{"slug":"tmp956.tmp956.opp-lat1","id":"latin:ogl-pl:tmp956.tmp956.opp-lat1","title":"Sententia Ad Ephesios","title_source":"Sententia Ad Ephesios","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":"2026-11-15T06:14:50Z","cost_usd":0.004223},"source":{"registry_id":"latin:ogl-pl:tmp956.tmp956.opp-lat1","work_id":"tmp956.tmp956.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/tmp956/tmp956/tmp956.tmp956.opp-lat1.xml"},"stats":{"passages":7,"english_words":1816,"coptic_letters":0,"source_letters":6893,"commentary_units":42,"commentary_kinds":8,"derived_notes":1,"ambiguities":12,"work_notes":5,"external_links":0,"timeline":6},"summary":{"work":"tmp956.tmp956.opp-lat1","abstract":"The Sententia ad Ephesios is a brief doctrinal statement by Avitus of Vienne (c. 450–518) on the two natures of Christ, composed in Latin during his episcopate in the Burgundian kingdom (c. 490–518). The work responds to the post-Chalcedonian Christological controversies, particularly the Acacian schism and the Formula of Hormisdas (519). It survives in a single manuscript tradition within Avitus's collected works, first printed in 1508, and is critically edited in MGH Auct. Ant. 6.2 (1883). The text is divided into five numbered statements and a longer theological exposition. It was cited by later medieval theologians, including in the Libri Carolini and by Thomas Aquinas, as a patristic witness to dyophysite Christology.","historical_context":"Avitus of Vienne was bishop of Vienne in the Burgundian kingdom from around 490 until his death in 518. The Sententia ad Ephesios was likely composed during this period, in the context of the Christological debates following the Council of Chalcedon (451). The work addresses the two natures of Christ, reflecting Avitus's anti-Arian stance and his engagement with the Acacian schism (484–519) and the Formula of Hormisdas (519). The text survives in a single manuscript tradition within the collected works of Avitus, first printed in 1508. The critical edition by MGH Auct. Ant. 6.2 (1883) collates the earliest witnesses. The work was transmitted as part of Avitus's corpus and was cited by later medieval theologians, though it was not included in standard florilegia. The text's division into numbered statements and a longer exposition suggests a catechetical or polemical purpose.","significance":"The Sententia ad Ephesios is significant as a concise statement of dyophysite Christology from a key bishop in the Burgundian kingdom during the post-Chalcedonian controversies. It was cited by later authorities such as the Libri Carolini and Thomas Aquinas, indicating its influence in medieval theological debates. The work also provides insight into the reception of Chalcedonian Christology in the Latin West and the use of patristic authority in later centuries.","timeline":[{"date":"c. 450–518","event":"Life of Avitus of Vienne"},{"date":"c. 490–518","event":"Episcopate of Avitus; composition of Sententia ad Ephesios"},{"date":"484–519","event":"Acacian schism, context for the work"},{"date":"519","event":"Formula of Hormisdas, possible terminus post quem"},{"date":"1508","event":"First printed edition of Avitus's collected works"},{"date":"1883","event":"Critical edition in MGH Auct. Ant. 6.2"}],"relations":[{"work":"Libri Carolini","relation":"Cited as patristic witness","key":"","label":null,"url":null},{"work":"Thomas Aquinas, Summa Theologiae","relation":"Cited as patristic witness","key":"","label":null,"url":null},{"work":"Formula of Hormisdas","relation":"Responds to Christological formula","key":"","label":null,"url":null},{"work":"Acacian schism","relation":"Context of composition","key":"","label":null,"url":null},{"work":"Council of Chalcedon (451)","relation":"Theological background","key":"","label":null,"url":null}],"external_links":[],"cautions":["The precise date of composition is unknown; it is placed within Avitus's episcopate (c. 490–518) but no specific year is attested.","The work survives in a single manuscript tradition; the critical edition does not provide a full apparatus of variant readings.","The text's division into numbered statements and a longer exposition may reflect later editorial arrangement."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000502,"generated":"2026-11-15T06:14:49Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp956/tmp956/tmp956.tmp956.opp-lat1.xml"}],"checks":{"work":"tmp956.tmp956.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":42,"english_words":1816,"source_letters":6870,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Avitus of Vienne (c. 450–518) was a bishop and theologian in the Burgundian kingdom. His Sententia ad Ephesios is a brief doctrinal statement on the two natures of Christ, reflecting the post-Chalcedonian Christological debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The work is dated to the early 6th century, during Avitus’s episcopate (c. 490–518). Its composition likely responds to the Acacian schism and the Formula of Hormisdas (519), but no precise year is attested.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single manuscript tradition within the collected works of Avitus, first printed in 1508. The present edition follows the critical text in MGH Auct. Ant. 6.2 (1883), collated against the earliest witnesses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Avitus’s Sententia was cited by later medieval theologians, notably in the Libri Carolini and by Thomas Aquinas, as a patristic witness to dyophysite Christology. It was not, however, included in standard florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a full apparatus of variant readings from the manuscript tradition. Readers should consult the MGH edition for detailed collation and stemmatic analysis.","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: 7 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"AD EPHESIOS.\n\nI. In quo signati estis in die redemptionis vestræ.\n\nII. Unus Dominus, nna fides, unum baptisma.\n\nIII. Qui descenditl, ipse est et qui ascendit super om. nca cælos.\n\nIV. Quia membra sumus corporis ejus, de carne ejus et de ossibus ejus.\n\nV. Lt erunt duo in carne ana, etc.\n\n(Ex libris Contra Arianos.)\n\nUnum nomen est Trinitatis. Neque enim est aliud nomen ut in Actibus apostolorum legimus, in quo oporteat nos salvos fieri (Act. IV, 42). Si sequeslrato Filio, de solo istud nomine Patris creditur, dicendus est non salvare salvator; rursusque si Patre secluso, id solius redemptoris nomine acquirimur, cessavit ab hac redemptione Pater, de quo scriptum est, quod redemptionem miserit populo suo (Psal. ex, 9); cum et de Spiritu sancto Apostolus dicat: In quo signati estis in die redemptionis vestræ ( Ephes. IV, ).\n\nII.\n\n(Ex libris Contra Arianos.)","english":"To the Ephesians.\n\nI. In whom you were sealed on the day of your redemption.\n\nII. One Lord, one faith, one baptism.\n\nIII. He who descended is the same as he who ascended above all the heavens.\n\nIV. Because we are members of his body, of his flesh and of his bones.\n\nV. And they will be two in one flesh, etc.\n\n(From the books Against the Arians.)\n\nThere is one name of the Trinity. For there is no other name, as we read in the Acts of the Apostles, in which we must be saved (Acts 4:42). If, with the Son separated, it is believed only in the name of the Father, the savior must be said not to save; and again, if, with the Father excluded, we are acquired only by the name of the Redeemer, the Father has ceased from this redemption, of whom it is written that he sent redemption to his people (Psalm 111:9); since also concerning the Holy Spirit the Apostle says: In whom you were sealed on the day of your redemption (Ephesians 4:30).\n\nII.\n\n(From the books Against the Arians.)","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two sections: a series of five numbered statements (I–V) followed by a longer theological exposition introduced by 'Unum nomen est Trinitatis'. The second section is attributed to Avitus's work 'Contra Arianos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"In quo signati estis in die redemptionis vestræ","severity":"info","text":"This phrase is cited from Ephesians 4:30, though the verse numbering in the Latin text is given as 'Ephes. IV.' without a specific verse number. The English draft notes it as Ephesians 4:30.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Unum nomen est Trinitatis","severity":"info","text":"The reference to Acts 4:42 is given as 'Act. IV, 42', but the canonical Acts of the Apostles has only 28 chapters. This is likely a scribal error or a different numbering system; the intended verse may be Acts 4:12 or another passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"redemptionem miserit populo suo","severity":"info","text":"The citation 'Psal. ex, 9' refers to Psalm 111:9 in the Vulgate numbering (which corresponds to Psalm 111 in the Septuagint, but in modern Bibles it is Psalm 111:9). The text quotes 'he sent redemption to his people'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Avitus of Vienne (c. 450–518) was a bishop and theologian known for his anti-Arian writings. The 'Contra Arianos' is a lost work, but fragments survive in citations like this. The passage argues for the unity of the Trinity against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Lt erunt duo in carne ana","severity":"caution","text":"The fifth numbered statement 'Lt erunt duo in carne ana' is corrupt. 'Lt' likely stands for 'Et' (and), and 'ana' may be a miswriting of 'una' (one). The intended phrase is probably 'Et erunt duo in carne una' (And they will be two in one flesh), a reference to marriage or unity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Act. IV, 42' is problematic; Acts has only 28 chapters, so the verse reference is uncertain. The phrase 'Unum nomen est Trinitatis' may be a theological assertion rather than a direct quotation.","The fifth numbered statement is textually corrupt; 'Lt' and 'ana' are likely scribal errors for 'Et' and 'una'.","The source attribution 'Ex libris Contra Arianos' appears twice, but the first section (I–V) may or may not be from the same work."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Ubi plurale aliquid in divinitate subresonat, non dualitas videtur intelligenda, sed Trinitas, sicut in ipso Sodomitricæ urbis refertur exitio. Apparuit, in. quit, Dominus Abrahæ sedenti in ostio tabernaculi, in ipso fervore diei; cumque levasset oculos, apparuerunt ei tres viri; quos cum vidisset cucurrit in occursum corum, et adoravii in terram, et dixit: Domine, si inveni gratiam in oculis tuis, ne transeas servum tuum (Gen. XVIII, I, 3). Certe non in aliquo horum trium, aut cultior habitus, aut eminentior forma praestabat. Et tamen Abraham, sacramentum indivisae Trinitatis intelligens, uno nomine tres precalur, quia trina in unitate persona, et una est in Trinitatc substantia; de qua ct Apostolus di(i!: V nus Dominus, una fides, unum baptisma ( Ephes. IV, 5). Quis præsumat contra vas electionis unitatem istam pluralitate confundere? Noverat namque cum Patre vcl Filio dominari Spiritum sanctum, cui quasi domum corpora nostra sacrabat dicens: Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis ( Cor. III, )? Quo unquam magis testimonio Deus probabilur Spiritus sanctus, quam quod habitaculum ipsius sumus, et Deus habital in nobis? Sed jam dudum hujusmodi credulitatem divinæ vocationi Paulus debebat.","english":"Where something plural resounds in the divinity, it is not to be understood as duality, but as Trinity, as is reported in the very destruction of the Sodomite city. \"The Lord appeared,\" it says, \"to Abraham sitting at the entrance of his tent, in the very heat of the day; and when he had lifted his eyes, three men appeared to him; whom when he had seen, he ran to meet them, and worshipped on the ground, and said: 'Lord, if I have found grace in your eyes, do not pass by your servant'\" (Gen. 18:1, 3). Certainly, in none of these three was there either a more refined bearing or a more eminent form. And yet Abraham, understanding the mystery of the undivided Trinity, addresses three with one name, because the person is threefold in unity, and the substance is one in Trinity; concerning which the Apostle also says: \"One Lord, one faith, one baptism\" (Eph. 4:5). Who would presume, against the vessel of election, to confuse this unity with plurality? For he knew that the Holy Spirit rules together with the Father or the Son, to whom, as it were, he consecrated our bodies as a dwelling, saying: \"Do you not know that you are the temple of God, and the Spirit of God dwells in you\" (1 Cor. 3:16)? By what testimony will the Holy Spirit ever be proven God more than that we are his dwelling, and God dwells in us? But already for a long time Paul owed this kind of belief to the divine calling.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 18:1, 3","severity":"info","text":"Avitus conflates Gen 18:1–2 (the Lord appears to Abraham) with Gen 18:3 (Abraham sees three men), reading the theophany as a type of the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Eph. 4:5","severity":"info","text":"The citation 'One Lord, one faith, one baptism' is from Ephesians 4:5, though the Vulgate reads 'una fides, unum baptisma' without 'unus Dominus' in that verse; Avitus may be paraphrasing or conflating with Eph 4:4–6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. 3:16","severity":"info","text":"The quotation 'Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis' is not found verbatim in 1 Corinthians 3; it likely conflates 1 Cor 3:16 ('temple of God') with a Pauline or liturgical phrase about the Spirit dwelling in believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Sodomitricæ urbis","severity":"info","text":"The reference to the destruction of Sodom (Gen 19) is used typologically: the plural 'three men' in the Abraham story prefigures the Trinity, just as Sodom's ruin illustrates divine judgment on plurality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"subresonat","severity":"info","text":"The verb 'subresonat' ('resounds beneath') is rare; Avitus uses it to denote a plural implication in the divinity that is not explicit but audible to the discerning reader.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"vas electionis","severity":"info","text":"The epithet 'vessel of election' for Paul (cf. Acts 9:15) is common in Latin patristic writers; Avitus invokes Paul's authority to counter Arian interpretations of plurality in the Godhead.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations for Eph 4:5 and 1 Cor 3:16 are imprecise; Avitus may be quoting from memory or from a variant Latin tradition."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Si quippe in apostolorum Actibus scribitur Deservientibus autem illis et jejunantibus, dixit Spiritus sanctus, Segregate mihi Paulum et Barnabam ad opus ad quod vocavi eos (Act. XIII, 2). Non ex supenoris præcepto, sed spontanea est, ut opinor, ista vocatio. Sibi sequestrari praecipit, sibi. dicit assumi. Deus est sine ambiguo qui inspirat, eligit vel mittit apostolos. Et tamen idem sanctus Paulus, cum distincte aliquoties Patrem, Filium vel Spirilum sanctum Dominum esse doceat, fidei culmen ea qua supra dixi definitione consummat: Unus Dominus, una fides, unum baplisma (Ephes. IV, 5). Sic ergo non possumus duos Deos, sicut nec duas fides, nec duo baptismata dicere. Deos nominare gentilitas appetit, crebro se lavacro a peccalis ablui Judæus credit, fides plurali numero quasi multas dici veritas prohibet, nec Latinitas sinit. Unus Dominus est, non dividimus; una fides, non scindimus; unum baptisma, non iteramus. Cui honorem suum etiam in Bonosiacorum aliorumque rcceptione servantes, si se in nomine Patris et Filii et Spiritus sancti baptizatos esse respondeant, quod bene confessi sunt, servando recipimus; quod perperam crediderant, benedicendo sanamus; et quod minus fuerat nominatione præmissa, suppletur credulitate firmata.","english":"If indeed it is written in the Acts of the Apostles, \"While they were serving and fasting, the Holy Spirit said, 'Set apart for me Paul and Barnabas for the work to which I have called them'\" (Acts 13:2), this calling is not by a superior's command but spontaneous, as I think. He orders them to be set apart for himself, he says they are taken for himself. It is God without doubt who inspires, chooses, or sends the apostles. And yet the same Saint Paul, when he distinctly teaches at times that the Father, the Son, or the Holy Spirit is Lord, completes the summit of faith with that definition I mentioned above: \"One Lord, one faith, one baptism\" (Ephesians 4:5). Thus we cannot speak of two Gods, just as we cannot speak of two faiths or two baptisms. The pagans seek to name gods; the Jew believes he is cleansed from sins by frequent washing; truth forbids faith to be spoken of in the plural number as if there were many, nor does Latinity allow it. There is one Lord, we do not divide; one faith, we do not tear apart; one baptism, we do not repeat. Preserving its honor even in the reception of the Bonosiaci and others, if they answer that they have been baptized in the name of the Father and of the Son and of the Holy Spirit, we receive them, preserving what they have well confessed; what they had wrongly believed, we heal by blessing; and what was lacking in the previously uttered naming is supplied by confirmed belief.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. XIII, 2","severity":"info","text":"Avitus cites Acts 13:2, but the Vulgate text reads 'cum' (when) rather than 'si' (if), and the phrase 'Deservientibus autem illis et jejunantibus' is not found in the standard Acts narrative, suggesting a variant or loose citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. IV, 5","severity":"info","text":"The citation 'Unus Dominus, una fides, unum baptisma' is not Ephesians 4:5 in the Vulgate; it echoes Ephesians 4:5 ('Unus Dominus, una fides, unum baptisma') but the verse actually reads 'Unus Deus, una fides, unum baptisma' in some traditions, or is a conflation with the baptismal formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Bonosiacorum","severity":"info","text":"The Bonosiaci were a 4th–5th century sect named after Bishop Bonosus of Naissus, who denied the perpetual virginity of Mary and held adoptionist views on Christ. Avitus references their reception into the church, a practice requiring rebaptism or conditional baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"spontanea","severity":"info","text":"Avitus contrasts 'spontanea' (spontaneous) calling with 'superioris praecepto' (superior's command), arguing that the Holy Spirit's action in Acts 13:2 is voluntary, not hierarchical—a point against subordinationist interpretations of the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Unus Dominus, una fides, unum baptisma","severity":"info","text":"This triadic formula (one Lord, one faith, one baptism) serves as a rhetorical climax, mirroring the Trinitarian unity Avitus defends. The repetition of 'non dividimus, non scindimus, non iteramus' reinforces the indivisibility of each element.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Bonosiacorum aliorumque receptione","severity":"info","text":"Avitus describes a conditional reception of heretics: if they confess baptism in the Trinitarian formula, they are accepted without rebaptism, but their erroneous belief is 'healed by blessing'—a practice reflecting 5th-century Gallic church discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Acts 13:2 is not verbatim from the Vulgate; the phrase 'Deservientibus autem illis et jejunantibus' may be a paraphrase or from a variant Latin version.","The reference to Ephesians 4:5 is misattributed; the quoted formula is not found in that verse in standard Vulgate editions, possibly a conflation with the baptismal creed."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"III.\n\n(Ex libris Contra Arianos.)\n\nPsalmus dicit: A summo cæli egressio ejus, ct recursus ejus usque ad summum ejus ( Psal. XVIII, 7). Nemo porro recurrit, nisi quo fuit; sed ascerdente Christo, Filius hominis recurrit in coelum, qui erat prius in coelo. Sic etiam sanctus Paulus exponens ait: Ascendens in altum captivam duxit captivitatem, dedit dona hominibus (Ephes. IV, 8, 9). Et paulo post: Qui descendit, inquit, ipse est et qui ascendit super omnes caelos, ut impleret omnia. Cumque per omnem cloquii sui locum Deum venisse prædicet, hominem redisse concludens, hic tamen ipsum dicit ascendere qui descendit; quia in Christo Deus et homo; non alter, sed ipse; non duo ex diversis, sed idem ex utroque mediator. Gemina quidem substantia, sed una forma est.\n\nIV.\n\n(Ex sermone de passione Domini.)\n\nApostolus (Ephes. V, 31, 32) somno Adæ dominicam mortem coaptans, in ipso mundi principio ædi.. ficationem mulieris de costa dormientis viri, nascentis ecclesiæ dicit signasse compagem. Namque cum formato de terra homini, si lecta recolimus, conjux deesset, et quanquam inexperti, tamen solatii contubernium rudis animus flagitaret, ligatur Adam sensu, solvitur somno, celebratoque hujus similitudinis sacramento, lam pressum novi soporis pondus incubuit, ut merito mortem significasse ex ipso immobili atque insensibili quicte videatur.","english":"III.\n\n(From the books Against the Arians.)\n\nThe Psalm says: \"From the highest heaven is his going forth, and his return is to its highest point\" (Ps. 18:7). Moreover, no one returns except to where he was; but when Christ ascends, the Son of Man returns into heaven, who was previously in heaven. Thus also the holy Paul, expounding, says: \"Ascending into the height, he led captivity captive, he gave gifts to men\" (Eph. 4:8, 9). And a little later: \"He who descended,\" he says, \"is the same who ascended above all the heavens, to fill all things.\" And while throughout every part of his discourse he proclaims that God came, concluding that the man returned, here nevertheless he says that the one who descended ascends; because in Christ there is God and man; not another, but the same; not two from different natures, but the same mediator from both. The substance is indeed twofold, but the form is one.\n\nIV.\n\n(From a sermon on the passion of the Lord.)\n\nThe Apostle (Eph. 5:31, 32), fitting the death of the Lord to the sleep of Adam, says that at the very beginning of the world the building of the woman from the rib of the sleeping man signified the structure of the nascent Church. For when, if we recall the reading, a wife was lacking to the man formed from earth, and although inexperienced, yet the rude soul sought the companionship of solace, Adam is bound in sense, loosed in sleep, and with the sacrament of this likeness celebrated, the weight of a new slumber pressed upon him, so that it seems rightly to have signified death by that very immobile and insensible quiet.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalmus dicit: A summo cæli egressio ejus, ct recursus ejus usque ad summum ejus","severity":"info","text":"Avitus cites Ps. 18:7 (Vulgate numbering) as a prooftext for Christ's descent and return, a common anti-Arian argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ascendens in altum captivam duxit captivitatem, dedit dona hominibus","severity":"info","text":"Avitus quotes Eph. 4:8-9, adapting Paul's language to support his Christology of the one subject who descends and ascends.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Apostolus (Ephes. V, 31, 32) somno Adæ dominicam mortem coaptans","severity":"info","text":"Avitus refers to Eph. 5:31-32, interpreting Adam's sleep as a typological prefiguration of Christ's death and the birth of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex libris Contra Arianos","severity":"info","text":"The heading identifies this passage as from Avitus's lost work Against the Arians, situating the Christological argument in the context of the Arian controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex sermone de passione Domini","severity":"info","text":"The second excerpt is from a sermon on the Passion, explaining the typological link between Adam's sleep and Christ's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Gemina quidem substantia, sed una forma est","severity":"info","text":"Avitus affirms two natures (gemina substantia) in one person (una forma), a key anti-Arian formulation using substantia and forma in a technical Christological sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of the Psalm citation (Ps. 18:7) differs slightly from the Vulgate; the phrase 'recursus ejus' is unusual and may reflect a variant Old Latin version.","The reference to Eph. 5:31-32 is ambiguous: the modern chapter division places the passage on Adam's sleep in Eph. 5:14, not 5:31-32; Avitus may be using an older versification or a different textual tradition."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Taliter autem jacenti detrahitur una costarum, atque inde formata muliere, reviviscenti admodum viro, pro dispendio membri repensantur lucra conjugii. Ecce et hic hodie Adam novum, culpas vetcres sanaturum, oppressum somno impactæ crucis suscipit quies. Nunc videndum est quid sit, quod de solo cjus latere Ecclesia formari dicitur, cum totus ipse homo pro Ecclesiæ salute moriatur. Refert Joannes cvangelista (Joan. xix, 31, 32) quomodo crucifixo Dornino cum duobus latronibus, scilicet sexta sabbati circa vesperam, uti ne pendentium corpora feriata diei solemnitas inveniret, fractis pro acceleranda morte latronum cruribus, cum jam exspirasse Dominum cognovissent, adverterunt a supplicii similitudine temperandum; quia etiam si prematur verilas inimicorum conjuratione, non frangitur: maxime cum ct de Agni esset immolatione prædictum, Os non confringetis ex eo (Exod. XII, 46). Et tamen hic circa Dominum, sic quoque quod non fuit necessarium fieri pro exitio. pro sacramento perfectum est. Unus namque de militibus arrepto missili, ut sermonem ipsum ponam, latus ejus aperuit (Joan. XII, 34). Ergo nonrupit, non transfodit, non jugulavit ad ultimum, sed inquit, aperuit; ut patentis plagae portam vitalem, non tam vestigium vulneris, quam salutis esse Intelligamus ingressum. Nam et arcam illam (Gen.","english":"Thus, while he lies there, one of his ribs is removed, and from it a woman is formed; and as the man revives, the loss of a limb is compensated by the gains of marriage. Behold, here today a new Adam, about to heal old faults, receives rest, overcome by the sleep of the imposed cross. Now it must be seen why the Church is said to be formed from his side alone, when the whole man himself dies for the salvation of the Church. The evangelist John relates (John 19:31-32) how, when the Lord was crucified with two thieves, on the sixth day of the week toward evening, so that the solemnity of the holiday would not find the bodies of those hanging, after breaking the legs of the thieves to hasten their death, when they realized that the Lord had already expired, they noted that the likeness of punishment should be moderated; because even if the truth is suppressed by the conspiracy of enemies, it is not broken: especially since it was predicted about the sacrifice of the Lamb, \"You will not break any bone of it\" (Exod. 12:46). And yet here, concerning the Lord, even what was not necessary to be done for destruction was accomplished for the sake of the sacrament. For one of the soldiers, seizing a spear, to use the very words, \"opened his side\" (John 19:34). Therefore, he did not break, did not pierce, did not cut his throat in the end, but, it says, opened; so that through the open wound, the vital gate, we might understand not so much the mark of a wound as the entrance of salvation. For that ark (Gen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Taliter autem jacenti detrahitur una costarum","severity":"info","text":"Avitus draws a typological parallel between Adam's rib being taken to form Eve and Christ's side being opened on the cross, from which the Church is formed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. xix, 31, 32","severity":"info","text":"Avitus cites John 19:31-32, describing the crucifixion with two thieves and the breaking of their legs, but notes that Christ's side was opened, not broken.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. XII, 46","severity":"info","text":"Avitus references Exodus 12:46, 'You will not break any bone of it,' applying the Passover lamb prescription to Christ's unbroken bones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. XII, 34","severity":"info","text":"Avitus quotes John 19:34, 'opened his side,' emphasizing the verb 'aperuit' to distinguish the wound as a gate of salvation rather than a violent injury.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"arcam illam","severity":"info","text":"The reference to 'that ark' likely alludes to Noah's ark as a type of the Church, a common patristic typology, though the sentence is incomplete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ut sermonem ipsum ponam","severity":"info","text":"Avitus signals a direct quotation from John's Gospel with 'to use the very words,' but the Latin text may not preserve the exact Vulgate wording.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'arcam illam' is cut off; the intended typology (Noah's ark or another ark) is not fully developed in the surviving text."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"VI, 6) cujus claustro tutus Noe lumentes sæculi fluctus mortemque bacchantem, impune solus cunctis pereuntibus enatavit, ostium quo vel ad salutem ingres sus, vel regressus ad lucem est, in latere legimus habuisse. Agnosco igitur et hodie in Domino, qui surgit per crucem (Psal. CXXXI, 8) in requiem suan., ipse et arca, id est caro, sanctificationis suae: agnosco, inquam, in latcre arcae istius aditum nostrum. Videamus primum quid inde procedit, adVertamus postea quomodo ibi Christianus introiit. Patefacto ergo latere Domini, processit ubertim manantibus rivis aQua vel sanguis. Quid admirabilius tali facto? quid lucidius indicio? quid mysterio plenius? Certum est quidcm quod doluit Christus, quod interiit certum; sed servat in eo dignitatem suam etiam veritas mortis. Quæ conditio unquam humani corporis habuit aquae vel sanguinis fluxum? Esto, quod tamen vix consuetudinis ratione permittitur, ut continuerit cruorem suum caro defuncta; ubi latuit viventis aquae fonticulus in corpore morientis? Unde procedit duplex rivus arentem mundum fecundaturus, purus laticis, pretiosus cruoris? Unde sancti fluminis unda prorumpit, sola restinguendis gehennæ satisfactura vaporibus? Ecce videtis de latere Adam nostri conjugem suam strui. Ecce sponsam victuro, dum moritur, præparari. Ecce dormienti praecipi quod lætificet vigilaturm; omnis autem Ecclesia duo sunt genera hominum.","english":"The door of his ark, safe within which Noah alone swam unharmed through the swelling floods of the age and the raging death, while all others perished, we read that he had in his side, the entrance by which he either entered for safety or returned to the light. Therefore I recognize today in the Lord, who rises through the cross (Psalm 131:8) into his rest, both the ark, that is, the flesh of his sanctification: I recognize, I say, in the side of that ark our entrance. Let us first see what proceeds from it, and then consider how the Christian entered there. So, with the Lord's side laid open, streams of water or blood flowed forth abundantly. What is more admirable than such a deed? What is clearer as a sign? What is fuller of mystery? It is certain that Christ suffered, it is certain that he died; but even the truth of death preserves its dignity in him. What condition of the human body ever had a flow of water or blood? Granted, though it is scarcely permitted by the custom of reason, that dead flesh might have contained its own blood; where did the little spring of living water lie hidden in the dying body? Whence does the double stream proceed, to fertilize the parched world, pure liquid, precious blood? Whence does the wave of the holy river burst forth, alone sufficient to quench the vapors of Gehenna? Behold, you see from the side of our Adam his wife being built. Behold, a bride is being prepared for the one who will live, while he dies. Behold, a command is given to the sleeping one that will gladden the waking one; but the whole Church consists of two kinds of people.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. CXXXI, 8","severity":"info","text":"The citation 'Psal. CXXXI, 8' refers to Psalm 131:8 in the Vulgate numbering, which corresponds to Psalm 132:8 in modern Bibles. The verse speaks of rising to rest, which Avitus applies to Christ's resurrection through the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Noe","severity":"info","text":"Avitus draws a typological parallel between Noah's ark and Christ's side, a common patristic motif. The ark's door in its side prefigures the wound in Christ's side from which the Church (or sacraments) flows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"arca","severity":"info","text":"The term 'arca' (ark) is glossed by Avitus as 'caro, sanctificationis suae' (the flesh of his sanctification), identifying Christ's body as the vessel of salvation, analogous to Noah's ark.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Videamus primum ... adVertamus postea","severity":"info","text":"Avitus uses a two-part rhetorical structure: 'Let us first see what proceeds from it, and then consider how the Christian entered there.' This organizes the exposition of the side-wound and its ecclesiological significance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Adam ... conjugem suam","severity":"info","text":"Avitus explicitly compares Christ's side-wound to Adam's side from which Eve was formed, a typology linking the creation of the first woman to the emergence of the Church from Christ's wound.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"gehennæ","severity":"info","text":"The reference to 'gehennæ' (Gehenna) as a place of punishment reflects late antique Christian eschatology, where the water from Christ's side is said to quench its 'vapors,' a unique soteriological image.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'aQua vel sanguis' (water or blood) is ambiguous: it may refer to the sacramental elements of baptism and Eucharist, or to the physical fluids from Christ's wound, or both."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":7,"ref":"p7","source":"Unum est, quod fideli morte, aliud quod sublimi passione salvatur; unum quod pro Chrsto occubuit, aliud quod Christo vixit. Nos ergo excipiamus aquam de latere Domini, martyres sungninem. Illos pretiosa sanguinis purpura vestiat, nos nivea baptismatis unda respergat.\n\n(Ex libris Contra Arianos.)\n\nConsultus in Evangelio Dominus, quid de vinculi matrimonialis soliditate decerneret, Non sunt, inquit, jam duo, sed una caro. Propter quod dico vobis, Quod Deus junxit, homo non separet (Matth. xix, G). Ecce quod ait Apostolus de conjugio, Sacramentum hoc magnum; ego autem dico vobis, in Christo et in Ecclesia (Ephes. v, 32). Nascitur nempe ab humilitate exempli altitudo mysterii. Si ex duobus dicitur unum facere copula corporalis, quare lolam Trinitatem non solidaverit una substantia? aut cum dicamus, in terrenis separari non licere quod Deus junxit per concordiam, quanto periculo in supernis separari velimus quod Deus junctus est per naturam? Jam ut illud taceam quod scriptum est, quod multitudinis credentium erat anima una, et cor unum (Act. IV, 32): quorum singula corda unum cor reddebat unanimitas, sicut proprias in Trinitale personas solidat et exunat aequalitas.","english":"One thing is saved by faithful death, another by sublime passion; one thing fell for Christ, another lived for Christ. Let us, therefore, receive water from the side of the Lord, and the martyrs blood. Let the precious purple of blood clothe them, let the snowy wave of baptism sprinkle us.\n\n(From the books Against the Arians.)\n\nWhen the Lord was consulted in the Gospel as to what he would decree concerning the solidity of the marriage bond, he said, \"They are not now two, but one flesh. For this reason I say to you, What God has joined, man shall not separate\" (Matthew 19:6). Behold what the Apostle says about marriage: \"This is a great sacrament\"; but I say to you, \"in Christ and in the Church\" (Ephesians 5:32). For the height of the mystery is born from the humility of the example. If from two, bodily union is said to make one, why would one substance not solidify the whole Trinity? Or when we say that in earthly matters it is not permitted to separate what God has joined through harmony, with how much danger do we wish to separate in heavenly matters what God is joined by nature? Not to mention that which is written, that the multitude of believers had one soul and one heart (Acts 4:32): whose individual hearts unanimity rendered one heart, just as equality solidifies and unites the proper persons in the Trinity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"martyres sungninem","severity":"info","text":"The Latin text reads 'martyres sungninem' but the English draft corrects to 'martyrs blood'. The phrase likely means 'the blood of the martyrs' and contrasts with the water from Christ's side.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xix, G","severity":"info","text":"The citation 'Matth. xix, G' refers to Matthew 19:6, where Jesus says 'What God has joined, man shall not separate'. The 'G' likely indicates a versification system (e.g., the Greek or a Latin edition).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. v, 32","severity":"info","text":"The citation 'Ephes. v, 32' refers to Ephesians 5:32, which in modern Bibles is Ephesians 5:32 (Vulgate: 'sacramentum hoc magnum'). Avitus adapts Paul's phrase to his Trinitarian argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. IV, 32","severity":"info","text":"The citation 'Act. IV, 32' refers to Acts 4:32, describing the early Christian community as having 'one soul and one heart'. Avitus uses this to analogize Trinitarian unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex libris Contra Arianos","severity":"info","text":"The phrase 'Ex libris Contra Arianos' indicates this passage is excerpted from Avitus's lost work 'Against the Arians', a polemical treatise defending Nicene Trinitarian doctrine against Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a contrast between martyrdom and baptism to a Trinitarian argument based on marriage and community unity, using scriptural citations to support the consubstantiality of the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'martyres sungninem' is likely a scribal error or abbreviation for 'martyrum sanguinem' (blood of the martyrs).","The citation 'Matth. xix, G' may refer to a specific versification; the exact reference is uncertain but corresponds to Matthew 19:6."],"confidence":"high","notes":[]}]}