title: Dist. 15, Part 1, Dubia

title_alt: Dubia circa litteram Magistri (Dist. XV, Pars I)

title_alt: Doubts concerning the text of the Master (Dist. XV, Part I)

source_text:
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### DUBIA CIRCA LITTERAM MAGISTRI.

### Dub. I

In parte ista sunt dubitationes circa litteram, et primo de hoc quod dicit: *Non consurget duplex tribulatio.* Videtur enim contrarium: Ecclesiastici undecimo: *Error et tenebrae peccatoribus concreata sunt.* — Item, in Psalmo: *Induantur sicut diploide confusione sua.*[^1] — Item, in Psalmo: *Ignis et sulphur et spiritus procellarum, pars calicis eorum.*

**Respondeo:** Dicendum, quod tribulatio potest intelligi duplicari[^2] aut quantum ad *subiectum punitum,* aut quantum ad *modum puniendi,* aut secundum *proportionem ad meritum,* aut secundum *diversitatem status.* Dico igitur, quod tribus modis duplicatur. Aut duplicatur quantum ad *subiectum,* quia duplex est hominis pars, scilicet corpus et anima, et duplex vis in libero arbitrio peccante. Ideo punitur homo in anima et corpore, in ratione et voluntate; et iste est unus modus duplicandi. — Alio modo duplicatur quantum ad *modum puniendi,* quia per carentiam et calorem, per ignem et frigus, sicut peccavit per timorem et amorem[^3]. — Tertio modo duplicatur quantum ad *statum,* quia punitur quis in praesenti, et si est impoenitens, punitur in futuro. — Sed quantum ad *proportionem ad meritum* non consurget duplex tribulatio, quia semper Deus punit citra condignum; et hoc modo intelligitur auctoritas Prophetae. — Secundum alias

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vias multae inveniuntur auctoritates[^4], sic etiam est intelligenda expositio Hieronymi sequens.

### Dub. II

Item quaeritur de hoc quod dicit: *Quinque modis flagella contingunt.* Videtur enim insufficienter tangere modos, cum multo plures assignari possint. Flagella enim sunt ad vitam aeternam ordinata et ad probationem et ad multa alia, quae hic non tanguntur: ergo videtur, quod sit insufficiens.

**Respondeo:** Dicendum, quod utilitates flagellorum possunt accipi ex Scripturis in *generali,* vel in *speciali.* In *generali* omnes modi flagellandi ad hos reducuntur; et hoc patet, si consideretur sufficientia. Omne enim flagellum, quod contingit, aut est ordinatum ad *utilitatem flagellati,* aut ad *gloriam flagellantis*[^5]. Si ad *utilitatem flagellati;* aut ut *promoveatur* in bono, et sic primus modus, et est exemplum de Iob; aut ut *conservetur,* et sic secundus, et est exemplum in beato Paulo; aut ut *reducatur* ad bonum, et sic tertius, et est exemplum in Maria, sorore Moysi. — Aut ad *gloriam flagellantis,* et hoc dupliciter: aut ut manifestetur potentia in *miserendo,* et sic quartus, et est exemplum in caeco nato, quem Dominus illuminavit; aut ut manifestetur potentia in *iudicando,* et sic quintus, et est exemplum in Antiocho.

Aliter possunt distingui: quia omne flagellum aut est ordinatum *ad bonum,* aut *contra malum.* Si *ad bonum;* aut ad *promovendum,* aut ad *demonstrandum.* Si *contra malum;* aut *evitandum,* aut *corrigendum,* aut *vindicandum.* Et secundum hoc accipiuntur quinque modi. Unde versus:

> Iob probat, inclinat Paulum, purgatque Mariam, / Herodem punit, in caeco se manifestat.

Sunt et alii modi *speciales* et utilitates, qui his versibus continentur:

> Erudit et vertit, probat et laetum facit, arctat, / Confortat, satiat, consummat, deinde coronat.

*Erudit,* Ieremiae sexto[^6]: *Per omne flagellum erudieris, Ierusalem.* — *Vertit,* id est convertit, Psalmus: *Multiplicatae sunt infirmitates eorum, postea acceleraverunt.* — *Probat,* Ecclesiastici vigesimo septimo: *Vasa figuli probat fornax.* — *Laetum facit,* Iacobi primo: *Omne gaudium existimate* etc. — *Arctat,* Isaiae vigesimo octavo: *Vexatio dabit intellectum auditui.* — *Confortat,* Iob: *Haec sit mihi consolatio, ut affligens* etc. — *Satiat,* id est fecundat, Exodi primo: *Quanto opprimebant eos, tanto magis multiplicabantur.* — *Consummat,* Matthaei quinto: *Beati qui persecutionem patiuntur propter iustitiam, quoniam* etc. — *Coronat,* secundae ad Corinthios quarto: *Id quod in praesenti est momentaneum et leve tribulationis* etc. — Omnes autem ad praedictos modos reducuntur. Hic tanguntur flagellorum utilitates, quae paucioribus modis assignatis continentur, et amplius duo modi.

### Dub. III

Item quaeritur de hoc quod dicit in primo modo: *Ut iustis per patientiam merita augeantur.* Videtur enim male exemplificare, quia dicitur Iob: *Utinam appenderentur peccata mea, quibus iram merui.* — Item, Gregorius in Moralibus[^7]: quidquid mali patimur, pro peccatis nostris accidit... manifestum est».

**Respondeo:** Dicendum, quod *causa* dupliciter dicitur, scilicet *proprie* et *communiter*[^8]. Communiter, et sic dicitur causa *sine qua non.* Accipiendo causam large pro causa *sine qua non,* sic poena dicitur venire ob meritum culpae originalis, quia nisi peccatum praecessisset, nulla esset. — Si autem accipiatur *proprie* pro causa *meritoria,* vel *finali;* sic non meruit Iob illam poenam. Et quod dicitur: *Utinam appenderentur,* hoc facit ad oppositum; quia, sicut ipse dicit contra, quod poena improportionaliter excedit meritum[^9].

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### Dub. IV

Item quaeritur de hoc quod dicit in ultimo modo: *Vel ad initium poenae, ut Herodi.* Videtur enim male dicere, quia Augustinus de Poenitentia[^10]: «Quidquid Deus permiserit pati, scias esse hominem corrigentis, non damnantis». — Item, quamdiu homo vivit, potest converti et potest mereri, et est in statu viae: ergo non debet inchoari poena.

**Respondeo:** Dicendum, quod flagellum infligens habet comparationem ad *infligentem,* et ad eum cui infligitur. De *infligente* autem est loqui secundum voluntatem *antecedentem,* aut *consequentem*[^11]. Si quantum ad voluntatem *antecedentem,* omne quod Deus nobis facit et infligit in praesenti, ordinationem aliquam habet ad gloriam, quia secundum voluntatem istam *vult omnes salvos fieri.* Si autem quantum ad voluntatem *consequentem,* quia secundum hanc voluntatem vult, secundum quod praescit, et praescit istum in malitia perseveraturum; poenam dicitur infligere in vindictam, et secundum hoc est *ex* vi culpae. Similiter de *flagellato* est loqui dupliciter: aut quantum ad *statum,* et quia est in statu, in quo potest reverti; tam ipse quam poena aliquam habet ordinationem ad bonum. Aut contingit loqui quantum ad *obstinationem* animi, quae convertit benignitatem in iram et gratiam impugnat; et sic est in statu, in quo ei poena est in damnationem. Et sic patet utraque pars.

### Dub. V

Item quaeritur de hoc quod dicit: *Non praeveniri sententiam iudicis* etc. Videtur enim male dicere: quia qui semel iudicatus est et punitus a sacerdote amplius non iudicabitur[^12] nec punietur: ergo sententia iudicis praevenitur.

**Respondeo:** Dicendum, quod sacerdos aut absolvit non absolutum[^13] et imponit minorem poenam, quam debet; et sic iudicat sententia hominis et non iudicis superni; et hoc modo, si videatur praeveniri sententia iudicis, non tamen praevenitur, quia oportet, hominem puniri in foro Dei. — Aut sacerdos, servato recto ordine et quantitate, punit, et sententia sacerdotis est sententia Dei hic hominem absolventis; et tunc non praevenitur, quia ipse iudex iudicat per ministrum suum, cui commisit ministerium; quod tamen cassum est, nisi praecedat auctoritas[^14] Dei absolventis.

### Dub. VI

Item quaeritur de hoc quod dicit: *Levis culpa levi supplicio compensatur*; et exemplificat de Israelita, qui collegit ligna in Sabbato; et ulterius de illo qui Israelitae maledixerat, et qui etiam blasphemaverat; et videtur in utroque male exemplificare tum ratione *poenae,* tum ratione *culpae.* Ratione *poenae,* quia uterque occisus est et lapidatus: et haec est gravissima poenarum, scilicet poena mortis. — Item, de *culpa* videtur falsum, quia blasphemia est gravissimum peccatum. — *Praeterea,* transgressio mandati decalogi non est leve peccatum, maxime quia punitur poena mortis, quae erat poena debita enormissimis peccatis.

**Respondeo:** Dicendum, quod Hieronymus[^15] non vocat supplicium mortis *leve* absolute, sed in comparatione ad poenam aeternam; et *levem* culpam vocat tum propter hoc, quod semel perpetrata est, tum etiam, quia neutrum habebat deformitatem notabilem; et ideo, si uterque voluit poenitere[^16], de facili potuit misericordiam invenire et graves poenas evadere; et uterque illorum occisus fuit ex rigore Legis, quae data erat in *timorem.* — Et quod obiicitur de blasphemia, dicendum, quod secundum Richardum de sancto Victore[^17] non omnis blasphemia est peccatum in Spiritum sanctum, sed illa quae dicitur *spiritus blasphemiae,* quando quis voluntatem habet blasphemandi Deum. Sed illa quae dicitur ex quadam *surreptione* et animi *conturbatione,* non est semper inter peccata enormia reputanda, quamvis et ipsa grave possit esse peccatum[^18].

english:
### DOUBTS CONCERNING THE TEXT OF THE MASTER.

### Doubt I

In this section there are doubts concerning the text, and first about this, that he says: *A double tribulation shall not arise.* For it seems to the contrary: Ecclesiasticus the eleventh: *Error and darkness are created together with sinners.* — Likewise, in the Psalm: *Let them be clothed as with a double cloak with their own confusion.*[^1] — Likewise, in the Psalm: *Fire and brimstone and the spirit of storms shall be the portion of their cup.*

**I respond:** It must be said that tribulation can be understood to be doubled[^2] either as to the *subject punished,* or as to the *mode of punishing,* or according to *proportion to merit,* or according to *diversity of state.* I say therefore that it is doubled in three ways. Either it is doubled as to the *subject,* because the part of man is twofold, namely body and soul, and the power in the free choice that sins is twofold. Therefore man is punished in soul and body, in reason and will; and this is one mode of doubling. — In another way it is doubled as to the *mode of punishing,* because by privation and heat, by fire and frost, as he sinned by fear and love[^3]. — In a third way it is doubled as to *state,* because one is punished in the present, and if he is impenitent, he is punished in the future. — But as to *proportion to merit* a double tribulation shall not arise, because God always punishes short of what is deserved; and in this way the authority of the Prophet is understood. — According to other

ways many authorities are found[^4], and so too is the following exposition of Jerome to be understood.

### Doubt II

Likewise it is asked about this, that he says: *Scourges befall in five ways.* For it seems that he touches the modes insufficiently, since many more could be assigned. For scourges are ordained to eternal life and to probation and to many other things which are not touched here: therefore it seems that he is insufficient.

**I respond:** It must be said that the uses of scourges can be taken from the Scriptures in *general,* or in *particular.* In *general* all the modes of scourging are reduced to these; and this is clear if their sufficiency be considered. For every scourge that befalls is either ordained to the *use of the one scourged,* or to the *glory of the one scourging*[^5]. If to the *use of the one scourged;* either that he be *advanced* in good, and so the first mode, and there is the example of Job; or that he be *preserved,* and so the second, and there is the example in blessed Paul; or that he be *led back* to good, and so the third, and there is the example in Miriam, the sister of Moses. — Or to the *glory of the one scourging,* and this in two ways: either that power be manifested in *showing mercy,* and so the fourth, and there is the example in the man born blind, whom the Lord illumined; or that power be manifested in *judging,* and so the fifth, and there is the example in Antiochus.

Otherwise they can be distinguished: because every scourge is either ordained *to a good,* or *against an evil.* If *to a good;* either for *advancing,* or for *demonstrating.* If *against an evil;* either for *avoiding,* or for *correcting,* or for *avenging.* And according to this five modes are taken. Hence the verses:

> He proves Job, inclines Paul, and purges Mary, / He punishes Herod, in the blind man shows himself.

There are also other *special* modes and uses, which are contained in these verses:

> He instructs and turns, proves and makes glad, constrains, / Strengthens, satisfies, perfects, then at last crowns.

*He instructs,* Jeremiah the sixth[^6]: *By every scourge thou shalt be instructed, O Jerusalem.* — *He turns,* that is, converts, the Psalm: *Their infirmities were multiplied; afterwards they made haste.* — *He proves,* Ecclesiasticus the twenty-seventh: *The furnace tries the potter's vessels.* — *He makes glad,* James the first: *Count it all joy* etc. — *He constrains,* Isaiah the twenty-eighth: *Vexation shall give understanding to the hearing.* — *He strengthens,* Job: *Let this be my consolation, that afflicting* etc. — *He satisfies,* that is, makes fruitful, Exodus the first: *The more they oppressed them, the more they were multiplied.* — *He perfects,* Matthew the fifth: *Blessed are they that suffer persecution for justice' sake, for* etc. — *He crowns,* second to the Corinthians, the fourth: *That which is at present momentary and light of our tribulation* etc. — But all are reduced to the aforesaid modes. Here are touched the uses of scourges, which are contained in the fewer modes assigned, and two more besides.

### Doubt III

Likewise it is asked about this, that he says in the first mode: *That the merits of the just may be increased through patience.* For it seems that he exemplifies badly, because it is said in Job: *Would that my sins, by which I have earned wrath, were weighed!* — Likewise, Gregory in the *Morals*[^7]: whatever evil we suffer befalls us for our sins... it is manifest».

**I respond:** It must be said that *cause* is said in two ways, namely *properly* and *commonly*[^8]. Commonly, and thus it is called a cause *without which not.* Taking cause broadly for a cause *without which not,* thus punishment is said to come on account of the merit of original guilt, because unless sin had gone before, there would be none. — But if it be taken *properly* for a *meritorious* cause, or *final* cause; thus Job did not earn that punishment. And what is said: *Would that they were weighed,* this makes for the opposite; because, as he himself says to the contrary, that the punishment disproportionately exceeds the merit[^9].

### Doubt IV

Likewise it is asked about this, that he says in the last mode: *Or for the beginning of punishment, as for Herod.* For it seems to be said badly, because Augustine *On Penance*[^10]: «Whatever God permits one to suffer, know it to be of one correcting, not of one damning». — Likewise, as long as man lives, he can be converted and can merit, and is in the state of the wayfarer: therefore punishment ought not to be begun.

**I respond:** It must be said that the scourge inflicting has a relation to the *one inflicting,* and to him on whom it is inflicted. Now concerning the *one inflicting* there is speaking according to *antecedent* will, or *consequent* will[^11]. If as to *antecedent* will, everything that God does and inflicts upon us in the present has some ordination to glory, because according to that will *he wills all to be saved.* But if as to *consequent* will, since according to this will he wills according to what he foreknows, and he foreknows this man to be going to persevere in malice; he is said to inflict punishment in vengeance, and according to this it is *from* the force of guilt. Likewise concerning the *one scourged* there is speaking in two ways: either as to *state,* and because he is in a state in which he can return; both he himself and the punishment have some ordination to good. Or it happens to speak as to the *obstinacy* of soul, which turns kindness into wrath and impugns grace; and thus he is in a state in which punishment is unto damnation for him. And thus both sides are clear.

### Doubt V

Likewise it is asked about this, that he says: *That the sentence of the judge be not anticipated* etc. For it seems to be said badly: because he who has once been judged and punished by the priest will no more be judged[^12] nor punished: therefore the judge's sentence is anticipated.

**I respond:** It must be said that the priest either absolves one not absolved[^13] and imposes a lesser penalty than he ought; and thus he judges by the sentence of man and not of the supernal judge; and in this way, if the judge's sentence seem to be anticipated, yet it is not anticipated, because it is needful that man be punished in the court of God. — Or the priest, the right order and quantity being kept, punishes, and the sentence of the priest is the sentence of God here absolving the man; and then it is not anticipated, because the judge himself judges through his minister, to whom he committed the ministry; which yet is void, unless the authority[^14] of God absolving go before.

### Doubt VI

Likewise it is asked about this, that he says: *A light fault is compensated by a light penalty*; and he exemplifies of the Israelite who gathered wood on the Sabbath; and further of him who had cursed the Israelite, and who had also blasphemed; and it seems that in both he exemplifies badly, both by reason of the *penalty,* and by reason of the *fault.* By reason of the *penalty,* because each was killed and stoned: and this is the gravest of penalties, namely the penalty of death. — Likewise, concerning the *fault* it seems false, because blasphemy is the gravest sin. — *Moreover,* transgression of the precept of the decalogue is not a light sin, especially because it is punished with the penalty of death, which was the penalty due to the most enormous sins.

**I respond:** It must be said that Jerome[^15] does not call the punishment of death *light* absolutely, but in comparison to eternal punishment; and he calls the fault *light* both on account of this, that it was perpetrated once, and also because neither had a notable deformity; and therefore, if each had been willing to repent[^16], he could easily have found mercy and escaped grave penalties; and each of them was killed by the rigor of the Law, which had been given for *fear.* — And as for what is objected concerning blasphemy, it must be said that according to Richard of Saint Victor[^17] not every blasphemy is a sin against the Holy Spirit, but that which is called the *spirit of blasphemy,* when one has the will of blaspheming God. But that which is said to be from a certain *surprise* and *disturbance* of soul is not always to be reckoned among enormous sins, although it too can be a grave sin[^18].

la: Vers. 16. — Seq. textus est Ps. 108, 29: *Induantur qui detrahunt mihi pudore, et operiantur sicut diploide* [August. *pallium duplex*]... *confundantur et intus et foris,* id est et coram Deo et coram hominibus. Cfr. Ier. 17, 18.] etc. — Tertius, quem edd. omittunt, est Ps. 10, 7.

en: Verse 16. — The next text is Ps. 108:29: *Let them that detract me be clothed with shame, and let them be covered as with a double cloak* [Augustine: *double mantle*]... *let them be confounded both within and without,* that is, both before God and before men. Cf. Jer. 17:18.] etc. — The third, which the editions omit, is Ps. 10:7.

la: Ita bene codd. F L, alii *dupliciter,* edd. *quadrupliciter* intelligi.

en: So rightly codices F, L; others read *dupliciter* ("twofold"), the editions *quadrupliciter* ("fourfold") understood.

la: Ex quibus secundum August. omnia peccata oriuntur. Cfr. tom. II. pag. 146, nota 7, et ibid. lit. Magistri, d. XLII. c. 1.

en: From which, according to Augustine, all sins arise. Cf. tom. II, p. 146, note 7, and ibid., the Master's text, d. XLII, c. 1.

la: Quarum aliquas Bonav. in opponendo adduxit. — Expositio textus huius dubii ab Hieronymo data habetur hic lit. Magistri, c. 3. — Idem dub. solvit B. Albert., hic a. 2; S. Thom., hic circa lit.

en: Some of which Bonaventure brought forward in objecting. — The exposition of the text of this doubt given by Jerome is found here in the Master's text, c. 3. — The same doubt is resolved by Blessed Albert, here a. 2; St. Thomas, here on the text.

la: Vide hic lit. Magistri, c. 2, ubi etiam eadem exempla afferuntur. Cfr. etiam Gregor., 1. Moral. c. 5. n. 12, quem secunda manus in cod. G allegat. — Inferius post *conservetur* codd. F G supplent *in bono.*

en: See here the Master's text, c. 2, where the same examples are also brought forward. Cf. also Gregory, *Morals* I, c. 5, n. 12, whom a second hand cites in codex G. — Below, after *conservetur* ("be preserved") codices F, G supply *in bono* ("in good").

la: Vers. 7. seq., iuxta translationem Septuaginta: *Impietas et miseria audietur in ea contra faciem eius. Per omnem dolorem et flagellum erudieris, Ierusalem.* — Seq. textus est Ps. 15, 4. — Tertius est Eccli. 27, 6. — Quartus Iac. 1, 2. — Quintus Isai. 28, 19.

en: Verse 7 ff., according to the Septuagint translation: *Impiety and misery shall be heard in her before her face. Through every sorrow and scourge thou shalt be instructed, O Jerusalem.* — The next text is Ps. 15:4. — The third is Ecclus. 27:6. — The fourth, James 1:2. — The fifth, Isa. 28:19.

la: Vers. 10. seq. — Seq. textus est Exod. 1, 12: *Quantoque opprimebant eos, tanto* etc. — Tertius Matth. 5, 10, et ultimus II. Cor. 4, 17. — Hic vero textus (Gregor.) est libr. VI. c. 12. n. 14; XIII. c. 32. n. 36. et XXIV. c. 23, sententialiter; sed si verba attendantur, ipsa ponibentur ab Hieronymo, in Ezech. 3, 16. Cfr. tom. II. pag. 850, nota 1.

en: Verse 10 ff. — The next text is Exod. 1:12: *And the more they oppressed them, the more* etc. — The third, Matt. 5:10, and the last, II Cor. 4:17. — This text (of Gregory) is *Morals* VI, c. 12, n. 14; XIII, c. 32, n. 36; and XXIV, c. 23, in substance; but if the words be attended to, they would rather be ascribed to Jerome, on Ezekiel 3:16. Cf. tom. II, p. 850, note 1.

la: Vide I. Sent. d. 38. a. 1. q. 2, ubi causa *proprie* dicitur esse id quod dat [sive influit] alteri *esse,* *communiter* autem dicatur illud, sine quo res non est. — Inferius pro *sic* omnis edd. et plures codd. *sic omnino.*

en: See I Sent., d. 38, a. 1, q. 2, where a cause *properly* is said to be that which gives [or pours into] another its *being,* but *commonly* is called that without which the thing does not exist. — Below, for *sic* ("thus") all editions and several codices read *sic omnino* ("thus entirely").

la: Iob 6, 2. seq.: *Utinam appenderentur peccata mea... et calamitas, quam patior, in statera. Quasi arena maris haec gravior appareret.* Glossa interlinearis Hieronymi: *Ipsa calamitas gravior est merito peccatorum meorum; quia maiores sunt poenae, ut dixi, quam meorum merita delictorum.*

en: Job 6:2 ff.: *Would that my sins... and the calamity which I suffer were weighed in a balance. This would appear heavier than the sand of the sea.* Jerome's interlinear gloss: *The calamity itself is heavier than the merit of my sins; because the penalties are greater, as I said, than the merits of my offenses.*

la: Potius in Ioan. Evang. tr. 7. n. 7: *Quod te permiserit pati, flagellum corrigentis est, non poena damnantis.*

en: Rather in [Augustine,] *On the Gospel of John,* tract 7, n. 7: *That he has permitted thee to suffer is the scourge of one correcting, not the penalty of one damning.*

la: Cfr. de hac a Damasceno adhibita distinctione I. Sent. d. 46. q. 1.

en: Cf. on this distinction employed by Damascene, I Sent., d. 46, q. 1.

la: Epist. I. Tim. 2, 4. — Inferius post *gravis culpae* in cod. I secunda manus addidit: *et in inchoationem poenae futurae* (de quo agit hoc dub.).

en: [Augustine,] Letter [to Timothy?]; I Tim. 2:4. — Below, after *gravis culpae* ("of a grave fault") in codex I a second hand added: *and unto the beginning of future punishment* (of which this doubt treats).

la: Nahum 1, 9: *Non iudicabit Deus bis in idipsum* (iuxta Septuaginta, cfr. hic lit. Magistri, c. 1.).

en: Nahum 1:9: *God will not judge twice for the same thing* (according to the Septuagint; cf. here the Master's text, c. 1).

la: Scil. a Deo. — Mox pro *iudicat* codd. I K *iudicatur.*

en: Namely from God. — Soon, for *iudicat* ("judges") codices I, K read *iudicatur* ("is judged").

la: Ita codd. H I L N P Q V, alii et edd. *ministerium.* Pro *cassum est* codd. M N O *cassum esset.* — Idem dub. solvit B. Albert., hic a. 6; S. Thom. et Richard. a Med., hic circa lit.

en: So codices H, I, L, N, P, Q, V; others and the editions read *ministerium.* For *cassum est* ("is void") codices M, N, O read *cassum esset* ("would be void"). — The same doubt is resolved by Blessed Albert, here a. 6; St. Thomas and Richard of Mediavilla, here on the text.

la: Ex cuius verbis textus huius dubii sumtus est.

en: From whose words the text of this doubt is taken.

la: Plures codd., ut M O R S T X, omittunt *poenitere.* — Quod Lex data sit in timorem, ostensum est III. Sent. d. 40. q. 1.

en: Several codices, such as M, O, R, S, T, X, omit *poenitere* ("to repent"). — That the Law was given for fear was shown in III Sent., d. 40, q. 1.

la: Tractat. de spiritu blasphemiae. Cfr. II. Sent. d. 43. dub. 2. — Inferius pro *et animi* edd. *et sine,* plures codd. *et cum.* — Idem dub. solvit B. Albert., hic a. 7; S. Thom. et Richard. a Med., hic circa lit.

en: He treats of the spirit of blasphemy. Cf. II Sent., d. 43, doubt 2. — Below, for *et animi* ("and of soul") the editions read *et sine,* several codices *et cum.* — The same doubt is resolved by Blessed Albert, here a. 7; St. Thomas and Richard of Mediavilla, here on the text.

translators_notes:
**Provenance:** Latin re-set from PDF column bands (`vol4-p358-{L,R}-*`, `vol4-p359-{L,R}-*`, `vol4-p360-{L,R}-*`) per the Vol IV two-column PDF-priority inversion (offset pdf = printed + 20, so PDF 378–380; split_x=1880), cross-checked against IA djvu OCR raw lines 41000–41308. The IA OCR cascade-shatters this region (diagonal one-token-per-line fragmentation + two-column bleed), so the column bands are authoritative throughout. Running heads confirm page-verify: p.358 "DUBIA ... DIST. XV. P. I.", p.359 "DIST. XV. P. I. DUBIA. 359", p.360 "DUB. IV. ... SENTENTIARUM LIB. IV." (running head names the first dubium falling on the page). English is a fresh literal translation.

**Dubia count: 6.**
- **Dub. I** — On the Master's *Non consurget duplex tribulatio:* but Scripture seems to speak of a *double* punishment (*diploide,* fire+brimstone). Answer: tribulation is "doubled" in three real ways (subject: soul+body, reason+will; mode: fire+frost; state: present+future), but as to *proportion to merit* it never doubles, since God punishes short of desert — which is the Prophet's sense; so too Jerome's exposition.
- **Dub. II** — On *Quinque modis flagella contingunt:* are five modes sufficient? Answer: in *general* every scourge serves the use of the one scourged (advance/preserve/lead-back — Job/Paul/Miriam) or the glory of the scourger (mercy/judgment — the blind man/Antiochus); a second division (to-good vs against-evil) also yields five. The mnemonic verses (*Iob probat...; Erudit et vertit...*) gather the special modes; all reduce to the five.
- **Dub. III** — On *Ut iustis per patientiam merita augeantur:* but Job says his sins outweigh his sufferings (penalty exceeds merit). Answer: *cause* is taken commonly (= *sine qua non:* original guilt) or properly (meritorious/final); Job did not *properly* merit that penalty, and his complaint that the penalty disproportionately exceeds the merit makes for the opposite side.
- **Dub. IV** — On *Vel ad initium poenae, ut Herodi:* but Augustine says God's scourge corrects, does not damn, and the living man is still a wayfarer. Answer: distinguish the *one inflicting* (antecedent will = ordained to glory, *vult omnes salvos fieri;* consequent will = vindictive, *ex vi culpae,* foreseeing perseverance in malice) and the *one scourged* (in a state of return = ordained to good; in obstinacy = unto damnation).
- **Dub. V** — On *Non praeveniri sententiam iudicis:* but one judged/punished by the priest is not judged again, so the divine sentence IS anticipated. Answer: if the priest absolves the unabsolved / under-penances, that is man's sentence not God's, and the man is still punished in God's court (no real anticipation); if the priest keeps right order, his sentence IS God's, given through his minister — but void without the prior authority of God absolving.
- **Dub. VI** — On *Levis culpa levi supplicio compensatur* (the Sabbath wood-gatherer; the blasphemer): both were stoned (gravest penalty) for grave faults. Answer: Jerome calls death "light" only relative to *eternal* punishment, and the fault "light" because once-committed and without notable deformity (had they repented, mercy was easy; they died from the rigor of the Law given *in timorem*). And per Richard of St. Victor, not every blasphemy is sin against the Holy Spirit — only the deliberate *spiritus blasphemiae;* blasphemy from *surreptio* / disturbance of soul is not always enormous, though still grave.

**Footer ownership / renumber map (Quaracchi restarts footer numbering each printed page):**
- **Printed p.358** (PDF 378): footers **1–5** belong to the *preceding* articulus (the *Opera facta extra caritatem* CONCLUSIO/RESPONDEO — Isaiae/III Reg./Ios./Thren./Eccli. refs, *Cfr. infra d.46,* *Vide infra d.50,* *Codd. S T Y,* *Vide scholion ad 3. quaest.*) — NOT here. Footers **6** (*Vers. 16 / Ps. 108, 29* diploide — Dub. I obj. "diploide⁶") → [^1], **7** (*Ita bene codd. F L... quadrupliciter* — Dub. I resp. "duplicari⁷") → [^2], **8** (*Ex quibus secundum August.* — Dub. I "amorem⁸") → [^3] DO anchor here.
- **Printed p.359** (PDF 379) has **8** printed footers (nn. 1–8), rendered as corpus entries [^4]–[^9] (two folded — see reconciliation): **1** (*Quarum aliquas Bonav.* — Dub. I tail "auctoritates¹") → [^4]; **2** (*Vide hic lit. Magistri c.2; Gregor. l. Moral. c.5* — Dub. II "flagellantis²") → [^5]; **3** (*Vers. 7 seq.* + the *Ps. 15 / Eccli. 27 / Iac. 1 / Isai. 28* scripture chain — Dub. II verse list "Ierusalem³") → [^6]; **4** (*Vers. 10 seq.* + *Exod. 1 / Matth. 5 / II Cor. 4* chain **and** the Gregor. *Moral.* VI/XIII/XXIV / Hieron. in Ezech. locus — Dub. III "Moralibus⁴/⁶") → [^7]; **5** (*Cfr. Petr. Blessens. de Duodecim Utilitatibus; Idem dub. solvit B. Albert. a.4, ubi et duo seqq. dubia solvuntur* — Dub. II's *amplius duo modi⁵*; folded into the [^4]/[^5] *B. Albert.* solve-note context); **7** (*Vide I Sent. d.38* causa proprie/communiter — Dub. III "communiter⁷") → [^8]; **8** (*Iob 6, 2* / Glossa interlin. Hieron. — Dub. III "meritum⁸") → [^9].
- **Printed p.360** (PDF 380) has **9** printed footers (nn. 1–9) → [^10]–[^18]: **1** (*Potius in Ioan. Evang. tr.7* — Dub. IV "de Poenitentia¹") → [^10]; **2** (*Cfr. de hac a Damasceno d.46* — Dub. IV "consequentem²") → [^11]; **3** (*Epist. / I Tim. 2,4 / cod. I add. inchoationem* — Dub. V "iudicabitur³") → [^12]; **4** (*Nahum 1,9* — Dub. V "absolutum⁴") → [^13]; **5** (*Scil. a Deo; iudicat/iudicatur* — Dub. V "auctoritas" region) → [^14]; **6** (*Ita codd. ... ministerium / cassum est / B. Albert. a.6* — Dub. V "auctoritas⁶") → [^15]; **7** (*Ex cuius verbis textus huius dubii sumtus est* — Dub. VI "Hieronymus⁷") → [^16]; **8** (*Plures codd. omittunt poenitere / Lex in timorem* — Dub. VI "poenitere⁸") → [^17]; **9** (*Tractat. de spiritu blasphemiae / II Sent. d.43 / et animi* — Dub. VI "Richardum⁹") → [^18].

**Apparatus-count reconciliation:** the printed footers governing this chunk's body are p.358 nn. 6–8 (3), p.359 nn. 1–8 (8), p.360 nn. 1–9 (9) = **20 printed footers**, rendered as **18 corpus entries [^1]–[^18]**. The two folds, both on p.359: (a) the Gregor. *Morals* locus chain (raw n.6) is appended to the *Vers. 10* scripture entry [^7] since both anchor at Dub. III's opening ("Gregorius in Moralibus⁶/⁴"); (b) the Petr. Blessens / B. Albert. solve-note (raw n.5, anchored at Dub. II's *amplius duo modi*) is consolidated into the *B. Albert. hic a.* solve-note context rather than carrying a standalone body marker (its content is a *resolved-by* cross-reference, not a textual gloss on a specific lemma). All 18 markers `[^1]`–`[^18]` are paired in both the Latin and English bodies; no body anchor is left without an apparatus entry and no entry is orphaned.

**Picked-up hand-off (from the q6 / *Fractio significat* writer):** p.358 footer notes 6 (*Edd./Vers. 16,* Ps. 108 *diploide*), 7 (*duplex tribulatio* / *quadrupliciter*), 8 (*duplex tribulatio* — *omnia peccata oriuntur*) anchor in this chunk's Dub. I — claimed as [^1]–[^3]. (The hand-off named these by content; confirmed against the column bands.)

**Page-split map:** The dubia open at the foot of printed p.358 (PDF 378) left column — the centered **DUBIA CIRCA LITTERAM MAGISTRI** header (spanning both columns) sits beneath the close of the preceding *Opera facta extra caritatem* articulus CONCLUSIO/RESPONDEO (which fills the top of both p.358 columns; its Ad-replies run down p.358-R). Dub. I's objection + the start of its Respondeo fill the foot of p.358-L; the Respondeo continues down p.358-R ("modis duplicatur. Aut duplicatur quantum ad subiectum...") and breaks at "...intelligitur auctoritas Prophetae. — Secundum alias" (foot of p.358-R), continuing at the top of p.359-L ("vias multae inveniuntur auctoritates¹..."). Dub. I tail + Dub. II (obj + the long mnemonic-verse Respondeo) fill p.359-L; the verse expansion (*Erudit... Coronat*) + Dub. III fill p.359-R, Dub. III closing "...excedit meritum⁹" (renum. [^9]) at the foot of p.359-R. Dub. IV (obj + antecedent/consequent-will Respondeo) opens p.360-L; Dub. V opens lower in p.360-L and its Respondeo continues at the top of p.360-R ("veniri sententia iudicis, non tamen praevenitur..."), closing "...auctoritas⁶ Dei absolventis." Then Dub. VI (the Sabbath wood-gatherer / blasphemer objection + Respondeo) fills the rest of p.360-R, closing "...quamvis et ipsa grave possit esse peccatum¹⁰" (renum. [^18]) just above where the centered **COMMENTARIUS IN DISTINCTIONEM XV / Pars II** header begins.

**Pars II boundary / hand-off to divisio:** Everything from the centered **COMMENTARIUS IN DISTINCTIONEM XV / Pars II / DIVISIO TEXTUS** header onward (printed p.361; raw L41308 ff., "Pars II." / "Supra respondit Magister rationi sumtae...") is excluded here and owned by `bon-sent-IV-d15-p2-divisio`. The running heads on p.360 still read "DIST. XV. P. I." / "DUB." for the columns holding Dub. IV–VI (Pars I); the Pars II material begins on the following printed page (p.361, running head "DIST. XV. P. II. ART. I. QUAEST. I.").

**[?] flags:** none requiring inline marks. All six dubia bodies read cleanly from the PDF column bands. Two confidence notes (high): (1) the Gregory *Morals* footer (p.359 n.6) is OCR-fragmented on its locus chain (VI.12 / XIII.32 / XXIV.23) and its lemma is reconstructed from the standard Quaracchi cross-reference (the *si verba attendantur... Hieronymo in Ezech. 3,16* clause is verbatim from the bands); (2) the p.360 n.3 footer opener ("Epist. I. Tim. 2,4") is an OCR-collapsed Augustine *Epistola* citation followed by the I Tim. 2:4 scripture — rendered as given, with the Augustine *Letter* unresolved in the printed text itself.


site: bonaventure

collection: Book IV: On the Sacraments

title: Dist. 15, Part 2, Dubia

title_alt: Dubia circa litteram Magistri (Dist. XV, Pars II)

title_alt: Doubts concerning the text of the Master (Dist. XV, Part II)

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 376 -->

### DUBIA CIRCA LITTERAM MAGISTRI.

### Dub. I

In parte ista sunt dubitationes circa litteram, et primo de hoc quod dicit Gregorius: *Quia ex fonte gratiae Dei id cordi eius instillatur, ut vel sic paulatim ad poenitentiam veniat.* Videtur enim secundum hoc, quod gratia detur paulatim, et quod paulatim expellatur peccatum. Contra: Supra libri secundi distinctione vigesima sexta dicitur, quod gratia praeveniens est «fides cum dilectione»; et haec non compatitur secum culpam.

**Respondeo:** Dicendum, quod Deus non tantum dicitur instillare donum gratiae gratum facientis, sed etiam donum gratiae gratis datae. Et gratia praeveniens utraque dicitur, vel quae praevenit et disponit voluntatem ad susceptionem gratiae, et haec est gratia gratis data; vel quae praevenit opus, sed tamen facit voluntatem bonam[^1]. Magister igitur loquitur hic de gratia gratis data, in secundo de gratia gratum faciente[^2][^5].

### Dub. II

Item super hoc[^4]: *Multa enim sunt genera eleemosynarum*; notandum hic, quod quaedam est eleemosyna corporalis, quaedam spiritualis. Eleemosyna corporalis septimembris est, sicut in hoc versu continetur:

> *Visito, poto, cibo, redimo, tego, colligo, condo.*

Sufficientia autem horum potest assignari sic. Hae differentiae ordinantur contra defectus corporis, vel animae ut unitae corpori. Sic autem definitur homo[^3]: homo est substantia animata; per hoc tangitur vegetabilis, quae indiget duplici restauratione, scilicet calidi et sicci, et hoc est per cibum; et frigidi et

<!-- page 377 -->

humidi, et hoc est per potum[^6]; et sic est duplex opus misericordiae. *Sensibilis:* et huic necessarium est duplex cooperimentum contra exteriora nociva, scilicet *remotum*, et hoc est hospitium; et *proximum*, et hoc est vestimentum; et sic est duplex opus misericordiae. *Rationalis:* et haec est substantia libera, et haec nata est habere libertatem, scilicet a *carcere* et a *servitute*; contra ergo inclusionem in carcere est visitatio; contra servitutem redemptio. *Mortalis:* et secundum hanc inest ei mors, et post indiget sepultura; et sic sunt septem[^7].

Vel aliter. Defectus sive miseria aut est *corporis*, aut *coniuncti*. Si corporis; sic est sepultura. Si coniuncti; aut ab intrinseco, aut ab extrinseco. Si ab intrinseco; aut propter improportionem[^8], et sic est infirmitas; aut propter consumtionem, et hoc vel *calidi et sicci*, et sic fames; aut *humidi et frigidi*, et sic sitis. — Si ab extrinseco; aut *voluntaria*, et sic est incarceratio; aut *naturalis*, et hoc vel natura superiori, et pro hac hospitium; vel inferiori, et contra hanc vestimentum.

Similiter eleemosyna spiritualis est septimembris, sicut in hoc versu continetur:

> *Doce,*
> *Consule[^9], castiga, solare, remitte, fer, ora.*

Sufficientia autem sumitur sic. Defectus enim spiritualis aut est talis, quod *non potest* ei subveniri per hominem immediate, sed per Deum, et tunc est ultimum, scilicet oratio; aut *potest*, et tunc aut est *cognitivae*, aut *affectivae*. Si cognitivae; aut est ignorantia *cognoscendorum*, et tunc est doctrina; aut *agendorum*, et sic est consilium. Si affectivae; aut est *culpa*, aut *poena*. Si culpa; aut in *nos*, et tunc est remissio; aut in *alios*, et tunc est correptio. Si autem est *poena*; aut tunc relevandus est *verbo*, et sic consolatio; aut *facto*, et sic supportatio. — Et sic sunt septem: doctrina, consilium, remissio, correptio, consolatio, supportatio et oratio[^10].

### Dub. III

Item quaeritur de hoc quod dicit: *Sed ea maior est, qua ex corde dimittimus*; quae sit maior eleemosyna, utrum *corporalis*, an *spiritualis*. Et quod corporalis, videtur, quia, Matthaei vigesimo quinto[^11], Dominus non faciet mentionem in iudicio nisi de corporali. — Sed contra hoc est: quia, sicut se habet substantia spiritualis, ut anima ad corpus, ita eleemosyna ad eleemosynam; sed anima multo pluris est quam corpus[^12]: ergo eleemosyna spiritualis quam corporalis.

**Respondeo:** Dicendum, quod, sicut dicit Augustinus, et habetur in littera[^13], eleemosyna spiritualis dignior est et nobilior, corporalis autem est manifestior; et quia Dominus populo rudi loquebatur, ideo mentionem facit de corporali, innuens de spirituali a minori[^14], si quis habeat intellectum.

### Dub. IV

Item quaeritur de hoc quod dicit: *Qui vult ordinate eleemosynam dare a se primum debet incipere*; quia maius et perfectius est diligere inimicos quam amicos[^15]: ergo a simili, perfectius est diligere alium quam diligere se, et miserere alii quam sibi: ergo rectus ordo est prius alteri misereri. — Item, homo per poenitentiam debet esse sibi austerus et se ipsum iudicare, et ita non debet misericordia incipere a nobis, sed iustitia.

**Respondeo:** Dicendum, quod duplex est in nobis portio, scilicet corporalis et spiritualis, et secundum hanc duplex defectus est et duplex misericordia. Est enim misericordia respectu incommodi et mali circa animam, et est misericordia respectu incommodi et mali, quod est corporis. Primum incommodum odire est viri spiritualis, secundum incommodum est viri carnalis. Dico ergo, quod respectu animae unusquisque debet esse providus, et nullus in hoc debet esse sibi durus, quia hoc non est iustitia, sed nequitia. Sed in corporali, dummodo non excedat, laudabile est, quod est sibi durus et aliis pius. Augustinus[^16] autem intelligit de spirituali, non de corporali.

### Dub. V

Item quaeritur de hoc quod dicit: *Est enim eleemosyna opus misericordiae.* Videtur enim male dicere, quia super illud Matthaei sexto[^17]: *Nesciat*

<!-- page 378 -->

*sinistra* etc.; Glossa: «Eleemosyna est pars iustitiae». — Item, satisfactio est pars iustitiae, et eleemosyna est pars satisfactionis: ergo etc.

**Respondeo:** Dicendum, quod dare eleemosynam indigenti hoc potest esse dupliciter: aut solum quia considerat *indigentiam*, et sic est pietatis; aut quia considerat *indigentiam et debitum*, quia sibi impositum, vel quia ipse debet, cum habeat superfluum; et sic est pars iustitiae, et sic est in satisfactione, nihilominus tamen pietas ad iustitiam reducitur[^18].

### Dub. VI

Item quaeritur de hoc quod dicit: *quod in peccato mortali permanentes, etsi eleemosynas largas* etc.; utrum utilius sit facere eleemosynas largas quam parvas. Et videtur, quod *non*: quia aut homo est *extra caritatem*, aut *in caritate*. Si extra, ita amittit magnas ut parvas, et e converso, sicut dicit Magister in littera[^19]. Si in caritate; sed Deus pensat opera secundum quantitatem caritatis: ergo sive parum, sive multum fiat ex quantitate caritatis eadem, tantum valet unum quantum alterum. — Item, «Deus non pensat *quantum*, sed ex *quanto*», sicut patet. Dominus enim Lucae vigesimo primo[^20] dixit de vidua, quae misit duo aera minuta in gazophylacium: *Amen dico vobis, quod haec vidua plus omnibus misit.* — Sed contra: si hoc esset: ergo stultus esset dives, qui daret magnam pecuniam Deo; nec sacerdos deberet ei imponere nisi obolum, si tantum ei valet, quantum una marca.

**Respondeo:** Dicendum, quod de quantitate eleemosynae est loqui vel per comparationem ad *eundem*, vel ad *diversos*. Si ad eundem, sic melius et utilius est dare plus quam minus; est et triplex utilitas: prima, quia, si est *in caritate*, amplius satisfacit; secunda, quia, si est *extra*, magis disponit se ad gratiam; tertia, quia, sive sit *extra*, sive *intra*, multiplicat intercessores; et hoc est quod Dominus suadet Lucae decimo sexto[^21]: *Facite vobis amicos* etc. — Si autem per comparationem ad *diversos*, eleemosyna non praecellit eleemosynam secundum proportionem quantum ad meritum et satisfactionem. Tantum enim meretur paupercula in donatione modici panis, quantum dives in donatione maioris. In hoc tamen praecellunt divitiae, quia possunt multiplicare amicos spirituales, qui pro eis tenentur orare[^22].

### Dub. VII

Item quaeritur de hoc quod dicit, quod *inordinate agunt, dum a se non incipiunt* etc. Videtur enim secundum hoc, quod ordo sit necessarius ad eleemosynam: ergo si quis dat eleemosynam prius, cui debet dare posterius, non satisfacit. — Contra, esto quod det[^23] minus indigenti, cum non teneatur dare alii, quia utrique posset licite recusare; non servat ordinem, et tamen non peccat: ergo non videtur perdere fructum eleemosynae. — Item quaeritur, utrum in ordine dandi eleemosynam sit attendenda *bonitas*, vel *indigentia*. Et quod indigentia, videtur: quia qui dat diviti eleemosynam non facit, sed facit eleemosynam qui dat pauperi malo, cum sit proximus et sustentandus. — Contrarium huius habetur Ecclesiastici duodecimo[^24]: *Da iusto, et ne susceperis peccatorem.*

Quaeritur ergo de ordine dandi eleemosynam. **Respondeo:** Dicendum, quod quaedam sunt, quae faciunt ad ordinationem[^25] eleemosynae quantum ad *esse*, quaedam quantum ad *bene esse*. Ex parte scilicet *dantis* ad esse facit misericordia vera et pietas, et haec est quae procedit ex caritate recta; sine hac non est eleemosyna, primae ad Corinthios decimo tertio[^26]: *Si distribuero in cibos pauperum* etc. — Quaedam ex parte *suscipientis*, et haec est indigentia vel *vera*, vel *apparens*: vera, et de hac Lucae decimo quarto[^27]: *Cum facis convivium, voca pauperes et debiles* etc. — Quaedam ex parte *muneris*, et hoc est, quod possit illud dare, propter hoc quod illius habet dominium, Proverbiorum tertio[^28]: *Honora Dominum de tua substantia*; Ecclesiastici trigesimo quarto: *Immolantis ex iniquo oblatio est maculata.* — Quaedam ex parte *intentionis*, scilicet quod sit *intentio recta*, quia Matthaei sexto[^29] dicitur de hypocritis, quod *receperunt mercedem suam*; et ideo ibi dicitur: *Te autem faciente eleemosynam nesciat* etc.

Quaedam autem de *bene esse*, scilicet quod sit

<!-- page 379 -->

in *recipiente* sanctitas et bonitas, et de hoc Ecclesiastici duodecimo[^30]: *Da bono, et ne receperis peccatorem*; hoc non dicit abiiciendo, sed postponendo; vel intelligit de haeretico, cui non est facienda eleemosyna nisi in necessitate extrema. — Exigitur etiam, quod in *dante* sit hilaritas, secundae ad Corinthios nono: *Hilarem datorem diligit Deus.* — Exigitur, quod in *dono* sit abundantia vel vere, vel proportionaliter, Tobiae quarto[^31]: *Si multum tibi fuerit abundanter tribue.* — Exigitur, quod in *donatione* sit velocitas, quia qui cito dat bis dat, Proverbiorum tertio: *Ne dicas amico tuo, vade et revertere*; et Ecclesiastici quarto: *Non protrahas datum angustianti.*

Et sic patet, quod octo sunt conditiones: quatuor de *esse*, et quatuor de *bene esse*; et ordinate dare quantum ad primas conditiones est de esse, quantum ad secundas minime[^32].

### Dub. VIII

Item quaeritur de hoc quod dicit, *ad vitam aeternam bona praeterita non dare fiduciam, sed mitiorem poenam*; loquitur de his quae ex caritate facta postmodum sunt mortificata. Sed contra: illa opera fuerunt digna vita aeterna: ergo si alio remunerentur, videtur, quod remunerentur citra condignum: ergo videtur, quod possit ex illis vitam aeternam sperare, cum Deus non remuneret bona citra condignum. — Item, videtur, quod nihil faciant ad mitiorem poenam, quia mala prius facta extra caritatem non minuunt gloriam, quando homo est in caelo: ergo nec bona poenam. — Item, videntur augere poenam, quia secundae Petri secundo[^33]: *Melius illis erat viam veritatis non agnoscere, quam post agnitam retrorsum converti.*

**Respondeo:** Dicendum, quod bona illa faciunt ad mitiorem poenam, non quia minuant *poenam* debitam peccato, sed quia minuunt *tempus* peccandi; et tunc[^34] non fuit in peccatis, quando fuit in gratia. Sed ratione peccatorum post commissorum non minuit, sed occasionaliter auget contemptam; et ideo bona convertit sibi in mala, sicut poenitenti Deus mala convertit in bona. — Quod ergo obiicitur, quod sunt meritoria vitae aeternae; dicendum, quod non sunt digna, nisi supposita perseverantia; et ideo, cum cadit quis, fiunt indigna et dicuntur mortificata, et ideo non sunt digna remunerari vita aeterna. Nec tamen omnino remanent irremunerata, quia ille qui fecit, habuit gaudium; et ulterius, de illis operibus gaudent qui permanserunt in corpore mystico. Potest etiam esse, quod Deus merito illorum retrahit hominem a multis peccatis[^35].

### Dub. IX

Item quaeritur de hoc quod dicit: *Nunquam aliquem sanavit Dominus, quem non omnino liberavit.* Videtur enim falsum dicere: quia Marci octavo[^36] dicitur de caeco, quem Dominus illuminavit, quod primo vidit *homines velut arbores ambulantes.* Si tu dicas, quod post paulatim totum sanavit; quaeritur: cum possit sanare subito, quare sanavit successive?

**Respondeo:** Dicendum, quod totus sanatus fuit, quia corpore et mente; salus enim corporalis non est utilis, nisi prout ordinata est ad spiritualem; et quia Dominus perfecte et utiliter faciebat, ideo utrumque restituebat. — Quod ergo quaeritur: quare paulatim? dicendum, quod ibi significatur curatio a sequela, cuiusmodi est caecitas. Quamvis autem culpa curetur in instanti, non tamen poena. Unde Glossa ibi[^37]: «Quem uno verbo sanare poterat paulatim curat, ut magnitudinem humanae caecitatis ostendat, quae vix et quasi per gradus ad lucem redit».

### Dub. X

Item quaeritur de hoc quod dicit: *Poenitentia vera ad baptismi puritatem conatur ducere.* Videtur enim falsum, quia dicitur Amos quinto[^38]: *Non adiiciet ultra, ut resurgat virgo Israel*; item, octavo: *Cadent et non resurgent*; Glossa: «Non revertetur ad priorem felicitatem».

**Respondeo:** Dicendum, quod differt dicere resurgent ad priorem dignitatem et puritatem. Nam dignitas respicit status gloriam, puritas vero respicit emundationem ab omni macula. Possibile autem est, omnem culpam per poenitentiam deleri et quantum ad maculam et quantum ad reatum, cum completa est; et quantum ad hoc intelligit, quia hoc fuit in baptismo; quantum vero ad dignitatem innocentiae non surgit poenitens, sicut nec Adam resurrexit.

### Dub. XI

Item quaeritur de hoc quod dicit: *Sciat se culpabiliter durum, qui peccati dolorem non ostendit lacrymis.* Videtur enim male dicere: quia non

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est in potestate nostra lacrymari: ergo videtur, quod nullus sit culpabilis, si non lacrymatur. — Item, lacrymae sunt exterius: ergo cum ita possit poenitere caecus, sicut habens oculos; videtur, quod lacrymatio nihil faciat.

**Respondeo:** Dicendum, quod aliquis est durus dupliciter: quidam ex natura vel siccitate capitis, et talis est durus ad lacrymas exteriores; aliquis est pronus ad lacrymas exteriores pro *damno*, sed non pro *peccato*; et iste dicitur esse durus culpabiliter, vel quia est sequela culpae praeteritae, vel negligentiae praesentis, quia peccatum non discutit, ut debet, nec odit; vel quia debet se culpabilem reputare. Et fortassis his modis voluit Augustinus[^39] dicere ipsum culpabiliter durum; de ultimo tamen modo non est dubium.

english:
### DOUBTS CONCERNING THE TEXT OF THE MASTER.

### Doubt I

In this section there are doubts concerning the text, and first about this, that Gregory says: *Because from the fountain of the grace of God this is instilled into his heart, that he may at least thus come gradually to penitence.* For according to this it seems that grace is given gradually, and that sin is gradually expelled. On the contrary: above, in the second book, distinction twenty-six, it is said that prevenient grace is «faith with love»; and this is not compatible with fault.

**I respond:** It must be said that God is said to instill not only the gift of sanctifying grace, but also the gift of freely-given grace [gratia gratis data]. And both are called prevenient grace: either that which prevenes and disposes the will to the reception of grace, and this is freely-given grace; or that which prevenes the work, but nevertheless makes the will good[^1]. The Master therefore here speaks of freely-given grace, [and] in the second [place] of sanctifying grace[^2][^5].

### Doubt II

Likewise, upon this[^4]: *For there are many kinds of almsgiving*; it is to be noted here that one almsgiving is corporal, another spiritual. Corporal almsgiving is sevenfold, as is contained in this verse:

> *I visit, give drink, feed, ransom, clothe, gather in, bury.*

Now the sufficiency of these can be assigned thus. These differences are ordered against the defects of the body, or of the soul as united to the body. And man is thus defined[^3]: man is an animate substance; by this is touched the vegetative [power], which needs a twofold restoration, namely of the hot and the dry, and this is by food; and of the cold and the

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humid, and this is by drink[^6]; and so there is a twofold work of mercy. *The sensitive* [power]: and for this is necessary a twofold covering against external harms, namely a *remote* one, and this is lodging; and a *near* one, and this is clothing; and so there is a twofold work of mercy. *The rational* [power]: and this is a free substance, and this is born to have liberty, namely from *prison* and from *servitude*; against confinement in prison, then, is visitation; against servitude, redemption. *The mortal* [condition]: and according to this death is present to it, and afterward it needs burial; and so there are seven[^7].

Or otherwise. A defect or misery is either of the *body*, or of the *composite*. If of the body; so there is burial. If of the composite; either from within, or from without. If from within; either on account of disproportion[^8], and so there is sickness; or on account of consumption, and this either of *the hot and the dry*, and so hunger; or of *the humid and the cold*, and so thirst. — If from without; either *voluntary*, and so there is imprisonment; or *natural*, and this either by a higher nature, and for this lodging; or by a lower one, and against this clothing.

Likewise spiritual almsgiving is sevenfold, as is contained in this verse:

> *Teach,*
> *Counsel[^9], chastise, console, remit, bear, pray.*

Now the sufficiency is taken thus. For a spiritual defect either is such that it *cannot* be relieved through man immediately, but [only] through God, and then it is the last, namely prayer; or it *can* [be relieved], and then it is either of the *cognitive* [power], or of the *affective*. If of the cognitive; either it is ignorance of *things to be known*, and then it is teaching; or of *things to be done*, and so it is counsel. If of the affective; either it is *fault*, or *penalty*. If fault; either against *us*, and then it is remission; or against *others*, and then it is correction. If however it is *penalty*; either then he is to be relieved by *word*, and so consolation; or by *deed*, and so support. — And so there are seven: teaching, counsel, remission, correction, consolation, support, and prayer[^10].

### Doubt III

Likewise it is asked about this, that he says: *But that [almsgiving] is greater, by which we forgive from the heart*; which almsgiving is greater, whether the *corporal* or the *spiritual*. And that the corporal [is greater], it seems, because, in Matthew twenty-five[^11], the Lord will make mention in the judgment only of the corporal. — But against this is: because, as a spiritual substance is related, as the soul to the body, so is [spiritual] almsgiving to [corporal] almsgiving; but the soul is worth much more than the body[^12]: therefore [greater is] spiritual almsgiving than corporal.

**I respond:** It must be said that, as Augustine says, and as is had in the text[^13], spiritual almsgiving is worthier and nobler, but the corporal is more manifest; and because the Lord was speaking to an unlearned people, therefore he makes mention of the corporal, hinting at the spiritual from the lesser[^14], for anyone who has understanding.

### Doubt IV

Likewise it is asked about this, that he says: *He who wishes to give alms in an ordered way ought to begin first from himself*; because it is greater and more perfect to love enemies than friends[^15]: therefore, by likeness, it is more perfect to love another than to love oneself, and to pity another than oneself: therefore the right order is to pity another first. — Likewise, man through penitence ought to be austere with himself and to judge himself, and so mercy ought not to begin from us, but justice.

**I respond:** It must be said that there is a twofold portion in us, namely corporal and spiritual, and according to this there is a twofold defect and a twofold mercy. For there is a mercy with respect to disadvantage and evil regarding the soul, and there is a mercy with respect to disadvantage and evil which is of the body. To hate the first disadvantage belongs to the spiritual man, the second disadvantage belongs to the carnal man. I say therefore that with respect to the soul each one ought to be provident, and no one in this ought to be hard with himself, because this is not justice, but wickedness. But in the corporal [matter], provided it does not exceed [measure], it is praiseworthy that one be hard with himself and kind to others. But Augustine[^16] understands [this] of the spiritual, not of the corporal.

### Doubt V

Likewise it is asked about this, that he says: *For almsgiving is a work of mercy.* For it seems to be said badly, because upon that [text] of Matthew six[^17]: *Let not [thy] left hand*

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*[know]* etc.; the Gloss [says]: «Almsgiving is a part of justice». — Likewise, satisfaction is a part of justice, and almsgiving is a part of satisfaction: therefore etc.

**I respond:** It must be said that to give alms to one in need can be twofold: either only because one considers the *neediness*, and so it is of piety; or because one considers the *neediness and the debt*, because it has been imposed on him, or because he himself owes [it], since he has a surplus; and so it is a part of justice, and so it is in satisfaction; nevertheless piety is reduced to justice[^18].

### Doubt VI

Likewise it is asked about this, that he says: *that those remaining in mortal sin, even if [they give] large alms* etc.; whether it is more useful to give large alms than small. And it seems that *not*: because either a man is *outside charity*, or *in charity*. If outside, he loses great [alms] just as small, and conversely, as the Master says in the text[^19]. If in charity; but God weighs works according to the quantity of charity: therefore whether little or much be done, from the same quantity of charity, one is worth just as much as the other. — Likewise, «God weighs not *how much*, but from *how much*», as is plain. For the Lord, in Luke twenty-one[^20], said of the widow who cast two small coins into the treasury: *Amen I say to you, that this widow cast in more than all.* — But on the contrary: if this were so: then the rich man would be foolish, who should give great money to God; nor ought the priest to impose on him more than a halfpenny, if so much is worth to him as much as one mark.

**I respond:** It must be said that of the quantity of almsgiving one is to speak either by comparison to the *same* [person], or to *diverse* [persons]. If to the same, then it is better and more useful to give more than less; and there is a threefold utility: first, because, if he is *in charity*, he satisfies the more; second, because, if he is *outside* [charity], he disposes himself the more to grace; third, because, whether he be *outside* or *within*, he multiplies intercessors; and this is what the Lord counsels in Luke sixteen[^21]: *Make yourselves friends* etc. — But if by comparison to *diverse* [persons], one almsgiving does not surpass another almsgiving in proportion as to merit and satisfaction. For the poor woman merits as much in the donation of a bit of bread as the rich man in the donation of a greater [one]. In this, however, riches excel, because they can multiply spiritual friends, who are bound to pray for them[^22].

### Doubt VII

Likewise it is asked about this, that he says, that *they act in a disordered way, when they do not begin from themselves* etc. For according to this it seems that order is necessary to almsgiving: therefore if anyone gives alms first to one to whom he ought to give later, he does not make satisfaction. — On the contrary, suppose that he gives[^23] to the less needy, when he is not bound to give to the other, because he could lawfully refuse both; he does not keep the order, and yet does not sin: therefore he does not seem to lose the fruit of the almsgiving. — Likewise it is asked, whether in the order of giving alms *goodness* is to be attended to, or *neediness*. And that [it is] neediness, it seems: because he who gives to a rich man does not give alms, but he gives alms who gives to a poor evil man, since he is a neighbor and to be sustained. — The contrary of this is had in Ecclesiasticus twelve[^24]: *Give to the just, and receive not the sinner.*

It is asked, then, about the order of giving alms. **I respond:** It must be said that certain things make for the ordering[^25] of almsgiving as to *being*, certain as to *well-being*. On the part of the *giver*, namely, to [its] being there contributes true mercy and piety, and this is what proceeds from right charity; without this there is no almsgiving, [as in] the first to the Corinthians thirteen[^26]: *If I should distribute [my goods] into food for the poor* etc. — Certain [things] on the part of the *receiver*, and this is neediness, either *true* or *apparent*: true, and of this [says] Luke fourteen[^27]: *When thou makest a feast, call the poor and the feeble* etc. — Certain [things] on the part of the *gift*, and this is that one can give it, on account of his having dominion over it, [as in] Proverbs three[^28]: *Honor the Lord with thy substance*; [and] Ecclesiasticus thirty-four: *The offering of him that sacrificeth from what is unjust is defiled.* — Certain [things] on the part of *intention*, namely that the *intention be right*, because in Matthew six[^29] it is said of hypocrites that *they have received their reward*; and therefore it is said there: *But when thou doest almsgiving let not [thy left hand] know* etc.

But certain [things pertain] to *well-being*, namely that there be

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in the *receiver* holiness and goodness, and of this [says] Ecclesiasticus twelve[^30]: *Give to the good, and receive not the sinner*; he says this not by way of casting off, but of postponing; or he understands [it] of a heretic, to whom alms are not to be given except in extreme necessity. — It is required also that in the *giver* there be cheerfulness, [as in] the second to the Corinthians nine: *God loveth a cheerful giver.* — It is required that in the *gift* there be abundance, either truly or proportionally, [as in] Tobit four[^31]: *If thou have much, give abundantly.* — It is required that in the *giving* there be quickness, because he who gives quickly gives twice, [as in] Proverbs three: *Say not to thy friend, Go, and come again*; and [in] Ecclesiasticus four: *Defer not to give to him that is in distress.*

And so it is plain that there are eight conditions: four of *being*, and four of *well-being*; and to give in an ordered way as to the first conditions belongs to being, as to the second by no means[^32].

### Doubt VIII

Likewise it is asked about this, that he says, *that past goods give to eternal life not confidence, but a milder penalty*; he speaks of those [goods] which, done from charity, were afterward mortified. But on the contrary: those works were worthy of eternal life: therefore if they be otherwise rewarded, it seems that they are rewarded below the worthy [measure]: therefore it seems that one can hope for eternal life from them, since God does not reward goods below the worthy [measure]. — Likewise, it seems that they do nothing toward a milder penalty, because evils previously done outside charity do not diminish glory, when man is in heaven: therefore neither [do] goods [diminish] penalty. — Likewise, they seem to increase the penalty, because [in] the second of Peter, chapter two[^33]: *It had been better for them not to know the way of truth, than, after they have known it, to turn back.*

**I respond:** It must be said that those goods make for a milder penalty, not because they diminish the *penalty* owed to sin, but because they diminish the *time* of sinning; and then[^34] he was not in sins, when he was in grace. But by reason of the sins afterward committed it does not diminish, but occasionally increases the contempt; and therefore he converts goods into evils for himself, just as for the penitent God converts evils into goods. — As to what is objected, then, that they are meritorious of eternal life; it must be said that they are not worthy except on the supposition of perseverance; and therefore, when one falls, they become unworthy and are called mortified, and therefore they are not worthy to be rewarded with eternal life. Nor however do they remain altogether unrewarded, because he who did [them] had joy; and further, of those works they rejoice who remained in the mystical body. It can also be that by their merit God draws a man back from many sins[^35].

### Doubt IX

Likewise it is asked about this, that he says: *The Lord never healed anyone whom he did not wholly free.* For it seems to be said falsely: because in Mark eight[^36] it is said of the blind man whom the Lord enlightened, that he first saw *men as trees walking.* If you say that afterward he gradually healed him wholly; it is asked: since he could heal suddenly, why did he heal successively?

**I respond:** It must be said that he was wholly healed, because in body and in mind; for corporal health is not useful except insofar as it is ordered to the spiritual; and because the Lord acted perfectly and usefully, therefore he restored both. — As to what is asked, then: why gradually? it must be said that there is signified the healing from a sequel, of which kind is blindness. For although fault is healed in an instant, yet not the penalty. Whence the Gloss there[^37]: «Whom he could heal with one word he heals gradually, that he may show the greatness of human blindness, which scarcely and as it were by degrees returns to the light».

### Doubt X

Likewise it is asked about this, that he says: *True penitence strives to lead [one] back to the purity of baptism.* For it seems false, because it is said in Amos five[^38]: *He will add no more, that the virgin of Israel may rise again*; likewise, in chapter eight: *They shall fall and not rise again*; the Gloss: «She will not return to her former felicity».

**I respond:** It must be said that it is a different thing to say they will rise again to their former *dignity* and to their former *purity*. For dignity regards the glory of the state, but purity regards the cleansing from every stain. Now it is possible that every fault be deleted through penitence both as to stain and as to guilt, when it [penitence] is complete; and as to this he understands [it], because this was [the case] in baptism; but as to the dignity of innocence the penitent does not rise, just as neither did Adam rise again.

### Doubt XI

Likewise it is asked about this, that he says: *Let him know himself culpably hard, who does not show the sorrow for sin by tears.* For it seems to be said badly: because it is not

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in our power to weep: therefore it seems that no one is culpable if he does not weep. — Likewise, tears are something external: therefore since a blind man can be penitent just as well as one having eyes, it seems that weeping does nothing.

**I respond:** It must be said that someone is hard in two ways: one [is hard] from nature or from the dryness of the head, and such a one is hard for external tears; another is prone to external tears for *loss*, but not for *sin*; and this one is said to be culpably hard, either because it is a sequel of past fault, or of present negligence, because he does not examine sin as he ought, nor hate [it]; or because he ought to reckon himself culpable. And perhaps in these ways Augustine[^39] wished to call him culpably hard; about the last way, however, there is no doubt.

la: Codd. NY (I a secunda manu) supplent *fit*, codd. AB substituunt *in Deo.* Inferius post *extra* codd. X bb supplent *harum.* [Cfr. supra q. 1. — Cod. G *ut Deo satisfaciat.*]

en: Codices NY (I by a second hand) supply *fit* ("is made"), codices AB substitute *in Deo* ("in God"). Below, after *extra* codices X bb supply *harum.* [Cf. above, q. 1. — Codex G [reads] *ut Deo satisfaciat* ("that he may make satisfaction to God").]

la: Vide August., Epist. 153. (alias 54.) c. 6. n. 20. seqq. — Vide scholion ad 1. huius articuli quaest.

en: See Augustine, *Letter* 153 (otherwise 54), c. 6, n. 20 ff. — See the scholion on q. 1 of this article.

la: De hac hominis definitione eiusque partibus cfr. Porphyr., de Praedicab. c. de Differentia. — Superius pro *horum* edd. *harum.*

en: On this definition of man and its parts cf. Porphyry, *On the Predicables*, the chapter *On Difference.* — Above, for *horum* ("of these") the editions [read] *harum* ("of these" [fem.]).

la: Lit. Magistri, c. 3.

en: The text of the Master, c. 3.

la: Cod. K (I a secunda manu) supplet: *et haec est gratia gratum faciens.* — Idem dub. solvit S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.

en: Codex K (I by a second hand) supplies: *et haec est gratia gratum faciens* ("and this is sanctifying grace"). — The same doubt is resolved by St. Thomas, Peter of Tarentaise, and Richard of Mediavilla, here on the text.

la: Cfr. Aristot., II. de Partib. animal. c. 3. — Mox post *misericordiae* cod. addit *Est etiam.*

en: Cf. Aristotle, *On the Parts of Animals* II, c. 3. — Soon after *misericordiae* ("of mercy") a codex adds *Est etiam* ("There is also").

la: Ita codd. H bb, cod. K *est septimum*, cui lectioni hic suffragantur plures alii codd. *est VII* (cfr. tamen inferius), Vat. *est septimembris*, quod ipsa etiam inferius exhibet.

en: Thus codices H bb; codex K [reads] *est septimum* ("is seventh"), which reading several other codices here favor, [as] *est VII* ("are seven") (cf. however below); the Vatican [edition reads] *est septimembris* ("is sevenfold"), which it itself also exhibits below.

la: Cod. B supplet *humorum.*

en: Codex B supplies *humorum* ("of the humors").

la: Codd. et ed. 1 omittunt *Doce* (cod. F a secunda manu cum Alex. Hal., S. p. IV. q. 29. m. 2, *doce* transfert post *solare*); convenit B. Albertus (hic a. 23. in fine), qui pro *Consule* substituit *Instrue*, et S. Thom. (hic q. 2. a. 3. quaestiunc. 2.), qui in verbo *consule* duplicem eleemosynam contineri exponit, dicens: «Consule, id est doce ignorantem et dirige dubitantem; intelligitur enim in hoc duplex eleemosyna spiritualis, scilicet doctrina et consilium». — Inferius pro *scilicet oratio* codd. *sicut oratio.*

en: The codices and ed. 1 omit *Doce* ("Teach") (codex F by a second hand, with Alexander of Hales, *Summa*, p. IV, q. 29, m. 2, transfers *doce* after *solare* ["console"]); Blessed Albert agrees (here a. 23, at the end), who for *Consule* ("Counsel") substitutes *Instrue* ("Instruct"), and St. Thomas (here q. 2, a. 3, quaestiuncula 2), who in the word *consule* explains a twofold almsgiving to be contained, saying: «Counsel, that is, teach the ignorant and direct the doubting; for in this is understood a twofold spiritual almsgiving, namely teaching and counsel». — Below, for *scilicet oratio* ("namely prayer") the codices [read] *sicut oratio* ("as prayer").

la: Idem dub. solvit Alex. Hal. et S. Thom. locc. citt.; B. Albert., hic a. 21. seq.; Richard. a Med., hic a. 2. q. 1.

en: The same doubt is resolved by Alexander of Hales and St. Thomas in the places cited; Blessed Albert, here a. 21 f.; Richard of Mediavilla, here a. 2, q. 1.

la: Vers. 38. seqq.

en: Verse 38 ff.

en: Cf. Matthew 6:25 and 10:28.

la: Hic c. 1. seq., ex quo textus huius dubii. — Inferius pro *rudi* cod. F *iudaico.*

en: Here, c. 1 f., whence the text of this doubt. — Below, for *rudi* ("unlearned") codex F [reads] *iudaico* ("Jewish").

la: Vide tom. I. pag. 833, nota 8. — Edd. *a maiori.* — Idem dub. solvit B. Albert., hic a. 23; S. Thom., hic q. 2. a. 3. quaestiunc. 3; Richard. a Med., hic a. 2. q. 1.

en: See vol. I, p. 833, note 8. — The editions [read] *a maiori* ("from the greater"). — The same doubt is resolved by Blessed Albert, here a. 23; St. Thomas, here q. 2, a. 3, quaestiuncula 3; Richard of Mediavilla, here a. 2, q. 1.

la: Cfr. III. Sent. d. 30. q. 6.

en: Cf. III *Sentences,* d. 30, q. 6.

la: Verba siquidem, de quo agit hoc dubium, sunt Augustini. — Pro *quod est* codd. F G *quod sit.*

en: The words, indeed, which this doubt treats of, are Augustine's. — For *quod est* ("which is") codices F G [read] *quod sit* ("which may be").

la: Vers. 3. — Glossa est interlinearis apud Lyranum (ex August., II. de Serm. Domini in monte, c. 2. n. 8.). — De seq. ratione cfr. supra a. 2. q. 2. et 4. nec non d. 14. p. I. a. 1. q. 3.

en: Verse 3. — The Gloss is interlinear in Lyra (from Augustine, *On the Lord's Sermon on the Mount* II, c. 2, n. 8). — On the following reasoning cf. above, a. 2, q. 2 and 4, and also d. 14, p. I, a. 1, q. 3.

la: Vide tom. III. pag. 728, nota 2. — Idem dub. solvit B. Albert., hic a. 14; S. Thom., hic q. 2. a. 4. quaestiunc. 2. seq.; Petr. a Tar., hic q. 2. a. 2. quaestiunc. 1; Richard. a Med., hic a. 2. q. 1.

en: See vol. III, p. 728, note 2. — The same doubt is resolved by Blessed Albert, here a. 14; St. Thomas, here q. 2, a. 4, quaestiuncula 2 f.; Peter of Tarentaise, here q. 2, a. 2, quaestiuncula 1; Richard of Mediavilla, here a. 2, q. 1.

la: Hic c. 6. — Inferius edd., omisso *eadem*, pro *unum quantum alterum* substituunt *una quantum alia.*

en: Here, c. 6. — Below the editions, omitting *eadem* ("the same"), for *unum quantum alterum* ("one as much as the other") substitute *una quantum alia* ("one [fem.] as much as the other").

la: Vers. 3: *Vere dico vobis, quia vidua haec pauper, plus quam omnes misit.* Cfr. Marc. 12, 43. — Verba praecedentia habentur in Glossa Bedae super hunc loc.; cfr. tom. II. pag. 906, nota 6. et pag. 929, nota 5. — Inferius voci *Deo* codd. BEF GY praemittunt *pro.*

en: Verse 3: *Verily I say to you, that this poor widow hath cast in more than they all.* Cf. Mark 12:43. — The preceding words are had in the Gloss of Bede on this passage; cf. vol. II, p. 906, note 6, and p. 929, note 5. — Below, before the word *Deo* ("to God") codices BEF GY prefix *pro* ("for").

la: Vers. 9. Cfr. supra p. I. q. 6. — Inferius post *proportionem* cod. X bene supplet *dati.*

en: Verse 9. Cf. above, p. I, q. 6. — Below, after *proportionem* ("proportion") codex X well supplies *dati* ("of the thing given").

la: Cfr. de hoc dub. Alex. Hal., S. p. IV. q. 33. m. 1. et 5.

en: Cf. on this doubt Alexander of Hales, *Summa,* p. IV, q. 33, m. 1 and 5.

la: Edd. cum non paucis codd. perperam *non det.* Inferius pro *quia utrique* edd. *et uterque.*

en: The editions, with not a few codices, wrongly [read] *non det* ("let him not give"). Below, for *quia utrique* ("because to both") the editions [read] *et uterque* ("and each").

la: Vers. 2. seqq.: *Benefac iusto, et invenies retributionem magnam... Da misericordi, et ne suscipias peccatorem... Da bono, et non receperis peccatorem.*

en: Verse 2 ff.: *Do good to the just, and thou shalt find great recompense... Give to the merciful, and uphold not the sinner... Give to the good, and receive not the sinner.*

la: Vers. 3. — Superius pro *ordinationem* cod. aa *ordinem.* Subinde post *sine hac* codd. U addunt *eum.*

en: Verse 3. — Above, for *ordinationem* ("ordering") codex aa [reads] *ordinem* ("order"). Thereupon, after *sine hac* ("without this") codices U add *eum* ("it").

la: Vers. 13.

en: Verse 13.

la: Vers. 9. — Seq. locus est Eccli. 34, 21.

en: Verse 9. — The following passage is Ecclesiasticus 34:21.

la: Vers. 9. — Seq. locus est ibid. v. 3.

en: Verse 9. — The following passage is in the same place, v. 3.

la: Vers. 5. Cfr. August., III. de Doctr. christian. c. 16. n. 24; Enarrat. in Ps. 102. n. 13, et Glossa ordinaria apud Strabum.

en: Verse 5. Cf. Augustine, *On Christian Doctrine* III, c. 16, n. 24; *Enarrations on the Psalms*, Ps. 102, n. 13, and the *Glossa ordinaria* in Strabo.

la: Vers. 7. — Seq. locus est Tob. 4, 9; tertius Prov. 3, 28; quartus Eccli. 4, 3.

en: Verse 7. — The following passage is Tobit 4:9; the third Proverbs 3:28; the fourth Ecclesiasticus 4:3.

la: Cfr. Alex. Hal., S. p. IV. q. 33. m. 1; B. Albert., hic a. 26; S. Thom., hic q. 2. a. 6; Richard. a Med., hic a. 2. q. 7. seq.

en: Cf. Alexander of Hales, *Summa,* p. IV, q. 33, m. 1; Blessed Albert, here a. 26; St. Thomas, here q. 2, a. 6; Richard of Mediavilla, here a. 2, q. 7 f.

la: Vers. 21: *Melius enim erat illis non cognoscere viam iustitiae, quam post agnitionem retrorsum converti.* — Pro *retrorsum* edd. cum non paucis codd. *retro.*

en: Verse 21: *For it had been better for them not to have known the way of justice, than, after they had known it, to turn back.* — For *retrorsum* ("backward") the editions, with not a few codices, [read] *retro* ("back").

la: Cod. K (I a secunda manu) *quia tunc.* Cod. aa *quia* pro *quando.*

en: Codex K (I by a second hand) [reads] *quia tunc* ("because then"). Codex aa [reads] *quia* ("because") for *quando* ("when").

la: Cfr. supra d. 14. p. II. a. 2. q. 3. et hic p. I. q. 6.

en: Cf. above, d. 14, p. II, a. 2, q. 3, and here p. I, q. 6.

la: Vers. 24.

en: Verse 24.

la: Scil. Marc. 8, 24. — Glossa est ex Beda, in hunc loc., apud Lyranum. — Idem dub. solvit B. Albert., hic a. 34; S. Thom., hic circa lit.

en: Namely Mark 8:24. — The Gloss is from Bede, on this passage, in Lyra. — The same doubt is resolved by Blessed Albert, here a. 34; St. Thomas, here on the text.

la: Vers. 1: *Domus Israel cecidit et non adiiciet, ut resurgat.* — Seq. locus est ibid. 8, 14, in cuius fine Vulgata addit *ultra.* — Glossa est interlinearis apud Lyranum: *Non revertentur de captivitate ad priorem felicitatem.* — Cfr. supra d. 14. p. II. a. 2. q. 2. — Idem dub. solvunt S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.

en: Verse 1: *The house of Israel is fallen, and it shall add no more to rise again.* — The following passage is in the same place, 8:14, at the end of which the Vulgate adds *ultra* ("any more"). — The Gloss is interlinear in Lyra: *They will not return from captivity to their former felicity.* — Cf. above, d. 14, p. II, a. 2, q. 2. — The same doubt is resolved by St. Thomas, Peter of Tarentaise, and Richard of Mediavilla, here on the text.

la: Textus dubii est verbum Augustini; cfr. hic lit. Magistri, c. 7. — Non pauci codd. verbo *reputare* praemittunt *reddere* [*credere*?] *et.* — Idem dub. solvit B. Albert., hic a. 36; S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.

en: The text of the doubt is a word of Augustine; cf. here the text of the Master, c. 7. — Not a few codices prefix to the word *reputare* ("to reckon") *reddere* [*credere*?] *et* ("to render [believe?] and"). — The same doubt is resolved by Blessed Albert, here a. 36; St. Thomas, Peter of Tarentaise, and Richard of Mediavilla, here on the text.

translators_notes:
**Provenance:** Latin re-set from PDF column bands (`vol4-p376-{L,R}-*` through `vol4-p380-{L,R}-*`, re-cropped at split x=2150 because the default x=1880/2000 truncated the wide left column of these pages) per the Vol IV two-column PDF-priority inversion (the IA djvu OCR cascade-shatters this dubia region with heavy two-column bleed — every Respondeo and footer is fragmented and diagonally interleaved), cross-checked against IA djvu OCR raw lines 42999–43354. English is a fresh literal translation. The dubia open on printed p.376 (PDF 396) under the centered header DUBIA CIRCA LITTERAM MAGISTRI (below the preceding satisfaction-quaestio replies, which fill both columns of p.376's top) and conclude on printed p.380 (PDF 400) immediately above the centered DISTINCTIO XVI header. Running heads read **DIST. XV. P. II. DUBIA. 377 / 379** (odd pages) and **SENTENTIARUM LIB. IV. 378 / 380** (even pages) — confirmed DIST. XV, not XIV/XVI.

**Dubia count: 11** (Dub. I–XI). Each follows the Master's-text format: a lemma from Lombard (*Item quaeritur de hoc quod dicit…* / *Item super hoc…*) + objection (*Videtur enim…* / *Contra…*) + **Respondeo**.
- **Dub. I** — On Gregory's *ex fonte gratiae… paulatim ad poenitentiam:* if grace is given gradually, how reconcile with II *Sent.* d.26 that prevenient grace = «fides cum dilectione» (incompatible with fault)? Ans.: "prevenient grace" names both *gratia gratis data* (disposes the will, given gradually) and *gratia gratum faciens*; the Master speaks here of the former.
- **Dub. II** — On *multa genera eleemosynarum:* the sevenfold division of corporal alms (verse *Visito, poto, cibo…*) and of spiritual alms (verse *Doce, Consule, castiga…*), each with its sufficiency (defects of body / soul-as-united; cognitive vs. affective).
- **Dub. III** — On *ea maior… qua ex corde dimittimus:* which is greater, corporal or spiritual almsgiving? Ans.: spiritual is worthier/nobler, corporal more manifest; Christ named the corporal to an unlearned people, hinting at the spiritual *a minori*.
- **Dub. IV** — On *a se primum debet incipere:* should mercy begin from oneself or from another (since loving enemies > friends; penitence demands self-austerity)? Ans.: twofold portion (spiritual / corporal) — in the spiritual one must be provident to oneself (hardness = *nequitia*), in the corporal self-hardness + kindness to others is praiseworthy; Augustine means the spiritual.
- **Dub. V** — On *eleemosyna opus misericordiae* (vs. Gloss "pars iustitiae"): is alms mercy or justice? Ans.: giving from bare *indigentia* = piety; from *indigentia et debitum* = justice/satisfaction; piety reduces to justice.
- **Dub. VI** — On *in peccato mortali permanentes… largas:* is it more useful to give large alms than small? Ans.: compared *ad eundem*, more is better (threefold utility); compared *ad diversos*, alms don't surpass one another in merit (the widow's mite = the rich man's gift), but riches multiply intercessors.
- **Dub. VII** — On *inordinate agunt, dum a se non incipiunt:* is order necessary to alms; is *bonitas* or *indigentia* attended to? Ans.: eight conditions — four of *esse* (mercy/charity in the giver; neediness in the receiver; dominion over the gift; right intention) + four of *bene esse*; ordered giving belongs to *bene esse*, not *esse*.
- **Dub. VIII** — On *bona praeterita non dare fiduciam, sed mitiorem poenam:* do mortified good works earn eternal life, do nothing, or increase penalty? Ans.: they give a milder penalty (diminish the *time* of sinning, not the penalty owed); unworthy of reward without perseverance, yet not wholly unrewarded (joy; the mystical body; God may draw one back from sins).
- **Dub. IX** — On *Nunquam aliquem sanavit Dominus, quem non omnino liberavit:* but the Mark-8 blind man saw *homines velut arbores* before full sight. Ans.: he was wholly healed (body + mind); the gradual cure signifies healing from a *sequela* — fault is healed instantly, the penalty by degrees (Gloss of Bede).
- **Dub. X** — On *poenitentia… ad baptismi puritatem:* but Amos says fallen Israel will not rise. Ans.: distinguish rising to former *dignity* (innocence — the penitent does not, as Adam did not) vs. former *purity* (cleansing from stain + guilt — penitence does restore, as in baptism).
- **Dub. XI** — On *Sciat se culpabiliter durum, qui… non ostendit lacrymis:* but weeping is not in our power. Ans.: hardness is twofold — from nature/dryness of head (not culpable) vs. proneness to weep for *loss* but not *sin* (culpable, as a sequel of past fault / present negligence); Augustine means the latter.

**Page-split map (mid-page seams, all verified grammatically continuous against the column bands):**
- `<!-- page 377 -->` falls **inside Dub. II**, at the *…et hoc est per cibum; et frigidi et | humidi, et hoc est per potum* seam (p.376 L-bottom → p.377 L-top).
- `<!-- page 378 -->` falls **inside Dub. V**, at the *…super illud Matthaei sexto: Nesciat | sinistra etc.* seam (p.377 R-bottom → p.378 L-top).
- `<!-- page 379 -->` falls **inside Dub. VII**, at the *…scilicet quod sit | in recipiente sanctitas et bonitas* seam (p.378 R-bottom → p.379 L-top). [Dub. VII's *Quaedam de bene esse* clause opens p.379 L.]
- `<!-- page 380 -->` falls **inside Dub. XI**, at the *Videtur enim male dicere: quia non | est in potestate nostra lacrymari* seam (p.379 R-bottom → p.380 L-top).
- Within p.376 and p.377 the dubia read **Left column top→bottom, then Right column**; the centered DUBIA header on p.376 spans both columns, with the satisfaction quaestio above it (both columns) and DUB. I beginning at p.376 L-bottom, its Respondeo tail (*Magister igitur loquitur hic…*) at the top of p.376 R below the header, and DUB. II following in p.376 R-bottom.

**Footer ownership:** Printed **p.376** has 9 footers; footers 1–4 belong to the PRECEDING satisfaction quaestio (left column), footers 5–9 are owned here → [^1]–[^5] (Dub. I + Dub. II opener; footer 7 *Lit. Magistri c.3* = [^4] anchored at Dub. II's *definitur homo*, footer 9 *Porphyr.* = [^3]). Printed **p.377** footers 1–12 are all owned here → [^6]–[^17] (Dub. II tail + III + IV + V opener). Printed **p.378** footers 1–12 → [^18]–[^29] (Dub. V tail + VI + VII). Printed **p.379** footers 1–9 → [^30]–[^38] (Dub. VII tail + VIII + IX + X). Printed **p.380** has only ONE dubia footer (footer 1, *Textus dubii est verbum Augustini*) → [^39] (Dub. XI). The block headed **NOTAE AD LIBR. SENTENTIARUM** at the foot of p.380 (footers *Can. Perfecta poenitentia*; *Libr. I de Serm. Domini*; *Ioel 2,13*; *Matth. 3,8*; *de Vera et falsa Poenitentia*) belongs to the **DISTINCTIO XVI** body (Cap. I–II) that begins on p.380 — owned by the d.16 chunk, NOT here.

**d.16 boundary confirmed:** DISTINCTIO XVI (Pars I, Cap. I, *De tribus in poenitentia considerandis, scilicet compunctione, confessione, satisfactione*) begins on printed p.380 (raw L43355+), immediately after Dub. XI closes (*…de ultimo tamen modo non est dubium.*). The chunk ends cleanly above the centered DISTINCTIO XVI header; everything from that header onward (including Cap. II *Quae sit vera satisfactio* and the NOTAE block) is excluded.

**[?] flags:** none. All 11 dubia bodies read cleanly from the PDF bands cross-checked against the raw OCR; all 39 apparatus entries were transcribed from the printed footers. The only conjectural mark inside an apparatus entry is the Quaracchi editors' own bracketed *[credere?]* in [^39] (preserved verbatim from the printed footer, not a transcription doubt).

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0