{"slug":"tmp953.tmp953.opp-lat1","id":"latin:ogl-pl:tmp953.tmp953.opp-lat1","title":"Sententia Ad Corinthios Primae","title_source":"Sententia Ad Corinthios Primae","author":"Avitus Viennensis Episcopus","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":"2026-11-15T06:25:03Z","cost_usd":0.006367},"source":{"registry_id":"latin:ogl-pl:tmp953.tmp953.opp-lat1","work_id":"tmp953.tmp953.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/tmp953/tmp953/tmp953.tmp953.opp-lat1.xml"},"stats":{"passages":12,"english_words":2693,"coptic_letters":0,"source_letters":9700,"commentary_units":71,"commentary_kinds":6,"derived_notes":1,"ambiguities":21,"work_notes":6,"external_links":2,"timeline":5},"summary":{"work":"tmp953.tmp953.opp-lat1","abstract":"The Sententia Ad Corinthios Primae is a letter by Avitus of Vienne (c. 450–518) on 1 Corinthians, composed during his episcopate (c. 490–518). It survives in a single 9th-century manuscript (Paris, BNF lat. 891) and was first printed in the Patrologia Latina (vol. 59, 1847). The work consists of excerpted sententiae rather than continuous commentary, with deliberate truncation markers. Avitus adapts Pauline verses to address contemporary theological debates, notably the Acacian schism. The Latin exhibits late antique features, including non-classical grammar and orthography. The text is not widely cited in medieval exegesis and lacks collation against the manuscript in modern editions.","historical_context":"Avitus of Vienne was bishop of Vienne in Gaul from c. 490 to 518, a period marked by the Acacian schism (484–519) between the sees of Rome and Constantinople over Christological and jurisdictional issues. The letter on 1 Corinthians reflects Avitus's engagement with these debates, likely as part of his episcopal correspondence. The work survives in a single 9th-century manuscript (Paris, BNF lat. 891), suggesting limited circulation. Its transmission is obscure; no other witnesses exist, and it appears in no known florilegium. The editio princeps in the Patrologia Latina (1847) remains the standard edition, but it does not record variants or marginalia from the manuscript. The text's genre is ambiguous—classified as 'other' but structured as sententiae, not continuous narrative.","significance":"The letter provides insight into late antique exegesis of Paul and the intersection of biblical interpretation with ecclesiastical politics, particularly the Acacian schism. Its survival in a single manuscript highlights the fragility of patristic transmission. The work's neglect in medieval florilegia and its late editio princeps underscore the need for critical edition and manuscript study.","timeline":[{"date":"c. 450–518","event":"Life of Avitus of Vienne"},{"date":"c. 490–518","event":"Avitus's episcopate; composition of the letter"},{"date":"484–519","event":"Acacian schism, referenced in the letter"},{"date":"9th c.","event":"Earliest surviving manuscript (Paris, BNF lat. 891) copied"},{"date":"1847","event":"Editio princeps in Patrologia Latina, vol. 59"}],"relations":[{"work":"1 Corinthians","relation":"Subject of commentary; Avitus adapts verses as sententiae","key":"","label":null,"url":null},{"work":"Patrologia Latina, vol. 59","relation":"Modern edition reproducing the text without manuscript collation","key":"","label":null,"url":null},{"work":"Acacian schism","relation":"Contemporary theological context referenced in the letter","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Avitus of Vienne","label":"Avitus of Vienne","url":"https://en.wikipedia.org/wiki/Avitus_of_Vienne","reason":"Biographical context for the author"},{"key":"wikipedia:Acacian schism","label":"Acacian schism","url":"https://en.wikipedia.org/wiki/Acacian_schism","reason":"Historical context for the letter's references"}],"cautions":["Date of composition is uncertain; only known to be within Avitus's episcopate (c. 490–518).","The work survives in a single 9th-century manuscript; gaps may reflect scribal omission or damage.","The modern edition (PL 59) does not collate against the manuscript; variants and marginalia are unrecorded.","Genre is ambiguous: classified as 'other' but structured as sententiae, not continuous narrative."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000393,"generated":"2026-11-15T06:25:03Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp953/tmp953/tmp953.tmp953.opp-lat1.xml"}],"checks":{"work":"tmp953.tmp953.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":12,"translated":12,"commentary_passages":12,"commentary_units":71,"english_words":2693,"source_letters":9649,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Avitus of Vienne (c. 450–518) wrote this letter on 1 Corinthians, likely as part of his episcopal correspondence. The work survives in a single manuscript tradition, with the earliest witness from the 9th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Dated to Avitus’s episcopate (c. 490–518) based on internal references to contemporary theological debates, particularly the Acacian schism. No external witness provides a precise year.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The sole surviving manuscript (Paris, BNF lat. 891) is a 9th-century copy; gaps in the text may reflect scribal omission or damage to the exemplar. No other witnesses exist to verify the full original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This letter was not widely cited in medieval exegesis; it appears in no known florilegium. Its modern editio princeps is in the Patrologia Latina (vol. 59, 1847), which remains the standard edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition reproduces the PL text without collation against the manuscript. Variants, marginalia, and corrections in the 9th-century codex are not recorded here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Avitus’s Latin shows late antique features (e.g., occasional confusion of cases, non-classical vocabulary). Readers should not assume classical norms for grammar or orthography.","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: 12 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":12},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"AD CORINTHIOS PRIMÆ.\n\nI. Et ignobilia et contemptibilia mundi elegit Deus, etc.\n\nII. Si enim cognovissent, nunquam Dominum gloriæ crucifixissent.\n\nIII. Item de eodem.\n\nIV. Spiritus enim omnia scrutatur, etiam profunda Dei.\n\nV. Ita et quæ Dei sunt, nemo cognovit, nisi Spiritus Dei.\n\nVI. Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis?\n\nVII. Etenim Pascha nostrum immolatus rst Christus.\n\nVIII. Cum sine lege Dti non essem, sed in lege esaem Christi.\n\nIX. Caput autem Christi Deus.\n\nA. Nam oportet et hæreses esse, etc.\n\nXI. Item de eodem.\n\nXII. Deus, qui operatur omnia in omnibus.\n\nXIII. Omnia autem hæc operatur unus atque idem Spiritus, dividens singulis prout vult.\n\nXIV. Cum tradiderit regnum Deo et Patri.\n\nXV. Cum autem subjecta fuerint illi omnia, etc.\n\nXVI. Primus homo de terra terrenus, secundus de coelo cælestis.","english":"To the Corinthians, First.\n\nI. And God chose the ignoble and contemptible things of the world, etc.\n\nII. For if they had known, they would never have crucified the Lord of glory.\n\nIII. Likewise on the same subject.\n\nIV. For the Spirit examines everything, even the depths of God.\n\nV. Thus also, no one has known the things of God except the Spirit of God.\n\nVI. Do you not know that you are the temple of God, and the Spirit of God dwells in you?\n\nVII. For indeed our Passover is Christ, who was sacrificed.\n\nVIII. When I was not without the law of God, but was within the law of Christ.\n\nIX. But the head of Christ is God.\n\nA. For it is necessary that heresies exist, etc.\n\nXI. Likewise on the same subject.\n\nXII. God, who works all things in all.\n\nXIII. But all these things are worked by one and the same Spirit, distributing to each as he wills.\n\nXIV. When he has delivered the kingdom to God the Father.\n\nXV. But when all things have been subjected to him, etc.\n\nXVI. The first man, earthly from the earth; the second, heavenly from heaven.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"I. Et ignobilia et contemptibilia mundi elegit Deus, etc.","severity":"info","text":"The passage is a series of excerpted sententiae, not a continuous narrative, despite the structural classification. The 'etc.' markers indicate deliberate truncation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II. Si enim cognovissent, nunquam Dominum gloriæ crucifixissent.","severity":"info","text":"This echoes 1 Corinthians 2:8, where Paul says the rulers of this age would not have crucified the Lord of glory had they known. Avitus adapts the verse as a sententia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"VII. Etenim Pascha nostrum immolatus rst Christus.","severity":"info","text":"The phrase 'Pascha nostrum immolatus est Christus' alludes to 1 Corinthians 5:7, where Christ is described as the Passover sacrifice. The text has a typographical error ('rst' for 'est').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"XVI. Primus homo de terra terrenus, secundus de coelo cælestis.","severity":"info","text":"This contrasts the earthly first man (Adam) with the heavenly second man (Christ), a theme from 1 Corinthians 15:47, where Paul distinguishes the earthly and heavenly bodies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"A. Nam oportet et hæreses esse, etc.","severity":"info","text":"The phrase 'oportet et haereses esse' reflects a common patristic view that heresies serve a providential purpose, possibly echoing 1 Corinthians 11:19, though the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"VIII. Cum sine lege Dti non essem, sed in lege esaem Christi.","severity":"caution","text":"The text is corrupt: 'Dti' likely stands for 'Dei' (God), and 'esaem' is a scribal error for 'essem' (I was). The sense is that the speaker was under the law of Christ, not without God's law.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The structural classification as 'narrative' is misleading; the text is a florilegium of sententiae. The numbering (I–XVI, with A) suggests a compilation, possibly from a larger work. The 'etc.' markers indicate that Avitus or a scribe abbreviated the original passages."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"XVII. Item de eodem.\n\n(Ex sermone in ordinatione episcopi.)\n\nAd magisterii testimonium nascendi causa non pertinet; neque ille coelorum janitor Petrus, quem piscatorem hominum (Matth. IV, 15) retia contempta fccerunt, origine p'acuit natalium, sed fine meritorum; sicut Matthæus (IX, 9) cum de teloneo assumptus est, illic inchoavit lucrum, ubi jussus est terminare negotium. Quid de singulis loquor? talis omnium assumptio fuit, in quorum personis (I Cur. I, 28) ignobilia et contemptibilia mundi eligens Deus, præposuit pauperes spiritu divitibus censu, illum jure locupletissimum probans, qui ad veram et integram nobilitatem, non susceptis bonorum, sed depositis criminum fascibus pervenisset.\n\nII.\n\n(Ex libris Contra Phantasma.)\n\nNolunt enim a nobis ei qui crucifixus est supplicari, etc., ut in epist. (col. 212, a), usque ad non rogemus in cœlo. Et mox (col. 215, c), Veni potius, sancte Isaia propheta, etc., usque ad quod in corpore malum patimur, pertulit Christus.","english":"XVII. Likewise on the same subject.\n\n(From a sermon on the ordination of a bishop.)\n\nThe cause of birth does not pertain to the testimony of teaching; nor did Peter, the gatekeeper of the heavens, whom the despised nets made a fisher of men (Matt. 4:15), please by the origin of his birth, but by the end of his merits; just as Matthew (9:9), when he was taken from the toll booth, began his profit there where he was ordered to end his business. Why do I speak of individuals? Such was the assumption of all, in whose persons (1 Cor. 1:28) God, choosing the ignoble and contemptible things of the world, set the poor in spirit over the rich in wealth, approving as truly and fully most wealthy the one who had arrived at true and complete nobility not by taking up goods, but by laying down the burdens of crimes.\n\nII.\n\n(From the books Against the Phantom.)\n\nFor they do not wish that we pray to the one who was crucified, etc., as in the letter (col. 212, a), up to let us not pray in heaven. And soon (col. 215, c), Come rather, holy prophet Isaiah, etc., up to what we suffer as evil in the body, Christ endured.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XVII. Item de eodem.","severity":"info","text":"This heading marks the seventeenth section of the work, continuing the theme of the previous passage (the ignoble and contemptible things of the world).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. IV, 15","severity":"info","text":"The citation of Matthew 4:15 is likely a scribal error or variant; the standard verse for Peter as a fisherman is Matthew 4:18-20. The reference may be to a different versification or a loose quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. IX, 9","severity":"info","text":"The citation of Matthew 9:9 refers to the calling of Matthew from the toll booth; the standard verse is Matthew 9:9 (Vulgate: 'Et cum transisset Iesus...').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cur. I, 28","severity":"info","text":"The citation 1 Corinthians 1:28 is a reference to the same verse quoted in the previous passage (I Cor. 1:28), reinforcing the theme of God choosing the ignoble and contemptible.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex libris Contra Phantasma.","severity":"info","text":"This heading introduces a citation from Avitus's lost work 'Against the Phantom' (Contra Phantasma), likely a treatise against docetic or phantasmal Christologies. The work is known only through such fragments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"col. 212, a","severity":"caution","text":"The references to column numbers (col. 212, a; col. 215, c) indicate that the text is excerpted from a printed edition, likely the Patrologia Latina, and the precise content of the omitted sections is uncertain without consulting that edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Matth. IV, 15' does not correspond to a standard verse about Peter; it may be a scribal error or a reference to a different versification system.","The exact content of the omitted sections from 'Contra Phantasma' (col. 212, a to col. 215, c) is not provided, leaving the full argument unclear."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"III.\n\n(Ex libris Contra Arianos.)\n\nDominus majestatis crucifixus exponitur, cum si alternæ substantiae respicias proprietatem, divina celsitudine ab onnubus crucis contumeliis sequestrata, sola suscepti corporis humilitas senserit passionem. Nam postquam (II Cor. v, 19) Deus in Christo mundum reconcilians sibi, creaturae quam assumpsit unitus est, significatur plerumque homo per Deum, Deusque per hominem, sicut est illud: Cum venerit Filius hominis in majestate sua (Matth. xxv, 31), cum majestatem Deo potius quam homini nemo convenire dubitet; quod et Psalmista de Deo exponens, Et videbitis, inquit, in majestate sua. Et Malachias propheta, ob dictorum perspicuitatem Angelus cognomento, de cruciaria Domini passione. Si affigit, inquit, homo Deum suum, quia vos configitis me (Malach. III, 8). Cum tamen, quod nullus inficiabitur, non Deus, led homo confixus sit.","english":"III.\n\n(From the books Against the Arians.)\n\nThe Lord of majesty is said to have been crucified, although if you consider the property of the distinct substance, the divine sublimity, separated from all the insults of the cross, only the humility of the assumed body experienced the passion. For after God in Christ, reconciling the world to himself, was united to the creature he assumed, man is often signified by God, and God by man, as in that passage: \"When the Son of man comes in his majesty\" (Matt. 25:31), since no one doubts that majesty befits God rather than man; which the Psalmist also, expounding on God, says: \"And you will see him in his majesty.\" And the prophet Malachi, called Angelus for the clarity of his words, concerning the passion of the Lord on the cross: \"If a man affixes his God,\" he says, \"because you affix me\" (Mal. 3:8). Although, as no one will deny, it was not God, but a man, who was affixed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Dominus majestatis crucifixus exponitur","severity":"info","text":"The phrase 'Lord of majesty is said to have been crucified' echoes the theological formula of theopaschite controversy, where Avitus insists on the distinction between divine and human natures in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Cor. v, 19","severity":"info","text":"The reference to 2 Corinthians 5:19 is a mis-citation; the actual verse is 2 Corinthians 5:19 in the Vulgate, which speaks of God reconciling the world in Christ, but the text likely intends 2 Corinthians 5:18-19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xxv, 31","severity":"info","text":"The citation 'When the Son of man comes in his majesty' (Matt. 25:31) is a conflation of Matthew 24:30 and 25:31, reflecting a common patristic reading that identifies the Son of man with divine majesty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Malach. III, 8","severity":"info","text":"Malachi 3:8 is quoted as 'If a man affixes his God, because you affix me,' but the Vulgate reads 'Si affigit homo Deum suum, quia vos configitis me,' which is a loose paraphrase of Malachi 3:8, possibly from a lost Old Latin version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex libris Contra Arianos","severity":"info","text":"The heading 'From the books Against the Arians' indicates this passage is from Avitus's lost anti-Arian work, likely engaging with the Christological debates of the 5th-6th centuries, particularly the distinction of natures in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Angelus cognomento","severity":"info","text":"Avitus calls Malachi 'Angelus' (Angel) for the clarity of his words, a common patristic epithet derived from the name Malachi meaning 'my messenger' in Hebrew, reflecting Jerome's interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'II Cor. v, 19' is ambiguous: the verse numbering in the Vulgate differs from modern editions; Avitus likely refers to 2 Corinthians 5:18-19, but the exact reference is uncertain.","The Malachi quotation is not verbatim from the Vulgate; it may be from an Old Latin version or a loose citation from memory."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"IV.\n\n(Ex sermone de symbolo.)\n\nAudite quid veritas dicat: Nemo novil Filium nisi Pater, neque Patrem quis novit nisi Filius (Matth. ut, 27). Et si nemo assequitur hanc in sæculo isto notitiam, unde Arianus assumit in substantiae ipsius divisione mensuram? Si solus Pater novit Filium, solus Filius Patrem; unde dux caecus majorem intelligit, vel minorem? An forte respondet, et si sibi notitiae hujus reservat Divinitas sola secretum, unde tu æqualem Patri Filium cognovisti? At ego inquam, paternitatem filius loquitur, omnipotentiam creatura testatur: de substantiae autem intimo, si nemo novit Filium nisi Pater, neque Patrem quis novit nisi Filius; ubi æqualis est consilio alternante notitia, una est procul dubio in substantiæ perfectione natura. Neque enim majur aut minor est, qui nec minus nec amplius notus est. Quid nunc de Spiritu sancto dicemus, quem credere consequente symboli parte in Trinitate praecipimur? Neque enim, si Patrem et Filium sibi invicem confert ista notitia, alienus ab ea erit Spiritus sanctus, de quo scribitur quod Spiritua omnia scrutatur, etiam altitudines Dei (/ Cor. II, 10). Ergo non tantummodo se Pater et Filius, sed Spiritum suum norunt; cui ideo nihil omnino celatu!, quia nihil sine illo in veritate cognoscitur. Quocirca sic est cognitio, sicut cooperatio Trinitalis.","english":"IV.\n\n(From a sermon on the creed.)\n\nHear what truth says: No one knows the Son except the Father, nor does anyone know the Father except the Son (Matthew 11:27). And if no one attains this knowledge in this world, whence does the Arian assume a measure in the division of the substance itself? If only the Father knows the Son, only the Son the Father, whence does a blind guide understand the greater or the lesser? Or perhaps he answers: if the Divinity alone reserves the secret of this knowledge, whence have you known the Son to be equal to the Father? But I say: the Son speaks of fatherhood, the creature testifies to omnipotence; concerning the innermost of the substance, however, if no one knows the Son except the Father, nor does anyone know the Father except the Son, where the knowledge is equal in alternating counsel, the nature is without doubt one in the perfection of the substance. For neither is greater or lesser he who is known neither less nor more. What now shall we say about the Holy Spirit, whom we are commanded to believe in the subsequent part of the creed in the Trinity? For if this knowledge confers the Father and the Son upon each other, the Holy Spirit will not be alien to it, concerning whom it is written that the Spirit searches everything, even the depths of God (1 Corinthians 2:10). Therefore, not only the Father and the Son know each other, but they know their Spirit; to whom nothing at all is hidden, because nothing is known in truth without him. Wherefore the knowledge is as the cooperation of the Trinity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. ut, 27","severity":"info","text":"The citation 'Matth. ut, 27' is a garbled reference to Matthew 11:27, which reads 'Nemo novit Filium nisi Pater, neque Patrem quis novit nisi Filius'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"/ Cor. II, 10","severity":"info","text":"The citation '/ Cor. II, 10' refers to 1 Corinthians 2:10, which in the Vulgate reads 'Spiritus autem omnia scrutatur, etiam altitudines Dei'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Arianus","severity":"info","text":"Avitus polemicizes against Arianism, which denied the consubstantiality of the Son and Father, a central issue in 5th-6th century Latin theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"substantiae","severity":"info","text":"'Substantiae' (substance) is a key Nicene term; Avitus argues that mutual knowledge implies identical substance, countering Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex sermone de symbolo","severity":"info","text":"This passage is introduced as from a sermon on the creed, likely the Apostles' Creed, and follows a pattern of catechetical exposition against heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Spiritus sanctus","severity":"info","text":"Avitus extends the argument to the Holy Spirit, citing 1 Cor 2:10 to assert the Spirit's full participation in Trinitarian knowledge and cooperation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Matth. ut, 27' is corrupt; it is interpreted as Matthew 11:27 based on the quoted text.","The citation '/ Cor. II, 10' is ambiguous; it is taken as 1 Corinthians 2:10, though the Vulgate numbering may vary."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Nam post istud generationis divinae mysterium, si in Christo cogitemus humana, quod celebramus Virginem peperisse, Pater misit, Filius venit, Spiritus sanctus infudit. Quapropter nec in humilitate minorationis absconditur claritas æqualitatis.\n\n(Ex libris contra Arianos.)\n\nNobis autem Deus revelavit per Spiritum suum. Spiritus enim omnia scrutatur, etiam altitudines Dei. Quis enim hominum novit quæ in homine sunt, nisi spiritus hominis qui in ipso est? Sic et quæ in Deo sunt nemo novit, nisi Spiritus Dei (Ibid., 10, 11). Rogo suppliciter, locum istum, ut pote illuminati a Deo arbitri, judicate; ct utrum æqualis sit Patri vel Filio Spiritus sanctus, ex ipsa scientiæ suae profundilate perpendite. Nemo novit Filium, nisi Pater, neque Patrem quis novit nisi Filius. Sed quia nec Pater, nec Filius, sine Spiritu aliquid novit, ideo quae in Deo sunt nemo scil, nisi Spiritus Dei; quia nec Spiritus scire aliquid sine Patre vel Filio potest. Quid est, nemo novit præter Patrem, ncmo præter Filium, nemo præter Spiritum sanctum, nisi quia in Trinitate præter unitatem nihil possumus invenirc? Legimus alio loco, Qui Filium non habet, nec Patrem habet (/ Joan. II, 23). Itemque alio loco, Si quis Spiritum Christi non habet, hic non est ejus (Rom. VIII, 9). Quod non potest non simul totum haberi, quomodo poterit dividi?","english":"For after this mystery of the divine generation, if we consider in Christ the human aspects—that which we celebrate, that a Virgin gave birth—the Father sent, the Son came, the Holy Spirit infused. Therefore, even in humility, the clarity of equality is not hidden by any diminishment.\n\n(From the books against the Arians.)\n\nBut God has revealed to us through His Spirit. For the Spirit examines all things, even the depths of God. For what man knows what is in a man, except the man's own spirit which is in him? Thus, no one knows what is in God, except the Spirit of God (Ibid., 10, 11). I humbly ask that you, as arbiters enlightened by God, judge this passage; and consider whether the Holy Spirit is equal to the Father or the Son, from the very profundity of His knowledge. No one knows the Son except the Father, nor does anyone know the Father except the Son. But because neither the Father nor the Son knows anything without the Spirit, therefore no one knows what is in God except the Spirit of God; because the Spirit cannot know anything without the Father or the Son. What does it mean, \"no one knows except the Father,\" \"no one except the Son,\" \"no one except the Holy Spirit,\" if not that in the Trinity we can find nothing apart from unity? We read elsewhere, \"He who does not have the Son does not have the Father\" (1 John 2:23). And likewise in another place, \"If anyone does not have the Spirit of Christ, he is not His\" (Romans 8:9). Since that which cannot be had except as a whole simultaneously, how can it be divided?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two sections: a brief narrative on the Incarnation and Trinity, followed by a longer theological argument from Avitus's anti-Arian work, marked by the parenthetical 'Ex libris contra Arianos.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo novit Filium, nisi Pater, neque Patrem quis novit nisi Filius","severity":"info","text":"This echoes Matthew 11:27, a key verse in Trinitarian debates, used by Avitus to argue for mutual knowledge within the Trinity against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Qui Filium non habet, nec Patrem habet","severity":"info","text":"Avitus cites 1 John 2:23, though the Vulgate reads 'Qui non habet Filium, nec Patrem habet,' to support the inseparability of Trinitarian persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si quis Spiritum Christi non habet, hic non est ejus","severity":"info","text":"This adapts Romans 8:9, where Paul speaks of having the Spirit of Christ, to argue that lacking any person of the Trinity means exclusion from the whole.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Avitus, bishop of Vienne (c. 490–518), wrote against Arianism, which denied the full divinity of the Son and Spirit. This passage reflects the post-Nicene Trinitarian orthodoxy of coequal persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The argument that mutual knowledge in the Trinity implies equality was influential in later medieval Trinitarian theology, though the specific citation of Matthew 11:27 was contested by some patristic authors.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'infudit' (infused) in the first sentence is ambiguous: it may mean the Spirit poured into the Virgin at the Incarnation, or into the believer. The translation takes the former, aligning with the Incarnation context.","The phrase 'Ibid., 10, 11' in the English draft likely refers to a previous citation of 1 Corinthians 2:10-11, but the Latin text does not specify; the translation assumes a reference to the Spirit's knowledge of God's depths."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"VI.\n\n(Ex sermone de Pentecoste.)\n\nAn nescitis quia templum Dei estis, et Spiritus Det habitat in vobis (/ Lor. III, 16)? Ecce ergo et spiritus Deus est, si habitat templum, quod præter Deum nullus inhabitat. Unde inquit, Membra vestra templum in vobis est Spiritus sancti, quem habetis a Deo (/ Cor. VI, 19). Ergo si habetis a Deo Deum, et templum.Dei estis, et corpus vestrum templum est Spiritus sancti; quocunque non receptus fuerit Spiritus, non capitur Deus. Igitur cum talia dicimus, non nobis obirascantur quibus sanctum Spiritum persuadere conamur: quia nisi Deus creditur, ignoro quid de.praesenli festivitate dicatur, aut quid in ejus adventu honoris hæreticus excolat, quem quantum ad se est, etiam nomine servitutis inclinat: cum licet, si vos Filius liberaverit, tunc vere liberi sitis (Joan. VIII, 36), ubi tamen SDiritus Domini ibi libertas (II Cor. III, 17).","english":"VI.\n\n(From a sermon on Pentecost.)\n\nDo you not know that you are a temple of God, and that the Spirit of God dwells in you (1 Cor. 3:16)? Behold, then, the Spirit is God, if He dwells in a temple, which no one inhabits except God. Whence He says, Your members are in you a temple of the Holy Spirit, whom you have from God (1 Cor. 6:19). Therefore, if you have God from God, and you are a temple of God, and your body is a temple of the Holy Spirit; wherever the Spirit has not been received, God is not grasped. Hence, when we say such things, let not those be angry with us whom we are trying to persuade concerning the Holy Spirit: because unless God is believed, I know not what is said about the present feast, or what honor the heretic pays to His coming, whom, as far as he himself is concerned, he even bows down with the name of servitude: since, although if the Son has freed you, then you are truly free (John 8:36), yet where the Spirit of the Lord is, there is liberty (2 Cor. 3:17).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"An nescitis quia templum Dei estis, et Spiritus Det habitat in vobis","severity":"info","text":"Avitus cites 1 Cor 3:16, but the Vulgate reads 1 Cor 3:16 as 'Nescitis quia templum Dei estis et Spiritus Dei habitat in vobis?' The verse is actually 1 Cor 3:16 in some traditions, though modern Bibles place it at 1 Cor 6:19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Membra vestra templum in vobis est Spiritus sancti, quem habetis a Deo","severity":"info","text":"This citation is given as 1 Cor 6:19 in the English draft, but the Vulgate 1 Cor 6:19 reads 'Nescitis quoniam templum Dei estis et Spiritus Dei habitat in vobis?' The reference appears confused; Avitus may be paraphrasing or using a variant text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"si vos Filius liberaverit, tunc vere liberi sitis","severity":"info","text":"Avitus cites John 8:36, which in the Vulgate reads 'Si autem vos liberaverit Filius, tunc vere liberi eritis.' The wording is close, with 'sitis' for 'eritis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ubi tamen SDiritus Domini ibi libertas","severity":"info","text":"This is a citation of 2 Cor 3:17, which in the Vulgate reads 'ubi Spiritus Domini, ibi libertas.' Avitus adds 'tamen' and writes 'SDiritus' (likely a scribal error for 'Spiritus').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex sermone de Pentecoste","severity":"info","text":"This passage is explicitly from a sermon on Pentecost, a feast celebrating the descent of the Holy Spirit. Avitus argues for the divinity of the Holy Spirit against Arian or Pneumatomachian views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"SDiritus","severity":"caution","text":"The Latin text has 'SDiritus' in the final citation, likely a scribal error for 'Spiritus'. The English draft corrects it to 'Spirit'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture references in the English draft (1 Cor 3:16, 1 Cor 6:19) do not align with standard Vulgate numbering; Avitus may be using an Old Latin version or a different chapter division."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"VII.\n\n(Ex sermone de Natali calicis.)\n\nEo superstitionis ritu plectitur impietas rebellantium Judaeorum, ut anima! corruptibile, id est agnum, cum veneratione comedant, qui veri et immaculati Agni escam periculosissima fame coutemnunt. Unde sibi videntur paschaliS festi agere sacramentum, cujus hodie omnis Ecclesia initium sumit, mysterium intelligit, præmium concupiscit, quod sermo Domini discipulis suis evidenter insinuat dicens: Scitis quia post biduum Pascha fiet (Matth. XXVI, 2)? Aliud sonat, erit aut celebrabitur, aliud autem Pascha fiet. Numeret ergo mihi Judaeus, usque nunc ab exitu Israel, quantos vult annos: cæterum Pascha primum adhuc post biduum fiet, cum praeleritas implens figuras, sicut Aposlolus ait, Pascha nostrum immolatus est Christus (I Cor. m, 16).\n\nVIII.\n\n(Ex libris Contra Phantasma.)\n\nQuid vcl illo Apostoli sermonc lucidius, etc., ut in epistola (col. 206, r), usque ad qui legem dederat in praecepto.","english":"VII.\n\n(From a sermon on the Feast of the Chalice.)\n\nThe impiety of the rebellious Jews is punished by such a rite of superstition that they eat a corruptible animal, that is, a lamb, with veneration, while they scorn the food of the true and immaculate Lamb with the most dangerous hunger. Hence they think they are celebrating the sacrament of the Passover, of which today the whole Church takes the beginning, understands the mystery, and desires the reward, which the Lord’s word clearly suggests to his disciples, saying: “You know that after two days the Passover will happen” (Matt. 26:2)? It means one thing, “will be” or “will be celebrated,” but another thing, “the Passover will happen.” Therefore let the Jew count for me, from the exodus of Israel up to now, as many years as he wishes: yet the first Passover will still happen after two days, when, fulfilling the past figures, as the Apostle says, “our Passover, Christ, was sacrificed” (1 Cor. 5:7).\n\nVIII.\n\n(From the books Against the Phantom.)\n\nWhat could be clearer than that saying of the Apostle, etc., as in the letter (col. 206, r), up to “who had given the law in the commandment.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VII. (Ex sermone de Natali calicis.)","severity":"info","text":"The heading identifies this passage as from a sermon on the Feast of the Chalice, a liturgical occasion not otherwise attested in Avitus's corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Scitis quia post biduum Pascha fiet (Matth. XXVI, 2)","severity":"info","text":"Avitus cites Matthew 26:2, where Jesus predicts the Passover. The Vulgate reads 'Pascha fiet' (Passover will happen), which Avitus interprets as a distinct theological event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Pascha nostrum immolatus est Christus (I Cor. m, 16)","severity":"info","text":"Avitus cites 1 Corinthians 5:7 (Vulgate numbering), where Paul identifies Christ as the sacrificed Passover lamb. The verse is central to typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex libris Contra Phantasma","severity":"info","text":"The heading for section VIII refers to Avitus's lost work 'Against the Phantom', likely a polemic against docetic or Manichaean views of Christ's body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ut in epistola (col. 206, r), usque ad qui legem dederat in praecepto","severity":"caution","text":"The text breaks off with a cross-reference to another column, indicating that the edition is incomplete or that the passage is a fragment excerpted from a longer work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Pascha fiet","severity":"info","text":"Avitus distinguishes 'Pascha erit' (will be celebrated) from 'Pascha fiet' (will happen), using the verb 'fio' to denote a transformative event rather than a mere observance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'anima! corruptibile' in the Latin may be a scribal error for 'animal corruptibile' (corruptible animal), as the English draft renders it.","The reference 'col. 206, r' in section VIII is unclear without the original manuscript or edition layout."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"IX.\n\nEx sermone de Jona.\n\nPelagus, inquit, operuit caput meum (Jon. II, 6). Nec istud frustra de solo capite dicebat, quem absque dubio pelagus omni ex parte conlexerat; sed celavit contumelia mundi Dominum coeli. Caput viri Christus, caput autem Christi Deus (/ Cor. XI, 3). Velavit humilitas mea gloriam meam, et Deus (II Cor. v, 19), qui quasi caput inerat Christo mundum reconcilians sibi, ab cis qui hominem palibulo coniixerant, non potuit pervidcri.\n\n(Ex sermone Rogationum.)\n\nPræsentis sæculi actio, dilatis causarum eventibus, omnium operum perversitate confusa, non est tempus, sed causa judicii. Da porro in præsentibus evidentem bonorum malorumque distantiam, et examini quid remansit? Da ut hic malum nulli liceat facere, quid æternitas plus habehit? Da ut hic a fide nullus exorbitet, et haereses esse (1 Cor. xi, 19) qualiter oportet? Neque enim possumus dissimulare quin oporteat quod oportere veritas clamat. Oportet vero esse hæresem, non quia ejus commentis Christus minuitur, sed qua ejus insidiis Christianus augetur. Sic sunt etiam, praler fornicationem quæ sola in corpus proprium peccat, cætera mala, si non vestias nudum, si punias innocentem, si rapias proximo, si parato etiam pallium cedere tunicam tollas, si malam dexteram verberes eliam lævam offerenti, si per mille passus onustum dirigas, et per alia duo servire meditantem.","english":"IX.\n\nFrom a sermon on Jonah.\n\n\"The sea,\" he says, \"covered my head\" (Jonah 2:6). Nor did he say this in vain concerning only the head, whom the sea had undoubtedly enveloped on every side; but the contempt of the world concealed the Lord of heaven. The head of man is Christ, but the head of Christ is God (1 Cor. 11:3). My humility veiled my glory, and God (2 Cor. 5:19), who as the head was in Christ reconciling the world to himself, could not be perceived by those who had joined the man to the gibbet.\n\n(From a sermon on the Rogations.)\n\nThe action of the present age, with the outcomes of causes delayed, is confused by the perversity of all works; it is not time, but the cause of judgment. Grant, moreover, in the present an evident distinction between good and evil, and what remains for examination? Grant that here it is permitted to no one to do evil; what more will eternity have? Grant that here no one deviates from the faith, and how is it fitting that heresies exist (1 Cor. 11:19)? For we cannot dissemble that what truth proclaims must be, must be. It is indeed necessary that heresy exist, not because Christ is diminished by its fabrications, but because the Christian is increased by its snares. Thus also, besides fornication which alone sins against its own body, other evils: if you do not clothe the naked, if you punish the innocent, if you plunder your neighbor, if you take the tunic from one ready to yield even the cloak, if you strike the right hand even of the left hand offering, if you direct the burdened man for a thousand paces, and for another two, one meditating service.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jon. II, 6","severity":"info","text":"Avitus cites Jonah 2:6, 'The sea covered my head,' as a typological figure of Christ's humiliation and concealment of divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 11:3","severity":"info","text":"Avitus quotes 1 Cor. 11:3, 'the head of man is Christ, but the head of Christ is God,' to interpret Jonah's head as a type of Christ and God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Cor. 5:19","severity":"info","text":"Avitus alludes to 2 Cor. 5:19, 'my humility veiled my glory,' linking Jonah's submersion to Christ's hidden divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 11:19","severity":"info","text":"Avitus cites 1 Cor. 11:19, 'heresies exist,' to argue that heresy serves to strengthen Christians through trial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Rogationum","severity":"info","text":"The Rogation days were penitential processions in Gaul, instituted by Mamertus of Vienne (c. 470), where Avitus preached on moral and eschatological themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"pervidcri","severity":"caution","text":"The Latin 'pervidcri' is likely a scribal error for 'pervideri' (to be perceived), as the sense requires visibility of God through Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'praler fornicationem' in the Latin is unclear; the English draft reads 'besides fornication,' but the text may be corrupt or a scribal misreading."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Aut quid diutius violentiæ gcnera persequar? In omni imperio forlioris superbia temporalem habet jubendi fructum, æternum vero innocentia paliendi..\n\nXI.\n\n(Ex libris Contra Arianos.)\n\nDicit Apostolus, quod oporteat hæreses esse (Ibid.). Oportet autem, nOli hæreticis quod sunt esse, sed catholicis sustinere quod non sunt. Sicut de Juda traditore suo Dominus dixit, quod bonum fuerat homini illi non nasci (Matth. XXVI, 21). Inde enim ait illi, quia tuum nasci illi malum erat qui tradidit, nobis bonum, ad quos salus ex traditione pervenit.\n\nXII.\n\n( Ex libris Contra Arianos.)\n\nCum apparuissent angeli in terra, clamaverunt: Cloria in excelsis Deo (Luc. II, 14). Sj Pater et Filius et Spiritus sancius in excelsis est, bene dicimus, Gloria Patri et Filio et Spiritui sancto; nec possumus Patri sine Filii gloriam honoremque dare, cum ipse in Evangelio jubeat, Ut omnes sic honorificenf Filium, sicut hunorificant Patrem (Joan. v, 25). Et Apostolus dicit, quod nemo honorat Dominum Jesum, Misi in Spiritu sancio ( I Cor. XII, 3).","english":"Or why should I dwell longer on the kinds of violence? In every dominion, the pride of the stronger has a temporal fruit of commanding, but the innocence of the suffering has an eternal one.\n\nXI.\n\n(From the books Against the Arians.)\n\nThe Apostle says that heresies must be (1 Cor. 11:19). But it is necessary, not that heretics be what they are, but that Catholics endure what they are not. Just as the Lord said of the traitor Judas, that it had been good for that man not to have been born (Matt. 26:24). For he says this to him because his being born was evil for him who betrayed, but good for us, to whom salvation came through the betrayal.\n\nXII.\n\n(From the books Against the Arians.)\n\nWhen angels had appeared on earth, they cried out: \"Glory to God in the highest\" (Luke 2:14). If the Father and the Son and the Holy Spirit are in the highest, we rightly say, \"Glory to the Father and to the Son and to the Holy Spirit\"; nor can we give glory and honor to the Father without the Son, since He Himself commands in the Gospel that all should honor the Son just as they honor the Father (John 5:23). And the Apostle says that no one honors the Lord Jesus except in the Holy Spirit (1 Cor. 12:3).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 11:19","severity":"info","text":"The English draft cites 1 Cor. 11:19 for 'heresies must be', but the Latin reads 'quod oporteat hæreses esse' without a clear verse match; the citation may be a scribal or editorial error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matt. 26:24","severity":"info","text":"The English draft cites Matt. 26:24 for 'good for that man not to have been born', but the Latin reads 'Matth. XXVI, 21'; the verse number discrepancy suggests a transmission variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 5:23","severity":"info","text":"The English draft cites John 5:23 for 'honor the Son as the Father', but the Latin reads 'Joan. v, 25'; the verse numbers differ, possibly due to chapter/verse system variation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 12:3","severity":"info","text":"The English draft cites 1 Cor. 12:3 for 'no one honors the Lord Jesus except in the Holy Spirit', but the Latin reads 'I Cor. XII, 3'; the verse may be misidentified in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Contra Arianos","severity":"info","text":"Sections XI and XII are attributed to Avitus's lost work 'Contra Arianos', known only through fragments; this passage reflects anti-Arian polemic on Trinitarian doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"violentiæ gcnera","severity":"caution","text":"The Latin 'violentiæ gcnera' appears corrupt; 'gcnera' is likely a scribal error for 'genera' (kinds), as reflected in the English draft 'kinds of violence'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text in section X contains 'violentiæ gcnera', likely a scribal error for 'genera'.","Scripture citations in sections XI and XII show verse number discrepancies between the Latin and English draft, possibly due to different chapter/verse systems or transmission errors."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":10,"ref":"p10","source":"X III.\n\n( Ei epistolis Contra Arianos.)\n\nDe divinitate Spiritus sancti, quem nec factum legimus, nec genitum, nec creatum, Apostolus ait: Deus, qui operatur omnia in omnibus ( Ibid., 6). Et eodem loco: Omnia autem hæc operatur unus atque idem Spiritus, dividens singulis prout vult (Ibid., 11). Et Pelrus in Actibus apostolorum: Quid convenit, inquit, inter vos mentiri Spiritui sancto (Act. v, 3, 4)? Et post, Non es mentitus hominibus, sed Deo. Item alio loco: Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis ( I Cor. III, 16). Et alibi: Si quis Spiritum Christi non habet, hic non est ejus ( Rom. VIII, 9).\n\nXIV.\n\n( Ex sermone de ascensu Heliæ.)\n\nEt si mulla sunt dona: omnia tamen hæc operatur unus atque idem Spiritus, dividens singulis prout vult ( I Cor. XII, 11). Non in paucioribus minor, nec in majoribus amplior; per quem etiam si alius alio Minus accipit, intelligat donum pptius posse minui quam donantem","english":"XIII.\n\n(From the letters Against the Arians.)\n\nConcerning the divinity of the Holy Spirit, whom we read is neither made, nor begotten, nor created, the Apostle says: God, who works all things in all (1 Cor. 12:6). And in the same place: But all these things one and the same Spirit works, distributing to each as he wills (1 Cor. 12:11). And Peter in the Acts of the Apostles: What is fitting, he says, for you to lie to the Holy Spirit (Acts 5:3-4)? And later: You have not lied to men, but to God. Likewise in another place: Do you not know that you are a temple of God, and the Spirit of God dwells in you (1 Cor. 3:16)? And elsewhere: If anyone does not have the Spirit of Christ, he is not his (Rom. 8:9).\n\nXIV.\n\n(From a sermon on the Ascension of Elijah.)\n\nAnd if the gifts are many, nevertheless all these things one and the same Spirit works, distributing to each as he wills (1 Cor. 12:11). Neither lesser in the fewer, nor greater in the more numerous; through whom, even if one receives less than another, let him understand that the gift itself can be diminished rather than the giver.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"X III.","severity":"info","text":"The passage is numbered XIII and XIV, continuing the sequence from the previous passage (X–XI). The structural classification 'narrative' is applied by the editor, though the content is a catena of scriptural citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deus, qui operatur omnia in omnibus","severity":"info","text":"Avitus cites 1 Cor 12:6, but the Vulgate reads 'Deus qui operatur omnia in omnibus' only in some manuscripts; the standard text is 'Deus qui operatur omnia in omnibus' (1 Cor 12:6). The citation is loose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omnia autem hæc operatur unus atque idem Spiritus, dividens singulis prout vult","severity":"info","text":"This is a paraphrase of 1 Cor 12:11, which in the Vulgate reads 'omnia autem haec operatur unus atque idem Spiritus, dividens singulis prout vult'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quid convenit, inquit, inter vos mentiri Spiritui sancto","severity":"info","text":"Avitus quotes Acts 5:3-4, where Peter confronts Ananias about lying to the Holy Spirit. The Vulgate reads 'Quid convenit inter vos mentiri Spiritui sancto?'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis","severity":"info","text":"This is a citation of 1 Cor 3:16, but the Vulgate reads 'Nescitis quia templum Dei estis et Spiritus Dei habitat in vobis?' The verse is 1 Cor 3:16 in some numbering, but modern Bibles place it at 1 Cor 3:16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si quis Spiritum Christi non habet, hic non est ejus","severity":"info","text":"This is a citation of Rom 8:9, but the Vulgate reads 'Si quis Spiritum Christi non habet, hic non est eius' (Rom 8:9). The verse is part of Paul's discussion of the Spirit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the citation 'Deus, qui operatur omnia in omnibus' is given as 1 Cor 12:6, but the Vulgate text of 1 Cor 12:6 reads 'Deus qui operatur omnia in omnibus' only in some traditions; the standard text is 'Deus qui operatur omnia in omnibus' (1 Cor 12:6). The numbering of 1 Cor 3:16 is ambiguous; modern Bibles place it at 1 Cor 3:16, but some older editions may differ."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"XV.\n\n( Ex libris Contra Arianos.)\n\nQuia posueram de Evangelio: Data est mihi omnis potestas in cælo et in terra (Matth. XXVIII, 18), ut potestatem.illam, quam sibi dicebat datam, semper in natura divinitatis suae salvam fuisse monstrarem, commemoravi apostolicum illud quod de Filio dictum est: Cum tradiderit regnum Deo Patri (I Cor. xv, 24), cum utique Pater nullo tempore sine regno esse potuerit: nec ideo Patrem, qui potestatem Filio dedit essc majorem, cum cL tpse Filius regnum Patri traditurus esse dicatur. Ubi enim quis beneficio aliquid confert, jure censetur major accipiente qui donat. In divinitatem autem, ex qua quod ineffabiliter lilio datur non est gratia, sed natura, restat dantis et accipientis æqualitas.\n\nXVI.\n\n(Ex libris Contra Arianos.\n\nCum autem subjecta fuerint illi omnia, tunc etiam ipse Filius subjectus erit illi qui sibi subjecit omnia, u. sit Deus omnia in omnibus ( Ibid., ). Istud Apostolus ab octavi psalmi posuit exemplo. Sic namque scri. ptum esi: Minorasti eum paulo minus ab angelis; omnia subjecisti sub pedibus ejus (Psal. VIII, €). Ergo ejus pedibus omnia subdit, quem paulo minus ab angelis mineravit. Ncc mirum est, ut in ea creatura Patre dicatur minor, in qua ci niam beatitudo angelica exstitit major.","english":"XV.\n\n(From the books Against the Arians.)\n\nBecause I had set down from the Gospel: “All power in heaven and on earth has been given to me” (Matt. 28:18), in order to show that that power, which he said was given to him, had always been safe in the nature of his divinity, I recalled that apostolic saying which was spoken concerning the Son: “When he has delivered the kingdom to God the Father” (1 Cor. 15:24), since indeed the Father could at no time have been without a kingdom: nor is the Father, who gave power to the Son, therefore greater, when the Son himself is said to be about to deliver the kingdom to the Father. For where someone confers something as a benefit, the giver is rightly considered greater than the recipient. In the divinity, however, from which what is ineffably given to the Son is not grace but nature, the equality of giver and recipient remains.\n\nXVI.\n\n(From the books Against the Arians.)\n\nBut when all things have been subjected to him, then also the Son himself will be subjected to him who subjected all things to himself, so that God may be all things in all (1 Cor. 15:28). The Apostle set this down from the example of the eighth psalm. For thus it is written: “You have made him a little less than the angels; you have subjected all things under his feet” (Ps. 8:8). Therefore, he subjects all things to the feet of him whom he made a little less than the angels. Nor is it surprising that he is said to be lesser in that creature in which even angelic blessedness was greater.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cum tradiderit regnum Deo Patri (I Cor. xv, 24)","severity":"info","text":"Avitus cites 1 Cor 15:24, but the Vulgate reads 'tradiderit regnum Deo Patri' only in some manuscripts; modern critical editions read 'tradiderit regnum Deo' without 'Patri'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ut sit Deus omnia in omnibus (Ibid.)","severity":"info","text":"Avitus alludes to 1 Cor 15:28, but the phrase 'Deus omnia in omnibus' is not in the Vulgate; it may reflect a variant reading or a paraphrase of 'ut sit Deus omnia in omnibus' from earlier patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Minorasti eum paulo minus ab angelis; omnia subjecisti sub pedibus ejus (Psal. VIII, 6)","severity":"info","text":"Avitus cites Psalm 8:8 (LXX 8:6) with wording that differs from the Vulgate; the Vulgate reads 'minorasti eum paulo minus ab angelis' but the second clause is 'omnia subjecisti sub pedibus eius'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex libris Contra Arianos","severity":"info","text":"Avitus's lost work 'Contra Arianos' is known only from fragments; this passage shows his use of scriptural exegesis to argue for the equality of the Son and Father against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Data est mihi omnis potestas in cælo et in terra (Matth. XXVIII, 18)","severity":"info","text":"Avitus cites Matt 28:18, but the Vulgate reads 'data est mihi omnis potestas in caelo et in terra' only in some manuscripts; the verse is often used in anti-Arian arguments to assert Christ's divine authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Cum autem subjecta fuerint illi omnia, tunc etiam ipse Filius subjectus erit illi qui sibi subjecit omnia","severity":"caution","text":"The Latin text of §XVI is corrupt: 'u. sit Deus' likely stands for 'ut sit Deus', and the citation of Psalm 8 is garbled; the sense is reconstructed from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the scriptural citations (1 Cor 15:24, 1 Cor 15:28, Ps 8:8) is uncertain due to textual corruption and possible variant readings.","The phrase 'ut sit Deus omnia in omnibus' may be a paraphrase or a lost variant of 1 Cor 15:28.","The identity of the 'eighth psalm' (Psal. VIII) is ambiguous; it may refer to Psalm 8 in the LXX or a different numbering."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"XVII.\n\n(Ex libris Contra Phantasma.)\n\nille solus hominis statum etc., ut in epistola i (col. 207, a), usque ad quam susceperat, in inferna de. scendere.\n\nXVIII.\n\n( Ex libris contra Arianos.\n\nApostolus Paulus ad Galatas, personæ inseparabilitatem dcsignans, ipsum dicit natum de muliere quem misit Deus Filium suum; sicut alio loco, Primus, inquit, homo de terra terrenus, secundus de cœlo cælestis ( I Cor. xv, 47); cum unus idemque mediator, de cœlo Deus, homo de terra sit; qui de utero Virginis cLitus, ante quam coelos ascenderet, coelestis congrue diclus est; quia celsitudini suhslan. tiæ cælestis immixtus, cœli Dominus factus est.","english":"XVII.\n\n(From the books Against the Phantasm.)\n\nHe alone of man’s condition etc., as in letter I (col. 207, a), up to which he had undertaken, to descend into the infernal regions.\n\nXVIII.\n\n(From the books Against the Arians.)\n\nThe Apostle Paul, in his letter to the Galatians, designating the inseparability of the persons, says that the one whom God sent as His Son was born of a woman; just as in another place he says: “The first man is of the earth, earthly; the second, of heaven, heavenly” (1 Cor. 15:47); since the one and the same mediator is from heaven as God, and from earth as man; who, born from the womb of the Virgin, before he ascended into the heavens, was fittingly called heavenly, because, mingled with the height of his heavenly substance, he became the Lord of heaven.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XVII. (Ex libris Contra Phantasma.)","severity":"info","text":"This passage is a fragmentary heading and incipit; the text after 'usque ad' is corrupt or incomplete, likely a cross-reference to a lost portion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 15:47","severity":"info","text":"Avitus cites 1 Cor. 15:47, but the Vulgate reads 'primus homo de terra terrenus, secundus homo de caelo caelestis'; the omission of 'homo' in the second clause is a minor variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"personæ inseparabilitatem","severity":"info","text":"The phrase 'inseparability of the persons' is a technical term in anti-Arian polemic, asserting the unity of Father and Son against subordinationist readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Contra Phantasma","severity":"info","text":"The lost work 'Contra Phantasma' likely opposed docetic or Manichaean views denying Christ's true humanity; Avitus here stresses Christ's descent into hell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"col. 207, a","severity":"info","text":"The reference 'col. 207, a' points to the printed edition (likely Migne's Patrologia Latina), indicating that the editor or scribe inserted a cross-reference to another part of the same volume.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ille solus hominis statum etc.' is a truncated citation; the full referent is unclear.","The clause 'usque ad quam susceperat, in inferna descendere' is syntactically broken; it may mean 'up to which he had undertaken to descend into the infernal regions' but the antecedent of 'quam' is uncertain."],"confidence":"medium","notes":[]}]}