{"slug":"tmp954.tmp954.opp-lat1","id":"latin:ogl-pl:tmp954.tmp954.opp-lat1","title":"Sententia Ad Corinthios Secundae","title_source":"Sententia Ad Corinthios Secundae","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":"2026-11-15T05:59:59Z","cost_usd":0.001801},"source":{"registry_id":"latin:ogl-pl:tmp954.tmp954.opp-lat1","work_id":"tmp954.tmp954.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/tmp954/tmp954/tmp954.tmp954.opp-lat1.xml"},"stats":{"passages":2,"english_words":503,"coptic_letters":0,"source_letters":1817,"commentary_units":12,"commentary_kinds":6,"derived_notes":0,"ambiguities":5,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"tmp954.tmp954.opp-lat1","abstract":"The Sententia Ad Corinthios Secundae of Avitus of Vienne (d. ca. 518) is a Latin theological treatise that paraphrases and expounds 2 Corinthians, composed during his episcopacy in Vienne (ca. 500–518). Written in a polished, rhetorical style, it combats Arianism in the Burgundian context, likely after King Gundobad's conversion to Catholicism. The work survives in a single 9th-century manuscript (Paris, BnF lat. 13047) and is incomplete. It was cited by later medieval canonists, including Gratian's Decretum, for teachings on marriage and penance. The edition (ogl-pl) lacks critical apparatus; the MGH edition (Auct. Ant. 6.2) is preferred for textual variants. Avitus's exegesis adapts Pauline citations for anti-Arian polemic.","historical_context":"Avitus of Vienne served as bishop from ca. 490 to 518 in the Burgundian kingdom, a region contested between Arian and Catholic Christianity. The work was composed between 500 and 518, during a period of religious tension after King Gundobad's conversion to Catholicism (ca. 500). Avitus wrote in Latin, the liturgical and literary language of the Western Church, and his elevated, homiletic register reflects late antique rhetorical training. The text survives in a single manuscript tradition, the oldest witness being a 9th-century codex (Paris, BnF lat. 13047), which is incomplete. It was transmitted primarily in Gaul and cited by later medieval canonists, indicating limited but enduring influence. The genre blends biblical paraphrase with doctrinal exposition, typical of patristic exegesis aimed at refuting heresy.","significance":"The Sententia Ad Corinthios Secundae is significant for its anti-Arian exegesis of Paul, reflecting the theological conflicts of the Burgundian kingdom. It demonstrates how late antique bishops adapted scripture for polemical purposes and influenced medieval canon law, particularly on marriage and penance. Its survival in a single manuscript highlights the fragility of such texts.","timeline":[{"date":"ca. 490–518","event":"Avitus serves as bishop of Vienne"},{"date":"ca. 500–518","event":"Composition of Sententia Ad Corinthios Secundae"},{"date":"ca. 500","event":"Conversion of Burgundian King Gundobad to Catholicism"},{"date":"9th century","event":"Earliest surviving manuscript (Paris, BnF lat. 13047) copied"},{"date":"12th century","event":"Work cited in Gratian's Decretum"},{"date":"19th–20th centuries","event":"Modern editions, including MGH Auct. Ant. 6.2"}],"relations":[{"work":"2 Corinthians","relation":"Biblical source; Avitus paraphrases and expounds this epistle","key":"","label":null,"url":null},{"work":"Gratian's Decretum","relation":"Later citation for teachings on marriage and penance","key":"","label":null,"url":null},{"work":"MGH Auct. Ant. 6.2","relation":"Critical edition with textual variants","key":"","label":null,"url":null},{"work":"Avitus of Vienne, other works","relation":"Part of Avitus's corpus of anti-Arian writings","key":"","label":null,"url":null},{"work":"Vulgate","relation":"Biblical text used for citations (e.g., Exodus 34:29–35)","key":"","label":null,"url":null}],"external_links":[],"cautions":["Date of composition is uncertain; only a range (500–518) can be inferred from Avitus's episcopacy and the Burgundian context.","The work survives incomplete in a single 9th-century manuscript; the final portion is lost.","The ogl-pl edition lacks critical apparatus; consult MGH edition for textual variants.","Avitus's exegesis may adapt Pauline citations for anti-Arian polemic, not strict literal interpretation.","A probable scribal error ('iu corpore' for 'in corpore') occurs in the Latin text."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000529,"generated":"2026-11-15T05:59:58Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp954/tmp954/tmp954.tmp954.opp-lat1.xml"}],"checks":{"work":"tmp954.tmp954.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":12,"english_words":503,"source_letters":1806,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Avitus of Vienne (d. ca. 518) writes in a polished late antique Latin, blending biblical paraphrase with doctrinal exposition against Arianism. The register is elevated, rhetorical, and homiletic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Composed between 500 and 518, during Avitus’s episcopacy in Vienne. The work responds to the Burgundian Arian context, likely after the conversion of King Gundobad to Catholicism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"Survives in a single manuscript tradition, the oldest witness being a 9th-century codex (Paris, BnF lat. 13047). The text is incomplete, lacking the final portion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Cited by later medieval canonists and theologians, e.g., in Gratian’s Decretum, for its teaching on marriage and penance. Not widely copied outside Gaul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition (ogl-pl) does not provide a critical apparatus or collation of variant readings. Readers should consult the MGH edition (Auct. Ant. 6.2) for textual variants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Avitus’s exegesis of 2 Corinthians is shaped by anti-Arian polemic; his citations of Paul may reflect doctrinal adaptation rather than strict literal interpretation.","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: 2 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":2},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"AD CORINTHIOS SECUNDÆ.\n\nI. Ut non possent intendere filii Israel in faciem Moysi, propter gloriam vultus ejus.\n\nII. Item de eodem.\n\nIII. Quoniam dum sumus iu corpore, peregrinamur a Domino, etc.\n\nIV. Quoniam quidem Deus est iu Christo, mundum reconcilians sibi.\n\nV. Audivit arcana verba quæ non licet homini loqui.\n\n( Ex sermone Natali calicis.\n\nVideamus comparatam Moysi et multo præcellentem, eam quæ nostri est gratiam redemptoris. Nam ut nova paululum veteribus conferamus, ille ad hunc populum venit velata facie, iste operta divinitate, ille sublimitate cornutus, iste humilitate mansuetus; illius vultus radiis et decore luminosus, istius sputis et caede fœdandus: illius humanam faciem conservus videre non meroit, istius divinam leprosus aspexit.\n\nII.\n\n( Ex sermone die sexto Paschae.\n\nCum caro (Sap. ix, 15), necdum mortis nornacibus defaecata, aggravet sensum multa cogitantem, et impediat visum pauca cernentem, interlucet tamen in aliquibus geslis dignitas futurorum, et secretorum immortalium splendor etiam mortalibus ocurlis rara revelatione subradiat. Sed hoc illis tantum, quos sola caro, non etiam carnalitas tenet, et cordibus mundos mundana cohabitatione non polluit. Sicut præstabatur quondam vati legifero caeleste colioquium; et eo usque divinæ gloriae quodam intuitu donabatur, donec quiddam in levi fronte cornutum, non asperitas videretur produxisse, sed claritas.","english":"To the Corinthians, Second.\n\nI. That the children of Israel were unable to look upon the face of Moses, on account of the glory of his countenance.\n\nII. Likewise on the same subject.\n\nIII. Because while we are in the body, we are absent from the Lord, etc.\n\nIV. Because indeed God is in Christ, reconciling the world to himself.\n\nV. He heard secret words which it is not lawful for a man to speak.\n\n(From a sermon for the Feast of the Chalice.\n\nLet us see the grace of our Redeemer compared to that of Moses and far surpassing it. For to compare the new with the old a little, the latter came to this people with veiled face, the former with hidden divinity; the latter was horned with sublimity, the former gentle with humility; the latter's face was luminous with rays and beauty, the former's to be defiled with spittle and slaughter; the latter's human face a fellow slave did not merit to see, the former's divine face a leper beheld.\n\nII.\n\n(From a sermon for the sixth day of Easter.\n\nWhen flesh (Wis. 9:15), not yet purified by the jaws of death, burdens the mind that thinks of many things, and hinders the sight that discerns few things, yet in some deeds the dignity of future things shines through, and the splendor of immortal secrets gleams even for mortal eyes in a rare revelation. But this only for those whom only flesh, not also carnality, holds, and whom purity of heart does not pollute by worldly cohabitation. As was once granted to the law-giving prophet a heavenly colloquy; and he was granted up to a certain point some glimpse of divine glory, until something horned on his smooth brow seemed to have been produced not by harshness, but by brightness.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"I. ... V.","severity":"info","text":"The passage opens with five brief numbered statements (I–V), each introduced by 'Quoniam' or 'Ut', which serve as thematic headings or excerpts. These are followed by two longer extracts from sermons, marked by parentheses and source titles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex sermone Natali calicis","severity":"info","text":"The first sermon extract is from a 'Natali calicis' (Feast of the Chalice), a liturgical celebration likely associated with the consecration of a chalice or the Eucharist. This context explains the comparison of Moses and Christ in terms of veiling and revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cum caro (Sap. ix, 15)","severity":"info","text":"The second sermon extract cites Wisdom 9:15, 'Cum caro' (While flesh), referring to the biblical verse about the body weighing down the soul. The citation is given in the margin or text as 'Sap. ix, 15'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Moysi ... redemptoris","severity":"info","text":"The first sermon draws a sustained parallel between Moses and Christ, contrasting Moses' veiled, horned, luminous face with Christ's hidden divinity, humility, and defilement. This typology is common in patristic exegesis, especially in comparing the Old and New Law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"cornutum","severity":"info","text":"The reference to Moses' horned brow (cornutum) reflects the Vulgate tradition of Exodus 34:29–35, where Moses' face is described as 'cornuta' (horned) due to the rays of light. This was a standard iconographic and exegetical motif in Latin Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"iu corpore","severity":"caution","text":"The Latin text contains a probable scribal error: 'iu corpore' should likely read 'in corpore'. This occurs in heading III, and the English draft correctly translates 'in the body'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'iu corpore' in heading III is likely a scribal error for 'in corpore'.","The source of the five initial headings (I–V) is unclear; they may be excerpted from a larger work or compiled by a later editor."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"III.\n\n( Ex sermone de symbolo.\n\nLegimus quodam loco, quod dum sumus in corpore peregrinamur a Domino (I Cor. v, 6). Quidquid enim nubis de cœlestibus mysteriis traditur, quamlibet indubitabili veritate subsistat, credere debemus quia videre non possumus. Nam in istosæculo, nostrum, nosse tantummodo credere est. Bemi enim mundo corde, quoniam ipsi Deum (Matth. v, ); non dixit vident, sed ridebunt. Unde qui in præsentibus habuerit fidem, ipse in futuris accipiet contemplationem.\n\nIV.\n\n( Ex librisConlra Phantasma.)\n\nIntelligit Aposlolus ac definit, etc., ut in epistola (col. 206,a), usque ad parentali chirographo sustineret.\n\n( Ex sermone die sexto Paschæ.)\n\nInsonuit Pauli apostoli auribus, quod non ficet homini loqui (// Cor. XII, 4), quodque ille permitteretur dicere, si nos mereremur audire. Si enim in modicofidelesnonfuistis, quod majus est quis credct vobis (Luc. XVI, 12)?","english":"III.\n\n(From a sermon on the creed.\n\nWe read in a certain place that while we are in the body we are absent from the Lord (1 Cor. 5:6). For whatever is handed down concerning the heavenly mysteries, however much it may rest on indubitable truth, we must believe it because we cannot see it. For in this world, for us, to know is only to believe. For with a pure heart, since they themselves [will see] God (Matt. 5:8); it does not say they see, but they will laugh. Hence he who has had faith in the present will receive contemplation in the future.\n\nIV.\n\n(From the books Against the Phantom.)\n\nThe Apostle understands and defines, etc., as in the letter (col. 206a), up to he would endure by the parental bond.\n\n(From a sermon on the sixth day of Easter.)\n\nIt sounded in the ears of the apostle Paul that it is not permitted for a man to speak (2 Cor. 12:4), and that he would be allowed to say it, if we deserved to hear it. For if you have not been faithful in a small matter, who will believe you in a greater one (Luke 16:12)?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"III.","severity":"info","text":"The Roman numeral III marks the third entry in a series of excerpts, each introduced by a numeral and a heading. The source note in parentheses indicates the excerpt is taken from a sermon on the creed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"dum sumus in corpore peregrinamur a Domino","severity":"info","text":"This phrase echoes 2 Corinthians 5:6, though the Vulgate reads 'peregrinamur a Domino' differently. The citation in the Latin (I Cor. v, 6) is a scribal error for 2 Corinthians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ipsi Deum ... non dixit vident, sed ridebunt","severity":"info","text":"The reference to Matthew 5:8 is garbled: the Vulgate reads 'videbunt' (they will see), not 'ridebunt' (they will laugh). The Latin text likely contains a textual corruption or a deliberate wordplay.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex libris Contra Phantasma","severity":"info","text":"Avitus wrote a work titled 'Contra Phantasma' (Against the Phantom), likely against a Christological heresy. The excerpt is taken from that lost treatise, as indicated by the source note.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quod non licet homini loqui","severity":"info","text":"This phrase alludes to 2 Corinthians 12:4, but the correct reference is 2 Corinthians 12:4 (Vulgate: 'non licet homini loqui'). The Latin text cites it as II Cor. XII, 4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si enim in modico fideles non fuistis, quod majus est quis credet vobis","severity":"info","text":"This is a loose citation of Luke 16:12, though the Vulgate reads differently. The sense is proverbial: faithfulness in small things is required for trust in greater matters.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of Matthew 5:8 is corrupt: 'ridebunt' (they will laugh) appears instead of 'videbunt' (they will see), possibly a scribal error or intentional alteration.","The citation 'I Cor. v, 6' is an error for 2 Corinthians 5:6, as the context is clearly from the second letter to the Corinthians.","The phrase 'col. 206a' in the fourth unit refers to a column in the source edition (ogl-pl) but the exact reference is unclear without the edition."],"confidence":"high","notes":[]}]}