{"slug":"tmp962.tmp962.opp-lat1","id":"latin:ogl-pl:tmp962.tmp962.opp-lat1","title":"Sententia Ad Hebraeos","title_source":"Sententia Ad Hebraeos","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":"2026-11-15T06:06:45Z","cost_usd":0.002811},"source":{"registry_id":"latin:ogl-pl:tmp962.tmp962.opp-lat1","work_id":"tmp962.tmp962.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/tmp962/tmp962/tmp962.tmp962.opp-lat1.xml"},"stats":{"passages":5,"english_words":1095,"coptic_letters":0,"source_letters":4215,"commentary_units":28,"commentary_kinds":8,"derived_notes":0,"ambiguities":10,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"tmp962.tmp962.opp-lat1","abstract":"The Sententia ad Hebraeos is a brief theological treatise by Avitus of Vienne (c. 450–518), addressing the interpretation of Hebrews in light of anti-Arian and anti-Nestorian concerns. The work survives in a single manuscript tradition, with the earliest witness being a 9th-century copy. The edition in OGL-PL is based on the MGH Auct. Ant. 6.2 (1883) edition. The Sententia was not widely cited in medieval exegesis; it appears in some florilegia but had limited influence on later Latin commentary on Hebrews. The attribution to Avitus is secure, but the title Sententia ad Hebraeos is a modern editorial convention; the original heading is lost.","historical_context":"Avitus of Vienne served as bishop of Vienne in Gaul from approximately 490 to 518, a period of political and theological transition under the Burgundian kingdom. The work is usually placed in the early 6th century based on its doctrinal context, addressing anti-Arian and anti-Nestorian concerns. The text survives in a single manuscript tradition, with the earliest witness being a 9th-century copy. The edition in OGL-PL is based on the MGH Auct. Ant. 6.2 (1883) edition. The Sententia was not widely cited in medieval exegesis; it appears in some florilegia but had limited influence on later Latin commentary on Hebrews.","significance":"The Sententia ad Hebraeos provides insight into early 6th-century Latin theological engagement with the Epistle to the Hebrews, particularly in anti-heretical polemic. It reflects Avitus's role in shaping Gallic orthodoxy and his use of typological and legal arguments. Though limited in medieval influence, it contributes to understanding the reception of Hebrews in the post-Chalcedonian West.","timeline":[{"date":"c. 450–518","event":"Life of Avitus of Vienne"},{"date":"c. 490–518","event":"Episcopate of Avitus, likely period of composition"},{"date":"early 6th c.","event":"Probable date of Sententia ad Hebraeos based on doctrinal context"},{"date":"9th c.","event":"Earliest surviving manuscript witness"},{"date":"1883","event":"MGH Auct. Ant. 6.2 edition published"}],"relations":[{"work":"Epistle to the Hebrews","relation":"Subject of commentary and interpretation","key":"","label":null,"url":null},{"work":"Works of Avitus of Vienne","relation":"Author's broader corpus; the Sententia includes extracts from his other works","key":"","label":null,"url":null},{"work":"MGH Auct. Ant. 6.2","relation":"Critical edition used as source for OGL-PL","key":"","label":null,"url":null}],"external_links":[],"cautions":["The title Sententia ad Hebraeos is a modern editorial convention; the original heading is lost.","The work is not independently datable; it is usually placed in the early 6th century based on its doctrinal context.","The text survives in a single manuscript tradition, with the earliest witness being a 9th-century copy.","This edition does not include a critical apparatus or collation of variant readings; the user should consult the MGH edition for textual details."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000394,"generated":"2026-11-15T06:06:45Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp962/tmp962/tmp962.tmp962.opp-lat1.xml"}],"checks":{"work":"tmp962.tmp962.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":28,"english_words":1095,"source_letters":4189,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Sententia ad Hebraeos is a brief theological treatise by Avitus of Vienne (c. 450–518), addressing the interpretation of Hebrews in light of anti-Arian and anti-Nestorian concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Avitus’s episcopate (c. 490–518) provides the likely date range. The work is not independently datable; it is usually placed in the early 6th century based on its doctrinal context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in a single manuscript tradition, with the earliest witness being a 9th-century copy. The edition in OGL-PL is based on the MGH Auct. Ant. 6.2 (1883) edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Sententia was not widely cited in medieval exegesis; it appears in some florilegia but had limited influence on later Latin commentary on Hebrews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a critical apparatus or collation of variant readings; the user should consult the MGH edition for textual details.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The attribution to Avitus is secure, but the title Sententia ad Hebraeos is a modern editorial convention; the original heading is lost.","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: 5 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":5},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"AD HEBRÆOS.\n\n/. Filius meus es tu, ego hodie genui te.\n\nII. Minorasti eum paulo minus at angelis\n\nIII. Ubi enim testamentum, mors necesse est inter cedat testatoris.\n\nI V. Fide obtulit Abraham Isaac, eum tentaretur.\n\nV. Lapidati sunt, secti sunt.\n\n(Ex libro de Christi divinitate.)\n\nFilius meus es tu, ego hodie genui te (Psal., ) Hodic hic æternitas, etc., ut in epistola (col. 246, a) ulque ad nomen filii ejus, si nosti.\n\nII.\n\n(Ex libris contra Arianos.)\n\nMinorasti eum paulo minus ab angelis (Psal. VIII, G). Quod Apostolus de Christo exponit dictum, cum in natura divinitatis suæ major esse angelis a nemine dubitetur. De quo dicit Apostolus ad Tilum scribens, ut abnegantes impietatem, et sæcularia desideria, prudenter et juste et pie vivamus in hoc sæculo, exspectante. beatam spem, et adventum gloriæ magni Dei et Salvatoris nostri Jesu Christi, qui dedit pro nobis semetipsum (Tit. II, 12). De quo alio loco Scriptura nostra dicit: Qui est, qui erat, quique venturus est omnipotens (Apoc. xi, 17). Si omnipolens, unde minor? Nam et illud omnipotens dicit jam post resurrectionem suam secundum Matthaeum, Data est mihi omnia potestas in cœlo et in terra (Matth. XVIII, 28). Quod si quis minorem putat accipientem eo qui dat, legat et de Christo per Apostolum dici: Cum tradiderit regnum Deo et Patri (II Cor.","english":"To the Hebrews.\n\nI. You are my son, I have begotten you today.\n\nII. You have diminished him a little less than the angels.\n\nIII. For where there is a testament, the death of the testator must intervene.\n\nIV. Abraham offered Isaac in faith, when he was being tested.\n\nV. They were stoned, they were cut.\n\n(From the book on the Divinity of Christ.)\n\nYou are my son, I have begotten you today (Ps. ). Here today is eternity, etc., as in the letter (col. 246, a) up to the name of his son, if you know.\n\nII.\n\n(From the books against the Arians.)\n\nYou have diminished him a little less than the angels (Ps. VIII, G). Which the Apostle expounds as said about Christ, since in the nature of his divinity he is greater than the angels, which no one doubts. Concerning which the Apostle says, writing to Titus, that renouncing impiety and worldly desires, we may live prudently, justly, and piously in this age, awaiting the blessed hope and the advent of the glory of the great God and our Savior Jesus Christ, who gave himself for us (Tit. II, 12). Concerning which our Scripture says in another place: Who is, who was, and who is to come, the Almighty (Apoc. xi, 17). If he is almighty, whence is he lesser? For that \"almighty\" also says, after his resurrection according to Matthew, All power has been given to me in heaven and on earth (Matt. XVIII, 28). But if anyone thinks the receiver is lesser than the giver, let him read also that it is said by the Apostle about Christ: When he has delivered the kingdom to God the Father (II Cor.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"I. Filius meus es tu, ego hodie genui te","severity":"info","text":"The passage is divided into five numbered sections (I–V), each citing a biblical or patristic proof-text, followed by two longer extracts from Avitus's own works, marked by source titles in parentheses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Filius meus es tu, ego hodie genui te","severity":"info","text":"This is a citation of Psalm 2:7 (Vulgate numbering), traditionally interpreted as a messianic prophecy of Christ's divine sonship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Minorasti eum paulo minus ab angelis","severity":"info","text":"This echoes Psalm 8:1 (Vulgate: 'Minorasti eum paulo minus ab angelis'), a verse applied to Christ in anti-Arian polemic to argue his superiority over angels despite his subordination to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ubi enim testamentum, mors necesse est intercedat testatoris","severity":"info","text":"This is a legal maxim applied to the death of Christ as testator of the new covenant, possibly derived from Roman testamentary law and echoed in patristic exegesis of Hebrews 9:16-17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Fide obtulit Abraham Isaac, eum tentaretur","severity":"info","text":"This refers to the binding of Isaac (Genesis 22), interpreted typologically as a prefiguration of Christ's sacrifice, a common theme in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Lapidati sunt, secti sunt","severity":"info","text":"This likely alludes to the martyrdom of the Maccabees (2 Maccabees 7) or early Christian martyrs, cited as examples of faith under persecution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the five numbered proof-texts (I–V) is unclear; they may be excerpted from a lost florilegium or from Avitus's own earlier work.","The phrase 'Hodic hic æternitas' in the first extract is textually corrupt; the intended meaning may be 'Hodie hic æternitas' (Today here is eternity), but the syntax is uncertain.","The reference 'col. 246, a' in the first extract points to a column in a manuscript or printed edition that cannot be identified from the given metadata."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"xv, 24); cum sic non possi' esse pater sine regno, quod ei filius dicitur esse traditurus, sicut nec filius sine omni potestate quam sibi dicit datam in coelo et in terra. De quo S. Paulus ad Colossenses, prohibens ne credamus secundum tradilionem hominum, secundum elementa hujus mundi, et non secundum Christum: Quoniam, inquit, in ipso habitat omnis plenitudo divinitatis corporaliter (Coloss. II, 9).\n\nIII.\n\n( Ex sermone de Natali calicis.)\n\nImpleturus Redemptor noster sacramentum carnis assumptae, sicut æternus et piissimus pater, creatis a se redemptisque filiis spem indultae adoplionis aperiens, substantiamque nobis cœlestem ante dicm suae mortis assignans, teslamentum fecit, quo nos haeredes ab his quae largiebatur instituit, humana quidem comparatione, sed non humana necessitate, non amissurus quod filiis deputabat, sed habiturus magis filios cum haereditate quam scripserat. Testamentum hoc appellamus testamentum novum. In quo exhaeredatis omnibus, solus hæres instituitur popuIus Christianus. Non autem juxta terrenum morem hæreditas ista dividitur, nec corruptibili distributione in plures dispersa tenuatur. Omnes recepit, omnes invitat: nec de portione tenentum tollitur quod aliis nascentibus deputetur. Crescat quantum vult, et multiplicetur renascendi cupida filiorum voluntas, omnibus se incontaminatam reservat hæreditas.","english":"XV, 24); since a father cannot exist without the kingdom which the son is said to be about to hand over to him, just as the son cannot exist without all the power which he says was given to him in heaven and on earth. Concerning this, St. Paul, in his letter to the Colossians, forbidding us to believe according to human tradition, according to the elements of this world, and not according to Christ, says: \"For in him dwells all the fullness of divinity bodily\" (Colossians 2:9).\n\nIII.\n\n(From a sermon on the birthday of the chalice.)\n\nOur Redeemer, about to fulfill the sacrament of the flesh he had assumed, as an eternal and most loving father, opening to the sons created and redeemed by him the hope of granted adoption, and assigning to us a celestial substance before the day of his death, made a testament by which he instituted us as heirs of what he was bestowing, by human comparison indeed, but not from human necessity, not about to lose what he was assigning to his sons, but rather about to have sons together with the inheritance he had written. This testament we call the New Testament. In it, all others are disinherited, and the Christian people alone are instituted as heir. But this inheritance is not divided according to earthly custom, nor is it weakened by being dispersed among many through a corruptible distribution. It receives all, it invites all; nor is anything taken away from the portion of those who hold it when it is assigned to others who are born. Let the desire of sons eager to be reborn grow and multiply as much as it will, the inheritance keeps itself undefiled for all.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Coloss. II, 9","severity":"info","text":"The citation Colossians 2:9 is given as 'in ipso habitat omnis plenitudo divinitatis corporaliter', which does not match the Vulgate text; it may be a loose quotation or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"testamentum","severity":"info","text":"Avitus uses 'testamentum' to denote both a legal will and the New Testament, drawing a typological parallel between human inheritance and divine adoption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex sermone de Natali calicis","severity":"info","text":"The heading 'Ex sermone de Natali calicis' indicates a sermon for the feast of the chalice, likely referring to the institution of the Eucharist, a rare liturgical occasion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"III.","severity":"info","text":"The Roman numeral III marks a new section, possibly a separate sermon or treatise, distinct from the preceding discussion on Colossians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"testamentum novum","severity":"info","text":"Avitus equates the New Testament with a legal testament, a common patristic trope (e.g., Tertullian, Marc. 4.1), emphasizing Christian inheritance over Jewish disinheritance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tradilionem","severity":"caution","text":"The Latin 'tradilionem' is a scribal error for 'traditionem' (tradition), as seen in the English draft; the text is otherwise sound.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Colossians quotation is uncertain; the verse numbering (II, 9) may reflect an old Latin system.","The phrase 'natali calicis' could refer to a specific feast or a metaphorical 'birthday' of the chalice."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Sed istud testamentum novum vetere suppleto ordine suo agitur, et totius firmitatis mysteriis celebratur. Quod ipse ineffabilis redemptor noster, adhibitis valde idoneis testibus, discipulis suis, conscripsit traditus, signavit passus, aperuit suscitatus. Et quia cuncta rite peracta sunt, merito apostolus Paulus dicit: Quod hominis confirmatum testamentum nemo irritum facit, aut superordinat (Gal. III, 15), id est mutat. Agnoscamus nunc fideliter summam haereditatis indeptæ. Illud est videlicet quod cœnantibus apostolis æterni lihaminis ordinem consecravit. Itaque videmus, quod nihil nobis de substantiæ plenitudine minuit, qui quod pro nobis assumpsit, totum nobis reliquit. Alii hæredibus suis sua tribuunt, ille semetipsum, id est carnem vel sanguinem corporis sui.\n\nIV.\n\n(Ex sermone die Paschac.)\n\nUniversis igitur ferte quæ sumitis. Quod mensæ apposui, mundo transmisi: calix quem vos gaudetis gustasse, cunctorum est. Novi et æterni testamenti paucos testes adhibuit, multos hæredes. Nulla tamen sortis conditio admittit alienum. Certos quosque recipit coelestis cognitio: populus est quidem adoptio. ne, sed unicus.","english":"But this new testament, with the old one completed, proceeds in its proper order and is celebrated with the mysteries of full validity. That our ineffable redeemer himself, having summoned his disciples as very suitable witnesses, wrote it down when betrayed, sealed it when he suffered, and opened it when he rose again. And because everything was duly accomplished, the apostle Paul rightly says: \"No one makes a man's confirmed testament void, or supersedes it\" (Gal. 3:15), that is, changes it. Let us now faithfully recognize the sum of the inheritance obtained. That is, namely, what he consecrated as the order of the eternal banquet while the apostles were dining. And so we see that he diminished nothing for us from the fullness of substance, who, what he assumed for us, he left entirely to us. Others give their own things to their heirs; he gives himself, that is, the flesh or blood of his body.\n\nIV.\n\n(From a sermon on Easter Day.)\n\nTherefore, bear all that you receive. What I placed on the table, I sent into the world: the cup which you rejoice to have tasted belongs to all. He employed few witnesses for the new and eternal testament, but many heirs. Yet no condition of lot admits an outsider. Heavenly knowledge receives each certain one: the people are indeed adoption, but the only one.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gal. III, 15","severity":"info","text":"Avitus cites Galatians 3:15, but the Vulgate reads 'nemo irritum facit aut superordinat' only in Gal. 3:15, not in the standard Pauline corpus; the reference may be a conflation or a variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"testamentum novum vetere suppleto","severity":"info","text":"The phrase 'new testament with the old completed' reflects a typological view of supersession, common in patristic exegesis, but Avitus emphasizes continuity ('ordine suo agitur').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cœnantibus apostolis æterni lihaminis ordinem","severity":"info","text":"The reference to the apostles dining and the 'order of the eternal banquet' alludes to the Last Supper and the institution of the Eucharist, a central theme in Avitus's Easter sermon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"IV. (Ex sermone die Paschac.)","severity":"info","text":"The passage is divided by a section heading indicating a new sermon for Easter Day, shifting from testamentary metaphor to Eucharistic exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"populus est quidem adoptio. ne, sed unicus","severity":"caution","text":"The Latin 'populus est quidem adoptio. ne, sed unicus' is corrupt or mispunctuated; likely intended as 'populus est quidem adoptio, sed unicus' (the people are indeed adoption, but the only one), though the sense remains obscure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quod hominis confirmatum testamentum nemo irritum facit, aut superordinat","severity":"info","text":"Avitus's citation of Galatians 3:15 as a legal maxim for testamentary irrevocability was influential in medieval canon law discussions of divine and human covenants.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture reference 'Gal. III, 15' does not match the Vulgate text exactly; the phrase 'superordinat' is rare and may be a gloss or variant.","The final clause 'populus est quidem adoptio. ne, sed unicus' is textually corrupt; the intended meaning is uncertain."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"( Ex sermone de Ezecbia regc.)\n\nIlle quondam patriarcharum maximus pater (Gen. XXII), qui immolandum filium jussus offerre, viriliter præsumpsit, nec majestati hominem posse res!stere, nec pietati praeceptum parricidii convenire. Et tamen, cum mysterii ignoraret eventum, altari filium quasi jugulaturus imposuit: unum certissime tenens, si hujus hostiae Deo irrevocabilem libuisset tenere sententiam, non homicidium, sed sacrificium fore quod obedientia commisisset.\n\nVI.\n\n(Ex sermone die Rogationum.)\n\nNos magis instruunt isti prophetæ, et infirmitatem nostram quasi sub suae impatientiæ sermonibus consolantur. Illorum porro patientiam testantur multiplices in infirmitate virtutes. Quorum ut vel paucis simos, propter istum qui dolet justum ab impio devorari, exempli gratia proferamus, probat hoc de Jeremia gloriosior in captivitate libertas, neque pcr ligamen corporis licentia vincta sermonis. Probat Esaias, quem ob præconium veritatis, divaricante serra obtusis dentibus, doloribus acutis, sacvicns civicus furor, quantum ad poenam mortaliter torsit. tantum ad gloriam vitaliter occidit. Cumque victore defunoto, victus superstes doleret, per laniatam car. nem mentem nequivisse lacerari, cum multas membrorum partes quas disjunxerat numeraret, plus quam unam tidem invenire non potuit.","english":"(From a sermon on King Hezekiah.)\n\nThat once-greatest father of the patriarchs (Gen. 22), who, ordered to offer up his son for sacrifice, boldly presumed, neither that a man could resist the majesty, nor that a command of parricide was fitting for piety. And yet, though ignorant of the outcome of the mystery, he placed his son upon the altar as if about to slaughter him, holding one thing most certain: if God had held an irrevocable sentence pleasing this offering, what obedience had committed would have been not homicide, but sacrifice.\n\nVI.\n\n(From a sermon on Rogation Days.)\n\nThese prophets instruct us more, and console our weakness, as it were, under the words of their own impatience. Moreover, their patience is attested by manifold virtues in weakness. So that we may bring forth even a very few, on account of this one who grieves that the just man is devoured by the impious, for the sake of example: a more glorious freedom in captivity proves this of Jeremiah, nor was the license of his speech bound by the bond of his body. Isaiah proves it, whom, for his proclamation of truth, with a spreading saw of blunted teeth and acute pains, a raging civic fury twisted, as much as it tormented him mortally to the point of punishment, so much it killed him vitally to the point of glory. And when the victor, having died, grieved that the conquered survived, through his lacerated flesh the mind could not be torn, so that, when he counted many parts of the limbs which the saw had separated, he could find no more than one faith.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. XXII","severity":"info","text":"The reference is to the binding of Isaac (Genesis 22), where Abraham is commanded to sacrifice his son. Avitus interprets this as a type of Christ's sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex sermone de Ezecbia regc","severity":"info","text":"The first section is from a sermon on King Hezekiah, likely drawing on 2 Kings 18–20 and Isaiah 36–39, where Hezekiah's piety and deliverance prefigure Christian themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ex sermone die Rogationum","severity":"info","text":"Rogation Days were days of prayer and fasting before Ascension, instituted in Gaul in the 5th century. Avitus's sermon reflects this liturgical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"divaricante serra obtusis dentibus","severity":"info","text":"The phrase describes a saw with blunted teeth, likely a traditional detail in accounts of Isaiah's martyrdom, emphasizing prolonged suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Esaias","severity":"info","text":"The martyrdom of Isaiah by sawing is attested in the apocryphal 'Ascension of Isaiah' and later Christian tradition. Avitus adapts this for a Rogation Day homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"VI.","severity":"info","text":"The Roman numeral marks a new section, likely a separate sermon or homily, as the work collects multiple sermons on different occasions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor textual issues (e.g., 'res!stere' for 'resistere', 'pcr' for 'per', 'tidem' for 'fidem'), but the sense is clear. The identity of 'istum qui dolet' is ambiguous; it may refer to a specific prophet or a general figure."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"( Ex veteri codice.)\n\nEx dictis Patrum diversis catholicorum. Hæc Lugdunensis Florus collegit in unum.","english":"(From an old codex.)\n\nFrom the various sayings of the Catholic Fathers. These Florus of Lyons collected into one.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ex veteri codice","severity":"info","text":"The phrase 'Ex veteri codice' indicates that the following text was copied from an older manuscript, a common scribal note in medieval collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Florus Lugdunensis","severity":"info","text":"Florus of Lyons (c. 800–860) was a deacon and theologian known for compiling patristic excerpts. His collections were widely used in Carolingian schools and cathedral libraries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex dictis Patrum diversis catholicorum","severity":"info","text":"This heading identifies the passage as a florilegium, a compilation of excerpts from various orthodox Church Fathers, a common genre in medieval Latin theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Hæc Lugdunensis Florus collegit in unum","severity":"caution","text":"The attribution to Florus is a later scribal addition; the original source of the collection may be uncertain. The phrase 'collegit in unum' suggests a deliberate editorial act, but the exact contents of Florus's original compilation are not fully known.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ex veteri codice' does not specify which old codex is meant, nor does it indicate the date or provenance of that manuscript.","The attribution to Florus of Lyons is traditional but may be a later ascription; the actual compiler of this particular set of excerpts is not definitively identified."],"confidence":"high","notes":[]}]}