renunciation; Augustine uses it to reinforce the material and spiritual benefits of faith.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'cognatione tua' could mean 'your kindred' or 'your clan'; the English draft chooses 'kindred'.","The phrase 'terram quamcumque ostendero tibi' is a free rendering; the Vulgate has 'in terram quam monstravero tibi'."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Adest illi virtus charitatis quæ omnia credit; audit, exultat, amplius diligit, suscipit filium de conjuge sterili, quam spe pariendi destitutam sterilitas ætasque jam fecerat, atque in illo benedictionem omnium gentium promissam firmissime tenet; sed adhuc eum charitas probat probatumque commendat et quemadmodum nihil Deo præferat posterius monstrat. Vocat eum Dominus de cœlo dicens: Abraham, Abraham, et ille tanquam servus obediens, Ecce adsum, ait, et Dominus, Accipe, inquit, filium tuum illum quem diligis Isaac, et vade in terram excelsam, et offeres eum holocanstum in unum montium quem dixero tibi. Neque hac quidem jussione turbatur aut frangitur servus fidelis. Adest enim ei virtus charitatis quæ omnia credit. Surgit, domum pergit, asinum stravit, ligna concidit, gladium et ignem sumit, puerum simul adducit et pergit ad locum. Nunc intentus factus Isaac patrem interrogat dicens, Pater, ait, at ille, Quid est, fili? Et filius: Ecce, ait, ignis et ligna, ubi est ovis quam immolaturus es ad holocaustum? Et pater respondit: Deus providebit sibi ovem ad sacrificium, fili. Magnum hoc et grande video sacramentum: aliud Abraham corde gestabat et ali(??)d filio promittebat, sed neque quæ promittebat filium fallebant, neque aliqua infirmitas cor ejus a proposito immutaverat. Quid plura?","english":"The virtue of charity is present in him, which believes all things; he hears, rejoices, loves more deeply, receives a son from a barren wife, whom sterility and age had already left destitute of hope of bearing, and in that son he most firmly holds the blessing of all nations promised; but charity still tests him, and having tested him commends him, and later shows how he prefers nothing to God. The Lord calls him from heaven, saying: Abraham, Abraham, and he, like an obedient servant, says, Behold, here I am, and the Lord says, Take, he says, that son of yours whom you love, Isaac, and go to the high land, and offer him as a holocaust on one of the mountains which I will tell you. Not even by this command is the faithful servant disturbed or broken. For the virtue of charity is present in him, which believes all things. He rises, goes home, saddles the donkey, cuts wood, takes sword and fire, brings the boy along, and proceeds to the place. Now Isaac, intent, questions his father, saying, Father, he says, and he replies, What is it, son? And the son: Behold, he says, fire and wood, where is the sheep which you are about to sacrifice as a holocaust? And the father replied: God will provide a sheep for himself for the sacrifice, son. This I see as a great and profound mystery: Abraham was carrying one thing in his heart and promising another to his son, but neither did what he promised deceive his son, nor did any weakness change his heart from his purpose. What more?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Adest illi virtus charitatis quæ omnia credit","severity":"info","text":"The phrase 'virtus charitatis quæ omnia credit' echoes 1 Corinthians 13:7 (Vulgate: 'fides autem omnia credit') but adapts it to charity, aligning with Augustine's integration of faith and love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abraham, Abraham","severity":"info","text":"The double call 'Abraham, Abraham' and the command to sacrifice Isaac allude to Genesis 22:1-2, though the Vulgate has a single call. Augustine's version may reflect a liturgical or memory variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"holocanstum","severity":"info","text":"'Holocanstum' (holocaustum) is a Latin transliteration of Greek ὁλόκαυστον, meaning 'wholly burnt'. In the Vulgate, it renders the Hebrew עֹלָה ('olah), a sacrificial offering entirely consumed by fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"terram excelsam","severity":"info","text":"'Terram excelsam' (high land) likely refers to the land of Moriah (Genesis 22:2), traditionally identified with the Temple Mount in Jerusalem. Augustine's phrasing emphasizes elevation as a place of divine encounter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Nunc intentus factus Isaac patrem interrogat","severity":"info","text":"This passage shifts from Abraham's obedience to Isaac's questioning, creating a dramatic dialogue that highlights the tension between divine command and human relationship, a common Augustinian rhetorical device.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ali(??)d filio promittebat","severity":"caution","text":"The Latin text has 'ali(??)d', likely a scribal corruption or abbreviation for 'aliud' (another thing). The sense is clear: Abraham promised something else to Isaac, but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The double call 'Abraham, Abraham' may be a rhetorical amplification or a variant tradition; the exact source is unclear.","The phrase 'ali(??)d' is a textual crux; the intended word is almost certainly 'aliud', but the manuscript evidence is incomplete."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"pergit viam, videt locum de longe et statuens pueros suos ibi, eis talia verba profert dicens: Sedete hic cum asino, ego autem et puer ibimus usque illuc, et cum adoraverimus, revertemur ad vos. sancte Abraham, quid est quod dicis, cum aliud tibi de puero gerendum sit? Numquid aut te, aut tuos fallis? Non, inquit, sed quod prophetice vel dic(??) vel gero virtus charitatis est in me manens quæ omnia credit et facit et dicit. Audio enim eam sine strepitu vocis intus ad cor loquentem et dicentem mihi: Tu quidem licet resurrecturum credens pleno et perfecto voto puerum ducas immolandum, filius tuus in isto Sacrificio non cremabitur, quia resurrectio Dei Filio reservatur. Merito hujus viri fidem Jacobus apostolus commemorans ait: Credidit Abraham Deo et reputatum est illi ad justitiam et amicus De(??) appellatus est. amicos ut novimus conjunctio animorum facit. Unde quidam sapiens hujus mundi ait: Velle atque idem nolle ea demum firma amicitia est. Ergo am cos, ut novimus, conjunctio animorum facit: quemadmodum autem iste sanctus conjunxerit animum Deo, ut ejus amicus appellaretur juvat nosse. Sicut enim Deus Pater unico Filio non pepercit, sic jubente Deo ut immolaretur ei filius quem dederat illi, devoto is corde obtulit eum. Sed quæ sequuntur videamus; delectat enim nos adjuvante Domino hujus historiæ plenam vobis reddere notionem.","english":"He continues on his way, sees the place from afar, and, stationing his boys there, he speaks these words to them, saying: \"Sit here with the donkey; I and the boy will go as far as that place, and when we have worshipped, we will return to you.\" Holy Abraham, what is this you say, when another thing is to be done with the boy? Do you deceive either yourself or your own? \"No,\" he says, \"but what I prophetically either say or do, the virtue of charity is in me, remaining, which believes all things and does and says them. For I hear it without the noise of a voice, speaking within to my heart and saying to me: 'You indeed, although believing that he will rise again, with a full and perfect vow lead the boy to be sacrificed, your son will not be burned in this sacrifice, because the resurrection is reserved for the Son of God.'\" The apostle James, recalling the faith of this man, says rightly: \"Abraham believed God, and it was accounted to him for righteousness, and he was called the friend of God.\" Friends, as we know, are made by a union of souls. Whence a certain wise man of this world says: \"To will and to will the same thing—that, finally, is firm friendship.\" Therefore, friends, as we know, are made by a union of souls. But how this holy man united his soul with God, so that he was called His friend, it helps us to know. For just as God the Father did not spare His only Son, so, when God commanded that the son whom He had given him be sacrificed to Him, he offered him with a devoted heart. But let us see what follows; for it delights us, with the Lord's help, to render to you a full understanding of this history.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jacobus apostolus commemorans ait: Credidit Abraham Deo et reputatum est illi ad justitiam et amicus Dei appellatus est","severity":"info","text":"This is a paraphrase of James 2:23, which in the Vulgate reads: 'Credidit Abraham Deo, et reputatum est illi ad iustitiam, et amicus Dei appellatus est.' The passage is central to the argument that Abraham's faith is the basis of his friendship with God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"charitatis","severity":"info","text":"Here 'charitas' is the virtue of charity, not merely love; it is the theological virtue that enables Abraham to act in faith and obedience, overriding natural affection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"amicus Dei appellatus est","severity":"info","text":"The title 'friend of God' (amicus Dei) for Abraham is a patristic commonplace, derived from James 2:23 and used to illustrate the intimacy of faith and obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Velle atque idem nolle ea demum firma amicitia est","severity":"info","text":"This maxim echoes Sallust, Catilina 20.4: 'Idem velle atque idem nolle, ea demum firma amicitia est.' Augustine adapts it to describe the union of Abraham's will with God's.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed quæ sequuntur videamus; delectat enim nos adjuvante Domino hujus historiæ plenam vobis reddere notionem","severity":"info","text":"This sentence marks a transition from the Abraham narrative to the author's promise of a fuller exposition, indicating the passage is part of a longer exegetical sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"vel dic(??) vel gero","severity":"caution","text":"The Latin text is corrupt here: 'dic(??)' likely stands for 'dico' (I say) or 'dicerem' (I would say), but the manuscript reading is uncertain. The translation adopts 'say or do' as a plausible reconstruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'vel dic(??) vel gero' is corrupt; the intended verb may be 'dico' or 'dicerem'.","The identity of 'quidam sapiens hujus mundi' is not specified in the text, but the parallel with Sallust is well established."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Postquam relictis pueris ad locum sacrificii pater cum filio venit, aram constituit, ligna composuit, deponit humana paternæ pietatis indicia, induitur sacerdotis devota constantia, educit gladium ut perimat filium. Quid vobis videtur, fratres? Nihil hic sentimus humanum: imo totum cognoscimus divinum; sed et ille filius qui paulo ante ovem requirebat, sub ingenti silentio talia in se fieri sentiebat, et ita patiens invenitur, tanquam jam ille esset, qui sicut ovis ad immolandum ductus est; et tanquam agnus coram tondente se sine voce, sic non aperuit os suum. O et tu, sancte Isaac, indica nobis silentii hujus tam grande secretum. Paulo ante nihil in te fieri sentiebas, et a patre arietem requirebas; nunc autem manibus ligaris, in aram imponeris, ligno quodammodo suspenderis et modo taces? Taceo, inquit. Dic quare, obsecro noverimus. Vultis nosse, ait, quare modo taceo? Quia figuram illius gesto qui voluntate ponit animam suam, non necessitate. In hoc tam grandi et mystico sacramento fidei et Abraham sanctus apparuit probatus, et filius in præsenti est liberatus. Si qua es anima quæ cupis sequi vestigia fidei patris nostri Abraham, exi de terra tua et cognatione tua: relinque populum tuum, et domum patris tui, id est fideliter renuntia diabolo, pompis ejus et angelis ejus, et sequere viam rectam quæ te perducat ad terram in qua ditescas et emineas et efficiaris socius Abrabæ.","english":"After leaving the boys at the place of sacrifice, the father came with his son, set up an altar, arranged the wood, laid aside the signs of human paternal affection, put on the devoted constancy of a priest, and drew his sword to slay his son. What do you think, brothers? Here we perceive nothing human; rather, we recognize everything as divine. But that son, who shortly before was asking for a sheep, under immense silence felt such things being done to him, and is found so patient, as if he were already the one who, like a sheep, was led to sacrifice; and like a lamb before its shearer without a sound, so he did not open his mouth. O you too, holy Isaac, reveal to us the great secret of this silence. A little while ago you felt nothing being done to you, and you were asking your father for a ram; but now you are bound by the hands, placed on the altar, suspended in a way on the wood, and you are silent? \"I am silent,\" he says. \"Tell why, I beg, so that we may know.\" \"Do you wish to know,\" he says, \"why I am now silent? Because I bear the figure of him who lays down his soul willingly, not by necessity.\" In this so great and mystical sacrament of faith, both holy Abraham appeared proven, and the son was freed in the present. If there is any soul that desires to follow the footsteps of the faith of our father Abraham, depart from your land and your kindred: leave your people and your father's house, that is, faithfully renounce the devil, his pomps and his angels, and follow the straight path that leads you to the land in which you will grow rich and stand out and become a companion of Abraham.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is a dramatic retelling of the Binding of Isaac (Genesis 22), framed as a homiletic dialogue with the characters Abraham and Isaac, culminating in a moral exhortation to the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 22","severity":"info","text":"The narrative closely follows Genesis 22:9-10, where Abraham binds Isaac and prepares to sacrifice him. The author expands the biblical account with invented dialogue and typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"figuram illius gesto","severity":"info","text":"Isaac says he bears the figure (figuram) of Christ, who willingly lays down his soul. This typological reading identifies Isaac as a prefiguration of Christ's voluntary sacrifice, a common patristic interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"sacramentum fidei","severity":"info","text":"The phrase 'mystical sacrament of faith' refers to the typological and allegorical meaning of the event, not a liturgical rite. It underscores the author's view that the story prefigures Christian salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"exhortation to renounce the devil","severity":"info","text":"The final exhortation to 'depart from your land and kindred' allegorizes Abraham's journey as a renunciation of the devil and worldly attachments, a common spiritual reading in monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Abrabæ","severity":"caution","text":"The spelling 'Abrabæ' for 'Abraham' is likely a scribal error or variant; the standard form in the text is 'Abraham'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'figuram illius gesto' could be interpreted as Isaac bearing the type of Christ, but the exact Christological reference is implicit."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Sed cum ista omnia feceris, si virtus charitatis quæ omnia credit est in te, adhuc tentabit te et probatum coronabit te, expetit a te sacrificium dilecti tui. Quid a te expetit? Quod Abraham illi dictum est: Da mihi unigenitum dilectum tuum. Tibi dicit sapientia, Da mihi, fili, cor tuum, ipse est dilectus unicus; quid metuis offerre cor tuum? Offer sacrificium contritionem cordis Domino Deo tuo, et dic cum propheta, Holocaustis non delectaberis. Sacrificium Deo spiritus contribulatus, cor contritum et humiliatum, Deus, non despicies. Nihil metuas tali sacrificio oblato, et tibi acceptum erit, et quod obtuleris integrum permanebit. Aliam virtutem charitatis quæ omnia superat placet nunc inspicere, quam superius plebi Israel et patribus nostris assignasse cognoscimus. Ejus namque virtutis vox est in versu illo prophetico: In te speraverunt patres nostri, speraverunt et liberasti eos. Et ipsi ex Ægypto fugere jubentur, terra eis lac et mel fluens promittitur, per mare Rubrum transeunt, ad heremum veniunt, ducebat eos spes charitatis ut discerent Deum amare gratis. Redditur his merces fidei; non enim potest non reddere qui se dignatur facere debitorem. Post heremum mella e petra fluxerunt; panem cæli manducaverunt; non sunt privati a desiderio suo quod speraverunt, terram etiam promissionis acceperunt.","english":"But when you have done all these things, if the virtue of charity, which believes all things, is in you, it will still test you and, having proved you, will crown you; it demands from you the sacrifice of your beloved. What does it demand from you? What was said to Abraham: Give me your only beloved son. Wisdom says to you: Give me, my son, your heart; that is the only beloved; why do you fear to offer your heart? Offer the sacrifice of a contrite heart to your Lord God, and say with the prophet: You will not delight in burnt offerings. A spirit afflicted, a heart contrite and humbled, O God, you will not despise as a sacrifice. Fear nothing when such a sacrifice is offered; it will be acceptable to you, and what you offer will remain whole. It pleases me now to examine another virtue of charity, which surpasses all, which we know was assigned above to the people of Israel and to our fathers. For the voice of that virtue is in that prophetic verse: In you our fathers hoped; they hoped, and you freed them. And they themselves are ordered to flee from Egypt; a land flowing with milk and honey is promised to them; they cross the Red Sea; they come to the desert; the hope of charity led them so that they might learn to love God freely. The reward of faith is given to them; for he who deigns to make himself a debtor cannot fail to repay. After the desert, honey flowed from the rock; they ate the bread of heaven; they were not deprived of their desire, which they had hoped for; they even received the promised land.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"virtus charitatis","severity":"info","text":"The phrase 'virtue of charity' is used here to denote a specific power or aspect of caritas, distinct from the virtue itself, as it is tested and crowned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Da mihi unigenitum dilectum tuum","severity":"info","text":"This echoes the command to Abraham in Genesis 22:2, where God demands Isaac as a sacrifice, though the wording is paraphrased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Holocaustis non delectaberis","severity":"info","text":"This phrase is not a direct biblical quotation but likely alludes to Psalm 51:19 (Vulgate) or similar prophetic language rejecting burnt offerings in favor of contrition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In te speraverunt patres nostri","severity":"info","text":"This verse is not identified in the canonical Old Testament; it may be a loose citation or a liturgical adaptation of Exodus 14:31 or Psalm 106:12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"terra eis lac et mel fluens promittitur","severity":"info","text":"The land flowing with milk and honey is a standard typological image of the Promised Land (Exodus 3:8, 13:5), used here to illustrate the reward of hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Aliam virtutem charitatis ... placet nunc inspicere","severity":"info","text":"This marks a transition from the virtue of charity that believes all things to another virtue that surpasses all, associated with the hope of the patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Holocaustis non delectaberis' is not a direct biblical quote; its source is uncertain, possibly a paraphrase of Psalm 51 or a lost liturgical text.","The verse 'In te speraverunt patres nostri' is not found in the Vulgate; it may be a free composition by Augustine or a citation from a non-canonical source."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Exurgat anima quæ hujus charitatis virtute comprehensa est: effugiat ex Ægypto, id est ex hujus sæculi desiderio, pergat ad mare Rubrum, scilicet Christi baptismum; ideo rubrum quia Christi sanguine purgatum. Persequantur hostes, peccata scilicet cum suo auctore diabolo, tanquam ex Ægypto cum suo rege Pharaone sæviant, sequantur fugientes, quid metuis? Usque ad aquam sævient; ingredieris tu, ingredientur et illi post te, sed aqua retro conversa illis erit in perniciem, tibi proficiet ad salutem. Illos obruet, te abluet, illos damnabit, te liberabit. Post hoc suscipies mel de petra quo famem et sitim tuam saties; Petra enim erat Christus, ex cujus præceptis tanquam ex fontibus dulcedinis satieris, gustabis etiam panem, illum scilicet qui dicit: Ego sum panis vivus qu(??) de cœlo descendi. Gustabis et videbis quoniam suavis est Dominus, et si in te eminet virtus charitatis quæ omnia sperat, per heremum necesse est te transire, id est utaris hoc mundo tanquam non utens, et in hac vita peregrinum te noveris esse, si terram promissionis cupis intrare; hæc terra est de qua propheta cantat et dicit: Credo videre bona Domini in terra viventium. Ultima virtus charitatis restat quæ omnia sustinet, et nunquam cadit.","english":"Let the soul that is seized by the power of this charity arise; let it flee from Egypt, that is, from the desire of this world, and proceed to the Red Sea, namely, the baptism of Christ—red because it is purified by the blood of Christ. Let the enemies, that is, sins with their author the devil, pursue, raging like the Egyptians with their king Pharaoh; they follow the fleeing ones—what do you fear? They will rage as far as the water; you will enter, and they will enter after you, but the water, turned back, will be their destruction and will profit you for salvation. It will overwhelm them, wash you; it will condemn them, set you free. After this you will receive honey from the rock, with which you will satisfy your hunger and thirst; for the rock was Christ, from whose precepts, as from fountains of sweetness, you will be sated. You will also taste bread, namely that bread which says: I am the living bread that came down from heaven. You will taste and see that the Lord is sweet, and if the virtue of charity, which hopes all things, stands out in you, you must pass through the desert—that is, you must use this world as if not using it, and know yourself to be a pilgrim in this life, if you wish to enter the promised land. This land is that of which the prophet sings and says: I believe I shall see the good things of the Lord in the land of the living. The last virtue of charity remains, which endures all things and never falls.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exurgat anima ... effugiat ex Ægypto ... pergat ad mare Rubrum","severity":"info","text":"The allegory of the Exodus (Egypt, Red Sea, Pharaoh) draws on Exodus 14, where the Israelites flee Egypt and cross the Red Sea, which drowns the pursuing Egyptians.","cites":[],"named_sources":["Exodus 14"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mare Rubrum","severity":"info","text":"The Red Sea is allegorized as Christ's baptism, 'red because it is purified by the blood of Christ,' a typological reading linking the Old Testament crossing to Christian initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego sum panis vivus qui de cœlo descendi","severity":"info","text":"This echoes John 6:51, 'I am the living bread that came down from heaven,' though the Latin text has a lacuna after 'qui' (qu??).","cites":[],"named_sources":["John 6:51"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Credo videre bona Domini in terra viventium","severity":"info","text":"This is a paraphrase of Psalm 27:13 (Vulgate) or a similar verse, referring to the promised land as the land of the living.","cites":[],"named_sources":["Psalm 27:13"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ultima virtus charitatis restat quæ omnia sustinet, et nunquam cadit","severity":"info","text":"This passage concludes the allegorical journey (Egypt → Red Sea → desert → promised land) and introduces the final virtue of charity: endurance, echoing 1 Corinthians 13:13.","cites":[],"named_sources":["1 Corinthians 13:13"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mel de petra","severity":"info","text":"Honey from the rock is a typological image of Christ's precepts as sustenance, possibly alluding to the manna from heaven (Exodus 16) or the honeycomb in Judges 14:8.","cites":[],"named_sources":["Exodus 16","Judges 14:8"],"dropped_cites":[]}],"ambiguities":["The Latin text has a lacuna after 'qui' in the bread quotation; the English draft supplies 'de cœlo descendi' from John 6:51, but the original may have had a different phrase."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Hanc ipsi capiti nostro Domino Jesu Christo convenire novimus, et ideo in ultimo ponitur, quoniam finis legis est Christus, Quanta autem ipse pro nobis sustinet puto charitatem vestram ignorare non posse. Tamen exinde aliquid dicam, si tamen de tanto aliquid digne dicam. Prius illud quod Deus homo, quod Verbum caro factum est, quod multa bona fecit, et mala perpessus est, quod mor tuos suscitavit, et mortuus est; quod singulari illa pa(??)(??)entia pertulit diabolicum tentatorem, discipulum traditorem, quod ipse um Judam priusquam traditorem pertulit furem, et ante experimentum vinculorum, crucis, ac mortis, labiis ejus dolosis non negavit osculum pacis. In ipsa autem morte quanta sustinuit? Pertulit odiorum flammas, ministras pessimi cordis linguas. Clamaverunt Judæi, Crucifige, Crucifig ’, et ut rei manerent Judæi, innocens ab eis crucifixus est Filius Dei; ad crucem ducitur, expalmatur qui est palma victoriæ, spinis coronatur qui spinas peccatorum nostrorum venit confringere; ligatur qui solvit compeditos; ligno suspenditur qui erigit elisos; aceto potatur fons vitæ, disciplina cæditur, salus vulneratur, vita moritur, occiditur ad tempus vita a morte, ut in perpetuo a vita occidatur mors. Quid hic Judæi in hac morte Christi? Exultaverunt quasi victores, et dum terrenum et caducum regnum timuerunt perdere, regem cœli e(??) terræ non dubitaverunt occidere.","english":"We know that this applies to our head himself, the Lord Jesus Christ, and therefore it is placed last, because the end of the law is Christ. But how much he himself endured for us, I think your charity cannot be ignorant. Nevertheless, I will say something about it, if indeed I can say anything worthy of so great a subject. First, that God became man, that the Word was made flesh, that he did many good things and suffered many evils; that he raised the dead and died; that with that singular patience he endured the diabolical tempter, the disciple who was a traitor, that he himself endured the thief Judas before he was a traitor, and before the experience of bonds, the cross, and death, he did not deny the kiss of peace to his deceitful lips. But in death itself, how much did he endure? He endured the flames of hatred, the tongues, the servants of the most evil heart. The Jews cried out, \"Crucify, crucify,\" and so that the Jews might remain guilty, the innocent Son of God was crucified by them; he is led to the cross, he who is the palm of victory is slapped, he who came to break the thorns of our sins is crowned with thorns; he who frees the fettered is bound; he who raises the fallen is hung on wood; the fountain of life is given vinegar to drink, health is struck by the lash, salvation is wounded, life dies, life is killed for a time by death, so that death might be killed by life forever. What did the Jews do in this death of Christ? They exulted as if victors, and while they feared losing an earthly and transitory kingdom, they did not hesitate to kill the king of heaven and earth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"in ultimo ponitur","severity":"info","text":"The phrase 'in ultimo ponitur' refers to the placement of the virtue of charity as the last of the four cardinal virtues discussed in the treatise, aligning with the idea that Christ is the end (finis) of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"finis legis est Christus","severity":"info","text":"This echoes Romans 10:4 (Vulgate: 'finis legis est Christus'), though the exact phrasing is not a direct quotation; it reflects Pauline theology that Christ fulfills the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Verbum caro factum est","severity":"info","text":"This is a direct reference to John 1:14 (Vulgate: 'Verbum caro factum est'), the Incarnation, a central tenet of Christian doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Crucifige, Crucifige","severity":"info","text":"The cry 'Crucifige, Crucifige' echoes the crowd's demand in the Passion narratives, particularly Mark 15:13-14 and parallels, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"osculum pacis","severity":"info","text":"The 'kiss of peace' (osculum pacis) was a liturgical practice in early Christian worship, symbolizing reconciliation; Augustine uses it to highlight Christ's forgiveness of Judas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"vita moritur","severity":"info","text":"The paradox 'vita moritur' (life dies) is a rhetorical figure common in patristic literature, notably in Augustine's own sermons, emphasizing the mystery of Christ's death as the source of eternal life.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has lacunae or unclear readings at (??)(??)entia and e(??) terræ; the reading 'patientia' for the former and 'et' for the latter is conjectural based on context."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Sed nec sicut putaverunt, victores exstiterunt. Si enim vicerunt, regnum quomodo perdiderunt? Quomodo nunc usque servi remanserunt? Ista namque causa est qua Christus ab eis occisus est. Dixerunt namque apud se principes Judæorum, ut evangelista narrat: Videtis, inquiunt, quia totus mundus post eum abiit; si dimiserimus eum vivere, venient Romani et tollent nobis et locum et regnum; et Christum occiderunt, et locum et regnum perdiderunt. Quid vobis profuit, o insani Judæi, quod tantum scelus commisistis? Numquid quia Christo Domino, ut decuit, servire noluistis, facti estis mali servi bonorum servorum Christi? Per ipsos conterit contumaciam vestram, per ipsos dissipat consilia vestra, per ipsos tribuit scelera in capita vestra. Ipse autem Dominus quem vos intere – mistis non vos servos, sed liberos esse cupiebat quando dicebat: Si vos Filius liberaverit, tunc vereliberi eritis; vos autem Deum et Dominum regem, et ipsam veram libertatem non solum repudiastis, verum etiam negare cupientes clamastis: Non habemus regem, nisi Cæsarem, Sed ne in hoc quidem gloriemini quod Christum occidistis, actum est de vobis potius et nescitis. Audite ipsum Dominum dicentem per prophetam: Ego dormivi et somnum cœpi, somnum appellans mortem a vobis illatam. Cæterum qualis mors potuit esse triduana, maxime illius qui per eumdem prophetam alio loco dicit; Numquid qui dormit non adjiciet ut resurgat?","english":"But they did not, as they thought, emerge as victors. For if they had conquered, how did they lose their kingdom? How have they remained slaves to this day? For this is the reason why Christ was killed by them. For the princes of the Jews said among themselves, as the evangelist relates: \"You see,\" they say, \"that the whole world has gone after him; if we let him live, the Romans will come and take from us both our place and our kingdom.\" And they killed Christ, and they lost both their place and their kingdom. What good did it do you, O mad Jews, that you committed such a crime? Did you not, because you refused to serve Christ the Lord as was fitting, become evil servants of the good servants of Christ? Through them He crushes your stubbornness, through them He scatters your plans, through them He visits your crimes upon your own heads. But the Lord Himself, whom you killed, wanted you not to be servants, but free, when He said: \"If the Son frees you, then you will be truly free.\" But you not only rejected God and the Lord King, and true freedom itself, but, wishing to deny it, you shouted: \"We have no king but Caesar.\" But do not even boast in this, that you killed Christ; rather, it was done to you, and you do not know it. Hear the Lord Himself speaking through the prophet: \"I slept and I began to sleep,\" calling the death inflicted by you a sleep. Moreover, what kind of death could be three days long, especially for Him who says through the same prophet in another place: \"Does not one who sleep rise again?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Videtis, inquiunt, quia totus mundus post eum abiit; si dimiserimus eum vivere, venient Romani et tollent nobis et locum et regnum","severity":"info","text":"Augustine paraphrases a saying of the Jewish leaders not found verbatim in the canonical Gospels; it likely reflects a tradition or harmonization of motives in John 11:48 and Acts 5:37.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si vos Filius liberaverit, tunc vere liberi eritis","severity":"info","text":"This saying of Christ is not a direct Gospel quotation; it may be a loose adaptation of John 8:36 or a lost logion, emphasizing spiritual freedom through the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non habemus regem, nisi Cæsarem","severity":"info","text":"This echoes the Jewish acclamation of Caesar as sole ruler, possibly referencing John 19:15 or a tradition of Jewish leaders rejecting messianic kingship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego dormivi et somnum cœpi, somnum appellans mortem a vobis illatam","severity":"info","text":"Augustine attributes to Christ a prophetic saying about sleep as death; this may allude to Psalm 44:23 (LXX) or a patristic typology of Christ's death as sleep.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Numquid qui dormit non adjiciet ut resurgat?","severity":"info","text":"This rhetorical question echoes Psalm 41:8 (LXX) or a similar resurrection motif, used by Augustine to argue Christ's death was not final.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"principes Judæorum","severity":"info","text":"Augustine refers to Jewish leaders as responsible for Christ's death, a common patristic trope; the passage reflects anti-Jewish polemic typical of the period.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to Jewish leaders and Christ is unclear; they may be Augustine's own compositions or drawn from non-canonical traditions.","The phrase 'Si vos Filius liberaverit' is ambiguous: it could mean 'if the Son frees you' or 'if the Son has freed you' (perfect tense implied)."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"Ego, inquit, dormivi, ego qui potestatem habeo ponendi animam mean; ego dormivi, non quia sævistis, non quia insanistis; ego implevi quod volui, vos in scelere remansistis. Quis exigit tanta de Deo nostro, fratres, pro nostra redemptione et salute, nisi charitas quæ nunquam cadit? charitas quæ magnas vires habes, et de cœlo Deum deposuisti; o cara sanitas, o sancta et vera charitas quæ tanta es in terris, quanta eris in cœlis! Quæ tantum potes in ha(??) pugna mortalitatis adhuc sollicita, quantum poteris in illa perfecta pace secura? Evigila itaque omnis anima Christiana, et si in te eminet virtus charitatis quæ omnia sustinet, Domini tui imitare vestigia. Christus enim, ait apostolus Petrus, pro vobis passus est relinquens vobis exemplum ut sequamini vestigia ejus: et si ille propter te de cœlesti sede ad terrena descendit, tu propter te terrena fuge, appete cœlestia. Si dulcis est mundus, dulcior est Christus; si amarus est mundus, pro te omnia sustinuit Christus. Via tibi factus est ipse salvator, surge, ambula, habes quo; noli pigrescere; sed forte quæris quo? Vides enim viam et quæris quo ducat hæc ipsa via? Ad veritatem et ad vitam. Si amas veritatem, si amas vitam, et cupis ad veritatem et ad vitam venire, a via noli errare. Video, inquis, viam et cupio ambulare; sed amara est: Arcta enim via et angusta est quæ ducit ad vitam; Christus transivit, et adhuc aspera est?","english":"I,\" he says, \"I slept, I who have the power to lay down my life; I slept, not because you raged, not because you were mad; I accomplished what I willed, you remained in your crime.\" Who demands so much from our God, brothers, for our redemption and salvation, except charity which never falls? Charity which has great strength, and brought God down from heaven; O dear health, O holy and true charity, which is so great on earth as you will be in heaven! Which can do so much in this (??) struggle of mortality, still anxious, as you will be able in that perfect, secure peace? Therefore, let every Christian soul awake, and if the virtue of charity which endures all things stands out in you, imitate the footsteps of your Lord. For Christ, says the apostle Peter, suffered for you, leaving you an example that you may follow in his footsteps: and if he descended from the heavenly seat to earthly things for your sake, you, for your own sake, flee earthly things, seek heavenly things. If the world is sweet, Christ is sweeter; if the world is bitter, Christ endured everything for you. The Savior himself has become a way for you; arise, walk, you have a path; do not be sluggish; but perhaps you ask, where to? You see the way and you ask where this very way leads? To truth and to life. If you love truth, if you love life, and you desire to come to truth and to life, do not stray from the way. \"I see,\" you say, \"the way and I desire to walk; but it is bitter: for the way that leads to life is narrow and constricted; Christ passed through it, and is it still rough?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ego, inquit, dormivi","severity":"info","text":"The speaker is Christ, echoing a tradition that during the Passion he appeared to sleep or rest, as in the apocryphal Gospel of Nicodemus or patristic meditations on Psalm 44:23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"charitas","severity":"info","text":"Charitas is the Latin for ἀγάπη, the self-giving love central to Augustine’s moral theology; here it is personified as the force that brought Christ from heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Christus enim, ait apostolus Petrus, pro vobis passus est","severity":"info","text":"This alludes to 1 Peter 2:21, where Christ’s suffering is presented as an example for believers; the citation is not verbatim but a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Arcta enim via et angusta est quæ ducit ad vitam","severity":"info","text":"Echoes Matthew 7:14 (Vulgate: angusta via) and the common patristic metaphor of the narrow way to salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Evigila itaque omnis anima Christiana","severity":"info","text":"This exhortation marks a rhetorical turn from Christ’s speech to direct address of the reader, typical of Augustine’s homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"in ha(??) pugna","severity":"caution","text":"The Latin text is corrupt here; the parenthetical (??) indicates a lacuna or illegible reading; likely 'hac' or 'hac pugna' meaning 'this struggle'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The speaker of 'Ego, inquit, dormivi' is Christ, but the Latin does not specify the source of the quotation; it may be from a lost apocryphon or a patristic commonplace.","The phrase 'in ha(??) pugna' is corrupt; the intended reading is probably 'in hac pugna' (in this struggle)."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Transierunt senes, transierunt juvenes, transierunt puellæ quæ viam quam times et horres tritam tibi fecerunt. Ambula ergo viam securus: ambula, quid enim metuis in hac via? Mortem? et mortem times qui ad vitam curris? Bonus es; bene in hac vita curris. Mors tibi janua est quæ te repræsentat non quæ auferat vitam. Ambula ergo viam, imo ipse qui propter te factus est via, ipse te ducat per se ipsum; ipse est enim via, veritas et vita. Dic ergo tu, o anima fidelis et pia, dic secura, dic et cum propheta veraciter exclama: Deduc me. Domine, in via tua, et ambulabo in veritate tua: tunc ad te securus perveniam, si usque in finem tuam gratiam non deseram. Hæc, fratres dilectissimi, quæ a Domino ipsius charitatis dicta sunt sanctitati vestræ, ita hæreant sensibus et cordibus vestris, ut eadem ipsa charitas fructum in vobis operis inveniat, non folia laudis.","english":"The old have passed, the young have passed, the maidens have passed, who made for you the path which you fear and dread, well-trodden. Walk therefore the path in safety: walk, for what do you fear on this path? Death? And do you fear death, you who are running toward life? You are good; you run well in this life. Death is a door for you, which presents you, not which takes away life. Walk therefore the path; nay, He who for your sake became the path, He Himself leads you through Himself; for He is the way, the truth, and the life. Say therefore, O faithful and pious soul, say in safety, say and cry out truthfully with the prophet: \"Lead me, Lord, in your way, and I will walk in your truth: then I will arrive safely to you, if I do not abandon your grace until the end.\" These things, most beloved brothers, which have been spoken to your holiness by the Lord of charity itself, let them so cleave to your minds and hearts, that this same charity may find in you the fruit of work, not the leaves of praise.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"via, veritas et vita","severity":"info","text":"The phrase 'via, veritas et vita' (way, truth, and life) is a direct citation of John 14:6, where Christ identifies himself as the way to salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deduc me, Domine, in via tua, et ambulabo in veritate tua","severity":"info","text":"This is a paraphrase of Psalm 5:9 (Vulgate numbering), 'Deduc me in via tua, et ambulabo in veritate tua,' adapted to include 'Domine' and 'securus perveniam'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"charitas","severity":"info","text":"Charitas (charity) is the central theological virtue in this treatise, personified as the agent that brought God down from heaven (previous passage) and now demands fruit of work, not leaves of praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mors tibi janua est","severity":"info","text":"The metaphor of death as a door (janua) that presents the soul rather than taking life reflects early Christian and Augustinian theology of death as a transition to eternal life, not annihilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hæc, fratres dilectissimi...","severity":"info","text":"This concluding sentence marks the peroration of the treatise, exhorting the audience to internalize the teachings and let charity produce fruit of work, not leaves of praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fructum in vobis operis inveniat, non folia laudis","severity":"info","text":"The contrast between fruit of work and leaves of praise echoes a common patristic and Augustinian theme (cf. Augustine's sermons) emphasizing active virtue over empty acclaim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Deduc me, Domine, in via tua' is a loose adaptation of Psalm 5:9; the exact wording may vary in different Vulgate traditions.","The identity of 'the prophet' in 'cum propheta veraciter exclama' is not specified but is traditionally understood as David, the psalmist."],"confidence":"high","notes":[]}]}