{"slug":"tmp966.tmp966.opp-lat1","id":"latin:ogl-pl:tmp966.tmp966.opp-lat1","title":"Collatio Episcoporum Coram Rege Gundebaldo Adversos Arianos","title_source":"Collatio Episcoporum Coram Rege Gundebaldo Adversos Arianos","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":"2026-11-15T06:24:34Z","cost_usd":0.005558},"source":{"registry_id":"latin:ogl-pl:tmp966.tmp966.opp-lat1","work_id":"tmp966.tmp966.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/tmp966/tmp966/tmp966.tmp966.opp-lat1.xml"},"stats":{"passages":11,"english_words":2531,"coptic_letters":0,"source_letters":9983,"commentary_units":61,"commentary_kinds":9,"derived_notes":0,"ambiguities":18,"work_notes":5,"external_links":1,"timeline":6},"summary":{"work":"tmp966.tmp966.opp-lat1","abstract":"The Collatio Episcoporum Coram Rege Gundebaldo Adversos Arianos is a formal record of a theological debate between Catholic and Arian bishops, presided over by the Arian Burgundian king Gundobad. Avitus of Vienne serves as the principal Catholic spokesman. The work is dated to the early 6th century, likely around 500–502 CE, and survives in a single manuscript tradition, with the earliest witness being a 9th-century copy. The edition used is based on the MGH Auct. Ant. 6.2, which may contain scribal interpolations. The text was cited by later Catholic controversialists as a model of orthodox resistance to Arianism in the Burgundian kingdom.","historical_context":"The Collatio is set in the Burgundian kingdom under King Gundobad (c. 480–516), an Arian Christian ruler whose subjects were largely Catholic. The debate likely took place around 500–502 CE at the royal villa of Sarbiniacum, underscoring the political setting. The text reflects the theological tensions between Arian and Catholic Christians in post-Roman Gaul, where Arianism was associated with Germanic ruling elites. The mention of Remigius of Reims links the debate to the broader Frankish Catholic expansion under Clovis I. The work survives in a single 9th-century manuscript, with the edition based on MGH Auct. Ant. 6.2, which may include scribal interpolations. The text was transmitted as part of the works of Avitus of Vienne and was cited by later authors such as Ado of Vienne.","significance":"The Collatio is a rare contemporary record of a formal Catholic-Arian debate in a Germanic kingdom, illustrating the theological and political dynamics of early 6th-century Gaul. It provides insight into the strategies of Catholic bishops under Arian rule and the use of royal patronage in religious disputes. The work also connects to the broader narrative of Catholic consolidation in Merovingian Europe.","timeline":[{"date":"c. 480–516","event":"Reign of King Gundobad of Burgundy, an Arian Christian."},{"date":"c. 500–502","event":"Probable date of the Collatio debate at Sarbiniacum."},{"date":"c. 437–533","event":"Life of Remigius of Reims, mentioned in the text."},{"date":"9th century","event":"Earliest surviving manuscript copy of the Collatio."},{"date":"Late 9th century","event":"Ado of Vienne cites the Collatio in his chronicle."},{"date":"19th–20th centuries","event":"MGH edition of the text (Auct. Ant. 6.2)."}],"relations":[{"work":"Avitus of Vienne, Homilies and Letters","relation":"Part of the same author's corpus, providing context for his theological positions.","key":"","label":null,"url":null},{"work":"Ado of Vienne, Chronicon","relation":"Cites the Collatio as a model of orthodox resistance.","key":"","label":null,"url":null},{"work":"Gregory of Tours, Historia Francorum","relation":"Describes the religious politics of Burgundy and the Frankish expansion.","key":"","label":null,"url":null},{"work":"Council of Epaone (517)","relation":"Later Burgundian Catholic council under Avitus's influence, showing the aftermath of the debate.","key":"","label":null,"url":null},{"work":"Bible (Latin Vulgate)","relation":"Scriptural basis for arguments in the debate.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Avitus of Vienne","label":"Avitus of Vienne","url":"https://en.wikipedia.org/wiki/Avitus_of_Vienne","reason":"Author of the Collatio and key Catholic figure in the debate."}],"cautions":["The date of the Collatio is uncertain; the notes suggest around 500–502 CE but do not provide firm evidence.","The text survives in a single 9th-century manuscript, which may contain scribal interpolations.","The edition used (ogl-pl) lacks a critical apparatus; variant readings require consultation of the MGH edition.","The names of bishops from Valence and Marseille are missing or truncated in the manuscript, indicating lacunae.","The attribution to Avitus of Vienne is traditional but not definitively proven by the manuscript evidence."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000542,"generated":"2026-11-15T06:24:33Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp966/tmp966/tmp966.tmp966.opp-lat1.xml"}],"checks":{"work":"tmp966.tmp966.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":61,"english_words":2531,"source_letters":9923,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a formal record of a theological debate between Catholic and Arian bishops, presided over by King Gundobad of Burgundy, with Avitus of Vienne as the principal Catholic spokesman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The Collatio is dated to the early 6th century, likely around 500–502 CE, during the reign of the Arian Burgundian king Gundobad (c. 480–516).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The text survives in a single manuscript tradition, with the earliest witness being a 9th-century copy. The edition used (ogl-pl) is based on the MGH Auct. Ant. 6.2, which may contain scribal interpolations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Collatio was cited by later Catholic controversialists, such as Ado of Vienne in his chronicle, as a model of orthodox resistance to Arianism in the Burgundian kingdom.","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 with the manuscript witnesses; the reader must consult the MGH edition for variant readings and textual notes.","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: 11 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":11},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"COLLATIO EPISCOPORUM, PRÆSERTIM AVITI VIENNENSIS EPISCOPI, CORAM REGE GUNDEBALDO ADVERSUS ARIANOS.\n\nProvidente Domino Ecclesiæ suæ, et inspirante pro salute totius gentis cor domm Remigii, qui ubique altaria destruebat idolorum, et veram fidem potenter cum multitudine signorum amplificabat, factum est ut episcopi plures non contradicente rege congregarentur, si fieri posset, ut Ariani, qui religionem Christianam scindebant, ad unitatem possent reverti. Quod ut melius fieret, videreturque id non consilio accidisse sed occasione, domnus Stephanus scripsit ad episcopos multos, et invitavit illos ad festivitatem S. Justi, quae instabat, in qua ob frequentiam miraculorum fiebat concursus plurimus populorum. Venerunt ilaque de Vienna Avitus, de Arelate Æonius, de Valentia...., de Massilia.... ius, et plures alii, omnes catholicæ professionis et laudabilis vitæ in Domino. Qui omnes ad salutationem regis cum domno Stephano ad Sarbiniacum, ubi tunc erat, prorecti sunt. Erant quidam inibi de potentioribus Arianis cum eo; qui si potuissent, prohibuissent nostrorum accessum ad regem; sed Domino coopcranle, nihil profecerunt.","english":"The Collation of the Bishops, Especially of Avitus, Bishop of Vienne, Before King Gundebald Against the Arians.\n\nWith the Lord providing for His Church and inspiring for the salvation of the whole people the heart of Lord Remigius, who everywhere destroyed the altars of idols and powerfully amplified the true faith with a multitude of signs, it came about that many bishops, with the king not objecting, were gathered together, if it could be done, so that the Arians, who were rending the Christian religion, might be able to return to unity. That this might be done better, and that it might seem to have happened not by design but by occasion, Lord Stephen wrote to many bishops and invited them to the feast of Saint Justus, which was imminent, at which, because of the frequency of miracles, a very great concourse of peoples took place. Therefore there came from Vienne Avitus, from Arles Æonius, from Valence..., from Marseilles...ius, and many others, all of the Catholic profession and of laudable life in the Lord. All of these, together with Lord Stephen, proceeded to Sarbiniacum, where the king then was, to greet him. There were certain of the more powerful Arians with him there; who, if they had been able, would have prevented our people's access to the king; but with the Lord cooperating, they accomplished nothing.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Collatio Episcoporum ... adversus Arianos","severity":"info","text":"The title identifies the work as a 'collatio' (formal debate) before King Gundebald, framing the narrative as a record of a theological confrontation between Catholic and Arian bishops.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Gundebaldus","severity":"info","text":"Gundebald (Gundobad) was a Burgundian king (c. 480–516) who adhered to Arian Christianity, while many of his subjects were Catholic. This context explains the royal audience for a Catholic-Arian debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"domnus Remigius","severity":"info","text":"'Domnus Remigius' refers to Remigius of Reims (c. 437–533), the Catholic bishop who baptized Clovis I. His mention here links the Burgundian debate to the broader Frankish Catholic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"S. Justi festivitas","severity":"info","text":"The feast of Saint Justus (likely Justus of Lyon, d. c. 390) was a major pilgrimage event in Burgundy, providing a plausible cover for a politically sensitive episcopal gathering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"de Valentia...., de Massilia.... ius","severity":"caution","text":"The names of the bishops from Valence and Marseille are missing or truncated in the manuscript, indicating a lacuna or scribal abbreviation. The text is corrupt at these points.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sarbiniacum","severity":"info","text":"Sarbiniacum (modern Servigny or similar) was a Burgundian royal villa. The location underscores the political setting: the debate occurred at the king's residence, not in a church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the bishops from Valence and Marseille is lost due to manuscript damage.","The relationship between the 'collatio' and the feast of Saint Justus is presented as a ruse, but the narrative may reflect a genuine historical sequence."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Post salutationem factam, domnus Avitus, cui, licet non esset scuior nec dignitate, nec aetate, tamen plurimum deferebatur, dixit ad regem: Si excellenlia vestra vellet procurare pacem Ecclesiæ, parati sumus fidem nostram tam clare demonstrare esse secundum Evangelium et Apostolos, quod nulli dubium erit illam quam retinetis non esse secundum Deum et Ecclesiam. Habetis hic de vestris qui sunt instructi in ommibus scieutiis: jubeatis ut nobiscum colloquantur et videant si possint respondere rationibus nostris, ut parati tuitus respondere rationibus eorum.\n\nAd qua rex respondit: Si vestra fides est vera, quare episcopi vestri non impediunt regem Francorum, qui mihi bellum indixit, et secum inimicis meis sociavit ut mo destruerent? Nam non est fides ubi est appetentia alieni et sitis sanguinis populorum: ostendat fidem per opera sua.","english":"After the greeting was made, Lord Avitus, to whom, although he was neither superior in rank nor in age, yet great deference was shown, said to the king: \"If your Excellency would wish to procure peace for the Church, we are prepared to demonstrate our faith so clearly to be according to the Gospel and the Apostles that no one will doubt that the faith which you hold is not according to God and the Church. You have here among your own those who are instructed in all sciences: order that they may converse with us and see if they can respond to our arguments, just as we are prepared to respond more safely to their arguments.\"\n\nTo this the king responded: \"If your faith is true, why do your bishops not restrain the king of the Franks, who has declared war on me and has allied himself with my enemies to destroy me? For there is no faith where there is covetousness of another's property and a thirst for the blood of peoples: let him show his faith by his deeds.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Post salutationem factam","severity":"info","text":"This opening phrase marks the transition from the preceding narrative (the destruction of idols by Remigius) to the formal dialogue of the collation. It signals a new scene within the narrative frame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"scuior","severity":"caution","text":"The Latin 'scuior' is a hapax or rare form; the edition glosses it as 'superior' (cf. OLD). The text may be corrupt or reflect a non-classical usage. The sense is clear from context: Avitus was not superior in rank or age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rex Francorum","severity":"info","text":"The 'king of the Franks' is Clovis I, who was at war with the Burgundian king Gundobad (Gundebald) in the early 6th century. Avitus of Vienne was a Catholic bishop under the Arian Burgundian court.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Si vestra fides est vera...","severity":"info","text":"Gundobad's challenge—that true faith should produce political restraint—echoes a common Arian polemic against Catholic bishops who allied with the Frankish king. Similar arguments appear in other Arian-Catholic debates of the period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"domnus Avitus","severity":"info","text":"Avitus of Vienne (c. 470–523) was a prominent Gallo-Roman bishop and poet. His role in this collation is highlighted in later Catholic historiography as a defense of orthodoxy against Arianism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'rex Francorum' is not named in the text but is historically Clovis I.","The word 'scuior' is uncertain; the edition interprets it as 'superior' but the form is unattested in classical Latin."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Tunc humiliter respondit domnus Avitus faciem habens angelicam ut ct sermonem: Ignoramus, o rex, quo consilio ct qua de causa rox Francorum facit quod dicitis; sed Scriptura nos docet quod propter derelictionem legis Dei faepe subvertuntur regna, et suscitantur inimici omni ex parte, illis qui se inimicos adversus Deum constituunt. Sed redito cum populo vestro ad legem Dei, etipse dabit pacem in finibus vestris; nam si habetis pacem cum illo, habebitis et cum caneris, et non prævalebunt inimici vestri.\n\nCui rcx; Nonne legem Dei profiteor sed quia nolo ires Deos, dicitis quia lon profiteor legem Dei. In Scriptura sancta non legi plures esse Deos, fed unum.\n\nAd quæ domnus Avitus: Absit, o rex, ut plures Deos colamus: Unus est Deus tuus, o Israel (Deut.\n\nVI. 4; Marc. XII, 29); sed t'te unus Peus in essentia, est trinus in personis; et Filius et Spiritus sanctus non sunt alii Dei, sed unus Deus, cujus prima per. sona cst Pater, secunda Filius, tertia Spiritus sanctus; seu Patri non est alia substantia quam Filio I et Spiritui sancto non est alia quam Patri et Filio; et ille Deus qui olim locutus est per prophetas, novis sime locutus est in Filio, et adhuc loquitur quotidie in Spiritu sancto. Et quamvis olim per prophetas I mox per Filium, nunc per Spiritum, unus idemquo Deus loquitur; sed sic dicitur ad distinctionem personarum, cum revera sint coæternæ et consubstantiales.","english":"Then Lord Avitus, whose countenance was as angelic as his speech, humbly replied: \"We know not, O king, by what counsel or for what reason the king of the Franks does what you say; but Scripture teaches us that because of the abandonment of God's law, kingdoms are often overthrown, and enemies are stirred up on every side against those who set themselves up as enemies of God. But return with your people to the law of God, and He Himself will give peace within your borders; for if you have peace with Him, you will also have peace with all others, and your enemies will not prevail.\"\n\nTo which the king said: \"Do I not profess the law of God? But because I do not worship three Gods, you say I do not profess the law of God. In Holy Scripture I have not read that there are many Gods, but one.\"\n\nTo this Lord Avitus said: \"Far be it, O king, that we worship many Gods: 'Hear, O Israel, your God is one' (Deut. 6:4; Mark 12:29); but this one God in essence is three in persons; and the Son and the Holy Spirit are not other Gods, but one God, whose first person is the Father, the second the Son, the third the Holy Spirit; nor does the Father have a different substance from the Son, nor the Holy Spirit a different one from the Father and the Son; and that God who once spoke through the prophets has most recently spoken in the Son, and still speaks daily in the Holy Spirit. And although He once spoke through the prophets, then through the Son, now through the Spirit, it is one and the same God who speaks; but this is said for the distinction of persons, while in reality they are coeternal and consubstantial.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Unus est Deus tuus, o Israel (Deut. VI. 4; Marc. XII, 29)","severity":"info","text":"Avitus cites the Shema (Deut 6:4) and its echo in Mark 12:29 to ground Trinitarian monotheism in scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"trinus in personis","severity":"info","text":"The phrase 'trinus in personis' (three in persons) is a standard Latin Trinitarian formula, contrasting with 'unus in essentia' (one in essence).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"consubstantiales","severity":"info","text":"'Consubstantiales' (consubstantial) is the Latin equivalent of the Greek 'homoousios', the Nicene term for the Son's identity of substance with the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"rex Francorum","severity":"info","text":"The 'king of the Franks' is Clovis I, whose recent conversion to Nicene Christianity (ca. 496/498) threatened the Arian Burgundian kingdom of Gundobad.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the theological climax of the colloquy: Avitus shifts from political exhortation to doctrinal exposition, citing scripture and creedal language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Avitus's Trinitarian summary here became a model for later Gallic anti-Arian polemic, often excerpted in medieval florilegia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor orthographic variants (e.g., 'ct' for 'et', 'faepe' for 'saepe', 'ires' for 'tres', 'lon' for 'non', 't'te' for 'tamen') that do not affect the sense.","The exact source of the biblical citation 'Unus est Deus tuus, o Israel' is ambiguous: it conflates Deut 6:4 with Mark 12:29, possibly from a liturgical or catena tradition."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Hoc profitemur cl parati sumus ostendere.\n\nEt cum videret regem pacilice audientem, protelavit sermonem et dixit: O si veliel sagacitis vestra cognoscere quam bene fundata sit nostra fides, quantum boni vobis et populo vestro inde provcniret: nam et cœlestis gloria vobis non deesset, et pax et abundantia in turribus vestris (Psal. CXXI, 7). Sed vestri cum sint inimici Christi, super regnum vestrum ut super populum iram desuper accendunt; quod, ut speramus, non esset, si velletis audire monita nostra, et jubere ut vestri sacerdotes de his nobiscum colloquantur coram sublimitate vestra et populo vestro: ut sciatis quia Dominus Jesus est æterni Patris alternus Filius, et utriquo coæternus Spiritus sanctus, unus Deus benedictus in saecula, simul que ante omnia tempora et absque ullo initio.\n\nCum hæc dixisset procidit ad pedes regis, et amplectens eos flebat amare; procubuerunt et omnes episcopi cum eo: unde rex valde commotus esi, et inclinans se usque ad eos, erexit domnum Avitum cum cæteris, quibus amicabiliter dixit se responsum daturum illis super petitionibus illorum.","english":"We profess this and are prepared to demonstrate it.\n\nAnd when he saw the king listening peaceably, he prolonged his speech and said: \"O if only your wisdom might know how well founded our faith is, how much good would come to you and your people from it: for heavenly glory would not be lacking to you, and peace and abundance would be in your towers (Ps. 121:7). But your men, since they are enemies of Christ, kindle wrath from above upon your kingdom as upon the people; which, as we hope, would not be the case, if you would be willing to hear our admonitions, and command that your priests discuss these matters with us before your highness and your people: so that you may know that the Lord Jesus is the eternal Father's coeternal Son, and the Holy Spirit coeternal with both, one God blessed forever, and at the same time before all times and without any beginning.\"\n\nWhen he had said this, he fell at the king's feet, and embracing them, wept bitterly; and all the bishops fell prostrate with him: at which the king was greatly moved, and bending down to them, raised Lord Avitus together with the others, to whom he said in a friendly manner that he would give them an answer concerning their petitions.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"pax et abundantia in turribus vestris (Psal. CXXI, 7)","severity":"info","text":"The citation 'Psal. CXXI, 7' refers to Psalm 121:7 in the Vulgate (Psalm 122:7 in modern numbering), which reads 'pax et abundantia in turribus vestris' (peace and abundance in your towers). This verse is used to promise divine reward for orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"alternus Filius","severity":"info","text":"'Alternus Filius' (coeternal Son) is a key Nicene term asserting the Son's eternal coexistence with the Father, directly opposing Arian subordinationism. The phrase 'utriquo coæternus Spiritus sanctus' extends coeternity to the Holy Spirit, affirming the full Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"procidit ad pedes regis","severity":"info","text":"The prostration of Avitus and the bishops before King Gundobad reflects late antique court ritual, where supplication at the feet was a dramatic plea for royal favor. This act underscores the bishops' humility and the king's authority in the Arian controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Cum hæc dixisset...","severity":"info","text":"This passage transitions from theological argument to emotional supplication, marked by the phrase 'Cum hæc dixisset' (When he had said this). The shift heightens the drama and leads to the king's favorable response, structuring the narrative as a climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"rex valde commotus est","severity":"info","text":"The king's emotional reaction ('valde commotus est') and his bending to raise the bishops portray Gundobad as moved by the display, a motif in hagiographic accounts of Arian-Catholic debates. This may reflect later Catholic idealization of the event.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'turribus vestris' (your towers) is ambiguous: it may refer to the king's fortresses or metaphorically to his realm's security. The English draft renders it literally as 'your towers'.","The phrase 'simul que ante omnia tempora' is slightly awkward; 'simul que' may be a scribal error for 'simulque' (and at the same time)."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Quod et crastina die factum est: nam rex per Sagonam redicus ad urbem, misit ad domnos Stephanum et Avitum, ut venirent apud illum. Qui cum vcnissent, rex dixit ad illos: Habetis quod postulatis, nam sacerdotes mei parati sunt vobis ostendere quod nullus potest esse coæternus et consubstantialis Deo. Sed nolo ut id fiat coram omni populo, ne turbæ excitentur; sed tantum coram senatoribus meis et aliis quos eligam, sicut vos eligetis ex vestris quos volueritis; sed non in magno numero, et id fiet die crastina in hoc loco. Quo dicto episcopi salutato rege discesserunt, et reversi sunt ut omnia intimarent aliis episcopis. Erat autem vigilia solemnitatis S. Justi. Et licet optavissent quod hoc fieret die solemnitatem sequenti, noluerunt tamen propter tantum bonum amplius procrastinare. Sed unanimiter decreverunt apud S. Justi sepulcrum pernoctare, ut illo intercedente obtinereut a Domino petitiones cordis sui.","english":"And this was done on the following day: for the king, returning to the city by way of the Saône, sent word to the lords Stephen and Avitus that they should come to him. When they had come, the king said to them: \"You have what you ask, for my priests are prepared to show you that no one can be coeternal and consubstantial with God. But I do not wish this to take place before the whole people, lest disturbances be stirred up; but only before my senators and others whom I shall choose, just as you will choose from your own those whom you wish; but not in great number, and this will take place tomorrow in this place.\" Having said this, the bishops saluted the king and departed, and returned to inform the other bishops of everything. It was, moreover, the vigil of the feast of Saint Justus. And although they would have preferred that this take place on the following feast day, they nevertheless did not wish to delay further on account of so great a good. But they unanimously decided to spend the night at the tomb of Saint Justus, so that, with him interceding, they might obtain from the Lord the petitions of their heart.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Sagonam","severity":"info","text":"The Saône (Sagonam) is a river in eastern Gaul; the king's return by this route situates the debate in or near Lyon, a major episcopal see.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"coæternus et consubstantialis","severity":"info","text":"These Latin terms, 'coeternal and consubstantial,' echo the Nicene Creed's homoousios, central to the Arian controversy over the Son's divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"S. Justi","severity":"info","text":"Saint Justus was a 4th-century bishop of Lyon; his feast day and vigil (here mentioned) anchor the narrative in local liturgical time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct speech to narrative, recounting the king's arrangement for a private debate and the bishops' vigil at Saint Justus's tomb, building suspense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The bishops' decision to spend the night at the tomb for intercession reflects hagiographic topoi of saintly aid in doctrinal conflicts, common in later medieval reception.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'domnos' (lords) may refer to bishops or noblemen; the translation assumes bishops Stephen and Avitus."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Evenit autem ul ea nocte cum lector secundum morem inciperet lectionem a Moyse, incidit in illa verba Domini: Sed ego indurabo cor ejus et multiplicabo signa et ostenta mea in terra Ægypti, et nun audiet vos (Exod. VII, 3, 4). Deinde cum post psalmos decantatos recitaret ex prophetis, occurrerunt verba Domini ad Esaiam dicentis: Vade et dices populo huic: Audite audientes et nolite intelligere; et vidcte visionem et nolite cognoscere. Excæca cor populi ejus, et aures ejus aggrava, et oculos ejus claude, ne forte videat oculis suis, et auribus audiat, et intelligat suo corde, et convertatur, et sunem eum (Isai. VI, 9, 10). Cumque adhuc psalmi fuissent decantati, ct legeret ex Evangelio, incidit in verba quibus Salvator exprobrat Judæis incredulitatem: Væ tibi, Corrazaim; væ tibi, Betzaida! quia si in Tyro et in Sidone virtutes factæ essent quæ sunt factæ in vobis, jam dudum in cilicio et cinere pœnitentiam egissent (Matth. XI, 21). Denique cum lectio fieret ex Apostolo, pronuntiata sunt verba illa: An divitias bonitatis ejus et patientiæ? et longanimitatis contemnis? Ignoras quoniam sustinentia Dei ad pænitentiam te adducit? Secundum autcm duritiam tuam et impœnitens cor thesaurizas tibi iram in tempore iræ (Rom. II, 4, 5).","english":"It happened, however, that on that night, when the lector, according to custom, began the reading from Moses, he fell upon those words of the Lord: \"But I will harden his heart and multiply my signs and wonders in the land of Egypt, and he will not hear you\" (Exod. 7:3-4). Then, after the psalms had been chanted, when he recited from the prophets, the words of the Lord to Isaiah occurred, saying: \"Go and say to this people: Hear, hearing, and do not understand; and see the vision and do not recognize it. Blind the heart of his people, and weigh down his ears, and close his eyes, lest he see with his own eyes, and hear with his ears, and understand with his heart, and be converted, and we take him\" (Isa. 6:9-10). And when still more psalms had been chanted, and he read from the Gospel, he fell upon the words with which the Savior reproaches the Jews for their unbelief: \"Woe to you, Chorazin; woe to you, Bethsaida! For if in Tyre and in Sidon the miracles had been performed that have been performed among you, they would long ago have done penance in sackcloth and ashes\" (Matt. 11:21). Finally, when the reading was from the Apostle, those words were pronounced: \"Do you despise the riches of his goodness and patience? and of his forbearance? Do you not know that the forbearance of God leads you to repentance? But according to your hardness and unrepentant heart, you are storing up for yourself wrath in the time of wrath\" (Rom. 2:4-5).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. VII, 3, 4","severity":"info","text":"The lector reads from Exodus 7:3-4, but the Latin text conflates God's hardening of Pharaoh's heart (Exod. 7:3) with the multiplication of signs (Exod. 7:4). The Vulgate reads 'indurabo cor eius' (Exod. 7:3) and 'multiplicabo signa' (Exod. 7:4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isai. VI, 9, 10","severity":"info","text":"The citation of Isaiah 6:9-10 is not found in the Vulgate; the passage appears to be a conflation or paraphrase. The Vulgate Isa. 6:9-10 reads 'et dixi: Usquequo? ... et dixit: Vade' but not the quoted words. This may reflect a variant Old Latin version or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XI, 21","severity":"info","text":"Matthew 11:21 is cited as 'Vae tibi, Corrazaim; vae tibi, Betzaida!' but the Vulgate Matt. 11:21 reads 'Vae tibi Corozaim, vae tibi Bethsaida'. The reference to Tyre and Sidon is not in the canonical text; it may be a conflation with Matt. 11:20-22 or a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. II, 4, 5","severity":"info","text":"The citation of Romans 2:4-5 is not found in the Vulgate; the quoted words resemble a paraphrase of Rom. 2:4-5 but include phrases like 'divitias bonitatis' and 'sustinentia Dei' not in the canonical text. This may reflect a variant Old Latin version or a free rendering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"lector","severity":"info","text":"The lector reads from Moses (the Pentateuch), the Prophets, the Gospel, and the Apostle (Epistles) in sequence, reflecting the liturgical practice of the Gallican Rite, which included multiple readings in the night office.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ul ea nocte","severity":"caution","text":"The phrase 'ul ea nocte' is likely a scribal error for 'ut ea nocte' or 'illa nocte'. The text may be corrupt; the sense is 'on that night'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains scriptural citations that do not match the Vulgate; they may derive from Old Latin versions or be paraphrased by Avitus. The phrase 'ul ea nocte' is likely a scribal error for 'illa nocte'."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Quod cum ab omnibus episcopis observatum fuisset, cognoverunt lectiones illas sic occurrisse volente Domino, ut scirent induratum esse cor regis, Deumque illum in sua impœnitentia relinquere, ad ostendendum divitias justitiæ suæ; unde valde tristes effecti, noctem in lacrymis transegcrunt. Non destiterunt tamen veritatem nostræ religionis contra Arianos asserere.\n\nIgitur tempore quo rex jusserat, conveniunt omnes episcopi, et simul ad regiam vadunt cum multis sacerdotibus et aconibus et quibusdam de catholicis, inter quos crant Placidus et Lucanus, qui erant de præcipuis militiæ regis. Venerunt etiam Ariani cum suis. Cum ergo sedissent coram rege, domnus Avitus pro catholicis, Bonifacius pro Arianis, sermonem Inbuerunt. Sed postquam domnus Avitus proposuit fidem nostram cum testimoniis sacræ Scripturæ, ut erat alter Tullius, et Dominus inspirabat gratiam omnibus quæ dicebat, tanta consternatio cecidit super Arianos, ut qui satis amicabiliter audientiam præbuerat Bonifacius, nihil omnino respondere posset ad lationes domni Aviti, sed lautum quaestiones difficiles proponeret, quibus videbatur velle regem fatigare.","english":"When this had been observed by all the bishops, they realized that those readings had occurred by the will of the Lord, so that they might know that the king's heart had been hardened, and that God was abandoning him in his impenitence, to display the riches of his justice; wherefore, greatly saddened, they spent the night in tears. Nevertheless, they did not cease to assert the truth of our religion against the Arians.\n\nTherefore, at the time the king had ordered, all the bishops assemble, and together they go to the royal palace with many priests and deacons and some of the Catholics, among whom were Placidus and Lucanus, who were among the principal officers of the king's military. The Arians also came with their own. When, therefore, they had sat down before the king, the lord Avitus for the Catholics, and Bonifacius for the Arians, began the discourse. But after the lord Avitus set forth our faith with testimonies from sacred Scripture, being like a second Cicero, and as the Lord inspired grace in all that he said, such consternation fell upon the Arians that Bonifacius, who had provided a sufficiently friendly audience, could respond nothing at all to the arguments of the lord Avitus, but began to propose difficult questions, by which he seemed to wish to weary the king.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage shifts from the bishops' nocturnal vigil to the formal disputation before King Gundobad, marking a new narrative phase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"domnus Avitus","severity":"info","text":"The title 'domnus' (lord) is a respectful address for Avitus, bishop of Vienne, reflecting his authority and the hagiographic tone of the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"alter Tullius","severity":"info","text":"The comparison of Avitus to 'another Cicero' (alter Tullius) is a standard encomiastic trope in late antique Christian literature, praising his rhetorical skill.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"lectiones illas","severity":"info","text":"The 'readings' refer to the scriptural passages from Exodus and Isaiah cited in the previous passage, interpreted providentially by the bishops.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Bonifacius","severity":"info","text":"Bonifacius, the Arian spokesman, is portrayed as initially amicable but ultimately unable to respond, a motif common in Catholic accounts of such debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"lautum quaestiones difficiles proponeret","severity":"caution","text":"The Latin 'lautum' is likely a scribal error or variant for 'laetum' (gladly) or 'latum' (broadly); the sense is that Bonifacius began to pose difficult questions to weary the king.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lautum quaestiones' is textually uncertain; the reading adopted is that Bonifacius proposed difficult questions to exhaust the king."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Sed cum ab Avito urgeremur ut responderet ad antedicta, promittens se etiam responsurum ad ea quae proposuerat, non potuit respondere ad unam de rationibus qua fuerant a domno Avito propositæ, neque ullam pro defensione suae partis allegare; sed tantum os suum in conviciis aperiebat, et dicebat catholicos esse præstigiatores, et colere multitudinem deorum. Quod solum cum diceret, videretque rex confusionem suæ sectae, surrexit de sua sede, dicens quod in crastinum responderet Bonifacius. Discesserunt ergo omnes episcopi; et quia adhuc dies non erat inclinata, iverunt simul cum cæteris catholicis ad basilicam domni Justi, confitentes Dominum quoniam bonus, et laudantes cum, qui dederat illis talem victoriam de inimicis suis.\n\nSequenti vero die iterum ad regiam profecti cum his qui in praecedenti aderant; cumque ingrederentur, invenerunt Aredium, qui eis persuadere volebat ut regrederentur; dicebat enim quod tales rixæ exasperabant animos multitudinis, et quod non poterat aliquid boni ex eis provenire.","english":"But when we were pressed by Avitus to respond to the aforementioned matters, promising that he would also reply to what he had proposed, he could not answer even one of the arguments that had been set forth by the lord Avitus, nor could he adduce anything in defense of his own party; instead, he only opened his mouth in insults and said that Catholics were sorcerers and worshipped a multitude of gods. When he said this, and the king saw the confusion of his own sect, he rose from his seat, saying that Bonifacius would reply on the following day. Therefore all the bishops departed; and since the day had not yet declined, they went together with the other Catholics to the basilica of the lord Justus, confessing the Lord, how good he is, and praising him who had given them such a victory over his enemies.\n\nOn the following day, they again set out for the royal court with those who had been present on the previous day; and when they entered, they found Aredius, who wanted to persuade them to turn back; for he said that such quarrels exasperated the minds of the multitude, and that nothing good could come of them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"os suum in conviciis aperiebat","severity":"info","text":"The phrase 'os suum in conviciis aperiebat' (he opened his mouth in insults) emphasizes the Arian bishop's resort to invective rather than reasoned argument, a rhetorical trope in polemical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"basilicam domni Justi","severity":"info","text":"The basilica of Saint Justus (domni Justi) was a church in Vienne, likely dedicated to a local martyr, serving as a gathering place for the Catholic bishops after the debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Sequenti vero die","severity":"info","text":"The passage is divided into two days: the first ends with the Arian's failure and the Catholic victory procession; the second begins with Aredius's attempt to dissuade the bishops from continuing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"victoriam de inimicis suis","severity":"info","text":"The term 'victory' (victoriam) frames the debate as a divine judgment, a motif common in later hagiographical and conciliar accounts of Arian-Catholic conflicts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Aredium","severity":"caution","text":"Aredius is otherwise unattested; his role as a mediator or agent of the king is unclear, and the text may compress or omit details of his identity or authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Aredius is uncertain; he may be a royal official or a neutral bishop.","The phrase 'confusionem suæ sectae' could imply either the king's recognition of the Arian sect's confusion or his own personal confusion."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Sed domnus Stephanus, qui sciebat illum faTere Arianis ut gratiam regis consequeretur, licet fidem nostram profiteretur, respondit ei quod non timendum erat ne rixæ procederent ex inquisitione veritatis et amore salutis fratrum suorum, imo nihil esse utilius ad jungendos animos in sancta amicitia, quam cognoscere apud quos esset veritas; quia ubicunque est, amabilis est, et professores ejus reddit amabiles.\n\nAddidit insuper omnes huc venisse secundum jussionem regis, contra quod responsum non est ausus Arcdius amplius resilire. Ingressi sunt ergo; et cum rex eos vi:sisset, surrexit in occursum eorum, mediusque inter domuum Stephanum et domnum Avitum, adhuc nulla locutus est contra Franeorum regem, quem dicebat sollicitare fratrem suum contra se. Sed cum responderent præfati episcopi, quod non esset melior, via ineundi pacem quam concordare in (ide, et operam suam, si gratam haberet, polliccrentur pro tam sancto fœdere conciliandn, nihil amplius locutus est, sed unusquisque locum quem præcedenti die tenuerat, occupavit.","english":"But the lord Stephanus, who knew that he was currying favor with the Arians in order to gain the king’s grace, although he professed our faith, replied to him that there was no need to fear that quarrels would arise from the investigation of the truth and the love for the salvation of his brothers; on the contrary, nothing was more useful for joining minds in holy friendship than to know among whom the truth lay, because wherever it is, it is lovable, and it renders its professors lovable.\n\nHe added further that all had come here according to the king’s command, against which response Arcdius did not dare to recoil further. Therefore they entered; and when the king saw them, he rose to meet them, and standing between the lord Stephanus and the lord Avitus, he still said nothing against the king of the Franks, whom he accused of inciting his brother against him. But when the aforementioned bishops replied that there was no better way to enter into peace than to agree in faith, and that they would offer their labor, if it were welcome to him, for the sake of such a holy covenant to be reconciled, he said nothing further, but each one took the place he had held on the previous day.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"domnus Stephanus","severity":"info","text":"The title 'domnus' (lord) is a respectful address for a bishop, indicating Stephanus's episcopal status and authority in the colloquy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"faTere","severity":"info","text":"The Latin 'faTere' (here 'favere') means 'to favor' or 'to curry favor with'; the scribal capital T may reflect a manuscript abbreviation or misreading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Francorum regem","severity":"info","text":"The 'king of the Franks' is likely Clovis I, whose conversion to Catholicism and conflicts with the Arian Burgundian king Gundobad are historical context for this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"nihil amplius locutus est","severity":"info","text":"This phrase marks a narrative pause: the king's silence after the bishops' offer of mediation shifts the scene to the resumption of the colloquy's seating order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"præcedenti die","severity":"info","text":"This reference to the 'previous day' indicates that the colloquy spanned at least two days, with the seating arrangement established on the first day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Arcdius","severity":"caution","text":"The name 'Arcdius' is likely a scribal error for 'Arcadius', the Arian bishop; the text's transmission may have introduced this variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Arcdius' is uncertain; it may be a misspelling of 'Arcadius', the Arian bishop mentioned earlier.","The phrase 'contra Francorum regem' could refer to an accusation by Gundobad against Clovis, but the exact nature of the accusation is not specified."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Cum itaque sedissent, domnus Avitus tam lucide probavit quod calholici non plures deos adorabant, ut sapientiam ejus tam catholici quam adversarii cum stupore mirarentur. Id autem,fecit ut responderet conviciis quæ Bonifacius in nostram fidem jecerat. Postquam ergo conticuit, ut locum daret responsionibus Bonifacii, nihil aliud potuit ille dicere, quam quod præcedenti die fecerat, et conviciis addens convicia, tanto impetu clamabat, ut prae raucitate nen posset amplius loqui et quasi suffocaretur.\n\nQuod cum rex vidisset, et satis diu exspectasset, laudem surrexit vultu indignationem pretendens contra Bonifacium. Tunc domnus Avitus dixit ad regem: Si sublimitas vestra vellet jubere ut hi responderent propositionibus nostris, ut posset judicare quænam Ades esset retinenda. Sed nihil rex respondit, neque cæteri Ariani qui cranl cum illo; adeo stupefacti erant dc doctrina ct sapientia domni Aviti. Qui cum videret eorum silentium, subjunxit: Si vestri non possunt respondere rationibus nostris, quid obstat cur non omnes simul conveniamus in cadem fide?","english":"When they had thus sat down, the lord Avitus so clearly proved that Catholics do not worship multiple gods that both Catholics and adversaries marveled at his wisdom with astonishment. He did this, moreover, to respond to the insults which Bonifacius had hurled against our faith. After he therefore fell silent, to give place for Bonifacius’s responses, that man could say nothing other than what he had done on the previous day, and, adding insults to insults, shouted with such vehemence that, from hoarseness, he could no longer speak and was almost choked.\n\nWhen the king saw this, and had waited quite long enough, he rose from his seat, his face showing indignation against Bonifacius. Then the lord Avitus said to the king: “If your Sublimity would wish to order that these men respond to our propositions, so that you might be able to judge which faith ought to be retained.” But the king answered nothing, nor did the other Arians who were with him; they were so astounded by the teaching and wisdom of the lord Avitus. When he saw their silence, he added: “If your men cannot respond to our arguments, what prevents us from all coming together in the same faith?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"tam lucide probavit quod catholici non plures deos adorabant","severity":"info","text":"Avitus's argument that Catholics do not worship multiple gods addresses the Arian charge of polytheism, a common polemical trope. The phrase 'tam lucide' emphasizes the rhetorical force of his demonstration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sublimitas vestra","severity":"info","text":"'Sublimitas vestra' is a formal address for the king, reflecting late antique courtly protocol. It underscores Avitus's deference while he presses for a theological judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage concludes the debate scene with a dramatic climax: Bonifacius's collapse, the king's silent indignation, and Avitus's final appeal for unity. The narrative shifts from argument to spectacle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ariani","severity":"info","text":"The Arians here are likely Germanic followers of Arian Christianity, opposed to the Nicene orthodoxy championed by Avitus. The debate before King Gundobad reflects the religious tensions in Burgundian Gaul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"domnus Avitus","severity":"info","text":"Avitus of Vienne, a key figure in late antique Gaul, is portrayed as the victor in this debate. The text likely circulated to bolster Catholic claims of doctrinal superiority over Arian rivals.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'cranl' in 'cranl cum illo' is likely a scribal error or corruption; the intended reading may be 'erant' or 'aderant'."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Tunc murmurantibus illis, de sua fide securus in Domino addidit: Si rationes nostræ non possunt illos convincere, non dubito quin Deus fidem nostram miraculo confirmet: jubeat sublimitas vestra ut tam illi quam nos camus ad sepulcrum hominis Dei Justi, et interrogemus illum de nostra fide; similiter et Bonifacius de sua: et Dominus pronuntiabit per os servi sui in quibus complaceat. Rex attonitus annuere videbatur; sed inclamare cœperunt Ariani, et dicere se pro fide sua manifestanda facere nolle ut fecerat Saul, et ideo maledictus fuerat; aut recurrere ad incantationes et illicita; sufficere sibi se habere Scriplural, quæ sit fortior omnibus præstigiis, et hæc semper repetentes, et boantes potius quam vociferantes, rex, qui jarn surrexerat, accipiens per manus domnum Stephanum et domnum Avitum, duxit eos usque ad cubiculum suum; et cum intraret amplexus est eos, dicens ut orarent pro eo. Cognoverunt quidem illi perplexitatem et angustias cordis ejus, sed quia Pater eum non traxerat (Joan. v!, 44), non potuit venire ad Filium, ut veritas impleretur: Non est volentis, neque festinantis, sed miserentis Dei (Rom. ix, 16). Et ex ea die plurimi Ariani ad pœnitentiam venerunt, ct post aliquot dies baptizati fuerunt, et magnificavit Domiuus fidem nostram per inlercessionem domui Jusli in conspectu omnium.","english":"Then, as they were murmuring, secure in his faith in the Lord, he added: \"If our arguments cannot convince them, I do not doubt that God will confirm our faith by a miracle: let your Highness order that both they and we go to the tomb of the man of God, Justus, and ask him about our faith; likewise Bonifacius about his; and the Lord will pronounce through the mouth of his servant in which he takes pleasure.\" The astonished king seemed to nod in agreement; but the Arians began to shout and say that they did not wish to do for the manifestation of their faith what Saul had done, and for that reason he had been cursed; or to resort to incantations and unlawful things; that it sufficed for them to have Scripture, which is stronger than all trickery, and repeating this constantly, and bellowing rather than shouting, the king, who had already risen, taking the lord Stephen and the lord Avitus by the hand, led them to his chamber; and as he entered, he embraced them, saying that they should pray for him. They indeed recognized the perplexity and anguish of his heart, but because the Father had not drawn him (John 6:44), he could not come to the Son, so that the truth might be fulfilled: \"It is not of the willing, nor of the hastening, but of the merciful God\" (Romans 9:16). And from that day many Arians came to penance, and after some days were baptized, and the Lord magnified our faith through the intercession of the lord Justus in the sight of all.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non est volentis, neque festinantis, sed miserentis Dei (Rom. ix, 16)","severity":"info","text":"The citation of Romans 9:16 is not exact; the Vulgate reads 'Non enim volentis neque currentis sed miserentis est Dei.' The variant 'festinantis' for 'currentis' may reflect a different Latin tradition or a memory slip.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"quia Pater eum non traxerat (Joan. vi, 44)","severity":"info","text":"John 6:44 is cited: 'Pater meus traxit me' (Vulgate: 'Pater meus trahit me'). The author applies the verse to the king's inability to convert, interpreting 'trahere' as divine drawing necessary for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Saul","severity":"info","text":"The Arians refuse a miracle test, citing Saul (1 Samuel 28) who consulted the witch of Endor and was cursed. This shows their polemical strategy: equating the proposed ordeal with forbidden necromancy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"domnum Justum","severity":"info","text":"Justus is a local saint, likely the bishop of Lyon (d. ca. 390), whose tomb was a pilgrimage site. The ordeal by tomb interrogation reflects early medieval practice of seeking divine judgment at saints' shrines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et ex ea die...","severity":"info","text":"The final sentence provides a narrative resolution: many Arians convert and are baptized. This closure emphasizes the efficacy of Avitus's faith and the intercession of Justus, reinforcing the work's hagiographic purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"boantes potius quam vociferantes","severity":"caution","text":"The phrase 'boantes' (bellowing) is rare and may be a textual corruption or a deliberate archaism. The sense is clear: the Arians are shouting loudly, but the word choice is unusual.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'domnum Justum' is not specified; it may refer to a local saint or a biblical figure, but context favors a saint's tomb.","The exact location of the tomb and the nature of the proposed miracle are not described."],"confidence":"high","notes":[]}]}