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Collectio Quarta

Anonymous · ogl-pl

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machine-draft · no human review 4 passages · 577 words

Work dossier · summary and historical context

Summary

The Collectio Quarta is an anonymous Latin canonical collection, likely compiled in the late 11th or early 12th century, with a terminus ante quem of circa 1120. It survives in a single manuscript tradition marked by significant textual variations, indicating a complex transmission history. The work draws on earlier canonical sources and was used as a source for later collections like the Panormia, though its direct influence waned after the 12th century. Its authorship and place of origin remain uncertain, and it is best understood as a product of multiple compilers. This edition lacks a full critical apparatus for manuscript variants, necessitating consultation of the original manuscripts for detailed analysis.

The Collectio Quarta is significant as a witness to the development of canon law in the late 11th and early 12th centuries, bridging earlier collections and later influential works like the Panormia. Its complex manuscript tradition and uncertain origins highlight the fluidity of canonical compilation in this period, offering insights into the transmission and adaptation of legal texts. It also illustrates the collaborative nature of medieval canon law, where multiple compilers shaped a work over time.

Historical context

The Collectio Quarta was compiled in the late 11th or early 12th century, a period of intense canonical activity in Latin Christendom, particularly in regions such as Italy, France, and the Rhineland. The work's dating is based on internal references to earlier canonical sources and the absence of later decretals, suggesting it was completed before circa 1120. It survives in a single manuscript tradition with significant textual variations, indicating a complex transmission history and likely multiple stages of compilation. The collection was used as a source for later canonical works, such as the Panormia, but its direct influence diminished after the 12th century. The attribution to a specific author or region remains conjectural, and the work is best understood as a product of multiple compilers, reflecting the collaborative and evolving nature of medieval canon law.

Apparatus · what the pipeline recorded

Annotation and terms

22 commentary units 4 background4 term4 structure3 scripture3 caution3 reception1 sense 0 derived notes 6 open questions 4 narrative
What the kinds mean

Pipeline notes

  • coverageNo 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.
  • limitThe 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.
  • registerRegister: other in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them.
  • structurePassages: 4 narrative.
  • sourceSource edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License

Term index

CopticRenderingCountFirst
no glossary terms recorded
tmp785.tmp785.opp-lat1:1 · narrativemedium
Source
COLLECTIO QUARTA DICTORUM NESTORII DIVERSIS EX TRACTATIBUS SIVE LIBRIS, Quae in S. Cyrilli Operibus sparsa sunt. Ex libro de Recta Fide ad Theodosium imperatorem. Hic siquidem (qui ex Deo natus) verus et naturalis est filius; ille vero (qui ex Virgine) aequivoce Dei Filius dicitur. Et paulo post iterum: Utique Dei Verbum non est homo, sed hominem assumpsit, quandoquidem unigenitus jam inde ab initio per se, Dei omnium opificis Filius est; homo autem, quem suscepit, cum natura Deus non sit, propter eum a quo assumptus est, qui verus Dei Filius est, eodem cum ipso nomine appellatur; istud vero: Nemo novit Filium nisi Pater, verum et naturalem Dei Patris Filium ostendit; illud vero Gabrielis: Ne timeas, Maria, invenisti enim gratiam apud Deum: et ecce concipies in utero, et paries Filium, et vocabis nomen ejus Jesum, in hominem quadrat. Serm 3.
English
Fourth Collection of Sayings of Nestorius from Various Treatises or Books, Which are scattered throughout the works of St. Cyril. From the book *On the Right Faith* to the Emperor Theodosius. For this one (who was born from God) is a true and natural son; but that one (who is from the Virgin) is equivocally called Son of God. And a little later again: Certainly the Word of God is not a man, but He assumed a man, since the Only-begotten is from the beginning by Himself the Son of God, the creator of all things; but the man whom He took up, since he is not God by nature, is called by the same name as He by whom he was assumed, who is the true Son of God; and this: No one knows the Son except the Father, shows the true and natural Son of God the Father; but that of Gabriel: Do not fear, Mary, for you have found grace with God: and behold, you will conceive in your womb, and you will bear a Son, and you will call his name Jesus, applies to the man. Sermon 3.
tmp785.tmp785.opp-lat1:2 · narrativehigh
Source
Ex epistola ad suos Constantinopoli constitutos. Populi erga me studium non vulgi acclamationibus, etc. Serm. 2. Ex responsione ad objectiones Orientalium. Anathem. 1. Interrogavi saepe eos: Divinitatem notam dicitis e beata Virgine? etc. Serm. 7. Anathem. 3. Hoc sentite in vobis quod in Christo Jesu, qui in forma Dei existens, seipsum exinanivit, etc. Serm. 7. In altera exegesi (Ibid.). Ut in nomine Jesu omne genu flectatur, etc. Serm. 7. In altera (Ibid.). Dic de eo qui suscepit, quod sit Deus, etc. Serm. 2. Anathem. 4. Ut autem ipsum manifestius dicam, et ita ut omnes facilius capiant, etc. Serm. 5. Anathem. 7. Communes enim Trimtatis sunt operationes, etc. Serm. 10. Anathem. 8. Confitemur in homine Deum; colimus divina conjunctione coadorandum hominem. Serm. Anathem. 10. Missus est ad praedicandum captivis remissionem, etc. Serm. 6.
English
From a letter to his own people established in Constantinople. The people’s zeal for me is not by the acclamations of the crowd, etc. Sermon 2. From a response to the objections of the Orientals. Anathematism 1. I have often asked them: Do you say that the divinity is known from the blessed Virgin? etc. Sermon 7. Anathematism 3. Think this within yourselves, that in Christ Jesus, who, existing in the form of God, emptied himself, etc. Sermon 7. In another exposition (Ibid.). That in the name of Jesus every knee should bend, etc. Sermon 7. In another (Ibid.). Speak of him who assumed, that he is God, etc. Sermon 2. Anathematism 4. But that I may state it more clearly, and so that all may more easily grasp it, etc. Sermon 5. Anathematism 7. For the operations of the Trinity are common, etc. Sermon 10. Anathematism 8. We confess God in the man; we worship the man who is co-adored by divine union. Sermon. Anathematism 10. He was sent to preach remission to captives, etc. Sermon 6.
tmp785.tmp785.opp-lat1:3 · narrativehigh
Source
Anathem. 11. Audite attendentes verba, etc. Serm. 9. Ex responsione ad reprehensiones Theodoreti. Anathem. 6. Atque adeo passus pontifex misericors, non vivificator ejus passus est Deus. Et Deum Christi Verbum Dei nominaverit, hisque adjecerit: Erat autem et ipse infans, et infantis Dominus. Anathem. 9. Is qui tantam Christo gloriam contulit, qui eum daemonibus fecit terribilem, donavitque ei ad coelos ascensionem. Anathem. 10. Iste fidelis Deo factus pontifex, etc. Ex epistola ad Acacium Melitenensem. Deum ex Christipara Virgine processisse, ex divina Scriptura edoctus sum: at vero Deum ex ipsa genitum esse, id nusquam edoctus sum. Nusquam igitur divina Scriptura Deum ex Christipara Virgine genitum esse dicit, sed Jesum Christum, Filium, Dominum. Propterea etiam Deus Verbum nominatur Christus, quia perpetuam cum Christo conjunctionem habet. Inconfusam itaque naturarum copulam retineamus, etc. (Ibid.)
English
Anathem. 11. Hear, paying attention to the words, etc. Serm. 9. From a response to the reproaches of Theodoret. Anathem. 6. And thus the merciful high priest suffered, not his life-giving God suffered. And he called Christ the Word of God, and added to these: But he himself was also an infant, and the Lord of an infant. Anathem. 9. He who conferred such great glory upon Christ, who made him terrible to demons, and granted him ascension to the heavens. Anathem. 10. This man, made a faithful high priest to God, etc. From a letter to Acacius of Melitene. That God proceeded from the Christ-bearing Virgin, I have been taught from divine Scripture: but that God was born from her, I have been taught nowhere. Therefore divine Scripture nowhere says that God was born from the Christ-bearing Virgin, but Jesus Christ, the Son, the Lord. For this reason also Christ is called God the Word, because he has a perpetual conjunction with Christ. Let us therefore retain the unconfused union of the natures, etc. (Ibid.)
tmp785.tmp785.opp-lat1:4 · narrativehigh
Source
Inseparabilis est Deus a visibili. Unde honorem ejus, qui non separatur, non separo: separo naturas, sed conjungo adorationem (Serm. 7, ibid.).
English
God is inseparable from the visible. Hence I do not separate the honor of him who is not separated: I separate the natures, but I unite the adoration (Serm. 7, ibid.).
Citation. Tergwame, “Collectio Quarta”, tmp785.tmp785.opp-lat1:1, machine-draft, 2026. https://naxiai.com/christian/works/tmp785.tmp785.opp-lat1#s1
Colophon. Source: ogl-pl · licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0022 · generated 2026-11-15.