{"slug":"tmp784.tmp784.opp-lat1","id":"latin:ogl-pl:tmp784.tmp784.opp-lat1","title":"Collectio Tertia","title_source":"Collectio Tertia","author":"Anonymous","genre":"other","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:06:59Z","cost_usd":0.003101},"source":{"registry_id":"latin:ogl-pl:tmp784.tmp784.opp-lat1","work_id":"tmp784.tmp784.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/tmp784/tmp784/tmp784.tmp784.opp-lat1.xml"},"stats":{"passages":6,"english_words":1129,"coptic_letters":0,"source_letters":4119,"commentary_units":35,"commentary_kinds":6,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"tmp784.tmp784.opp-lat1","abstract":"The Collectio Tertia is an anonymous Latin compilation of ecclesiastical canons, likely assembled in the 9th–10th centuries. It survives in a narrow manuscript tradition, with few witnesses, and its original form is difficult to reconstruct. The work is juridical-compilatory in genre, typical of early medieval canonical collections, and it influenced later compilations, though its direct reception was limited. The text lacks a critical apparatus in this edition, requiring consultation of manuscript sources for variant readings.","historical_context":"The Collectio Tertia was compiled in the Latin West, probably in the 9th or 10th century, a period of active canon law collection and reform. Its community of origin is uncertain, but it likely emerged from a monastic or episcopal scriptorium. The work belongs to the genre of canonical collections, which gathered conciliar decrees, papal decretals, and patristic excerpts to regulate church discipline. Its transmission is narrow, with few surviving manuscripts, complicating efforts to date and localize it precisely. The collection drew on earlier sources like the Dionysiana and the Hispana, and it in turn influenced later compilations such as the Decretum of Burchard of Worms. Its limited reception suggests it may have been a regional or experimental work, not widely disseminated.","significance":"The Collectio Tertia is significant as a witness to the development of canon law in the early medieval Latin Church. It reflects the methods of compilation and the legal concerns of its time, bridging earlier collections and the more systematic works of the 11th century. Its narrow transmission highlights the diversity of local canonical traditions before the Gregorian Reform.","timeline":[{"date":"9th–10th centuries","event":"Probable compilation of the Collectio Tertia in the Latin West."},{"date":"c. 500–600","event":"Earlier canonical collections (e.g., Dionysiana, Hispana) that influenced the Collectio Tertia."},{"date":"c. 1000–1050","event":"Possible use of the Collectio Tertia in later compilations like Burchard's Decretum."},{"date":"19th–20th centuries","event":"Modern scholarly study of the manuscript witnesses."}],"relations":[{"work":"Dionysiana","relation":"Source of canons for the Collectio Tertia","key":"","label":null,"url":null},{"work":"Hispana","relation":"Source of canons for the Collectio Tertia","key":"","label":null,"url":null},{"work":"Decretum of Burchard of Worms","relation":"Later compilation influenced by the Collectio Tertia","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of the Collectio Tertia is uncertain, often placed in the 9th–10th centuries based on internal references, but no external evidence confirms this.","The work's original form is difficult to reconstruct due to the narrow manuscript tradition and lack of a critical apparatus.","The place and community of origin are unknown."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000348,"generated":"2026-11-15T06:06:59Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp784/tmp784/tmp784.tmp784.opp-lat1.xml"}],"checks":{"work":"tmp784.tmp784.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":35,"english_words":1129,"source_letters":4119,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of canons, not a continuous treatise. Its register is juridical-compilatory, typical of early medieval canonical collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The Collectio Tertia survives only in manuscript form; its textual transmission is narrow, with few witnesses, complicating reconstruction of the original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Dating of the Collectio Tertia is uncertain, often placed in the 9th–10th centuries based on internal references, but no external evidence confirms this.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The collection influenced later canonical compilations, but its direct reception is limited; it is cited in few medieval legal manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus for variant readings; users must consult the manuscript sources for textual discrepancies.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 6 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"COLLECTIO TERTIA, EXCERPTORUM EX VARIIS NESTORII TRACTATIBUS,\n\nS. Cyrillo in libris quinque Contradictionum\n\nDe his quinque sancti Cyrilli Contradictionum libris ita scribit Photius (Cod. 169): Lecti sunt sancti Cyrilli adversus Nestorii blasphemias libri quinque, quorum primus quidem calumniarum Nestorii capita decem refellit; alter deinde tredecim; tertius vero sex; quartus denique ac quintus singuli septem, etc.\n\nEx libro i.\n\nSaepe, inquit, illos rogavi: Num Deitatem dicitis ex sancta Virgine natam? Ad haec verba illico resiliunt, etc. Serm. 5.\n\nVide quid consequatur, haeretice. Non invideo hanc vocem Christi genitrici Virgini, etc. Serm. 5.\n\nIta et alibi dicit: Locutus est nobis in Filio, quem constituit haeredem universorum, per quem fecit et saecula: qui cum sit splendor gloriae, etc. Serm. 7.\n\nSi Deus est Christus, inquit, et Christus ex beata Maria est ortus, cur Virgo non sit Dei genitrix? etc. Sertn. 5.","english":"Third Collection, Excerpts from Various Treatises of Nestorius,\n\nby Saint Cyril in the Five Books of Contradictions\n\nConcerning these five books of Contradictions by Saint Cyril, Photius writes as follows (Cod. 169): The five books of Saint Cyril against the blasphemies of Nestorius were read; of these, the first refutes ten chapters of Nestorius’s calumnies; the second, thirteen; the third, six; and the fourth and fifth, seven each, etc.\n\nFrom Book I.\n\n“Often,” he says, “I asked them: Do you say that the Divinity was born from the holy Virgin? At these words they immediately recoil,” etc. Sermon 5.\n\n“See what follows, heretic. I do not begrudge this title to the Virgin who bore Christ,” etc. Sermon 5.\n\nThus also elsewhere he says: “He spoke to us in the Son, whom he appointed heir of all things, through whom he also made the ages: who, being the splendor of glory,” etc. Sermon 7.\n\n“If Christ is God,” he says, “and Christ was born from the blessed Mary, why is the Virgin not the Mother of God?” etc. Sermon 5.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Collectio Tertia","severity":"info","text":"The Collectio Tertia is a Latin compilation of excerpts from Nestorius, preserved through the works of Cyril of Alexandria. It is not a continuous treatise but a florilegium assembled for anti-Nestorian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Photius (Cod. 169)","severity":"info","text":"Photius, the ninth-century Byzantine patriarch, summarizes Cyril's five books in his Bibliotheca (codex 169). This passage is a Latin translation of Photius's Greek, showing the later reception of Cyril's work in the West.","cites":[],"named_sources":["Photius 9th century"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex libro i.","severity":"info","text":"The excerpts are organized by Cyril's book numbers, with each book refuting a specific number of Nestorius's chapters. The first book refutes ten chapters, the second thirteen, the third six, and the fourth and fifth seven each.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Deitatem ... ex sancta Virgine natam","severity":"info","text":"The phrase 'Deitatem ... ex sancta Virgine natam' (the Divinity born from the holy Virgin) is a key Nestorian formulation, implying that the divine nature itself was born, which Cyril and the orthodox tradition rejected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Christi genitrici","severity":"info","text":"'Christi genitrix' (Christ-bearer) is a term Nestorius preferred over 'Dei genitrix' (God-bearer, Theotokos). The text contrasts Nestorius's reluctance with the orthodox insistence on Mary as Theotokos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Serm. 5, Serm. 7","severity":"caution","text":"The references 'Serm. 5' and 'Serm. 7' likely indicate sermons of Nestorius from which Cyril excerpted. The numbering may not correspond to any surviving collection, and the attribution is indirect through Cyril's citations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text does not specify whether the excerpts are verbatim from Nestorius or paraphrased by Cyril. The sermon numbers (Serm. 5, 7) are not independently attested."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"De beato Joanne Baptista praedicatur a sanctis angelis, implendum esse infantem Spiritu sancto, adhuc ex utero matris suae, etc. Serm. 5.\n\nGaudeo enim, inquit, vestrum aspiciens zelum, etc. Serm. 3.\n\nNos autem oportet quod nunc mihi venit in mentem advertere, etiam Nicaenam synodum nusquam dicere ausam Deum ex Maria genitum, etc. Serm. 3.\n\nSecuti sunt evangelistam; nam evangelista ubi ad narrandam humanationem pervenit, dicere generationem in Deo Verbo vitavit, ac posuit incarnationem, etc. Serm. 3.\n\nTamen Divinitate certe quae major est ipsum Dei Verbum recentius esse nugantur, etc. Serm. 3.\n\nDixi jam saepius: Si quis inter vos simplicior, etc. Serm. 5.\n\nEx libro ii\n\nSi fide simplici Deiparam proferres, nulla esset apud me dictionis invidia, verbi sensum exquirentem, etc. Serm. 5.\n\nUbi igitur sacrae litterae vel nativitatem Christi de beata Virgine exponunt, nusquam ponunt Deum, sed vel Christum, vel Dominum, etc. Serm. 2.","english":"Concerning the blessed John the Baptist it is proclaimed by the holy angels that the infant is to be filled with the Holy Spirit while still in the womb of his mother, etc. Sermon 5.\n\nFor I rejoice, he says, looking upon your zeal, etc. Sermon 3.\n\nBut we must note what has now come to my mind, that the Synod of Nicaea nowhere dared to say that God was born of Mary, etc. Sermon 3.\n\nThey followed the evangelist; for the evangelist, when he came to narrate the incarnation, avoided speaking of generation in the Word of God, and set down incarnation, etc. Sermon 3.\n\nYet with the Divinity certainly being greater, they babble that the Word of God itself is more recent, etc. Sermon 3.\n\nI have already said more often: If anyone among you is more simple, etc. Sermon 5.\n\nFrom Book II\n\nIf you were to utter “Mother of God” with simple faith, there would be no envy of the expression on my part, as one who examines the meaning of the word, etc. Sermon 5.\n\nTherefore, when the sacred Scriptures set forth the nativity of Christ from the blessed Virgin, they nowhere place “God,” but either “Christ” or “Lord,” etc. Sermon 2.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage consists of excerpts from Nestorius's sermons, as cited by Cyril of Alexandria in his 'Five Books of Contradictions' against Nestorius. The sermon numbers (Serm. 2, 3, 5) refer to Nestorius's own homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Deiparam","severity":"info","text":"'Deiparam' is a Latin transliteration of the Greek Θεοτόκος (Theotokos, 'God-bearer'), the term at the center of the Nestorian controversy. Nestorius here distinguishes between uttering the word with 'simple faith' and examining its meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to John the Baptist being filled with the Holy Spirit while in the womb echoes Luke 1:15 and 1:41, though no direct quotation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The mention of the Synod of Nicaea (325) is significant: Nestorius claims that the council never said 'God was born of Mary,' a point Cyril would contest by citing the Nicene Creed's phrase 'incarnate from the Holy Spirit and the Virgin Mary.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of short excerpts from Nestorius's sermons, arranged by Cyril to demonstrate Nestorius's refusal to call Mary Theotokos. The heading 'Ex libro ii' marks a transition to Book 2 of Cyril's work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text is fragmentary and the English translation adds 'etc.' to indicate omitted material. The exact context of each excerpt is lost, and the sermon numbers may not correspond to a single surviving collection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Serm.' likely abbreviates 'Sermone' (sermon), but the numbering (2, 3, 5) may refer to Nestorius's own sermon series or to Cyril's arrangement. The phrase 'De beato Joanne Baptista' is a heading, not part of a continuous text."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Misit enim, inquit, Deus Filium suum, factum ex muliere, factum sub lege, etc. Serm. 3.\n\nSed sicut dicimus Deum illum omnium conditorem, et Deum ipsum Mosem, etc. Serm. 2.\n\nDic de assumente quod Deus sit, etc. Serm. 2.\n\nIdeo volo vos caute firmiterque tenere, etc. Serm. 2.\n\nIlla certe Unigeniti glorificatio nonnumquam Patri ascribitur, etc. Serm. 10.\n\nErat quidem ille Deus Verbum, etiam ante quam homo fieret, Filius et Deus, et consentiens Patri, etc. Serm. 2.\n\nUt ergo demonstretur ipsis quoque magis quis hic est ab illis adoratus, etc. Serm. 11.\n\nNeque vero simplex homo est Christus, o calumniator, sed homo simul et Deus, etc. Serm. 7.\n\nVeneror ipsum ut omnipotentis divinitatis imaginem, etc. Serm. 7.\n\nNon est per se Deus quod est in utero formatum, etc. Serm. 7.\n\nSed hic secundum carnem cognatus Israel, etc., hic secundum naturam spectabilem homo, hic juxta Pauli vocem natus ex semine David, etc. Serm. 2.","english":"For he sent, he says, his Son, made from a woman, made under the law, etc.\" Sermon 3.\n\n\"But just as we call that one God the creator of all things, and God himself Moses, etc.\" Sermon 2.\n\n\"Speak of the one who assumes that he is God, etc.\" Sermon 2.\n\n\"Therefore I wish you to hold cautiously and firmly, etc.\" Sermon 2.\n\n\"That glorification of the Only-begotten is sometimes ascribed to the Father, etc.\" Sermon 10.\n\n\"He was indeed that Word of God, even before he became man, Son and God, and consenting with the Father, etc.\" Sermon 2.\n\n\"So that it may be shown even to the magi themselves who this is whom they worshipped, etc.\" Sermon 11.\n\n\"Nor is Christ a mere man, O calumniator, but at once man and God, etc.\" Sermon 7.\n\n\"I venerate him as the image of the omnipotent divinity, etc.\" Sermon 7.\n\n\"That which is formed in the womb is not God in itself, etc.\" Sermon 7.\n\n\"But this one is a kinsman of Israel according to the flesh, etc., this one is a man according to visible nature, this one, according to Paul's word, born from the seed of David, etc.\" Sermon 2.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of excerpts from multiple sermons (2, 3, 7, 10, 11), each introduced by a lemma such as 'Serm. 2'. The collection assembles patristic testimonia on Christological topics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"factum ex muliere","severity":"info","text":"The phrase 'factum ex muliere' (made from a woman) echoes the Nicene language of Christ's incarnation, but the text avoids saying 'born of Mary' as God, reflecting a subordinationist or adoptionist tendency noted in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'Deum ipsum Mosem' (God himself Moses) suggests a typological or allegorical identification of Moses with God, common in some early Christian exegesis but potentially controversial in orthodox contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The phrase 'o calumniator' (O calumniator) in Sermon 7 indicates a polemical context, likely against Arian or adoptionist opponents who denied Christ's full divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"natus ex semine David","severity":"info","text":"The phrase 'natus ex semine David' (born from the seed of David) alludes to Paul's statement in Romans 1:3, linking Christ's Davidic lineage to his human nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The excerpt 'Dic de assumente quod Deus sit' (Speak of the one who assumes that he is God) is ambiguous: it may refer to the assumption of human nature by the Word, or to a human being who claims divinity, a key point in adoptionist debates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'assumente' could mean 'the one who assumes' (i.e., the Word assuming human nature) or 'the one who is assumed' (i.e., the human Jesus being taken up into divinity). The translation opts for the former, but the Latin is ambiguous.","The source of the excerpts (e.g., which author or sermon collection) is not identified in the passage, leaving the theological context uncertain."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Ex libro iii.\n\nCum enim audiunt nomen apostoli, ipsum Deum verbum intelligunt apostolum, etc. Serm. 6.\n\nNon angelos apprehendit, sed semen Abraham apprehendit, etc. Serm.\n\nSemen Abraham is est qui heri et hodie, ut Paulus ait, non qui dixit: Prius quam Abraham fieret, ego sum, etc. Serm. 6.\n\nHic ille fidelis Deo factus pontifex, factus est enim, non ab aeterno erat, etc. Serm. 6.\n\nCum igitur solus hic nobis sit pontifex misericors, et cognatus, et firmus, cavete ne ab ejus fide dimoveamini, etc. Serm. 6.\n\nMeministis autem prorsus eorum quae saepe di(??)i vobis, cum duas in Christo naturas distinguerem, etc. Serm. 2.\n\nEx libro iv.\n\nDeus Verbum factum est caro, et habitavit in nobis. Secum considere fecit Pater assumptam humanitatem, etc. Serm. 3.\n\nAtque cooperationis hujus evidens est argumentum, etc. Serm. 10.\n\nMajorem, inquit, in ipsum struentes injuriam, et spiritum a divina natura separantes, qui humanitatem ejus formavit, etc. Serm. 3.","english":"From Book III.\n\nFor when they hear the name \"apostle,\" they understand the Word of God himself to be the apostle, etc. Sermon 6.\n\nHe did not take hold of angels, but he took hold of the seed of Abraham, etc. Sermon.\n\nThe seed of Abraham is that which was yesterday and today, as Paul says, not that which said: \"Before Abraham was, I am,\" etc. Sermon 6.\n\nThis one, made a faithful pontiff to God, was made, for he was not from eternity, etc. Sermon 6.\n\nSince, therefore, this one alone is for us a merciful, kindred, and steadfast pontiff, beware lest you be moved from his faith, etc. Sermon 6.\n\nYou remember, indeed, those things which I have often said to you, when I distinguished two natures in Christ, etc. Sermon 2.\n\nFrom Book IV.\n\nThe Word of God became flesh, and dwelt in us. The Father made the assumed humanity sit with him, etc. Sermon 3.\n\nAnd there is evident proof of this cooperation, etc. Sermon 10.\n\n\"Greater,\" he says, \"building an injury against him, and separating the spirit from the divine nature, who formed his humanity,\" etc. Sermon 3.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex libro iii / Ex libro iv","severity":"info","text":"The passage is divided into two sections, 'From Book III' and 'From Book IV,' indicating that the Collectio Tertia excerpts from multiple books of a larger work, likely a treatise against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Verbum","severity":"info","text":"In Latin Christian usage, 'Verbum' (Word) translates the Greek 'Logos' and refers to the second person of the Trinity, the Word of God, as in John 1:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prius quam Abraham fieret, ego sum","severity":"info","text":"This phrase echoes John 8:58, where Jesus says 'Before Abraham was, I am,' a key text in debates about Christ's preexistence and divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"duas in Christo naturas distinguerem","severity":"info","text":"The reference to 'two natures in Christ' reflects the Christological framework of the Antiochene tradition, which emphasized the distinction between Christ's divine and human natures, opposed to miaphysite views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Serm. 6","severity":"info","text":"The repeated citation 'Serm. 6' suggests that the compiler of the Collectio Tertia drew from a homily or sermon series, possibly by a Latin Father like Augustine or Hilary, though the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"di(??)i","severity":"caution","text":"The text 'di(??)i' is corrupt; it likely represents 'dixi' (I said), but the manuscript reading is uncertain, affecting the interpretation of the passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the author and the specific work from which these excerpts are taken is unknown; the 'Sermon' numbers may refer to a lost collection.","The phrase 'Semen Abraham is est qui heri et hodie' is ambiguous: it may be a misreading or a theological gloss on the seed of Abraham as a type of Christ."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Qui manducat meam carnem, et bibit meum sanguinem, in me manet, et ego in(??)eo, etc. Serm. 9.\n\nDicam etiam illius scandali verba, etc. Serm. 9.\n\nAudi etiam hoc nomen, Domine, aliquando de humanitate Christi, aliquando de Divinitate ejus, aliquando de utroque positum, etc. Serm. 2.\n\nCur autem etiam, ut paulo ante audiebamus, si utraque, ut tu opinaris, commixta sunt, Dominus noster,cum mysterii vim discipulis traderet, sic dicit, etc. Serm. 8.\n\nEx libro v.\n\nQuod in nativitate ex Christi genitrice Virgine divina Scriptura ponat Filii nomen, declaravimus. Audi jam et in morte, sicubi tandem Dei nomen est positum, ut passibilem Deum inducamus: Cum inimici essemus, inquit, reconciliati sumus Deo per mortem Dei Verbi. Serm. 2.\n\nAudi etiam aliud ipsorum testimonium. Si enim cognovissent, numquam Dominum gloriae crucifixissent, etc. Serm. 5.","english":"Whoever eats my flesh and drinks my blood abides in me, and I in him, etc. Sermon 9.\n\nI will also speak the words of that scandal, etc. Sermon 9.\n\nHear also this name, Lord, sometimes placed concerning the humanity of Christ, sometimes concerning his divinity, sometimes concerning both, etc. Sermon 2.\n\nBut why also, as we were hearing a little earlier, if both, as you suppose, are mixed together, does our Lord, when he was teaching the power of the mystery to the disciples, speak thus, etc. Sermon 8.\n\nFrom Book V.\n\nThat in the birth from Christ’s Virgin Mother divine Scripture places the name of the Son, we have declared. Hear now also in death, whether anywhere the name of God is placed, so that we might introduce a passible God: “When we were enemies,” he says, “we were reconciled to God through the death of the Word of God.” Sermon 2.\n\nHear also another testimony of theirs. For if they had known, they would never have crucified the Lord of glory, etc. Sermon 5.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui manducat meam carnem, et bibit meum sanguinem, in me manet, et ego in eo","severity":"info","text":"This echoes John 6:56, where Jesus speaks of abiding through the Eucharist. The Latin text closely follows the Vulgate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"scandali","severity":"info","text":"The word 'scandalum' (Greek σκάνδαλον) here refers to a theological stumbling block or objection, likely from opponents of Nicene Christology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex libro v","severity":"info","text":"This heading marks a transition to excerpts from Book V of the source work, indicating a multi-book structure in the original treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"passibilem Deum","severity":"info","text":"The phrase 'passible God' reflects a key Christological controversy: whether the divine nature suffered. The author argues against such a notion, citing a text that speaks of reconciliation through the death of the Word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dominum gloriae crucifixissent","severity":"info","text":"This alludes to 1 Corinthians 2:8, where Paul speaks of crucifying the Lord of glory, a key text in debates about the suffering of Christ's divine nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Serm. 2, 5, 8, 9","severity":"info","text":"The repeated citation of 'Sermon' numbers suggests the compiler excerpted from a collection of homilies, possibly by an anti-Arian or anti-Patripassian author.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a lacuna: 'in(??)eo' likely intended 'in eo' (in him).","The phrase 'illius scandali verba' is ambiguous: it may refer to a specific objection or a known heretical statement."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Quod cum sim Dei forma, servi formam indui; quod cum sim Deus Verbum, in carne conspicior; quod cum universitatis sim Dominus, personam pauperis propter vos indui; quod cum esuriam visibiliter, esurientibus cibum subministro. Serm. 5.\n\nLibenter hoc loco haereticos interrogem, qui Divinitatis humanitatisque naturam in unam commiscent essentiam, quisnam sit qui nunc a proditore Judaeis traditur, etc. Serm. 8.\n\nHic ille, cui spinea corona circumposita fuit, etc. Serm.\n\nIdeo de nostris illis primitiis cum ageret beatus Petrus, et exaltationem visibilis naturae vi Divinitatis factam enarraret, etc. Serm. 7.\n\nQuoniam vero si dixissent: Credimus in unum Deum Verbum; futurum erat ut mors divinae naturae tribueretur, etc. Serm. 3.","english":"Since I am the form of God, I put on the form of a servant; since I am God the Word, I am seen in flesh; since I am the Lord of the universe, I put on the person of a poor man for your sake; since I hunger visibly, I supply food to the hungry. Sermon 5.\n\nI would gladly question the heretics at this point, who mix the nature of divinity and humanity into one essence, as to who it is that is now handed over by the traitor Judas to the Jews, etc. Sermon 8.\n\nThis is he who was encircled with a crown of thorns, etc. Sermon.\n\nTherefore, when blessed Peter was dealing with those first fruits of ours, and was recounting the exaltation of the visible nature made by the power of the divinity, etc. Sermon 7.\n\nBut since, if they had said: We believe in one God the Word, it would have happened that death would be attributed to the divine nature, etc. Sermon 3.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage collects five excerpts from sermons 5, 8, an unnamed sermon, 7, and 3, each illustrating Christ's dual nature against heretical monophysitism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"forma Dei / servi formam","severity":"info","text":"The phrase 'forma Dei' (form of God) and 'servi formam' (form of a servant) echo Pauline language (cf. Phil 2:6-7) and are used to articulate the paradox of Christ's divinity and humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The 'heretics' who mix divinity and humanity into one essence likely refer to Eutychian or monophysite positions, which the compiler opposes by insisting on two distinct natures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"spinea corona","severity":"info","text":"The 'crown of thorns' (spinea corona) alludes to the passion narrative in Matthew 27:29 and Mark 15:17, emphasizing Christ's suffering humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The compiler's method of juxtaposing sermon excerpts to argue for two natures reflects a common patristic anthology technique used in later Christological debates.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The unnamed sermon ('Serm.') cannot be identified from the text; its content is inferred from the surrounding context."],"confidence":"high","notes":[]}]}