{"slug":"tmp768.tmp768.opp-lat1","id":"latin:ogl-pl:tmp768.tmp768.opp-lat1","title":"Sermones Quatuor","title_source":"Sermones Quatuor","author":"Augustinus","genre":"homily","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:40:23Z","cost_usd":0.008952},"source":{"registry_id":"latin:ogl-pl:tmp768.tmp768.opp-lat1","work_id":"tmp768.tmp768.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/tmp768/tmp768/tmp768.tmp768.opp-lat1.xml"},"stats":{"passages":18,"english_words":4307,"coptic_letters":0,"source_letters":16113,"commentary_units":103,"commentary_kinds":8,"derived_notes":1,"ambiguities":32,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"tmp768.tmp768.opp-lat1","abstract":"The Sermones Quatuor are four Latin homilies traditionally attributed to Augustine of Hippo, though their authorship remains uncertain. Likely composed in a late fourth- to early fifth-century North African context, the sermons survive in multiple early manuscripts but lack a fully collated critical edition. The source edition (ogl-pl) relies on a single base manuscript without a critical apparatus. The sermons were included in medieval homiliaries and cited by later theologians, but their influence is limited compared to Augustine's major works. They are not part of the standard liturgical cycle. The text features rare vocabulary, such as 'monopedam,' and textual ambiguities, including a lacuna at 'Pet(??)us' and an ambiguous abbreviation 'inqu(??).'","historical_context":"The sermons are traditionally attributed to Augustine of Hippo (354–430 CE), but the attribution is not securely dated. Internal references suggest a late fourth- to early fifth-century North African context, but no external evidence confirms authorship. The sermons survive in multiple early manuscripts, indicating a complex textual tradition; the source edition (ogl-pl) relies on a single base manuscript without full collation. They were included in medieval homiliaries and cited by later theologians, but their influence is limited compared to Augustine's major works. The genre is homily, and the language is Latin. The transmission history is uncertain, and readers should consult the Maurist or CSEL editions for textual details.","significance":"These sermons illustrate the allegorical exegesis and rhetorical style typical of late antique North African preaching. They preserve rare or invented terms like 'monopedam' and show how patristic authors adapted classical imagery for Christian teaching. Their inclusion in medieval homiliaries demonstrates their later use, though their limited influence compared to Augustine's major works highlights the selective reception of his corpus.","timeline":[{"date":"late 4th–early 5th c.","event":"Probable composition in North Africa, possibly by Augustine of Hippo."},{"date":"5th–6th c.","event":"Earliest manuscript copies produced; textual tradition begins."},{"date":"medieval period","event":"Sermons included in homiliaries and cited by theologians."},{"date":"19th–20th c.","event":"Modern editions (Maurist, CSEL) provide critical texts; ogl-pl edition relies on a single base manuscript."}],"relations":[{"work":"Augustine's other sermons","relation":"Similar homiletic style and allegorical method, but authorship uncertain.","key":"","label":null,"url":null},{"work":"Matthew 14","relation":"Thematic heading links to this chapter, including Peter's walking on water.","key":"","label":null,"url":null},{"work":"Gregory of Nazianzus","relation":"Shared patristic image of swallow training chicks for divine pedagogy.","key":"","label":null,"url":null},{"work":"Medieval homiliaries","relation":"Sermons were included and cited, showing later liturgical use.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Augustine is traditional but not securely dated; no external evidence confirms authorship.","The source edition (ogl-pl) relies on a single base manuscript without full collation; readers should consult the Maurist or CSEL editions for textual details.","The text has a lacuna or corruption at 'Pet(??)us', likely intended as 'Petrus' (Peter), but the manuscript reading is uncertain.","The abbreviation 'inqu(??)' is ambiguous; it may stand for 'inquiunt' (they say) or be a scribal error for 'inquit' (he says)."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00042,"generated":"2026-11-15T06:40:23Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp768/tmp768/tmp768.tmp768.opp-lat1.xml"}],"checks":{"work":"tmp768.tmp768.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":18,"translated":18,"commentary_passages":18,"commentary_units":103,"english_words":4307,"source_letters":15996,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The four sermons survive in multiple early manuscripts, but the textual tradition is complex; the source edition (ogl-pl) relies on a single base manuscript without full collation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Augustine is traditional but not securely dated; internal references suggest a late fourth- to early fifth-century North African context, but no external evidence confirms authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These sermons were included in medieval homiliaries and cited by later theologians, but their influence is limited compared to Augustine’s major works; they are not part of the standard liturgical cycle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or variant readings; readers should consult the Maurist or CSEL editions for textual details.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 18 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":18},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SERMO PRIMUS.\n\nDe evangelio ubi beatus Petrus in mari tempestatem sustinuit in navi. Matth. xiv, seqq.\n\nNutritos hirundo pullos suos cum volandi arti disponit, paululum quidem in aere dimittit, quibus tamen ipsa vicina est, ne forte decidant trepidando, adhuc infirmi volando. Ita et salvator noster Jesus Christus discipulos suos quasi teneros pullos de nidulis quietis emisit marinis fluctibus adprobandos. At ubi cœpit pinnas devotionis eorum marina procella turbare, et ventosa tempestas dissipare, ipse potens est sequi navigio qui imperat vento. Fecit sibi potentissimam monopedam, singularem quadrigam, mirandam suis vestigiis plateam componens, non marmoribus ornatam sed fluctibus pictam, non saxis sed plantis. Non longe recedit, qui pie præmisit. Ambulabant soli et non soli, temptandi, probandi, visitandi. Invenit occasionem quasi subtilis fur effractor, qui excitat tempestatem, qui non amat tranquillitatem; et quasi absente magistro discipulos temptat, ventos inflat, excitat mare, et sequentem non videt gubernatorem. Fit servis absente domino argutatum sine causa naufragium, sed tenetur pietate navigium. Illi interea manus extendunt, lacrimas fundunt, vela deponunt, strident funes et restes, ut Pet(??)us solvatur et diabolus alligetur. Ubi exclamant, inqu(??), Domine salvator es noster? Præmisisti nos, et dimisisti (??)os. Ecce naufragator, ubi es tu potentissime gubernator?","english":"SERMON ONE.\n\nOn the Gospel where the blessed Peter endured a storm at sea in a ship. Matt. 14, etc.\n\nWhen a swallow trains her chicks for the art of flying, she lets them go a little way in the air, but she herself is near them, lest they fall by trembling, still weak in flight. So too our savior Jesus Christ sent out his disciples, like tender chicks from quiet little nests, to be tested on the sea waves. But when the sea storm began to disturb the wings of their devotion, and the windy tempest to scatter them, he who commands the wind is powerful enough to follow by ship. He made for himself a most powerful one-footed vehicle, a singular chariot, a wondrous pavement composed by his own footsteps, not adorned with marbles but painted with waves, not with stones but with plants. He does not withdraw far who has piously sent them ahead. They walked alone and not alone, to be tempted, tested, visited. A subtle thief and burglar finds an opportunity, who stirs up the storm, who does not love tranquility; and as if the master were absent, he tempts the disciples, inflates the winds, stirs up the sea, and does not see the helmsman following. A shipwreck, argued without cause, befalls the servants in the master’s absence, but the ship is held by piety. Meanwhile they stretch out their hands, pour forth tears, lower the sails; the ropes and cables creak, so that Peter may be loosed and the devil bound. Whereupon they cry out, “Lord, are you not our savior? You sent us ahead, and you abandoned us. Behold the shipwrecker, where are you, most powerful helmsman?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SERMO PRIMUS","severity":"info","text":"The sermon opens with a title and a thematic heading linking it to Matthew 14, establishing a narrative framework for the allegorical exposition that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"monopedam","severity":"info","text":"The term 'monopedam' (one-footed vehicle) is a rare or invented word, possibly a neologism by Augustine to describe Christ's miraculous walking on water, blending classical and Christian imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xiv, seqq.","severity":"info","text":"The heading references Matthew 14, which includes Peter's walking on water (v. 28-31) and the storm on the Sea of Galilee, though the sermon's narrative expands allegorically beyond the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"hirundo pullos suos","severity":"info","text":"The simile of the swallow training its chicks is a common patristic image for divine pedagogy, found in works like Gregory of Nazianzus, but here adapted to Christ's guidance of the disciples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Pet(??)us solvatur et diabolus alligetur","severity":"caution","text":"The text has a lacuna or corruption at 'Pet(??)us', likely intended as 'Petrus' (Peter), but the manuscript reading is uncertain; the phrase contrasts Peter's release with the devil's binding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"inqu(??)","severity":"caution","text":"The abbreviation 'inqu(??)' is ambiguous; it may stand for 'inquiunt' (they say) or be a scribal error for 'inquit' (he says), affecting the attribution of the cry to the disciples or Peter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text has several lacunae: 'Pet(??)us' likely refers to Peter but the exact reading is uncertain; 'inqu(??)' may be 'inquiunt' or 'inquit'; the phrase 'dimisisti (??)os' is incomplete, possibly 'dimisisti nos' (you abandoned us)."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Ecce tempestas, ubi es pietas? Ecce mare latrat, ubi es tu agnus D(??)i qui tulisti peccata mundi?\n\nContinuo advenit Dominus, cum pietate subridens ad teneros pullos. Ventis turbantibus dissipatis, venit potenter, appellat clementer, suos quoque refic(??)t sapienter. Vident et turbantur, qui non videndo turbabantur· inenarrabilia, fratres mei! Ubique metus, aut de periculo, aut de miraculo. Sed tulit illis timorem qui mitigavit tempestatem. Nolite, inquit, timere; ego sum. Magna fit eis consolatio, Domini personæ interpretatio. Domine, (??)lamant: securi sumus, si tu es: non timemus, si tu es. Et Petrus ait: Possum facere quod facis, si tu es; sed proba mihi vere si tu es; et jube me venire super aquas, si tu es· Domine, ad te dixi: sine te non præsumsi; si jubes, dixi; sed si juvave(??)is, quod dixi. Si non juvas, noli jubere; sed si juvas, dignare jubere, et jube me ad te venire super aquas. Et Dominus e contra: Veni ad me, si præsumis de me. Lætus Dominus vultuque jucundo favens, expectans piscatorem suum, confessorem suum, præsumtorem suum, ducem suum, magnum comitem suum, et primum carbunculum, lapidem pretiosum, non longe expectans sed prope propter pietatem.","english":"Behold the storm, where is your piety? Behold the sea barks, where are you, Lamb of God, who took away the sins of the world?\n\nImmediately the Lord arrives, smiling with kindness at his tender chicks. The stormy winds having been scattered, he comes powerfully, calls gently, and wisely refreshes his own. They see and are troubled, who were troubled by not seeing—indescribable, my brothers! Everywhere there is fear, either from danger or from the miracle. But he who calmed the storm took away their fear. \"Do not be afraid,\" he says, \"it is I.\" Great consolation comes to them from the interpretation of the Lord's person. \"Lord,\" they cry, \"we are safe if you are here; we do not fear if you are here.\" And Peter says: \"I can do what you do, if you are here; but prove to me truly that you are here; and bid me come upon the waters, if you are here. Lord, I have spoken to you: without you I have not presumed; if you command, I have spoken; but if you help, I have spoken what I said. If you do not help, do not command; but if you help, deign to command, and bid me come to you upon the waters.\" And the Lord in reply: \"Come to me, if you presume upon me.\" The Lord, cheerful and with a joyful countenance, favoring, awaiting his fisherman, his confessor, his presumptuous one, his leader, his great companion, and the first carbuncle, the precious stone, not waiting far off but near, out of piety.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"carbunculum","severity":"info","text":"Carbuncle is a precious stone, often red (like a ruby or garnet), used in patristic and medieval Latin as a metaphor for a chief or luminary. Here it refers to Peter as the 'first carbuncle' among the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 14:22-33","severity":"info","text":"The passage alludes to the Gospel episode of Peter walking on water (Matthew 14:22-33), though the specific request to walk on water is not in the canonical text; it is a later legendary expansion found in apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"agnus D(??)i","severity":"info","text":"The lacuna 'D(??)i' likely stands for 'Dei' (of God), yielding 'Agnus Dei' (Lamb of God), a standard Christological title from John 1:29 and the liturgy. The incomplete form suggests a scribal abbreviation or damage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from the preceding simile (swallow and chicks) to a dramatic narrative of the storm and Christ’s appearance, with direct speech from Peter and the Lord, heightening the homiletic immediacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Peter walking on water","severity":"info","text":"The motif of Peter walking on water, absent from the canonical Gospels, appears in later apocryphal Acts of Peter and was popular in medieval hagiography and art, reflecting Peter’s primacy and miraculous authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"refic(??)t","severity":"caution","text":"The reading 'refic(??)t' is uncertain; it may be 'reficit' (refreshes) or 'reficiet' (will refresh). The sense is clear—Christ restores his disciples—but the exact form is ambiguous due to manuscript damage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna in 'D(??)i' is resolved as 'Dei' (of God), but the exact abbreviation is uncertain.","The verb 'refic(??)t' is ambiguous between present and future tense; the context favors present.","The phrase 'juvave(??)is' is corrupt; likely 'juvaveris' (you have helped) or 'juvaveris' (you will help), but the reading is uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Petro itaque mare subripit trepidanti. Sensit mare in Petro fidem deficere, et cœpit majore undarum lingua latrare. Solvitur quod erat firmatum, quia fidei solutum est firmamentum. Velut cera sole ca lente soluta, sic cœpit unda laxari mollita. Sensit petram pelagi Petrus vacillare jam debilem fluescentem: et depressis vestigiis atque palpitantibus membris, extensis palmis, ex(??)lamat et dicit; Adjuva me, Domine, et miserere mei. Semper mihi timor est sine te, et in navicula et super unda præsumsi venire ad te. Quare tollar a te? Adjuva me, ad navem revoca, ascende mecum, veniam tecum. (??)(??)e Dominus virtutum nobiscum, susceptor noster Deus Jacob, Petrum allevavit, firmavit, ambulare intrepidum fecit, trepidantes discipulos refecit, compescuit procellam, gubernavit naviculam. Ipsam suam sponsam, nostram matrem, tranquillet Ecclesiam; et inter istam tempestatem ipsum habeamus semper gubernatorem, quem Petrus habuit defensorem! Amen.","english":"So then the sea steals away from the trembling Peter. The sea sensed that faith was failing in Peter, and began to bark with a greater tongue of its waves. What had been made firm was loosened, because the foundation of faith was loosened. Like wax melted by the gentle sun, so the wave began to soften and slacken. Peter felt the rock of the sea now tottering, weak and flowing away: and with his steps sinking and his limbs trembling, his palms outstretched, he cries out and says: \"Help me, Lord, and have mercy on me. I am always afraid without you, and I presumed to come to you in the little boat and upon the wave. Why should I be taken from you? Help me, call me back to the ship, come up with me, I will come with you.\" The Lord of hosts with us, our supporter, the God of Jacob, lifted Peter up, steadied him, made him walk without fear, refreshed the trembling disciples, calmed the storm, steered the little ship. May He calm His own bride, our mother, the Church; and amid this storm may we always have as our helmsman the one whom Peter had as his defender! Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Petro itaque mare subripit trepidanti","severity":"info","text":"The Latin plays on Peter's name (Petrus, 'rock') and the sea's action: the sea 'steals away' from the trembling Peter, inverting the expected image of Peter as the firm rock.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"susceptor noster Deus Jacob","severity":"info","text":"The phrase 'God of Jacob' echoes the Old Testament title for God as protector of the patriarchs, e.g., Psalm 46:7 (Vulgate: 'Deus Jacob').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Dominus virtutum","severity":"info","text":"'Lord of hosts' (Dominus virtutum) is a Latin rendering of the Hebrew 'YHWH Tsevaot,' common in the Vulgate (e.g., 1 Samuel 1:3) and liturgical usage, emphasizing divine military power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ipsam suam sponsam, nostram matrem, tranquillet Ecclesiam","severity":"info","text":"The passage shifts from the narrative of Peter to a prayer for the Church, identified as Christ's bride and our mother, a typical Augustinian ecclesiological move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Petro itaque mare subripit trepidanti","severity":"info","text":"This homily's dramatic depiction of Peter's fear and Christ's rescue influenced later medieval exegesis of Matthew 14:22-33, emphasizing apostolic weakness and divine intervention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ex(??)lamat et dicit","severity":"caution","text":"The Latin text has a lacuna or corruption at 'ex(??)lamat'; the intended verb is likely 'exclamat' (cries out), as rendered in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact verb form in 'ex(??)lamat' is uncertain; the reading 'exclamat' is assumed.","The phrase 'Dominus virtutum nobiscum' may be a liturgical formula or a direct quotation from a lost source."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"SERMO II.\n\nQuantum valeat jejunium.\n\nMoyses quadraginta diebus et quadraginta noctibus nisi mavis agitatum, aut quidlibet aliud. in (??)remo jejunavit, ut legem Domini mereretur accipere. Impetraverunt jejunia quod venter saturus desperabat. Denique videte, fratres carissimi, quid sit inter jejunium et saturitatem, inter ventrem vacuum et pulmonem epulis æstuantem. Moyses, quia jejunavit, Dominum vidit; et populus quia comedit et bibit, idola fabricatus est. Quid de Moyse loquor, et de israelitica multitudine? Ipse princeps generis nostri Adam quamdiu non comedit, in paradiso fuit: statim ut comedit, de paradiso ejectus est. Qui in paradiso Dei, virgo fuerat, ejectus de paradiso cognovit uxorem suam: semper enim saturitati juncta lascivia est: vicina sibi sunt saginæ membra atque luxuriæ; pro membrorum ordine, ordo vitiorum eligitur.","english":"SERMON II.\n\nHow Much Fasting Avails.\n\nMoses fasted for forty days and forty nights—unless you prefer \"agitated\" or something else—in the desert, that he might merit receiving the Lord's law. Fasts obtained what a full belly despaired of. Finally, see, dearest brothers, what there is between fasting and fullness, between an empty stomach and a lung seething with feasts. Moses, because he fasted, saw the Lord; and the people, because they ate and drank, fashioned idols. Why do I speak of Moses and the Israelite multitude? The very prince of our race, Adam, as long as he did not eat, was in paradise; as soon as he ate, he was cast out of paradise. He who in God's paradise had been a virgin, cast out of paradise, knew his wife: for lasciviousness is always joined to fullness; limbs of fatness and limbs of luxury are near to each other; in accordance with the order of the limbs, the order of vices is chosen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"jejunium","severity":"info","text":"The Latin 'jejunium' (fasting) is the central theme; the title 'Quantum valeat jejunium' means 'How much fasting avails.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Moyses quadraginta diebus et quadraginta noctibus","severity":"info","text":"This echoes Exodus 34:28, where Moses fasts forty days and nights on Sinai to receive the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adam ... in paradiso fuit ... ejectus est","severity":"info","text":"The reference to Adam's expulsion after eating alludes to Genesis 3:6, 23-24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"nisi mavis agitatum, aut quidlibet aliud","severity":"caution","text":"The phrase 'unless you prefer agitated or something else' suggests textual uncertainty or a variant reading in the source; the Latin 'agitatum' may be a scribal corruption or gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Denique videte, fratres carissimi","severity":"info","text":"This phrase marks a rhetorical shift from exemplum to direct exhortation, typical of Augustinian homiletic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Moyses ... Dominum vidit; et populus ... idola fabricatus est","severity":"info","text":"The contrast between Moses seeing God and the people making idols parallels the earlier sea/faith metaphor, reinforcing the theme of fasting versus satiety.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nisi mavis agitatum, aut quidlibet aliud' is ambiguous: it may indicate a textual variant or a rhetorical aside by Augustine, possibly referring to a different reading of Moses' fast (e.g., 'agitated' as a state of mind). The reading taken treats it as a parenthetical note on textual uncertainty."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Helias sanctus, cui elementa famulata sunt, qui cœlum tribus annis et sex mensibus clauserat, ad cujus vocem supernum descendit incendium, cum eum Jezabal vellet occidere, et fessus sub umbrosa arbore jaceret in solitudine, angelus ad eum mittitur, et præcepit ut sumeret paululum panis et aquæ; quadraginta enim dierum jejunio per desertum ad Sina montem profecturus erat. Numquid enim Dominus omnipotens, qui cœlum et terram fecerat, cujus universa creatura est, non poterat mulsa per angelum aut vina transmittere, aut conditos cibos, aut marinas delicias, ant volucrum suavitates? Sed sciebat pro phetam suum non aliter posse temptationes diaboli vincere, nisi jejuniis erudiretur.\n\nEjecit nos, fratres carissimi, de paradiso cibus, reducat esuries. Daniel ille futurorum conscius, et adventus Domini et eversionis Hierusalem manifestissimus prædicator, ideo vir desideriorum appellatus est, quia panem desiderii non comedit, et potum concupiscentiæ non bibit; magis enim Christum quam epulas desiderabat. Joannes præcursor Domini locustis in eremo nutritus est, non animalium carnibus et volucrum suavitatibus. Poterat utique juxta Jordanis fluenta piscium sibi exhibere delicias(??) sed pœnitentiam prædicaturus doctrinam rigoris et jejunii exemplo suo magis debuit docere quam voce.","english":"The holy Elijah, to whom the elements were subservient, who had closed the heavens for three years and six months, at whose voice a heavenly fire descended, when Jezebel wished to kill him, and he lay weary under a shady tree in the wilderness, an angel was sent to him and commanded that he take a little bread and water; for he was about to set out through the desert to Mount Sinai after a fast of forty days. Could not the omnipotent Lord, who had made heaven and earth, whose entire creation is, have sent honey through the angel, or wines, or seasoned foods, or sea delicacies, or the dainties of birds? But He knew that His prophet could not otherwise overcome the temptations of the devil unless he were disciplined by fasts.\n\nFood cast us out of paradise, dearest brothers; let hunger lead us back. Daniel, that knower of future things, and the most manifest preacher of the Lord's coming and of the overthrow of Jerusalem, was called a man of desires for this reason: because he did not eat the bread of desire and did not drink the drink of lust; for he desired Christ more than feasts. John, the forerunner of the Lord, was nourished on locusts in the wilderness, not on the flesh of animals or the dainties of birds. He could, of course, have provided himself with the delights of fish along the streams of the Jordan, but, about to preach penance, he had to teach the doctrine of austerity and fasting more by his own example than by his voice.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Helias sanctus","severity":"info","text":"The story of Elijah fed by an angel in the wilderness (1 Kings 19:4-8) is here adapted to emphasize fasting as discipline. The detail of closing the heavens for three years and six months is not biblical but appears in later hagiographic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel ille futurorum conscius","severity":"info","text":"Daniel's fasting is linked to his prophetic role (Dan 10:2-3). The epithet 'vir desideriorum' (man of desires) plays on his name (Hebrew: 'God is my judge') and his abstinence from rich food.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joannes præcursor Domini locustis in eremo nutritus est","severity":"info","text":"John the Baptist's diet of locusts and wild honey is attested in the Gospels (Mark 1:6; Matt 3:4) and elaborated in patristic literature as a model of asceticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ejecit nos, fratres carissimi, de paradiso cibus, reducat esuries","severity":"info","text":"This antithetical sentence (food expelled, hunger returns) serves as a rhetorical pivot, contrasting the fall with the remedy of fasting, and introduces the examples of Daniel and John.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Numquid enim Dominus omnipotens... non poterat mulsa per angelum aut vina transmittere","severity":"info","text":"The rhetorical question underscores divine restraint, a theme common in monastic literature (e.g., Cassian, Collationes 2.10) to justify ascetic practice as imitation of Christ's humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"piscium sibi exhibere delicias(??)","severity":"caution","text":"The double question mark in the Latin edition indicates textual uncertainty. The sense is clear (John could have eaten fish), but the exact reading may be corrupt or a scribal gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'qui cœlum tribus annis et sex mensibus clauserat' is non-biblical; its source is uncertain, possibly from apocryphal or hagiographic tradition.","The parenthetical '(??)' after 'delicias' signals a textual crux in the edition; the reading is accepted as intended."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Cum in Evangelio quidam dæmonio plenus, Domino fuisset oblatus, quem purgare apostoli nequiverunt, interrogantes audiunt: Istiusmodi genus non ejicitur nisi orationibus atque jej(??)miis.\n\nVidete, fratres, quanta sit virtus jejuniorum, ut id valeant jejunia facere, quod apostoli nequiverunt. Dimittantur vetera; unusquisque se ipsum consideret et perpendat quanta sit orandi differentia inter vacuum ventrem et refectum, inter rubentem faciem et ora pallentia, inter salivam virginem et labia crapulis dissoluta, inter oppressum epulis sensum et inediæ tenuitate vigilantem. Non dico duplicata et multiplicata jejunia, non dico hebdomadas, sed saltem singulos dies absque ciborum luxuria transigamus. Cessent lavacra, vina, vel deliciæ; non quod creaturam Dei judicemus esse damnandam, sed qui toto anno nobis viximus, saltem paucis diebus Dec vivere valeamus, adjuvante nos ipso qui cum Patre et Spiritu sancto vivit et regnat in sæcula sa(??)culorum. Amen.","english":"When in the Gospel a certain man possessed by a demon was brought before the Lord, whom the apostles were unable to cleanse, they asked and heard: \"This kind is not cast out except by prayers and fasts.\"\n\nSee, brothers, how great is the power of fasts, that fasts are able to accomplish what the apostles could not. Let old things be dismissed; let each one consider himself and weigh how great is the difference in praying between an empty stomach and a full one, between a ruddy face and pale lips, between a sober mouth and lips loosened by gluttony, between a mind oppressed by feasts and one vigilant in the leanness of fasting. I do not speak of doubled and multiplied fasts, I do not speak of weeks, but let us at least pass single days without the luxury of foods. Let baths, wines, and delicacies cease; not that we judge the creature of God to be condemned, but because we who have lived for ourselves the whole year, let us at least for a few days be able to live for God, with the help of Him who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cum in Evangelio quidam dæmonio plenus, Domino fuisset oblatus","severity":"info","text":"The episode of a demoniac brought to Christ whom the apostles could not cure is not a single Gospel verse but a conflation of Mark 9:17–29 and Matthew 17:14–20, where the father says the boy is possessed and Jesus heals him after the crowd departs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"jej(??)miis","severity":"caution","text":"The Latin text has a lacuna: 'jej(??)miis' likely stands for 'jejuniis' (fasts). The English draft reads 'fasts' accordingly, but the manuscript corruption should be noted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lavacra, vina, vel deliciæ","severity":"info","text":"Baths, wines, and delicacies were standard luxuries in late antique Christian ascetic discourse, often renounced during Lent or penitential seasons. Augustine here urges temporary abstinence, not permanent condemnation of creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Videte, fratres, quanta sit virtus jejuniorum","severity":"info","text":"This sentence marks a rhetorical shift from the Gospel narrative to direct exhortation. The series of contrasts (empty vs. full stomach, ruddy vs. pale face) builds a persuasive argument for fasting as a spiritual discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non quod creaturam Dei judicemus esse damnandam","severity":"info","text":"Augustine’s caveat against condemning creation reflects a common patristic concern to avoid Manichaean dualism. This passage was later cited in medieval discussions on the legitimacy of bodily pleasures in asceticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"sa(??)culorum","severity":"caution","text":"The Latin has 'sa(??)culorum', likely 'saeculorum' (ages). The lacuna is minor and the reading secure, but the manuscript corruption should be noted for textual criticism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Gospel passage referenced is a conflation, not a single verse; the exact wording of the apostles' question is not given in the Latin.","The lacunae in 'jej(??)miis' and 'sa(??)culorum' are resolved by context but indicate manuscript damage."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"SERMO III.\n\nDe evangelio ubi Dominus de aqua vinum fecit Joan, cap, II.\n\nNuptiæ, in quibus Christus et munerator et c(??)nviva discubuit; munerator scilicet in origine, conviva factus in genere, ut qui in primordio copulæ novellæ concesserat nasci ex homine hominem, ipse quoque nasci dignaretur ex virgine.... Aures nostræ pulsatæ nunc e s(??)nelo Evangelio sonuerunt: die. inquit, tertio nuptiæ factæ sunt in Chanan galilæ(??), et erat mater Jesu ibi; invitatus est autem Jesus cum discipulis ad nuptias. Si Manichæorum latebrosa voluptuosæ turpitudinis fœditas de nuptiis percontetur, Deus eas, inquit, non fecit. S(??) ergo Deus nuptias non fecit, quomodo in eis Christus cum discipulis suis invitatus adcubuit? Sed jam opaci hujus mysterii nubilum ventilemus. Die, inquit, tertio nuptiæ factæ sunt in Chanan galilæa. Splendescente igitur super obscurum, delictis offuscantibus, mundum Trinitatis die, Christus venit ad nuptias. Tunc autem anima quæ de limi fuerat jam affricta consortio, per fornicationem oblectantis pomi adulterum demutata maritum, pollutæ societatis nuptias celebrat. Audi Paulum hujus malæ conjugationis iterum vincla for- Midantem: timeo, inquit, ne sicut serpens Evam fefellit astutia sua, ita corrumpantur mentes vestræ a simplicitate et castitate quæ est in Christo Jesu Domino nostro.","english":"SERMON III.\n\nOn the Gospel where the Lord made water into wine, John, chapter 2.\n\nThe wedding at which Christ was both giver and guest; giver, that is, in origin, guest made in kind, so that he who at the beginning of the new union had granted that man be born from man, would himself deign to be born from a virgin.... Our ears, now struck from the sounding of the Gospel, have resounded: \"On the third day,\" it says, \"a wedding took place at Cana in Galilee, and the mother of Jesus was there; and Jesus was invited with his disciples to the wedding.\" If the hidden foulness of the Manichaeans' voluptuous and shameful depravity should inquire about marriage, \"God,\" it says, \"did not make marriage.\" If, then, God did not make marriage, how did Christ recline with his disciples, invited to the wedding? But let us now air the cloud of this dark mystery. \"On the third day,\" it says, \"a wedding took place at Cana in Galilee.\" Therefore, as the day of the Trinity shines over the darkness, with delights obscuring, Christ came to the wedding. At that time, the soul, which had already been rubbed by association with the mire, having changed its adulterous husband through the fornication of the pleasing apple, celebrates the wedding of a polluted union. Hear Paul, who again forges the bonds of this evil union: \"I fear,\" he says, \"that just as the serpent deceived Eve by his cunning, so your minds may be corrupted from the simplicity and chastity which is in Christ Jesus our Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan, cap, II","severity":"info","text":"The sermon is introduced as being on John 2, the account of the wedding at Cana where Jesus turns water into wine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Manichaeorum","severity":"info","text":"Augustine polemicizes against Manichaean rejection of marriage, a key point of controversy in his anti-Manichaean writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"timeo, inquit, ne sicut serpens Evam fefellit","severity":"info","text":"The quotation attributed to Paul is not a direct biblical verse but a paraphrase of 2 Corinthians 11:3 (Vulgate: 'Timeo enim ne sicut serpens Evam seduxit...').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"c(??)nviva","severity":"caution","text":"The Latin text has a lacuna or corruption: 'c(??)nviva' likely intended 'conviva' (guest), as the English draft reads.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Die, inquit, tertio nuptiæ factæ sunt in Chanan galilæa","severity":"info","text":"Augustine interprets the 'third day' as a symbol of the Trinity, linking the wedding narrative to Trinitarian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"SERMO III","severity":"info","text":"This sermon is part of a collection of four sermons attributed to Augustine, though authenticity is debated; the text shows signs of later editing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several lacunae (e.g., 'c(??)nviva', 's(??)nelo') that are resolved by context but not certain.","The quotation from Paul is not verbatim from the Vulgate, suggesting a paraphrase or memory variant."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Dum itaque in unius discubitionis instrumento jactati diabolus et anima lascivirent, invitato Jesu.·.. dum vino luxuriæ defecerunt. Genetrix autem Christi illa, quæ facinerosi concubitus pactum exhorruit, quæ non solum corpore verum etiam mente virgo permansit, intererat invitata, conditione generis non participatione criminis, universitate nascendi non societate peccandi, quæ..... Christo, non quæ mundo consentiret jucundo.\n\nHæc igitur mater Christi longum mundi miserata laborem, quæ se noverat de palmite fidei magnum duxisse.... botrum, a proprio germine cœpit exposcere vinum. Quando autem angelo credidit, tunc pro mundo suggessit: tunc inchoavit agere sæculi causam, quando non trepidavit ad nuntium. Ecce enim ancilla Domini, fiat mihi secundum verbum tuum. Mox ex semine sancti Spiritus propagata in saltu virginali primitiva vitis effloruit, quæ umbraculis opacata cœlestibus subfrondet.... nis occultum botrum procreavit. Pependit salus in fidei apice, et turguit botrus.... Ecce postmodum ex matricis utero racemus divinæ prolis animatus.... natus est. Christus verus botrus continebat equidem intra se vitæ vinum.... crucis accesserat prelum. Dicit mater ejus: Vinum non habent. O virgo sapientissima! modo meruisti germinatam sobolem procreare, et jam botrum.,.vis exprimere? Equidem non potest nisi germen germini obviare, et (palmiti suo) resistere.","english":"While, therefore, in the instrument of one reclining, the devil and the soul were rioting, Jesus having been invited... while they failed from the wine of luxury. But that mother of Christ, who abhorred the pact of a criminal union, who remained a virgin not only in body but also in mind, was present invited, by condition of birth not by participation in crime, by the universality of being born not by the society of sinning, who would consent to Christ, not to the world, with joy.\n\nThis mother of Christ, therefore, pitying the long labor of the world, she who knew she had drawn from the vine-shoot of faith a great... cluster, began to demand wine from her own offspring. But when she believed the angel, then she suggested for the world: then she began to plead the cause of the age, when she did not tremble at the message. Behold, the handmaid of the Lord, let it be done to me according to your word. Soon from the seed of the Holy Spirit, propagated in the virginal grove, the first vine blossomed, which, shaded by celestial coverts, puts forth leaves... and produced a hidden cluster. Salvation hung on the tip of faith, and the cluster swelled... Behold, afterwards from the womb of the matrix, the grape of divine offspring animated... was born. Christ, the true cluster, indeed contained within himself the wine of life... the press of the cross had been approached. His mother says: They have no wine. O most wise virgin! have you now merited to produce a sprouted offspring, and do you already seek to press the cluster? Indeed, it cannot be unless the shoot meets the shoot, and resists its own vine-shoot.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Genetrix autem Christi","severity":"info","text":"The phrase 'Genetrix autem Christi' (But that mother of Christ) refers to the Virgin Mary, emphasizing her role as mother of Christ and her virginity in body and mind.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ancilla Domini, fiat mihi secundum verbum tuum","severity":"info","text":"This echoes the Annunciation narrative (Luke 1:38), where Mary responds to the angel Gabriel: 'Ecce ancilla Domini, fiat mihi secundum verbum tuum' (Behold the handmaid of the Lord; let it be done to me according to your word).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"botrum","severity":"info","text":"'Botrum' (cluster) is a key metaphor for Christ, who is the 'true cluster' containing the wine of life, and for the Virgin Mary as the vine producing this cluster.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"crucis accesserat prelum","severity":"info","text":"The 'press of the cross' (crucis prelum) is a patristic image: Christ as the grape crushed in the winepress of the cross to yield the wine of salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Dum itaque... dum... defecerunt","severity":"info","text":"The passage begins with a temporal clause ('While... while...') setting the scene of the wedding feast, then shifts to Mary's intervention, creating a contrast between worldly revelry and divine purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"subfrondet.... nis occultum botrum","severity":"caution","text":"The text is corrupt here; 'subfrondet.... nis' likely contains lacunae. The sense is that the vine puts forth leaves and produces a hidden cluster, but the exact wording is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in unius discubitionis instrumento' is ambiguous: it may refer to a single dining couch or the instrument of a single reclining, possibly a metaphor for the wedding feast.","The lacunae in 'subfrondet.... nis' and 'botrum.,.vis' obscure the precise syntax; the reading assumes a continuous narrative of Mary's role."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Sed qui de ligno carpsit Supplicium, in ligno debet expectare remedium; et qui in arbore inlicitam demessuit frugem, expectare debet ad crucem, ut ubi.... hauserat siccitatem, ibi salutis accipiat potionem. Vinum, inquit, non habent. Attende virgo, paulisper, præparet judæus lignum, descendat elavus in botrum, et.... poterit vinum. Quid ante tempus curris ad lacum, cum necdum impresserit Judas protervum super uva calcaneum? Ipse est enim ille Judas destructor sacratæ vindemiæ, qui XXX pactus argenteis botrum divinæ prolis judæis..., impiis venundavit. De quo in psalmis jam fuerat decantatum: Nam et homo pacis meæ, in quem speravi, qui edebat panem meum, ampliavit super me calcaneum. Aderit, virgo, certa dies qua prematur fructus tuus, et tuam ipsius animam pertranseat gladius, ut constiterit de botruo pendente quem profuderas ex radice.","english":"But he who plucked punishment from the wood must await remedy on the wood; and he who reaped the illicit fruit from the tree must await the cross, so that where he had drawn dryness, there he may receive the draught of salvation. \"They have no wine,\" he says. Attend, O virgin, for a little while; let the Jew prepare the wood, let the nail descend into the cluster, and he will be able to have wine. Why do you run to the vat before the time, when Judas has not yet pressed his insolent heel upon the grape? For that Judas is the destroyer of the sacred vintage, who, having bargained for thirty pieces of silver, sold the cluster of the divine offspring to the Jews, to the impious. Concerning him it had already been sung in the Psalms: \"For even the man of my peace, in whom I hoped, who ate my bread, has lifted up his heel against me.\" The certain day will come, O virgin, when your fruit will be pressed, and the sword will pass through your own soul, when it has been established concerning the hanging cluster which you had poured forth from the root.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nam et homo pacis meae, in quem speravi, qui edebat panem meum, ampliavit super me calcaneum","severity":"info","text":"This is a loose citation of Psalm 41:9 (Vulgate numbering), where the speaker laments betrayal by a trusted companion. Augustine applies it to Judas Iscariot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Judas","severity":"info","text":"The homily identifies Judas Iscariot as the 'destroyer of the sacred vintage' who sold Christ for thirty pieces of silver, a detail from Matthew 26:15. The typology of Judas as a wine-presser is unusual.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lignum","severity":"info","text":"Lignum means 'wood' but here carries a double sense: the tree of the forbidden fruit and the wood of the cross, a common patristic parallel (cf. Irenaeus, Adversus Haereses V.16.3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sed qui de ligno carpsit Supplicium, in ligno debet expectare remedium","severity":"info","text":"The passage opens with a balanced antithesis (plucked punishment vs. await remedy) that frames the typological argument: the Fall's tree is answered by the Cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Vinum, inquit, non habent","severity":"info","text":"This phrase echoes the wedding at Cana (John 2:3), where Mary notes the lack of wine. Augustine here reinterprets it as a prophecy of the Eucharist and the Passion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'virgo' addressed is ambiguous: it may refer to the Virgin Mary or to a female catechumen; the context of the wedding at Cana suggests Mary."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Vinum, inquit, non habent. Et Jesu: Quid mihi et tibi est, mulier? Nondum venit hora mea.... Utique non fati sed voti hora, non necessitatis impositæ sed voluntatis impensæ…. non quo cogeretur mori, sed quo pro mundo dignaretur mori. Quid mihi et tibi, mulier? An oblitus es matrem?.... An discernis potentiam tuam?.... neret. Nulla est tibi cum matre communitas? An.... oculi tui debu.... majestas? Creatorem te designas? An cred.... nunc locui.... ctorem propellere instinc.... periere nefandissim.... opus dum cum.... asti præstigium. Extulit hic Christus super matrem divinitatem suam. Non negavit matrem suam, neque se natum negavit e carne, sed majestati suæ suam subdidit genetricem. Et ideo ait: Quid mihi et tibi, mulier? Nondum venit hora mea. In miraculo enim deitas matre altior prædicatur; in hora autem, mortis communitas intimatur. Interim Christus insipidos haustus merificat: fatuus latex fundebatur in hydrias, et hauriebantur inebriata flumina. Quæ est ista tam repentina conversio? In aqua vinum nascitur, in unda sapor latenter exoritur: germinat suavitas in vinis, et nusquam fructificat vitis; nulla exprimitur uva, et fervescunt sine palmite vina.","english":"They have no wine,\" he says. And Jesus: \"What is it to me and to you, woman? My hour has not yet come.\" ... Indeed, it is the hour not of fate but of vow, not of imposed necessity but of expended will ... not by which he was compelled to die, but by which he deigned to die for the world. \"What is it to me and to you, woman?\" Have you forgotten your mother? ... Do you discern your power? ... There is no commonality between you and your mother? Or ... your eyes ought ... majesty? Do you designate yourself the Creator? Or do you believe ... now I have spoken ... to drive away the creator by instinct ... the most nefarious things perished ... the work while with ... you performed a trick. Here Christ elevated his divinity above his mother. He did not deny his mother, nor did he deny that he was born from flesh, but he subjected his mother to his own majesty. And therefore he says: \"What is it to me and to you, woman? My hour has not yet come.\" For in the miracle, the deity is proclaimed higher than the mother; but in the hour, the commonality of death is intimated. Meanwhile, Christ flavors the tasteless draughts: a tasteless liquid was poured into the water-jars, and intoxicating rivers were drawn from them. What is this so sudden transformation? In water, wine is born; in the wave, flavor secretly arises; sweetness sprouts in the wines, and nowhere does the vine bear fruit; no grape is pressed, and wines ferment without the vine-shoot.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Quid mihi et tibi est, mulier?","severity":"info","text":"Augustine interprets Jesus’ question as a rhetorical assertion of divine majesty over the human mother, not a denial of maternity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"hora","severity":"info","text":"‘Hora’ (hour) is glossed as the appointed time of voluntary death for the world, not fate or compulsion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vinum, inquit, non habent","severity":"info","text":"Echoes the wedding at Cana (John 2:3), where the steward says ‘They have no wine,’ prompting Jesus’ miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Extulit hic Christus super matrem divinitatem suam","severity":"info","text":"This sentence marks a pivot from dialogue to theological explanation, contrasting Christ’s divinity (miracle) with his mortality (hour of death).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"fatuus latex... inebriata flumina","severity":"info","text":"Augustine’s paradox of water becoming wine without grapes reflects a patristic trope of miraculous transformation, common in Eucharistic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"neret... præstigium","severity":"caution","text":"The Latin text is corrupt here; lacunae and uncertain readings (e.g., ‘neret’, ‘præstigium’) obscure the original argument about Christ’s power.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has several lacunae (marked by ellipses) that obscure the full dialogue between Jesus and Mary; the English draft fills these conjecturally.","The phrase ‘præstigium’ may refer to a trick or illusion, but its exact sense in context is uncertain due to textual corruption."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":"O magni pulchritudo miraculi! Inseruntur divini præcepti vires, et in aqua nascitur fructus. Hoc fecit Christus in latice, quod certo tempore facit in vite. Quis enim alius radicem ex imbre maritat? Quis alius per occultas venarum fibras stellatos palmites laqueat? Quis turgentes botros ac velut in apices gemmatos impinguat, nisi is qui universa provocat et multiplicat? ut quod adstringitur in semine diffundatur in germine, et quod latet in grano silvescat in folio. Interea Ecclesia, quæ in mensa sæculi cum alieno viro polluta cubitabat, repentinis a Christo h(??)ustibus muneratur. Transeunt ad Christum nuptiæ. Qui enim vitavit, ipse dotavit. Arripuit Christus convivium, et Ecclesia mutavit sponsum. Pavit Christus, et exclusus est inimicus. Miscuit sui sanguinis potionem, et duxit uxorem. Aptavi inquit vos apostolus uni viro virginem castam exhibere Christo. Ecce illa quondam fecunda nunc formosa, ante adultera nunc matrona, stat a dextris Dei in vestitu deaurato, circumamicta varietate, per aquam mundata, per sanguinem purpurata, per resurrectionem Domini candidata, pretiosis gemmis gratiæ varietata: et sicut dixit Scriptura, fulvi sunt oculi ejus a vino, et dentes ejus candidiores sunt lacte. Potemus ergo et nos vinum ejus cum lacte ejus, si volumus et in fide pulchrescere, et in virtute candescere, et in ornatu sanctæ Ecclesiæ radiare.","english":"O the beauty of the great miracle! The powers of the divine precept are grafted in, and fruit is born in water. Christ did in water what at a certain time he does in the vine. For who else marries the root from the rain? Who else binds the starry shoots through the hidden fibers of the veins? Who fattens the swelling clusters and, as it were, the gemmed tips, if not he who calls forth and multiplies all things? so that what is constricted in the seed is spread out in the sprout, and what lies hidden in the grain grows wild in the leaf. Meanwhile the Church, which at the table of the world lay polluted with a foreign husband, is suddenly rewarded by Christ with blows. The wedding passes over to Christ. For he who avoided, he himself endowed. Christ seized the banquet, and the Church changed her bridegroom. Christ fed, and the enemy was shut out. He mixed a draught of his own blood, and took a wife. \"I have fitted you,\" says the apostle, \"to present a chaste virgin to one husband, Christ.\" Behold, she who was once fertile is now beautiful, formerly an adulteress now a matron, she stands at the right hand of God in gilded attire, clad all around with variety, purified through water, purpled through blood, whitened through the resurrection of the Lord, variegated with precious gems of grace: and as Scripture said, her eyes are tawny from wine, and her teeth are whiter than milk. Let us therefore drink his wine along with his milk, if we wish both to grow beautiful in faith, to grow white in virtue, and to shine in the adornment of holy Church.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"O magni pulchritudo miraculi","severity":"info","text":"The exclamation 'O the beauty of the great miracle' introduces a rhetorical celebration of the water-into-wine miracle, framing it as a typological anticipation of the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"per aquam mundata, per sanguinem purpurata","severity":"info","text":"Echoes of baptismal and eucharistic imagery: 'purified through water' recalls baptism, 'purpled through blood' evokes the Eucharist, both central to the Church's sacramental identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"fulvi sunt oculi ejus a vino, et dentes ejus candidiores sunt lacte","severity":"info","text":"This phrase adapts Song of Songs 1:12 (Vulgate: 'oculi tui columbini' etc.) but with 'wine' and 'milk' substituted, allegorizing the Church's beauty through eucharistic and baptismal symbols.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"h(??)ustibus","severity":"caution","text":"The Latin text has 'h(??)ustibus' (p11), likely a scribal corruption or abbreviation; the English draft reads 'blows', but the intended word may be 'haustibus' (draughts) or 'fustibus' (clubs). The sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Aptavi inquit vos apostolus uni viro virginem castam exhibere Christo","severity":"info","text":"This alludes to 2 Corinthians 11:2 (Vulgate: 'aptavi vos...') but the phrasing is loose; Augustine adapts Paul's language to the allegory of the Church as bride of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ecce illa quondam fecunda nunc formosa... stat a dextris Dei in vestitu deaurato","severity":"info","text":"This description of the Church as a richly adorned matron influenced later medieval allegories of Ecclesia, especially in art and exegesis of the Song of Songs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'h(??)ustibus' is corrupt; the intended word may be 'haustibus' (draughts) or 'fustibus' (blows), affecting the interpretation of Christ's action toward the Church."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"Accipite grande aliud a parvo mysterium. Aliquando et Judaæ vinum in convivio suo non habuit, quia munus sacrati sanguinis non accepit; et dum legi nuberet, non invenit omnino quod biberet. Venit Christus, mutavit legem in gratiam, illam inflatricem, istam adjutricem. Fudit in legem sanguinis poculum, et fecit moriendo convivium. Gustavit architriclinus, id est mundi Dominus, aquam vinum factam et dicit: Omnis homo primum vinum bonum ponit, et cum inebriati fuerint homines, id quod deterius est; tu autem servasti vinum bonum usque adhuc. Et lex enim sancta, ut mandatum sanctum et justum e(??) bonum; sed lex et prophetæ usque ad Joannem prophetaverunt; et ideo adveniente Domino vina mosetica defecerunt, et vina sanguinis profluxerunt. (??)(??)(??)a acceperunt terminum, ista sumserunt initium. Denique hoc est initium signorum quæ fecit Jesus quando pavit gentes occisus, et de vino sui sanguinis fecit convivium vulneratus·","english":"Take another great mystery from a small one. Once, even a Jew had no wine at his own banquet, because he did not receive the gift of the consecrated blood; and while he was wedded to the law, he found nothing at all to drink. Christ came, changed the law into grace—the former being a puffer-up, the latter a helper. He poured the cup of blood into the law, and by dying made a banquet. The master of the feast—that is, the Lord of the world—tasted the water turned into wine and says: Every man first sets out good wine, and when men have become drunk, the inferior sort; but you have kept the good wine until now. For the holy law, as a holy and just commandment, is good; but the law and the prophets prophesied up to John; and therefore, when the Lord came, the Mosaic wines failed, and the wines of blood flowed forth. The former received their end, the latter took their beginning. Finally, this is the beginning of the signs which Jesus performed when, slain, he fed the peoples, and, wounded, made a banquet from the wine of his own blood.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"architriclinus","severity":"info","text":"The Greek loanword architriclinus (master of the feast) is glossed as 'Lord of the world' (mundi Dominus), identifying Christ as the host who tastes the water-turned-wine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gustavit architriclinus ... aquam vinum factam","severity":"info","text":"The tasting of water turned to wine alludes to the wedding at Cana (John 2:1-11), where Jesus transforms water into wine, a type of the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Judaæ vinum ... non accepit","severity":"info","text":"The Jew lacking wine at his own banquet symbolizes the Jewish rejection of Christ's blood (Eucharist), contrasting the old law (vine of Moses) with the new grace (wine of Christ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Denique hoc est initium signorum","severity":"info","text":"This sentence marks a structural conclusion: the miracle of Cana is identified as the first of Christ's signs (initium signorum), linking the narrative to the Gospel sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et justum e(??) bonum","severity":"caution","text":"The Latin text is corrupt at 'e(??) bonum'; the English draft reads 'holy and just commandment' but the original likely had 'et justum et bonum' (and just and good).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'et justum e(??) bonum' is corrupt; the intended reading is probably 'et justum et bonum' (and just and good).","The identity of 'architriclinus' as Christ is explicit in the gloss, but the metaphor of the banquet host may also evoke the figure of the steward in the Cana narrative."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Hunc botrum in terra promissionis seu in cespite virginitatis exortum, aliquando Judæus in palanga tanquam in præsagio futuræ crucis infixerat, sub quo curvaretur, non ex quo reficeretur. Jam enim de eis psalmus fuerat prælocutus: Obscurentur oculi eorum ne videant, et dorsum eorum semper incurva. Portabant igitur botrum duo, unus anterior, et alter posterior; in medio palmitis germinis propago pendebat. Primus indicabat populum Judæorum, secundus designabat populum gentium. Judæus quidem anteibat. sed contra botrum dorsa ponebat. Gentilis posterior ambulabat, sed botrum fidei oculis adtendebat, quia in pendente credebat. Posuerunt, inquit Dominus de Judæis, ad me dorsa et non facies suas. Primus aversabatur, secundus pascebatur; ille hanelabat sub delicti onere, iste bibebat ex æthere. Judæo ergo botrus posterior, gentili erat anterior; illis in fine, nobis in principio; illos sequebatur ad supplicium, nos invitabat ad c(??)bum. Itaque illi desiccati sunt et aruerunt, nos vero comedimus et bibimus et refecti sumus, per ipsum Jesum Christum qui vivit cum Patre et cum Spiritu sancto in sæcula sæculorum. Amen.","english":"This grape cluster, sprung from the land of promise or from the sod of virginity, a Jew had once fixed upon a pole as if in a presage of the future cross, under which he would be bent, not from which he would be refreshed. For the psalm had already spoken of them: Let their eyes be darkened so that they may not see, and let their back be always bent. Therefore, two men carried the grape cluster, one in front and the other behind; the shoot of the vine-branch hung in the middle. The first signified the people of the Jews, the second designated the people of the Gentiles. The Jew indeed went before, but he turned his back against the grape cluster. The Gentile walked behind, but he attended to the grape cluster with the eyes of faith, because he believed in the one hanging. The Lord says of the Jews: They have turned their backs to me and not their faces. The first was turned away, the second was fed; the one panted under the burden of sin, the other drank from the air. Therefore, to the Jew the grape cluster was behind, to the Gentile it was before; for them at the end, for us at the beginning; it followed them to punishment, it invited us to food. And so they were dried up and withered, but we have eaten and drunk and been refreshed, through Jesus Christ himself, who lives with the Father and with the Holy Spirit, for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"botrum","severity":"info","text":"The grape cluster (botrus) is a typological symbol of Christ, often linked to the grapes of the Promised Land and the Eucharist. The image of two men carrying a pole with a cluster evokes the biblical spies sent by Moses (Numbers 13:23-24), who carried a cluster of grapes on a pole.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Obscurentur oculi eorum ne videant, et dorsum eorum semper incurva","severity":"info","text":"This is a paraphrase of Psalm 69:23 (LXX) or a similar verse, though the exact wording is not found in the Vulgate. It likely alludes to the curse on the Jews for rejecting Christ, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Posuerunt ... ad me dorsa et non facies suas","severity":"info","text":"This echoes Jeremiah 2:27 (LXX) or a similar prophetic complaint, where Israel turns its back on God. Augustine applies it to the Jews' rejection of Christ, contrasting with the Gentiles' faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"palanga","severity":"info","text":"Palanga is a Latinized Greek word (παλάγγη) meaning a pole or yoke, used here for the pole on which the grape cluster is carried. It prefigures the cross, as the Jew is bent under it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hunc botrum ... exortum","severity":"info","text":"The passage opens with a long participial phrase identifying the grape cluster as sprung from the Promised Land or virginity, then narrates its typological history with Jews and Gentiles, ending with a liturgical conclusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"per ipsum Jesum Christum ... Amen","severity":"info","text":"The closing doxology, with its trinitarian formula, is typical of Augustine's homilies and reflects the liturgical context of the sermon, likely delivered at a Eucharistic celebration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'c(??)bum' in the Latin is a textual corruption; the English draft reads 'food', which is plausible (cibum).","The exact psalm reference for 'Obscurentur oculi eorum' is uncertain; it may be a conflation of several verses."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"SERMO IV.\n\nDe missa cotidiana.\n\nCongregatio beatitudinis vestræ, fratres carissimi, facit nos nimio gaudio esse repletos. Sed quia pavet pectus catenis corporis obligatum, non possum dicere quantum splendor animi vestri delectat audire. Tamen adgredior, ut arrha a Deo data clariore, et pignore splendidissimi luminis refulgente, palpitat sensus mei dicentis. Peto ut vestris auribus inseratis, fratres mei, officia sacerdotis, quibus per viscera misericordiæ incommodum non desinet parturire, dicente apostolo Paulo: Filioli mei, quos iterum parturio, donec Christus formetur in vobis. Sed illis ait apostolus, qui novellæ fidei, et rudis adhuc credulitatis primitiæ detinebantur in corde plantaria. Verum, propitio Deo, quia ita aput vos fidei prærogativa veterescit, ut et nova sit, ideo novitatem tenet, ut vetus sit: quia sic scriptum est: Vinum bonum veterescit, et cum suavitate bibetur. Tamen celare non potui et diustius suppurgatum, Nolui videre quod lugeam, n(??)lui videre quod doleam. Clamo quia pastor sum non mercenarius, qui viso lupo fugit, et oves ut pereant derelinquit. Clamo quia timeo, clamo quia doleo: clamando enim et me excuso, et vos non perdo. Nam si tacuero, et me non excuso, et vos perdo.","english":"SERMON IV.\n\nOn the Daily Mass.\n\nThe assembly of your blessedness, dearest brothers, fills us with exceeding joy. But because the breast bound by the chains of the body trembles, I cannot say how much the splendor of your mind delights me to hear. Nevertheless, I approach, so that, with the earnest given by God shining more brightly, and with the pledge of the most splendid light gleaming, the sensation of my speaking quivers. I ask that you, my brothers, implant in your ears the duties of the priest, by which, through the bowels of mercy, he does not cease to bring forth hardship, as the apostle Paul says: “My little children, whom I bring forth again, until Christ is formed in you.” But the apostle says this to those who were held as new plants of faith and the first fruits of still raw belief in the heart. Truly, by the grace of God, because among you the prerogative of faith grows old in such a way that it is also new, therefore it holds novelty so that it may be old: for it is written: “Good wine grows old, and it will be drunk with sweetness.” Yet I could not conceal, and having been purged for a long time, I did not want to see what I would mourn, I did not want to see what I would grieve. I cry out because I am a shepherd, not a hireling, who, having seen the wolf, flees and abandons the sheep to perish. I cry out because I fear, I cry out because I grieve: for by crying out I both excuse myself and do not lose you. For if I were silent, I would neither excuse myself nor lose you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"SERMO IV. De missa cotidiana.","severity":"info","text":"The title 'De missa cotidiana' (On the Daily Mass) marks a liturgical occasion, distinguishing this sermon from others in the collection that treat specific feasts or seasons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filioli mei, quos iterum parturio, donec Christus formetur in vobis","severity":"info","text":"This is a paraphrase of Galatians 4:19, where Paul speaks of spiritual labor until Christ is formed in believers. The Latin 'parturio' echoes the Vulgate's 'parturio' in that verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vinum bonum veterescit, et cum suavitate bibetur","severity":"info","text":"This is not a direct biblical quotation but a proverbial expression; it may echo Sirach 31:20 (Vulgate: 'Vinum bonum...') or a common saying. Augustine adapts it to contrast old and new faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"arrha","severity":"info","text":"'Arrha' (earnest money) is a legal term for a deposit or pledge, used here metaphorically for a divine gift. It contrasts with 'pignus' (pledge) in the next clause, emphasizing a preliminary token of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pastor sum non mercenarius","severity":"info","text":"The contrast between 'pastor' (shepherd) and 'mercenarius' (hireling) draws on John 10:12-13 and early Christian pastoral imagery, where a hireling abandons the flock in danger, unlike a true shepherd.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"n(??)lui videre quod doleam","severity":"caution","text":"The text has a corrupt or ambiguous reading: 'n(??)lui' likely stands for 'nolui' (I did not want), but the repetition of 'nolui videre' suggests a scribal error or haplography. The sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'diustius suppurgatum' is unclear; possibly a corruption of 'diutius suppuratum' (long festered) or a scribal error. The English draft renders it as 'having been purged for a long time', but the Latin is uncertain.","The reading 'n(??)lui' is a textual crux; the intended word is almost certainly 'nolui', but the manuscript abbreviation is ambiguous."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"Ait enim Deus per Esaiam prophetam: Exclama, inquit, in fortitudine tua, et noli parcere: sicut tuba exalta vocem tuam, annuntia plebi meæ peccata eorum, et domui Jacob facinora eorum. Ita enim devotio vestra refriguit, fratres (??)ei, ut et illut sentiam, et metuam. Quod Dominus a(??): eo quod facinus abundet, refrigescit caritas multorum, puto in vestra devotione compleri. Dum enim vos in domibus vestris sedere sectamini desertam facitis domum Dei.\n\nEt audi quid per prophetam divina istiusmodi indignatio omnium mentes objurgat. Audi, christiane, quod timeas; audi, timorate, quod caveas: Pro eo quod domus sua deserta sit, ideoque cœlum abstinebit pluvias, et terra non dabit fructum suum, et inducam gladium super opera manuum hominum, quia Deus in ecclesiis non auditur. Quis ad hoc, fratres mei, intentus non visceribus contremescat? Quis non tantis comminationibus percussus arescat, quando sic audiat Dominum indignantem, eo quod domum suam desertam faciatis, (et domus or)ationis a conventu religioso sit vacua? Plena est populis platea, et silet ecclesia. Utique, prudens homo, non tibi dicitur ut ad domum Dei omni hora convenias. Si in matutinis vix una hora est, si in diebus festis vix duæ horæ sunt, ecce parum est quod a te exigit auctor tuus. Et non vis esse beatus?","english":"For God says through the prophet Isaiah: \"Cry out,\" He says, \"in your strength, and spare not; like a trumpet, raise your voice, announce to my people their sins, and to the house of Jacob their crimes.\" For your devotion has grown so cold, brothers, that I both perceive it and fear it. That which the Lord says—that because crime abounds, the charity of many grows cold—I think is fulfilled in your devotion. For while you sit in your houses pursuing your own interests, you make the house of God deserted.\n\nAnd hear what divine indignation of this kind rebukes the minds of all through the prophet. Hear, Christian, what you should fear; hear, timid one, what you should beware of: Because His house is deserted, therefore the sky will withhold rains, and the earth will not yield its fruit, and I will bring the sword upon the works of men's hands, because God is not heard in the churches. Who, my brothers, intent on this, would not tremble in his innermost being? Who, struck by such threats, would not wither, when he hears the Lord so indignant because you make His house deserted, and the house of prayer is empty of a religious gathering? The street is full of people, and the church is silent. Certainly, prudent man, it is not said to you that you should gather at the house of God every hour. If in the mornings it is scarcely one hour, if on feast days it is scarcely two hours, behold, it is little that your Author demands of you. And do you not wish to be blessed?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exclama, inquit, in fortitudine tua, et noli parcere: sicut tuba exalta vocem tuam, annuntia plebi meæ peccata eorum, et domui Jacob facinora eorum","severity":"info","text":"This is a loose paraphrase of Isaiah 58:1, which in the Vulgate reads: 'Clama, ne cesses, quasi tuba exalta vocem tuam, annuntia populo meo peccata eorum, et domui Iacob scelera eorum.' Augustine adapts the verse to his homiletic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"domus orationis","severity":"info","text":"The phrase 'domus orationis' (house of prayer) is a standard Latin Christian term for a church building, emphasizing its function for communal worship. The contrast with 'platea' (street) underscores the social critique of absenteeism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et audi quid per prophetam...","severity":"info","text":"This passage forms a two-part exhortation: first, a prophetic call to denounce sin (Isaiah paraphrase), then a divine threat of natural and military calamity for church desertion. The rhetorical questions ('Quis... non contremescat?') heighten urgency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"refriguit","severity":"info","text":"Augustine's use of 'refriguit' (has grown cold) echoes a common patristic trope of cooling charity, later influential in medieval penitential literature. The phrase 'refrigescit caritas multorum' may allude to a lost source or contemporary proverb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"fratres (??)ei","severity":"caution","text":"The Latin text has a lacuna or corruption at 'fratres (??)ei'. The English draft omits this. The missing word may be 'Dei' (of God) or 'mei' (my), but the manuscript evidence is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"auctor tuus","severity":"info","text":"'Auctor tuus' (your Author) refers to God as the originator and authority of human life, a usage common in Augustine's works (e.g., Confessions). It reinforces the personal obligation to attend church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'fratres (??)ei' is corrupt; the missing word may be 'Dei' or 'mei'.","The exact source of the divine threat (sky withholding rain, sword on works) is not identified; it may be a composite of Old Testament prophetic language."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Vis tibi cœlum et terram, mare, et omnia elementa omnibus temporibus deservire, et non vis una hora vel duabus horis dominicæ devotioni vacare? Castigetur ergo pigritia vestra, ut procreationes suas non perdat terra. Inducetur gladius super opera manuum illorum, qui(??) Deus in ecclesiis non auditur.\n\nCondemnat nos pigritia nostra, fratres mei. Currit matutinus ad synagogam Judæus, festinat et vigilat ad templum paganus, et non vigilat aut festinat ad ecclesiam Christianus. Magna confusio est christianis qui provocantur venire ad domum Dei exemplo et contemplatione pejori; ut plus si Judæus in sua observatione sacrilegus, quam Christianus in sua religione devotus. Vigilat gentilis ad idola profanus, et non vigilat aut festinat Christianus ad ecclesiam pro quo crucifixus est Christus. Propterea castigat Deus terram, ut humo accipiat disciplinam: ut homo corripiatur, terra dar.... dicere. Vos facitis domum meam desertam, et ego desertam faciam terram vestram. Vos in veniendo ad me non datis mihi honorem, et ego vestrum intercidam laborem: quia qui honorificat me, inquit, et ego honorificabo eum.","english":"Do you desire that heaven and earth, the sea, and all the elements serve you at all times, and yet you are unwilling to devote even one hour or two hours to the Lord’s devotion? Therefore let your laziness be chastised, so that the earth may not lose its produce. The sword will be brought upon the works of their hands, because God is not heard in the churches.\n\nOur laziness condemns us, my brothers. The Jew runs to the synagogue at dawn, the pagan hurries and keeps vigil at the temple, and the Christian neither keeps vigil nor hurries to the church. It is a great shame for Christians who are provoked to come to the house of God by the example and contemplation of those worse than them; so that the Jew in his sacrilegious observance is more diligent than the Christian in his religious devotion. The gentile keeps vigil at the profane idols, and the Christian neither keeps vigil nor hurries to the church for which Christ was crucified. Therefore God chastises the earth, so that the soil may receive discipline: so that man may be corrected, the earth... to say. You make my house deserted, and I will make your land deserted. You do not give me honor in coming to me, and I will cut short your labor: because he who honors me, He says, I also will honor him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a rhetorical question to a series of comparative exhortations, contrasting Christian negligence with Jewish and pagan diligence, a common homiletic topos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah","severity":"info","text":"The opening reference to God commanding 'Cry out... like a trumpet' echoes Isaiah 58:1, though the Latin text here does not quote it directly; the preceding English draft supplies the allusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The contrast between Jewish synagogue attendance and Christian laxity reflects late fourth-century North African Christian anxieties about religious competition, as seen in Augustine's other sermons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin phrase 'terra dar.... dicere' is corrupt; the English draft renders it as 'the earth... to say,' indicating a lacuna or scribal error in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pigritia","severity":"info","text":"'Pigritia' (laziness) is a key moral term here, used twice to frame the congregation's fault as a cause of divine punishment, linking spiritual neglect to agricultural disaster.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'qui(??) Deus in ecclesiis non auditur' is uncertain; the English draft reads 'because God is not heard in the churches,' but the Latin may be corrupt or elliptical.","The lacuna after 'terra dar....' leaves the sentence incomplete; the intended sense is likely 'the earth gives [a lesson]' or similar."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"Sed dicturus es mihi forsitan: dives sum, et facultatibus cunctis abundo, nihil indigeo, quid petere possum? Ergo ex te dives es? aut cum divitiis natus es? qui magis quantum dives es, tantum ad eum. cujus sunt divitiæ, manicare debes: quia meum est, inquit, aurum et argentum, et cui voluero Jabo illud. Habes quod non accepisti? Si ergo accepisti, quid gloriaris quasi non acceperis? Certe si accepisti, nihil habuisti, quia nudus ex utero matris tuæ, in hoc sæculum devenisti, pannis obsitus, extrema egestate confectus, et jam sicut natus moriturus. Habes testem beatum Job dicentem: nudus exivi de ventre matris meæ, nudum me oportet ire in terram. Curris ad domum fœneratoris, adulatoria verba componis, et non curris ad domum Dei gratuito largitoris? Quæ est in vobis tanta pigritia, fratres mei, ut ad domum Dei minime vigiletis? Tibi dico, quisquis es, rustice piger: pigritaris ad domum Dei venire, et non pigritaris terram tuam excolere? Et nisi desuper tibi dederit pluviam, non poteris rumpere teriam- Nihil (??)ibi de suo præstare poterit, nisi desuper acceperit. Scriptum est enim: Desursum descendit a patre luminum, aput quem non est transmutatio nec vicissitudinis obumbratio. Sicut et in Evangelio scriptum est: Verum quærite regnum Dei primo et justitiam, et hæc omnia adponentur vobis. Ergo, fratres mei, ad ecclesiam Dei vigilare debetis.","english":"But perhaps you will say to me: I am rich, and I abound in all resources, I lack nothing; what can I ask for? Therefore, are you rich of yourself? Or were you born with riches? The more you are rich, the more you ought to hasten to him to whom the riches belong: for \"mine,\" he says, \"is the gold and silver, and I will give it to whomever I wish.\" Do you have what you did not receive? If, then, you received it, why do you boast as if you had not received it? Certainly, if you received it, you had nothing, because you came into this world naked from your mother’s womb, wrapped in rags, afflicted with extreme poverty, and, just as you were born, you will die. You have the blessed Job as a witness, saying: \"Naked I came out of my mother’s womb, and naked I must go into the earth.\" You run to the house of the moneylender, you compose flattering words, and you do not run to the house of God, the gratuitous giver? What great laziness is in you, my brothers, that you are least vigilant in coming to the house of God? I say to you, whoever you are, lazy rustic: you are too lazy to come to the house of God, and are you not too lazy to cultivate your land? And unless from above rain is given to you, you will not be able to break the earth. Nothing of its own can it provide to you, unless it receives from above. For it is written: \"From above it descends from the father of lights, with whom there is no change nor shadow of alteration.\" As it is also written in the Gospel: \"Truly seek first the kingdom of God and justice, and all these things will be added to you.\" Therefore, my brothers, you ought to be vigilant for the church of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nudus exivi de ventre matris meæ, nudum me oportet ire in terram","severity":"info","text":"Augustine adapts Job 1:21, likely from the Vetus Latina, where Job says, 'Naked I came from my mother’s womb, and naked I shall return.' The phrasing echoes the biblical text but is not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Verum quærite regnum Dei primo et justitiam, et hæc omnia adponentur vobis","severity":"info","text":"This is a loose paraphrase of Matthew 6:33, 'Seek first the kingdom of God and justice, and all these things will be added to you.' The Vulgate reads 'primum regnum Dei' but Augustine's version may reflect an Old Latin text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"manicare","severity":"info","text":"The Latin verb 'manicare' (from 'mane', early morning) means 'to rise early' or 'to hasten at dawn.' Here it is used metaphorically for diligent attendance at church, contrasting with the laziness of the rustic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fœneratoris","severity":"info","text":"The 'moneylender' (fœnerator) was a common figure in late antique North Africa, often associated with usury. Augustine contrasts the rich man's eagerness to borrow with his reluctance to seek God's gratuitous gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical climax in the sermon, moving from a hypothetical objection by the rich to a direct address ('Tibi dico, quisquis es, rustice piger'), then to scriptural proof and a concluding exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Nihil (??)ibi de suo præstare poterit","severity":"caution","text":"The Latin text is corrupt here: 'Nihil (??)ibi' likely represents a scribal error or lacuna. The sense is that the earth can provide nothing of itself without rain from above, but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Nihil (??)ibi de suo præstare poterit' is corrupt; the intended word may be 'sibi' or 'ibi' but the meaning is clear from context.","The scriptural citation 'Desursum descendit a patre luminum' is not a direct biblical quote but a theological paraphrase; its source is uncertain."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Hoc expectat Deus, ut illi tantummodo fatearis, et non sunt moræ ut saneris, nisi confessionem tuam solummodo quæsiturus. Explicit.","english":"This is what God expects: that you confess to Him alone, and there will be no delay in your healing, for He seeks only your confession. The end.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage concludes the sermon with a conditional promise: healing follows confession to God alone. The delay (moræ) is negated by the act of confession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fatearis","severity":"info","text":"The verb fatearis (2nd sg. pres. subj. dep.) means 'you confess' in a legal or religious sense, often implying acknowledgment of sin or debt. Here it is directed to God alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This is the final sentence of the sermon, marked by Explicit. It forms a rhetorical climax: God's expectation (Hoc expectat) is met by the hearer's confession, with healing as the immediate result.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The closing emphasis on confession as the sole condition for healing reflects a pastoral concern in Augustine's preaching, likely aimed at encouraging penitential practice among his congregation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'non sunt moræ ut saneris' could be read as 'there are no delays so that you may be healed' or 'there are no delays for your healing'; the sense is identical. The referent of 'Hoc' (This) is the preceding conditional scenario, not a specific prior statement."],"confidence":"high","notes":[]}]}