title: Dist. 45, Art. 1, Q. 3

source_text:
<!-- page 942 -->

### Quaestio III. *Utrum animae aliquando exeant a suis receptaculis.*

> **Nota de apparatu.** Quaracchi restarts its footnote numbering on every printed page. This chunk spans printed pages 942 and 943, so the apparatus below is page-qualified: the notes labelled for page 942 are notes 3 through 13 of that page's footer, and the notes labelled for page 943 are notes 1 through 3 of that page's footer. Notes 1 and 2 of page 942 belong to the preceding question and are rendered there; notes 4 and following of page 943 belong to Article II and are rendered in the next chunk.

Tertio quaeritur, utrum animae a suis receptaculis aliquando exeant. Et quod non, videtur.

1. Psalmus[^p942-3]: *Ut inhabitem in domo Domini.*

2. Item, de malis specialiter, Iob septimo[^p942-4]: *Qui descendit ad inferos non ascendet.*

3. Item, aut locus *aliquid* facit[^p942-5], aut *nihil*. Si *nihil*: ergo non videtur ratio, quare magis sint in loco determinato; si *aliquid*: ergo si bonorum gloria non debet minui nec malorum poena, ergo nunquam possunt nec debent egredi.

4. Item, nos non possumus *locum* nostrum mutare, quin mutemus et *statum*; unde quando morimur[^p942-6], non sumus in statu merendi: ergo nec illi; sed eorum *status* est immutabilis: ergo et *locus*.

**Contra:** 1. Sancti multos visitant et multis apparent, sicut patet in vitis Sanctorum[^p942-7]: ergo si vera est apparitio, videtur, quod sint ubi apparent; sed non simul in caelo et in terra: ergo quandoque recedunt a suis habitaculis.

2. Item, daemones sunt circa nos et nos exercent, qui tamen sunt digni maiori poena quam animae[^p942-8]: ergo si illi, multo fortius et animae possunt circa nos esse.

3. Item, constat, quod resurrectio erit et iudicium omnium simul[^p942-9]: ergo necesse est, quod tam beatae quam damnatae veniant ad corpora et ad locum communem.

4. Item, Deus ubique est aequaliter, ergo anima ubique potest aequaliter frui Deo: ergo si beatitudo est fruitio, potest beata anima ire quo vult: ergo pari ratione et damnata.

5. Item, Gregorius in Dialogo[^p942-10] narrat de suscitatione aliquorum, quorum animae erant in paradiso et in inferno: ergo etc.

### Conclusio

> *Beatorum animae ante diem iudicii aliquando ad tempus locum mutare possunt, non vero damnati.*

**Respondeo:** Dicendum, quod huiusmodi receptacula aliquibus dantur secundum Dei consilium et causas *superiores*, aliquibus secundum sententiam et causas *inferiores*. Illi secundi possunt mutatione divinae sententiae ad preces Sanctorum de huiusmodi locis revocari; et sicut mutant *statum*, ita et *locum*. Primi vero, qui secundum causas immutabiles huiusmodi locis deputati sunt, non exibunt finaliter; possibile est tamen, eos exire ad tempus. Sed exitus ad tempus aut est ad *recipiendam completam remunerationem*, et sic boni et mali exibunt in die iudicii; aut ad *perficiendam aliquam operationem*, et sic exeunt Beati, nunquam tamen damnati. — Et ratio huius est, quia Beati possunt iuvare nos revocando[^p942-11], docendo, confortando, liberando; sed damnati sunt ligati ad omne opus. *Rursus*, poena dependet a loco, et gloria non, quia est a Deo, qui ubique est. — Concedendae ergo sunt rationes probantes, quod boni aliquando loca receptionis suae mutant.

Ad illud quod obiicitur de malis per simile de daemonibus, dicendum, quod non est simile, quia isti habent operationem aliquam ad nos exercendos; et ideo non sunt ligati nec penitus damnati, quia adhuc sunt in statu demerendi quantum ad vim administrativam[^p942-12].

**1. 2.** Ad illud quod obiicitur, quod non exeunt; verum est finaliter: illi[^p942-13], qui per sententiam definitivam sunt damnati.

<!-- page 943 -->

**3.** Ad illud quod obiicitur, quid facit[^p943-1]; dico, quod in bonis tantum ad congruentiam, in malis amplius, quia auget poenam; et ideo isti non exeunt ut illi.

**4.** Ad aliud patet responsio: quia non est nobis possibile in caelum ire, sed in caelo entibus[^p943-2] possibile est ad terram venire, quia anima *liberior*, quia exuta, et *potentior*, quia beata; mali vero non possunt, quia non sinuntur[^p943-3].

---

english:
<!-- page 942 -->

### Question III. *Whether souls ever go forth from their abodes.*

Thirdly it is asked whether souls ever go forth from their abodes. And that they do not, seems [to be the case].

1. The Psalm[^p942-3]: *That I may dwell in the house of the Lord.*

2. Likewise, of the wicked in particular, Job the seventh[^p942-4]: *He that goeth down to hell shall not come up.*

3. Likewise, either place does *something*[^p942-5], or *nothing*. If *nothing*: therefore no reason is apparent why they should be in a determinate place rather [than elsewhere]; if *something*: therefore, since the glory of the good ought not to be diminished, nor the punishment of the wicked, therefore they neither can nor ought ever to go out.

4. Likewise, we cannot change our *place* without also changing our *state*; hence when we die[^p942-6], we are not in a state of meriting: therefore neither are they; but their *state* is unchangeable: therefore their *place* also.

**On the contrary:** 1. The Saints visit many and appear to many, as is plain in the lives of the Saints[^p942-7]: therefore, if the apparition is true, it seems that they are where they appear; but they are not at once in heaven and on earth: therefore they do sometimes withdraw from their dwellings.

2. Likewise, the demons are about us and harass us, who nevertheless are deserving of a greater punishment than the souls[^p942-8]: therefore if they [can], much more strongly can souls also be about us.

3. Likewise, it is agreed that the resurrection and the judgment of all will be at once[^p942-9]: therefore it is necessary that both the blessed and the damned [souls] come to their bodies and to the common place.

4. Likewise, God is everywhere equally, therefore the soul can everywhere equally enjoy God: therefore, if beatitude is enjoyment, the blessed soul can go where it wills: therefore, by parity of reasoning, the damned [soul] also.

5. Likewise, Gregory in the *Dialogue*[^p942-10] narrates the raising up of certain persons whose souls were in paradise and in hell: therefore, etc.

### Conclusion

> *The souls of the blessed can, before the day of judgment, sometimes change their place for a time; not so the damned.*

**I respond:** It must be said that abodes of this kind are given to some according to God's counsel and *higher* causes, to others according to the sentence and *lower* causes. Those second ones can, by a change of the divine sentence, at the prayers of the Saints, be called back from places of this kind; and just as they change their *state*, so also their *place*. But the first, who according to unchangeable causes have been assigned to places of this kind, will not go forth finally; it is nevertheless possible for them to go forth for a time. But the going-forth for a time is either for *receiving the complete remuneration*, and thus both the good and the wicked will go forth on the day of judgment; or for *accomplishing some operation*, and thus the Blessed go forth, but never the damned. — And the reason of this is that the Blessed can help us by calling back[^p942-11], by teaching, by strengthening, by delivering; but the damned are bound with respect to every work. *Again*, punishment depends upon place, and glory does not, because it is from God, who is everywhere. — Therefore the reasons proving that the good sometimes change the places of their reception are to be granted.

To that which is objected concerning the wicked by the likeness drawn from the demons, it must be said that it is not alike, because these have some operation for harassing us; and therefore they are not bound, nor utterly damned, because they are still in a state of demeriting as regards their administrative power[^p942-12].

**1. 2.** To that which is objected, that they do not go forth; it is true finally: those[^p942-13] who by a definitive sentence have been damned.

<!-- page 943 -->

**3.** To that which is objected, what place does[^p943-1]; I say that in the good it is only for fittingness, in the wicked it is more, because it increases the punishment; and therefore these do not go forth as those do.

**4.** To the other the answer is plain: because it is not possible for us to go into heaven, but for those who are in heaven[^p943-2] it is possible to come to earth, because the soul is *freer*, since it is unclothed, and *more powerful*, since it is blessed; but the wicked cannot, because they are not permitted[^p943-3].

---

la: Psalm. 26, 4. — In fine cod. aa prosequitur *omnibus diebus* etc.

en: Psalm 26:4. — At the end codex aa continues *all the days* etc.

la: Vers. 9: *Qui descenderit ad* etc.

en: Verse 9: *He that shall have gone down to* etc.

la: Codd. K aa (I a secunda manu) bene supplent *ad gloriam vel ad poenam*.

en: Codices K and aa (I by a second hand) rightly supply *for glory or for punishment*.

la: Ita codd. E L P Q S Y, alii codd. vel cum edd. *meremur*, vel *non meremur* (ita codd. I K N aa).

en: So codices E L P Q S Y; other codices, either [alone] or with the editions, [read] *we merit*, or *we do not merit* (so codices I K N aa).

la: Cfr. Breviar. Roman. die 28. Ian. lect. 9. de S. Agnete (secundo). — Inferius ex codd. E L W Y bb addidimus *quandoque*.

en: Compare the Roman Breviary, on the 28th of January, lesson 9, on St. Agnes (the second [feast]). — Below, from codices E L W Y bb, we have added *sometimes*.

la: Vide II. Sent. d. 6. a. 2. q. 1. seq.

en: See II *Sentences*, d. 6, a. 2, q. 1 and following.

la: Ut ostensum est supra d. 43. a. 1. q. 3. — Mox post *quod* secunda manus in cod. X supplevit *animae*.

en: As was shown above, d. 43, a. 1, q. 3. — Immediately after *quod* a second hand in codex X supplied *animae*.

la: Libr. IV. c. 36. — Cod. aa *in libro Dialogorum*.

en: Book IV, c. 36. — Codex aa [reads] *in the book of the Dialogues*.

la: Cod. K *vocando*.

en: Codex K [reads] *by calling*.

la: De quo vide II. Sent. d. 6. a. 2. q. 2. ad 3.

en: On which see II *Sentences*, d. 6, a. 2, q. 2, to the third.

la: Vat. *de illis*.

en: The Vatican edition [reads] *concerning those*.

la: Cod. aa (E P bb a secunda manu) supplet *locus*.

en: Codex aa (E P bb by a second hand) supplies *place*.

la: Edd. *existentibus*, plures codd. *euntibus* (cod. aa *in caelum euntibus*).

en: The editions [read] *existing*, several codices *going* (codex aa *going into heaven*).

en: See the scholion to question 1 of this article. ---

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR, raw lines 100206–100293 of `raw/bonaventure_vol4_raw.txt`, reflowed column-by-column and verified against 450 dpi column bands `/tmp/colcrop/vol4-p94{2,3}-{L,R}-{0,1,2}.png` (pdf = printed + 20). Printed span confirmed from running heads: `SENTENTIARUM LIB. IV. | 942` stands over the QUAESTIO III header (left column, p. 942), and `DIST. XLV. ART. II. QUAEST. I. | 943` stands over the two-line tail of the replies at the head of p. 943. Frontmatter `printed_pages: [942, 943]` is correct as scaffolded — no page-boundary correction was needed for this chunk.

**Apparatus page-split map** (14 entries):
- **p. 942** — this chunk claims **notes 3–13** (11 entries), all anchored in its own body: Ps. 26:4 · Job vers. 9 · codd. K aa *ad gloriam vel ad poenam* · codd. E L P Q S Y *meremur* · Breviar. Roman. de S. Agnete · II Sent. d. 6 · supra d. 43 · Gregor. IV Dialog. c. 36 · cod. K *vocando* · II Sent. d. 6 a. 2 q. 2 · Vat. *de illis*. Notes **1–2 of p. 942 belong to a1-q2** and are rendered there (`Dist. 20. p. I. q. 6.` and `Vide Scholion ad praecedentem quaest.`).
- **p. 943** — this chunk claims **notes 1–3** only, anchored in the third and fourth replies at the head of the two columns (cod. aa supplet *locus* · Edd. *existentibus* / codd. *euntibus* · *Vide scholion ad 1. huius articuli quaest.*). **Notes 4–10 of p. 943 are forwarded to a2-q1** — they anchor in `ARTICULUS II.` and its Quaestio I, which begin lower in the same left column (note 4 = *Vide hic lit. Magistri, c. 2*; note 5 = *Ut dicitur hic in principio c. 2. lit. Magistri*; right-column notes 6–10 continue into a2-q1's body).

**Hand-offs.** Picked up from a1-q2, all confirmed and rendered here: p. 942 notes 3, 4, 5, 6 (Ps. 26:4; Job v. 9; codd. K aa; codd. E L P Q S Y), plus **p. 942 note 10**, which a1-q2 flagged as anchoring outside its own line range — **confirmed present in this chunk's body** at `5. Item, Gregorius in Dialogo` (band `vol4-p942-L-1.png` shows the superscript 10 on *Dialogo*). No discrepancy to report back. Forwarded to a2-q1: p. 943 footer notes 4–10.

**Seam checks.** Opening sentence (`Tertio quaeritur, utrum animae a suis receptaculis aliquando exeant.`) sits directly under the QUAESTIO III header on p. 942 and is continuous with a1-q2's close (`…licet secundum legem communem sit aliquis locus communis.`). Closing sentence (`…mali vero non possunt, quia non sinuntur.`) parses complete and is immediately followed on the page by the `ARTICULUS II.` header (raw L100294). No cascade-merge signature at either seam.

**No scholion.** Confirmed from the page itself: p. 942 footer note 2 reads *Vide Scholion ad praecedentem quaest.*, and p. 943 footer note 3 — the last note anchored in this question — reads *Vide scholion ad 1. huius articuli quaest.* Article I's scholion is printed under q1 and covers all three questions. `has_scholion: false` is correct.

**OCR-vs-band disagreements resolved at band time** (no `[?]` parked):
- Respondeo: OCR `Hi secundi possunt mutatione` → band reads **`Illi secundi`** (the classic `Ill`→`H` OCR merge; *Illi secundi* answers the following *Primi vero*).
- Respondeo: OCR `sicnt mutant statum,\lA et tocum` → band **`sicut mutant statum, ita et locum`**.
- Respondeo: OCR `rem.unerationem` → **`remunerationem`**; `vim administralivam` → **`administrativam`**; `sententiam definitivatu` → **`definitivam`**.
- Objection 4: OCR `unde quando- mo-|rimur` (spurious hyphen at the line turn) → band **`unde quando morimur`**.
- Reply 3: OCR `obiicilur` → **`obiicitur`**; `exennt` → **`exeunt`**.
- Reply 4: the p. 943 marker on *sinuntur* is OCR'd as `8`; the band gives **3**, with **2** on *entibus* — the two right-column anchors are notes 2 and 3, not 2 and 8.
- p. 942 note 5: OCR/band glyph `(1 a secunda manu)` resolved as **`(I a secunda manu)`** — a codex siglum, matching the note's own `Codd. K aa` series.
- p. 942 note 9: reference confirmed as **`supra d. 43. a. 1. q. 3.`** against the band.

**Marginalia trimmed** (editorial side-glosses, not Bonaventure's text): `Ad oppositum`, `Fundamenta`, `Conclusio` (both occurrences in the right column), `Ad 2. dam.`, `Solutio positorum`.

**Band regeneration.** None required. The p. 942 bands already on disk are the wider re-split (split 2120) that a1-q2 generated to recover the right-clipped footer; at that split both footer blocks and both body columns of p. 942 read cleanly, and the p. 943 bands show no clipping at either column edge.

**`[?]` flags:** none.


site: bonaventure

collection: Book IV: On the Sacraments

title: Dist. 45, Art. 2, Q. 1

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 943 -->

### Articulus II. *De suffragiis, quae animae defunctorum recipiunt a vivis.*

Consequenter quantum ad secundum articulum quaeritur de suffragiis, quae recipiunt animae defunctorum a vivis. Et circa hoc quaeruntur tria.

*Primo* quaeritur, utrum suffragia prosint defunctis, qui sunt mediocriter boni.

*Secundo*, utrum defunctis prosint suffragia facta per malos.

*Tertio*, quantum prosint suffragia; et cum non aequaliter omnibus, quaeritur, cui magis: aut ei qui magis meruit, aut ei, pro quo specialiter fiunt.

### Quaestio I. *Utrum suffragia prosint defunctis mediocriter bonis.*

Quantum ergo ad primum proceditur sic, et ostenditur, quod non prosint mediocriter bonis.

1. Magis dignis debent Ecclesiae suffragia proficere; sed non prosunt bonis, qui sunt in paradiso[^p943-4]: ergo etc. *Si dicas*, quod non indigent, ideo non est simile; *contra*: in vita ista peccatores indigent, et tamen necesse est, quod ipsi faciant poenitentiam, non alii pro ipsis.

2. Item, illi qui non est in statu merendi nec esse potest, nihil prodest alienum suffragium, sicut patet, si aliquis sit stultus irrevocabiliter; sed tales sunt mortui: ergo etc. *Si tu dicas*, quod prius meruerunt, ut eis prodessent in statu illo[^p943-5]; *contra*: quodcumque meruerunt, necesse est, eos meruisse, et quod necesse est eos meruisse, necesse est remunerari: ergo si nunquam fiant suffragia, remunerabuntur: ergo nihil eis prosunt.

3. Item, poena purgatoria mensuratur secundum quantitatem cremabilis: ergo cum suffragia non minuant de culpa, ergo nec de poena. — Quod non minuant de culpa, patet, quia solus Deus habet effectum in animam. *Si tu dicas*, quod habent effectum in animam per modum meriti, et Deus merito suffragiorum minuit; *contra*: etsi Deus deleat culpae maculam per se, tamen reatum[^p943-6] per poenam; sed constat, quod in eis quantum ad reatum oportet deleri culpam: ergo per poenam purgatoriam; sed hoc nihilominus faceret sine suffragiis: ergo etc.

4. Item, hoc ostenditur per deductionem ad impossibile, quoniam, si delet partem, ergo possibile est, quod totum, et ita ille remanebit impunitus[^p943-7].

**Sed contra:**

1. Auctoritate sacrae Scripturae, secundo Machabaeorum duodecimo[^p943-8]: *Sancta et salubris est cogitatio pro defunctis exorare, ut a peccatis solvantur.*

2. Item, Augustinus, *de Cura pro mortuis agenda*[^p943-9]: « Beneficia et sacrificia, quae offeruntur pro non valde malis, sunt propitiationes »: ergo etc.

2. Item, hoc ostenditur auctoritate Ecclesiae et usu, quae orat pro defunctis: si ergo Ecclesia non decipitur, patet, quod suffragia valent[^p943-10].

3. Item, *ratione* videtur: quia poena purgatoria est terminabilis, ergo et diminuibilis; sed si pro eo qui potest crescere in gratia, fiat oratio, valet ad gratiam augmentandam: ergo pari ratione, si fiat pro eo cuius poena potest diminui, valet ad poenam diminuendam.

<!-- page 944 -->

4. Item, sicut se habent orationes Sanctorum mortuorum ad vivos, sic vivorum ad mortuos; sed Sancti mortui impetrant nobis bona et nos adiuvant[^p944-1]: ergo et vivi mortuos.

### Conclusio

> *Suffragia defunctis mediocriter bonis prosunt.*

**Respondeo:** Dicendum, quod quia in omni opere Domini est *misericordia et veritas*[^p944-2], duo sunt quae faciunt suffragia Ecclesiae valere, scilicet *dignitas* et *necessitas*. *Iustitia* enim considerat *dignitatem*; et digni sunt qui in caritate decesserunt ab aliis membris Ecclesiae adiuvari, maxime si ipsi alios adiuverunt. *Misericordia* vero considerat *necessitatem*; et haec quidem magna est in his qui sunt in purgatorio, quia graviter puniuntur et se iuvare non possunt[^p944-3].

**Ad argumenta pro parte negativa:**

*Ad 1.* Ex hoc patet responsio ad primum, quia suffragia non ita valent *comprehensoribus*, scilicet quia non indigent, et non ita *viatoribus*, quia adhuc se possunt iuvare.

*Ad 2.* Ad illud quod obiicitur, quod non sunt in statu merendi; dicendum, quod quamvis non sint in statu *merendi*, sunt tamen in statu *solvendi*; solvunt enim quae debent: et ideo, etsi non possint adiuvari in *merito*, possunt tamen adiuvari in *solutione*; status autem *solvendi* non est semper cum statu *meriti*, sed illum praesupponit, scilicet quod prius meruit, quod in tali statu posset solvere et iuvari[^p944-4]. — Quod obiicit, quod si meruit, necesse est meruisse; dicendum, quod verum est de merito *absoluto*, sed illud fuit meritum *conditionale*[^p944-5].

*Ad 3.* Ad illud quod obiicitur: secundum quantitatem cremabilis etc., dicendum, quod quantitas poenae non respicit *maculam*, sed *reatum*[^p944-6]; et obligatio ad poenam minuitur solutione poenae facta ab ipso, vel ab alio.

*Ad 4.* Ad illud, quod solveretur tota, et sic etc.; dicendum, quod verum est, si tot essent suffragia; sed suffragia non auferunt a poena nec liberant, nisi dum fiunt; et in illo tempore homo punitur, et alii pro ipso: ideo non remanet impunitus. Verumtamen, si superabundarent, tunc possibile esset, totum remitti; nec tamen peccatum remaneret impunitum, quia, quamvis non puniatur in se, punitur tamen alio modo in aliis, sicut supra dictum fuit de baptismo[^p944-7]; hoc tamen vix aut nunquam fit.

> **Nota de apparatu.** Quaracchi begins its footnote numbering afresh on every printed page. The apparatus below is therefore labelled by page: notes 4–10 of page 943 and notes 1–7 of page 944. Notes 1–3 of page 943 are anchored in the preceding chunk (a1-q3) and are rendered there.

english:
### Article II. *On the suffrages which the souls of the dead receive from the living.*

Consequently, as to the second article, inquiry is made concerning the suffrages which the souls of the dead receive from the living. And concerning this three things are asked.

*First* it is asked whether suffrages profit the dead who are moderately good.

*Second*, whether suffrages made by the wicked profit the dead.

*Third*, how much suffrages profit; and since not equally to all, it is asked to whom more: either to him who merited more, or to him for whom they are specially made.

### Question I. *Whether suffrages profit the dead who are moderately good.*

As to the first, then, one proceeds thus, and it is shown that they do not profit the moderately good.

1. The suffrages of the Church ought to benefit the more worthy; but they do not profit the good who are in paradise[^p943-4]: therefore etc. *If you say* that they do not need them, and that therefore the case is not alike; *on the contrary*: in this life sinners do need them, and yet it is necessary that they themselves do penance, and not others for them.

2. Likewise, to him who is not in the state of meriting, nor can be, another's suffrage profits nothing, as is plain if someone be irrevocably a fool; but such are the dead: therefore etc. *If you say* that they previously merited that these should profit them in that state[^p943-5]; *on the contrary*: whatever they merited, it is necessary that they merited it, and what it is necessary that they merited, it is necessary should be rewarded: therefore even if suffrages should never be made, they will be rewarded: therefore these profit them nothing.

3. Likewise, the punishment of purgatory is measured according to the quantity of what is combustible: therefore, since suffrages do not diminish anything of the fault, therefore neither anything of the punishment. — That they do not diminish anything of the fault is plain, because God alone has effect upon the soul. *If you say* that they have an effect upon the soul by way of merit, and that God diminishes it by the merit of the suffrages; *on the contrary*: even if God blots out the stain of the fault by Himself, yet the guilt[^p943-6] He blots out by punishment; but it is agreed that in them, as regards the guilt, the fault must be blotted out: therefore by the punishment of purgatory; but He would do this nonetheless without suffrages: therefore etc.

4. Likewise, this is shown by a reduction to the impossible, since, if it blots out a part, therefore it is possible that it blot out the whole, and so that man will remain unpunished[^p943-7].

**On the contrary:**

1. By the authority of sacred Scripture, in the twelfth chapter of Second Maccabees[^p943-8]: *It is a holy and wholesome thought to pray for the dead, that they may be loosed from their sins.*

2. Likewise, Augustine, *On the Care to Be Had for the Dead*[^p943-9]: « The benefits and sacrifices which are offered for those who are not very evil are propitiations »: therefore etc.

2. Likewise, this is shown by the authority and usage of the Church, which prays for the dead: if therefore the Church is not deceived, it is plain that suffrages avail[^p943-10].

3. Likewise, it seems so *by reason*: because the punishment of purgatory is terminable, therefore also diminishable; but if prayer be made for one who can grow in grace, it avails for the increasing of grace: therefore by parity of reasoning, if it be made for one whose punishment can be diminished, it avails for the diminishing of the punishment.

4. Likewise, as the prayers of the dead Saints stand toward the living, so those of the living toward the dead; but the dead Saints obtain good things for us and help us[^p944-1]: therefore also the living help the dead.

### Conclusion

> *Suffrages profit the dead who are moderately good.*

**I respond:** It must be said that, since in every work of the Lord there is *mercy and truth*[^p944-2], there are two things which make the suffrages of the Church avail, namely *worthiness* and *need*. For *justice* considers *worthiness*; and they are worthy to be helped by the other members of the Church who have departed in charity, especially if they themselves helped others. But *mercy* considers *need*; and this indeed is great in those who are in purgatory, because they are gravely punished and cannot help themselves[^p944-3].

**To the arguments for the negative side:**

*Ad 1.* From this the answer to the first is plain, because suffrages do not avail thus for the *comprehensors*, namely because they do not need them, and not thus for *wayfarers*, because they can still help themselves.

*Ad 2.* To that which is objected, that they are not in the state of meriting; it must be said that although they are not in the state of *meriting*, they are nevertheless in the state of *paying*; for they pay what they owe: and therefore, even if they cannot be helped in *merit*, they can nevertheless be helped in *payment*; but the state of *paying* is not always together with the state of *merit*, but presupposes it, namely that he first merited that in such a state he might be able to pay and be helped[^p944-4]. — As to what he objects, that if he merited, it is necessary that he merited; it must be said that this is true of *absolute* merit, but that merit was *conditional*[^p944-5].

*Ad 3.* To that which is objected, "according to the quantity of what is combustible" etc., it must be said that the quantity of the punishment does not regard the *stain*, but the *guilt*[^p944-6]; and the obligation to punishment is diminished by the payment of the punishment made either by the man himself or by another.

*Ad 4.* To that which says that the whole would be paid, and so etc.; it must be said that this is true, if there were suffrages enough; but suffrages do not take away from the punishment nor free from it, except while they are being made; and at that time the man is punished, and others for him: therefore he does not remain unpunished. Nevertheless, if they should superabound, then it would be possible that the whole be remitted; nor yet would the sin remain unpunished, because, although it be not punished in him, it is nevertheless punished in another way in others, as was said above concerning baptism[^p944-7]; this, however, scarcely or never happens.

la: Vide hic lit. Magistri, c. 2: *Pro valde bonis gratiarum actiones sunt* [suffragia]. — Superius verbo *debent* cod. L (E a secunda manu) praemittit *magis*.

en: See here the text of the Master, c. 2: *For the very good, thanksgivings are* [suffrages]. — Above, before the word *debent*, codex L (E by a second hand) prefixes *magis*.

la: Ut dicitur hic in principio c. 2. lit. Magistri. — Post primum *meruisse* cod. aa subiungit: *quia omne dictum de praeterito verum et necessarium* (cfr. I. Sent. d. 42. q. 3.), et subinde verbo *remunerabuntur* cod. U praefigit *nihilominus*.

en: As is said here at the beginning of c. 2 of the text of the Master. — After the first *meruisse* codex aa adds: *because every statement about the past is true and necessary* (cf. I Sent., d. 42, q. 3), and thereupon codex U prefixes *nihilominus* to the word *remunerabuntur*.

la: Vat. supplet *delet*.

en: The Vatican edition supplies *delet*.

la: Codd. E F I K bb *et ita illud remanebit impunitum*, cod. A *et ita in illo remanebit impunitum* (cfr. supra pag. 356, nota 6.).

en: Codices E F I K bb read *et ita illud remanebit impunitum*, codex A *et ita in illo remanebit impunitum* (cf. above, p. 356, note 6).

la: Vers. 46: *Sancta ergo et salubris* etc.

en: Verse 46: *Sancta ergo et salubris* etc.

la: Colligi potest ex c. 1. n. 2. et c. 18. n. 22; verbotenus occurrit in Enchirid. c. 110. n. 29. Cfr. hic lit. Magistri, c. 2, quam etiam cod. aa allegat.

en: It can be gathered from c. 1, n. 2 and c. 18, n. 22; it occurs word for word in the *Enchiridion*, c. 110, n. 29. Compare here the text of the Master, c. 2, which codex aa also cites.

la: Cfr. August., *de Cura gerenda pro mortuis*, c. 1. n. 3, et hic lit. Magistri, c. 2.

en: Cf. Augustine, *On the Care to Be Had for the Dead*, c. 1, n. 3, and here the text of the Master, c. 2.

la: Ut ostenditur art. seq. q. 1. seq.

en: As is shown in the following article, q. 1 and following.

la: Psalm. 24, 10: *Universae viae Domini misericordia et veritas*. Vide infra d. 46. a. 2. q. 3. — Inferius post *decesserunt* edd. prosequuntur: *et ab aliis membris Ecclesiae adiuvari meruerunt, maxime* etc.

en: Psalm 24, 10: *All the ways of the Lord are mercy and truth*. See below d. 46, a. 2, q. 3. — Below, after *decesserunt*, the editions continue: *et ab aliis membris Ecclesiae adiuvari meruerunt, maxime* etc.

la: Cfr. supra d. 20. p. 1. q. 3. et p. II. q. 5.

en: Cf. above d. 20, p. 1, q. 3 and p. II, q. 5.

la: Vide hic lit. Magistri, c. 2, ac supra d. 20. p. 1. q. 1. ad 1. et 6.

en: See here the text of the Master, c. 2, and above d. 20, p. 1, q. 1, ad 1 and 6.

la: Cod. F *respectivum sive conditionale*.

en: Codex F reads *respectivum sive conditionale*.

la: Sive *obligationem ad poenam*. Cfr. II. Sent. d. 42. dub. 1.

en: Or rather *the obligation to punishment*. Cf. II Sent., d. 42, dub. 1.

la: Dist. 4. p. I. a. 1. q. 2. ad 2. pro parte negativa, et d. 20. p. II. q. 2. ad 1. seqq. — Pro *alio modo*, quod exhibent codd. C D (I primitus) et ed. 1, alii codd. *vel in alio modo*, vel *in alio modo vel*, vel cum Vat. *in alio vel*.

en: Dist. 4, p. I, a. 1, q. 2, ad 2 on the negative side, and d. 20, p. II, q. 2, ad 1 and following. — For *alio modo*, which codices C D (I originally) and edition 1 give, other codices read *vel in alio modo*, or *in alio modo vel*, or with the Vatican edition *in alio vel*. ---

latin_scholion:
**I.** Locutionem: *mediocriter boni*, *vel mali*, Magister (hic c. 2.) sumsit ex Augustino. Tota de suffragiis doctrina fundata est in articulo fidei de communione Sanctorum. — Quod animae in purgatorio subleventur suffragiis Ecclesiae, iam in confessione fidei, Concilio Lugdunensi II. a Michaele Palaeologo oblata, clare exprimitur et in Decreto unionis Graecorum in Concilio Florentino emanato repetitur fere eisdem his verbis: « Et ut a poenis huiusmodi releventur, prodesse eis fidelium vivorum suffragia, Missarum scil. sacrificia, orationes et eleemosynas et alia pietatis officia, quae a fidelibus fieri consueverunt secundum Ecclesiae instituta ». Cfr. etiam professio fidei Waldensibus ab Innocentio III. praescripta; item errores Lutheri a Leone X. reprobati (n. 40.), et Concilium Trident. (Sess. XXV. decret. de Purgatorio), ubi breviter dicitur: « Purgatorium esse, animasque ibi detentas fidelium suffragiis, potissimum vero acceptabili altaris sacrificio iuvari ». — De efficacia suffragiorum respectu damnatorum tractatur infra d. 46. a. 1. q. 1. 2; de ipsa respectu Beatorum hic dub. 5. — Doctrina Scoti de hoc et seq. art. collecta est ex multis ipsius locis ab Hieron. de Montefortino, tom. V. q. 71.

De 1. quaestione: S. Thom., hic q. 2. a. 2. quaestiunc. 2; Suppl. q. 71. a. 6. — B. Albert., hic a. 1. 2. 4. — Petr. a Tar., hic q. 2. a. 2. quaestiunc. 2. — Richard. a Med., hic a. 2. q. 1. — De hac et 2 seqq. qq. Durand., hic q. 1; Dionys. Carth., hic q. 2.

**II.** Quoad solutionem 2. quaestionis consentit S. Thom., eisdem usus distinctionibus.

De eadem: S. Thom., locis citt. a. 1. quaestiunc. 3; Suppl. a. 3. — B. Albert., hic a. 8. — Petr. a Tar., loc. cit. a. 1. quaestiunc. 2. — Richard. a Med., loc. cit. q. 4.

**III.** Solutio 3. quaestionis a Praepositivo facta non approbatur a S. Thom. (locis citt. a. 4; Suppl. a. 12.) nisi quoad effectum cuiusdam *interioris consolationis*, quam magis percipit qui magis caritate plenus est; sed quoad effectum *satisfactionis* dicit: « Hoc modo non est dubium, quin magis valeant ei, pro quo fiant »; quod satis convenit menti S. Bonaventurae et nunc communiter docetur.

De 3. quaestione: B. Albert., hic a. 11. — Petr. a Tar., loc. cit. a. 3. — Richard. a Med., loc. cit. a. 3.

---

english_scholion:
**I.** The expression *moderately good*, *or evil*, the Master (here c. 2) took from Augustine. The whole doctrine concerning suffrages is founded upon the article of faith concerning the communion of Saints. — That the souls in purgatory are relieved by the suffrages of the Church is already clearly expressed in the confession of faith offered by Michael Palaeologus at the Second Council of Lyons, and is repeated in almost these same words in the Decree of the union of the Greeks issued in the Council of Florence: « And that they may be relieved from punishments of this kind, the suffrages of the living faithful profit them, namely the sacrifices of Masses, prayers and almsgiving and other offices of piety which the faithful have been accustomed to perform according to the institutes of the Church ». Compare also the profession of faith prescribed to the Waldensians by Innocent III; likewise the errors of Luther reprobated by Leo X (n. 40), and the Council of Trent (Session XXV, decree on Purgatory), where it is briefly said: « That there is a Purgatory, and that the souls detained there are helped by the suffrages of the faithful, but chiefly by the acceptable sacrifice of the altar ». — On the efficacy of suffrages with respect to the damned, see below d. 46, a. 1, qq. 1–2; on their efficacy with respect to the Blessed, here dub. 5. — The doctrine of Scotus on this and the following article has been collected from many places in him by Jerome of Montefortino, vol. V, q. 71.

On question 1: St. Thomas, here q. 2, a. 2, quaestiuncula 2; Suppl. q. 71, a. 6. — Blessed Albert, here aa. 1, 2, 4. — Peter of Tarentaise, here q. 2, a. 2, quaestiuncula 2. — Richard of Middleton, here a. 2, q. 1. — On this and the two following questions, Durandus, here q. 1; Denis the Carthusian, here q. 2.

**II.** As to the solution of the second question, St. Thomas agrees, using the same distinctions.

On the same: St. Thomas, in the places cited, a. 1, quaestiuncula 3; Suppl. a. 3. — Blessed Albert, here a. 8. — Peter of Tarentaise, in the place cited, a. 1, quaestiuncula 2. — Richard of Middleton, in the place cited, q. 4.

**III.** The solution of the third question made by Praepositivus is not approved by St. Thomas (in the places cited, a. 4; Suppl. a. 12) except as to the effect of a certain *interior consolation*, which he perceives the more who is the more full of charity; but as to the effect of *satisfaction* he says: « In this way there is no doubt that they avail more for him for whom they are made »; which agrees well enough with the mind of St. Bonaventure and is now commonly taught.

On question 3: Blessed Albert, here a. 11. — Peter of Tarentaise, in the place cited, a. 3. — Richard of Middleton, in the place cited, a. 3.

---

translators_notes:
**Provenance.** Latin re-set from `raw/bonaventure_vol4_raw.txt` lines 100294–100475 (IA djvu OCR), fully verified against 450 dpi column bands `/tmp/colcrop/vol4-p943-{L,R}-{0,1,2}.png` and `vol4-p944-{L,R}-{0,1,2}.png`, read left column top→bottom then right column, body bands then footer bands. Running heads confirm the span: p. 943 carries `DIST. XLV. ART. II. QUAEST. I.`, p. 945 already carries `DIST. XLV. ART. II. QUAEST. II.`

**Band regeneration.** The default crops clipped the left column at its right edge (and, for p. 943, clipped the contra-argument numerals off the right column). Regenerated `python3.11 tools/colcrop.py vol4 943 2120 3 1.15`, `python3.11 tools/colcrop.py vol4 944 2120 3 1.15` (wider L) and `python3.11 tools/colcrop.py vol4 943 1620 3 1.15` (wider R) — reported per the brief.

**Page span correction.** The skeleton frontmatter listed `printed_pages: [943, 944, 945]` / `pdf_pages: [963, 964, 965]`. The chunk in fact ends at the foot of p. 944: the SCHOLION closes there, and the raw range terminates at the p. 945 running head, which already reads `QUAEST. II.` Frontmatter corrected to `[943, 944]` / `[963, 964]`. **No part of p. 945 belongs to this chunk.**

**Apparatus page-split map** (14 entries):
- **p. 943, notes 4–10** — claimed here. All seven are anchored by this chunk's body (paradiso; in statu illo; reatum; remanebit impunitus; Machabaeorum duodecimo; de Cura pro mortuis agenda; suffragia valent).
- **p. 943, notes 1–3** — *not* claimed. Their anchors (`quid facit` *locus*; `in caelo entibus`; `non sinuntur`) all fall in the tail of a1-q3 at the top of p. 943. Hand-off recorded below.
- **p. 944, notes 1–7** — claimed here. All seven anchored by this chunk's body; p. 944 belongs entirely to a2-q1.

**Hand-offs.**
- *Picked up:* none. The incoming hand-off from a1-q3 was expected to forward unanchored p. 943 footers; on inspection p. 943 notes 1–3 are anchored **inside a1-q3's own body**, so nothing carries forward. **a1-q3 must render p. 943 notes 1–3 itself** — at the time of writing that chunk is still a skeleton with no `## Notes` block, so the coordinator should confirm it claims them.
- *Forwarded:* none. p. 944 is wholly this chunk's, and a2-q2 begins clean at the top of p. 945 with its own footer sequence.

**Printed-text quirk (not an OCR error).** The *Sed contra* series on p. 943 is numbered **1, 2, 2, 3** in the Quaracchi text — the numeral "2" is printed twice (for the Augustine argument and for the argument from the authority and usage of the Church). Verified on the wide right-column band `vol4-p943-R-1.png`; the OCR reproduces the same duplication. Transcribed as printed rather than silently renumbered. The fourth *sed contra* argument (`Item, sicut se habent orationes Sanctorum`) opens p. 944 and is numbered 4, so the printed sequence runs 1, 2, 2, 3, 4 for five arguments. Note that the *pro parte negativa* objections (1–4) are numbered correctly and are answered one-for-one in the Solutio.

**OCR disagreements resolved at band time** (no `[?]` parked):
- p. 943 note 7: OCR `pag. 3S6` → band reads **`pag. 356`**.
- p. 943 note 8: OCR `Vers. i6` → band reads **`Vers. 46`**.
- p. 943 body: OCR `remanebit impunitus '` with a stray apostrophe → band confirms marker 7 with no stray glyph.
- p. 944 body: OCR `posset solvere et iavari` → band reads **`iuvari`**.
- Scholion header: OCR `SOHOLIOK` → band reads **`SCHOLION.`** (split across the two column bands as `SCHO` / `HOLION.`).
- Marginal glosses trimmed as editorial marginalia, not text: `Ad oppositum`, `Fundamenta`, `Rationes duae`, `Conclusio 1`, `Conclusio 2`, `Solutio oppositorum`, `Notandum`.

**`[?]` flags:** none. Every reading in this chunk was resolved from a legible band.

**Scholion placement.** The SCHOLION is printed at the foot of p. 944, i.e. *before* the page footers but after the body. It covers all three questions of Article II (a2-q2 and a2-q3 correctly carry none). Per the repo convention it is rendered as the **last** subsection of both the `## Latin` and `## English` blocks.

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


title: Dist. 45, Art. 2, Q. 2

source_text:
<!-- page 945 -->

### QUAESTIO II.
### *Utrum defunctis prosint suffragia facta per malos.*

> The numbered footnotes below correspond to markers in both the Latin body above and the English translation. Quaracchi restarts footnote numbering on each printed page; this chunk occupies a single printed page and therefore carries one series, notes 1–12 of page 945, labelled page-qualified for that page.

Secundo quaeritur, utrum prosint suffragia facta per malos. Et quod non, videtur.

1. Ioannis nono[^p945-1]: *Scimus, quia peccatores Deus non exaudit*: ergo si non prodest oratio, quam Deus non exaudit; patet etc. *Quodsi dicas*, quod verbum illud non est verum, quia a caeco, non ab Evangelista dictum est; *contra*: hoc non solvit, quia Isaiae primo[^p945-2]: *Cum multiplicaveritis orationes, non exaudiam. Manus enim vestrae plenae sunt sanguine*; Glossa: *Sanguine*, id est «peccato»: ergo si omnis peccator et malus est talis, videtur, quod suffragia facta per malos non prosint.

2. Item, Gregorius[^p945-3]: «Cum is qui displicet, ad intercedendum mittitur, irati animus ad deteriora provocatur»: ergo potius obsunt, quam prosint.

3. Item, *ratione* videtur: quia nullum opus est satisfactorium, nisi quod fit ex radice caritatis[^p945-4]; sed illud non fit sic, quod fit a malo: ergo non satisfacit.

4. Item, iste peccator non est membrum Ecclesiae: ergo nullam habet connexionem cum illo qui mortuus est: ergo opus eius omnino est alienum ab ipso defuncto, ergo nihil ei facit.

5. Item, si malus faceret pro se, nihil sibi prodesset: ergo pari ratione non prodest alii, si faceret pro illo, quia unusquisque efficacius meretur sibi quam alii[^p945-5].

**Contra:**

1. Sacramenta Ecclesiae aeque bona sunt, cum dispensantur per bonos et malos: ergo Missa mali sacerdotis ita prodest ut boni[^p945-6].

2. Item, quando servus, existens extra caritatem, dat eleemosynam ad imperium domini, meretur dominus, ac si servus bene[^p945-7] daret: ergo similiter in proposito, cum ille, pro quo fit, sit in caritate, valet ei.

3. Item, *ratione* videtur: quia Dominus sua largitate reputat opus factum ab alio, ac si fiat ab eo, pro quo fit; sed[^p945-8] ille est in caritate: ergo etc.

4. Item, quando aliquis facit alicui eleemosynam, etsi dans sit extra caritatem, tamen recipiens potest mereri in recipiendo, si recipit ex caritate; sed iste mortuus suffragia vivorum recipit[^p945-9] ex caritate: ergo etc.

### CONCLUSIO.

> *Suffragia pro mortuis, exceptis operibus sacramentalibus, si fiant pure a malis, non prosunt, nisi concomitetur caritas viri iusti.*

**Respondeo:** Dicendum, quod quidam dicunt generaliter, quod suffragia Ecclesiae prosunt, sive a bonis fiant, sive a malis. Et ratio huius est, quia tam boni quam mali faciunt secundum doctrinam Ecclesiae et faciunt pro eo qui est in caritate, et ubi deficit caritas facientis, supplet caritas Ecclesiae dictantis et mortui suscipientis. — Sed non credo, breviter, quod oratio peccatoris aliquid mereatur apud Deum nisi solum *dispositive*, quia disponit ad meritum. Opus enim formam recipit a proximo agente, sicut aqua a vase continente, non a fonte; similiter corona valorem et pulcritudinem habet a gemmis et ab auro, et non a quatuor elementis.

Et ideo distinguendum, quod suffragia facta aut sunt *opera sacramentalia*, ut celebratio Missae; et tunc, quia opera Dei sunt, ratione contenti prosunt, sive fiant a bonis, sive a malis. Aut sunt *alia opera*, et hoc dupliciter: aut enim fiunt *pure a malis*, sicut aliquis malus orat et se affligit pro aliquo; et tunc non credo, quod valeant defunctis. Aut fiunt a malis *ad imperium alicuius boni*, ut ipsius defuncti vel amici eius, de re, quae illius est, ut[^p945-10] eleemosyna; vel ad *consortium alterius*, ut quando duo legunt Psalterium, unus existens in caritate, alter non; et in aliis operibus, ut quando datur eleemosyna iusto, ut oret pro mortuo; et tunc valent ratione caritatis boni hominis coniunctae.

Et sic solvuntur rationes ad utramque partem. Concedendum enim, quod non prosunt secundum quod fiunt a malis tantum; concedendum nihilominus, quod prosunt, si concomitatur caritas viri iusti. — Sed tamen ultima ratio non valet, quia defunctorum non[^p945-11] est suffragia recipere, sed Dei est acceptare et ex hoc eis parcere; sed non acceptat nisi preces bonorum. Et sic manifesta sunt obiecta ad utramque partem[^p945-12].

---

english:
<!-- page 945 -->

### QUESTION II.
### *Whether suffrages made by the wicked profit the dead.*

Secondly it is asked whether suffrages made by the wicked profit. And that they do not, seems [to be the case]:

1. In John, chapter nine[^p945-1]: *We know that God does not hear sinners*: therefore if a prayer which God does not hear is of no profit; it is evident, etc. *But if you say* that that saying is not true, because it was said by the blind man, not by the Evangelist; *on the contrary*: this does not solve [the difficulty], because in Isaiah, chapter one[^p945-2]: *When you multiply prayers, I will not hear. For your hands are full of blood*; the Gloss: *With blood*, that is, «with sin»: therefore if every sinner and wicked man is such, it seems that suffrages made by the wicked do not profit.

2. Likewise, Gregory[^p945-3]: «When he who displeases is sent to intercede, the mind of the angered one is provoked to worse things»: therefore they rather hurt than profit.

3. Likewise, it seems *by reason*: because no work is satisfactory except that which is done from the root of charity[^p945-4]; but that which is done by a wicked man is not so done: therefore it does not make satisfaction.

4. Likewise, this sinner is not a member of the Church: therefore he has no connection with him who has died: therefore his work is altogether alien to the dead man himself, therefore it does nothing for him.

5. Likewise, if a wicked man were to act on his own behalf, it would profit him nothing: therefore by parity of reasoning it does not profit another, if he were to act on that other's behalf, since each one merits more efficaciously for himself than for another[^p945-5].

**On the contrary:**

1. The Sacraments of the Church are equally good when they are dispensed by the good and by the wicked: therefore the Mass of a wicked priest profits just as [that] of a good one[^p945-6].

2. Likewise, when a servant, being outside charity, gives an alms at his master's command, the master merits, as if the servant had given well[^p945-7]: therefore likewise in the case proposed, since he for whom it is done is in charity, it avails him.

3. Likewise, it seems *by reason*: because the Lord in his largesse reckons a work done by another as if it were done by him for whom it is done; but[^p945-8] that one is in charity: therefore etc.

4. Likewise, when someone gives an alms to another, even if the giver is outside charity, nevertheless the recipient can merit in the receiving, if he receives out of charity; but this dead man receives[^p945-9] the suffrages of the living out of charity: therefore etc.

### CONCLUSION.

> *Suffrages for the dead, sacramental works excepted, if they are made purely by the wicked, do not profit, unless the charity of a just man accompanies [them].*

**I respond:** It must be said that some say generally that the suffrages of the Church profit, whether they are made by the good or by the wicked. And the ground of this is that both the good and the wicked act according to the doctrine of the Church, and act on behalf of one who is in charity; and where the charity of the doer is lacking, the charity of the Church that prescribes [it] and of the dead man who receives [it] supplies [what is wanting]. — But I do not believe, in brief, that the prayer of a sinner merits anything with God except only *dispositively*, because it disposes toward merit. For a work receives its form from the proximate agent, as water [does] from the vessel containing [it], not from the spring; likewise a crown has its value and beauty from the gems and from the gold, and not from the four elements.

And therefore a distinction must be made: that suffrages made are either *sacramental works*, such as the celebration of the Mass; and then, because they are works of God, they profit by reason of what they contain, whether they are made by the good or by the wicked. Or they are *other works*, and this in two ways: for either they are made *purely by the wicked*, as when some wicked man prays and afflicts himself on someone's behalf; and then I do not believe that they avail the dead. Or they are made by the wicked *at the command of some good person*, such as the dead man himself or a friend of his, out of a thing which belongs to that [good person], as[^p945-10] an alms; or [they are made] for *the fellowship of another*, as when two read the Psalter, the one being in charity, the other not; and [so] in other works, as when an alms is given to a just man that he may pray for the dead man; and then they avail by reason of the conjoined charity of the good man.

And thus the reasons on both sides are resolved. For it must be granted that they do not profit insofar as they are made by the wicked alone; it must nonetheless be granted that they do profit, if the charity of a just man accompanies [them]. — But nevertheless the last reason does not hold, because it does not belong to the dead[^p945-11] to receive suffrages, but it belongs to God to accept [them] and from this to spare them; but he does not accept save the prayers of the good. And thus the objections on both sides are made manifest[^p945-12].

---

la: Vers. 31: *Scimus autem, quia... non audit.*

en: Verse 31: *But we know that... he does not hear.*

la: Vers. 15. — Glossa est *interlinearis* apud Lyranum.

en: Verse 15. — The Gloss is the *interlinear* [gloss] in Lyranus.

la: Libr. I. Epist. epist. 25. (alias 24.), circa initium.

en: Book I of the *Letters*, letter 25 (elsewhere 24), near the beginning.

la: Vide supra pag. 428, nota 2. verba August.

en: See above, page 428, note 2, the words of Augustine.

la: Secundum Glossam Bedae in Luc. 5, 20. allegatam tom. II. pag. 661, nota 6.

en: According to the Gloss of Bede on Luke 5:20, cited in vol. II, page 661, note 6.

la: Cfr. supra d. 13. a. 1. q. 4.

la: Cod. S *bonus*. Idem cod. in fine arg. pro *ei* substituit *oratio*.

en: Codex S [reads] *bonus*. The same codex, at the end of the argument, substitutes *oratio* for *ei*.

la: Codd. E I K *si* pro *sed*.

en: Codices E, I, K [read] *si* for *sed*.

la: Codd. K P (I a secunda manu) *potest recipere*.

en: Codices K, P (I by a second hand) [read] *potest recipere*.

la: Ita codd. B F G L M S aa (A a secunda manu), alii codd. et edd. *in*. Aliquanto inferius pro *caritatis boni hominis* edd. *doni caritatis homini*.

en: So codices B, F, G, L, M, S, aa (A by a second hand); the other codices and the editions [read] *in*. Somewhat further down, for *caritatis boni hominis* the editions [read] *doni caritatis homini*.

la: Vat. omittit *non*. Inferius pro *parcere* codd. aa bb *prodesse*.

en: The Vatican edition omits *non*. Further down, for *parcere* codices aa, bb [read] *prodesse*.

la: Vide scholion ad praecedentem quaest.

en: See the scholion to the preceding question. ---

translators_notes:
**Provenance.** Latin re-set from `raw/bonaventure_vol4_raw.txt` L100476–L100564 (IA djvu OCR), verified against the 450 dpi column bands `/tmp/colcrop/vol4-p945-{L,R}-{0,1,2}.png`. No bands regenerated — the existing crops (split x≈1880) were legible throughout, though the right column is clipped at its left edge in every band; the OCR supplied the clipped word-openings and the bands confirmed the readings.

**Page span corrected: this chunk is printed page 945 ONLY, not 945–946.** The skeleton frontmatter carried `printed_pages: [945, 946]` / `pdf_pages: [965, 966]`; both have been narrowed to the single page. The p.945 running head (`DIST. XLV. ART. II. QUAEST. II. — 945`, bands `p945-L-0` / `p945-R-0`) stands at raw L100471, i.e. Quaestio II opens at the very top of p.945; the body closes at *...ad utramque partem* (raw L100549), the p.945 footer block follows, and the next running head (`946 — SENTENTIARUM LIB. IV.`, raw L100561) is immediately followed by `QUAESTIO III.` No part of Quaestio II falls on p.946.

**Apparatus split map.**
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**Hand-offs.**
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**Printer's furniture dropped.** Raw L100550 `S. Bonav. — Tom. IV.` and the `119` at raw L100551 are the gathering signature and signature number at the foot of p.945 (visible in bands `p945-L-2` and `p945-R-2` respectively, below the footnote rule). Both excluded from the body and from the apparatus.

**Scholion: ABSENT — `has_scholion: false` is correct and independently confirmed.** Article II's single scholion is printed with a2-q1 (raw L100414, OCR-garbled header `SOHOLIOK`) and covers all three of the article's questions — its §II reads *Quoad solutionem 2. quaestionis consentit S. Thom.* and its §III treats the 3rd question. The printed apparatus of this chunk confirms the arrangement from the other direction: this question's own last footnote (note 12 of page 945) reads *Vide scholion ad praecedentem quaest.* No scholion has been invented or duplicated here.

**Band-vs-OCR disagreements, resolved at band time (not parked as flags):**
- Respondeo, raw L100499–100500: OCR reads `nisi solum dispositive , qxiia, ilsponh 3,d meritum` — a cascade-shattered fragment. Band `p945-R-1` prints clearly *nisi solum* dispositive *, quia disponit ad meritum*. Rendered accordingly.
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- Footer note 5: OCR reads `in Luc. S, 20.`; band prints `in Luc. 5, 20.` Rendered as 5:20.
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**Seam integrity.** The opening sentence (*Secundo quaeritur, utrum prosint suffragia facta per malos. Et quod non, videtur.*) is a clean ordinal opener standing directly under the QUAESTIO II header, and its *Secundo* correctly marks the second of the article's three questions — no q-swap. The closing sentence (*Et sic manifesta sunt obiecta ad utramque partem.*) parses complete; no cascade-merge signature at either boundary.

**`[?]` flags: none.**


title: Dist. 45, Art. 2, Q. 3

source_text:
<!-- page 946 -->

### Quaestio III. *Utrum suffragia magis prosint ei qui magis meruit, an ei, pro quo specialiter fiunt.*

> The numbered footnotes below correspond to markers in both the Latin body above and the English translation. Quaracchi restarts its footnote numbering on every printed page, so this chunk carries two sequences: notes 1–7 of page 946 and notes 1–6 of page 947. Notes 7 and 8 of page 947 are anchored in the body of Article III, Question I, and are rendered there.

Tertio quaeritur, quantum prosint suffragia; et cum non prosint aequaliter omnibus, quaeritur, cui magis prosint, an ei qui magis meruit, an ei, pro quo specialiter fiunt. Et quod ei qui *magis meruit*, videtur.

1. « Ideo prosunt, quia meruit, ut prodessent[^p946-1] »: ergo si magis meruit, magis prosunt, quia in *per se praedicatis* talis consequentia tenet.

2. Item, profectus suffragiorum est secundum Dei distributionem: ergo si ipse *non est acceptor personarum*[^p946-2], videtur, quod magis debet distribuere ei qui magis est dignus.

3. Item, hoc ostenditur *per impossibile*: quia qui meruit, ut prodessent, citius meruit liberari; sed si non magis prosunt, non citius liberatur: ergo qui meruit citius liberari tardius liberatur. Sed hoc est contra Dei iustitiam: ergo etc.

4. Item, oblatio pretii in cruce aequaliter profuit, ac si esset oblata pro quolibet per se, et tantum prodest cuilibet, quantum meruit: ergo oblatio sacrificii in altari pari ratione, cum sit illius oblationis memoriale: ergo magis ei qui magis meruit.

**Contra:** 1. Cum Deus exaudit nos, quodam modo conformat voluntatem suam nobis, quia *obedit Deus voci hominis*[^p946-3]: ergo si aliquis habens caritatem oret specialiter pro aliquo, videtur, quod Deus specialiter accipit pro illo: ergo videtur, quod magis prosint illis, pro quibus *specialius et crebrius* fiunt.

2. Item, si in vita ista aliquis dives daret eleemosynam, magis sibi prodesset quam alii: ergo si ad eius imperium detur post mortem; cum pro tali habeat Deus, ac si impenderet[^p946-4], magis ergo prodest sibi quam alii.

3. Item, Deus acceptat opus secundum intentionem[^p946-5]; sed intentio facientis est, quod specialius et magis prosit illi, pro quo facit: ergo etc.

4. Item, per impossibile ostenditur: quia, si non prodest magis, ergo non oportet specialiter rogare pro aliquo: ergo movetur stulte tota Ecclesia, quae specialiter orat.

> **Conclusio.** Suffragia, si fiant in communi, ceteris paribus, prosunt magis ei qui magis meruit; si vero in speciali, magis prosunt ei, pro quo fiunt.

**Respondeo:** Dicendum, quod aliquorum opinio fuit, ut Praepositivi[^p946-6], quod suffragia Ecclesiae, sive specialiter, sive generaliter facta, magis prosint ei qui magis meruit. Et ponunt exemplum: sicut si *candela* accenditur coram divite, non tantum praebet sibi lumen, sed etiam aliis, et eis qui melius vident, maius lumen praebet. Exemplum etiam patet in *lectione*, quae tantum valet, si legatur omnibus in communi, quantum si cuilibet in speciali, et plus valet assistenti, qui melius intelligit, etiam si pro alio legatur, qui minus intelligit, etsi pro ipso legatur specialiter. Si ergo ita est in lumine, quanto[^p946-7] magis in Sacramento. Si ita est in lectione; quomodo non in oratione? Absque dubio ita videtur. — Et *si obiiciatur* communis mos Ecclesiae; respondent, quod hoc quod specialiter Ecclesia magis facit pro aliquo, non facit propter hoc, quod magis illi prosit, sed quia libentius facit homo pro eo quem diligit specialius, et magis animatur ad faciendum. Unde si istud esset notum simplicibus, non ita libenter facerent suffragia. — Sed istud non credo, quia, sicut

<!-- page 947 -->

dicit Augustinus, *de Cura pro mortuis agenda*[^p947-1], sepultura valet in loco sancto propter orationes Sanctorum, qui orant pro eo, ad cuius tumulum memorantur. — *Amplius*, suffragia sunt ad solvendum poenam sive reatum; sed plus est satisfacere pro debito multorum quam unius, et facilius satisfit pro debito unius quam plurium: ergo pluribus indigent suffragiis duo quam unus solus: ergo si dividuntur inter eos, uterque habet minus: ergo non videtur, quod aequaliter se extendant ad omnes. — Et ideo dicendum, quod illud non est simile: quia *illuminatio* totam speciem rei visae defert ad oculum, et similiter *lectio* totam similitudinem vocis; sed non sic est in *solutione*, sicut est in aspectu et consideratione. Quamvis enim duo creditores aequaliter possint et simul[^p947-2] videre unum aureum, non tamen potest aequaliter solvi duobus. Sic intelligendum est in proposito, quod per suffragia fit. Unde refert, utrum fiant pro pluribus, an pro uno.

Et ideo distinguendum est hic, quia suffragia Ecclesiae aut fiunt in *communi*, aut in *speciali*. Si in *communi*, prosunt ei magis, qui magis meruit, ut prodessent, aliis conditionibus paribus, quia non tantum *dignitas*, sed etiam *necessitas* consideratur[^p947-3]. — Et sic probant primae rationes. — Si autem fiant in *speciali*; ei magis prosunt, pro quo fiunt; et sic probant rationes sequentes.

*Ad 1. 2.* Ad illud tamen, quod primo obiicitur, quod magis prosunt ei qui magis meruit; dicendum, quod verum est, quantum est *de se*, nisi aliud reformet pactum; et hoc est intentio facientis. — Et similiter ad sequens respondendum, quod Deus distribuit secundum intentionem illius qui offert suffragium.

*Ad 3.* Ad illud quod obiicitur, quod citius meruit liberari; dicendum, quod verum est, ceteris paribus; et quia ille qui minus meruit, maiores et plures habuit adiutores: hinc est, quod citius liberatur ratione auxilii[^p947-4] alieni. Et *iterum*, iste meruit citius liberari, non quantum ad ea quae sunt *propria*, sed ad ea quae sunt *communia*, de quibus magis percipit, ceteris paribus.

*Ad 4.* Ad illud quod obiicitur de sacrificio crucis et altaris, dicendum, quod quamvis idem sit, non tamen utrobique uniformiter operatur; nam in cruce effusum est pretium in *omnimoda plenitudine*, sed in altari habet effectum *determinatum*, cum quotidie assumatur. Et propter hoc prima oblatio non iteratur, sed secunda iteratur; et ideo non valet illa ratio, quia procedit, ac si esset aequalis effectus. — Et *iterum*, illa *pro omnibus* est oblata, haec autem specialiter potest fieri. Nec obstat illud Hieronymi *de Consecratione*, distinctione quinta[^p947-5]: « Cum pro centum defunctorum animabus psalmus vel Missa dicitur, nihil minus, quam si pro uno quolibet diceretur, accipitur ». Dicendum enim, quod Hieronymus, sicut patet ex adiunctis, loquitur quantum ad meritum *facientis*, non quantum ad utilitatem *eius, pro quo fit*[^p947-6].

**[Continuatio altera, minoribus litteris ad calcem pag. 946 impressa:]**

> …in domo et illuminat omnes circumstantes, alios plus, alios minus secundum vim acuminis visus eorum; ita eleemosyna oblata pro uno, qui est in purgatorio, omnibus prodest et forte plus prodest illi, pro quo non fit, quam illi, pro quo fit, immo potest esse, quod ei non prosit, pro quo fit, ut si est valde malus vel valde bonus; prodest tamen illis, pro quibus non fit, ut domino caeco vel in summa claritate diei constituto, ad cuius honorem in domo obscura candela accenditur, non prodest, sed prodest aliis. Et hoc videtur velle Hieronymus, qui ait: « Cum pro defunctis psallimus animabus, vel Missa cantatur, nil minus, quam si pro unoquolibet ipsorum diceretur, accipitur ». [Vide infra in solut. ad 4.]. Sed obiicient: secundum hoc non debent fieri nisi generales orationes. Ad hoc respondetur, quod necessarium fuit, ut fierent speciales, ad devotionem excitandam; identitas enim mater est fastidii, sicut econtra varietas desiderii. Et hoc mihi placere magis confiteor.

---

english:
### Question III. *Whether suffrages profit more the one who merited more, or the one for whom they are specially made.*

Thirdly it is asked how much suffrages profit; and since they do not profit all equally, it is asked whom they profit more — the one who merited more, or the one for whom they are specially made. And it seems that they profit the one who *merited more*.

1. "They profit for this reason, because he merited that they should profit[^p946-1]": therefore, if he merited more, they profit more, since in *per se predications* such a consequence holds.

2. Likewise, the benefit of suffrages is according to God's distribution: therefore, if He *is not a respecter of persons*[^p946-2], it seems that He ought rather to distribute to the one who is more worthy.

3. Likewise, this is shown *through the impossible*: because he who merited that they should profit, merited to be freed sooner; but if they do not profit more, he is not freed sooner: therefore he who merited to be freed sooner is freed later. But this is against God's justice: therefore, etc.

4. Likewise, the offering of the price on the cross profited equally, as if it had been offered for each one by himself, and it profits each one as much as he merited: therefore the offering of the sacrifice on the altar for a like reason, since it is the memorial of that offering: therefore [it profits] more the one who merited more.

**On the contrary:** 1. When God hears us, He in a certain way conforms His will to us, because *God obeyed the voice of a man*[^p946-3]: therefore if someone having charity prays specially for someone, it seems that God specially receives it on his behalf: therefore it seems that they profit more those for whom they are made *more specially and more frequently*.

2. Likewise, if in this life some rich man were to give an alms, it would profit himself more than another: therefore if at his command it be given after death — since God accounts it for such a man as if he himself were expending it[^p946-4] — therefore it profits him more than another.

3. Likewise, God accepts a work according to the intention[^p946-5]; but the intention of the one making it is that it profit more specially and more that man for whom he makes it: therefore, etc.

4. Likewise, it is shown through the impossible: because, if it does not profit more, then there is no need to pray specially for anyone: therefore the whole Church is moved foolishly, which prays specially.

> **Conclusion.** Suffrages, if they are made in common, other things being equal, profit more the one who merited more; but if in particular, they profit more the one for whom they are made.

**I respond:** It must be said that the opinion of some was — as of Praepositivus[^p946-6] — that the suffrages of the Church, whether made specially or generally, profit more the one who merited more. And they set down an example: just as if a *candle* is lit before a rich man, it not only affords light to him, but also to others, and to those who see better it affords greater light. The example is also clear in a *reading*, which is worth as much if it be read to all in common as if to each in particular, and is worth more to the bystander who understands better, even if it be read for another who understands less, even though it be read specially for that other. If, then, it is so in light, how much[^p946-7] more in the Sacrament. If it is so in a reading, how not in prayer? Without doubt it seems so. — And *if* the common custom of the Church *be objected*, they answer that the fact that the Church does more for someone specially, it does not do on this account, that it should profit him more, but because a man acts more willingly for the one whom he loves more specially, and is more animated to the doing of it. Hence, if this were known to simple folk, they would not so willingly perform suffrages. — But this I do not believe, because, as

Augustine says, *On the Care to be Had for the Dead*[^p947-1], burial in a holy place avails on account of the prayers of the Saints, who pray for him at whose tomb they are remembered. — *Further*, suffrages are for the discharging of punishment or of guilt; but it is more to make satisfaction for the debt of many than of one, and satisfaction is more easily made for the debt of one than of several: therefore two need more suffrages than one alone: therefore if they are divided between them, each has less: therefore it does not seem that they extend equally to all. — And therefore it must be said that that [example] is not alike: because *illumination* carries the whole appearance of the thing seen to the eye, and likewise a *reading* the whole likeness of the voice; but it is not so in *discharge* as it is in sight and consideration. For although two creditors can equally and at the same time[^p947-2] look upon one gold piece, nevertheless it cannot be equally paid out to two. So must it be understood in the matter proposed, which is done through suffrages. Hence it makes a difference whether they are made for several or for one.

And therefore a distinction must be made here, because the suffrages of the Church are made either in *common* or in *particular*. If in *common*, they profit more the one who merited more that they should profit, other conditions being equal, because not only *worthiness* but also *need* is considered[^p947-3]. — And thus the first arguments prove. — But if they are made in *particular*, they profit more the one for whom they are made; and thus the following arguments prove.

*To 1 and 2.* To that, however, which is objected first — that they profit more the one who merited more — it must be said that this is true so far as it is *of itself*, unless a compact should shape it otherwise; and this is the intention of the one making it. — And likewise it must be answered to the next, that God distributes according to the intention of him who offers the suffrage.

*To 3.* To that which is objected, that he merited to be freed sooner: it must be said that this is true, other things being equal; and because the one who merited less had greater and more helpers, hence it is that he is freed sooner by reason of another's aid[^p947-4]. And *again*, this man merited to be freed sooner, not as regards those things which are *proper*, but as regards those which are *common*, of which he receives more, other things being equal.

*To 4.* To that which is objected concerning the sacrifice of the cross and of the altar, it must be said that although it is the same, nevertheless it does not operate uniformly in both; for on the cross the price was poured out in *every kind of fullness*, but on the altar it has a *determinate* effect, since it is taken up daily. And on this account the first offering is not repeated, but the second is repeated; and therefore that argument is not valid, because it proceeds as if the effect were equal. — And *again*, that one was offered *for all*, whereas this one can be made specially. Nor does that saying of Jerome stand in the way, in *On Consecration*, distinction five[^p947-5]: "When a psalm or a Mass is said for the souls of a hundred departed, it is received nothing less than if it were said for any one of them." For it must be said that Jerome, as is clear from the surrounding words, speaks as regards the merit of *the one making it*, not as regards the profit *of him for whom it is made*[^p947-6].

**[An alternative continuation, printed in smaller type at the foot of p. 946:]**

> …in a house it also illumines all the bystanders, some more, some less, according to the strength of the keenness of their sight; so an alms offered for one man who is in purgatory profits all, and perhaps profits more the one for whom it is not made than the one for whom it is made — indeed it may be that it does not profit the one for whom it is made, as if he is exceedingly wicked or exceedingly good; yet it profits those for whom it is not made, just as it does not profit a master who is blind, or set in the full brightness of day, in whose honour a candle is lit in a dark house, but profits others. And this Jerome seems to intend, who says: "When we sing psalms for the souls of the departed, or a Mass is chanted, it is received nothing less than if it were said for any one of them." [See below in the solution to 4.] But they will object: on this account only general prayers ought to be made. To this it is answered that it was necessary that special ones be made, for the stirring up of devotion; for sameness is the mother of tedium, just as, on the contrary, variety is the mother of desire. And I confess that this pleases me more.

---

la: Secundum August., *Enchirid.* c. 110. n. 29, quod etiam indicat Vat. cum aliquot codd. verbis illis praemittens: *Quia Augustinus ait*. Cfr. hic lit. Magistri, c. 2. — Aristot., I. *Poster.* c. 4, ait: *Per se autem sunt, quaecumque sunt in eo quod quid est* [i. e. *in essentia*], *ut triangulo inest linea, et punctum lineae* etc.

en: According to Augustine, *Enchiridion* c. 110, n. 29, which the Vatican edition also indicates, along with several codices, prefixing to those words: *Because Augustine says*. Compare here the text of the Master, c. 2. — Aristotle, *Posterior Analytics* I, c. 4, says: *But those things are* per se *which are whatever are in that which a thing is* [i.e. *in the essence*], *as a line is in a triangle, and a point in a line*, etc.

en: Acts 10:34. Compare Deuteronomy 10:17; Job 34:19; Romans 2:11.

la: Respicitur Ios. 10, 14: *Obediente Domino voci hominis*.

en: Reference is made to Joshua 10:14: *The Lord obeying the voice of a man*.

la: Cfr. supra pag. 533, nota 7. — Verbo *impenderet* cod. F (E a secunda manu) praemittit *ipse*, cod. B *ipse per se*.

en: Compare above, p. 533, note 7. — To the word *impenderet* codex F (E by a second hand) prefixes *ipse*, codex B *ipse per se*.

la: Vide supra pag. 353, nota 6.

en: See above, p. 353, note 6.

la: *Sum.* p. IV. circa finem sub rubrica *De parvulis, qui decedunt baptizati*, ubi etiam ponit casum a Magistro (hic in lit. c. 4.) relatum, scil. de duobus aeque bonis, quorum unus dives, alter pauper est, et quorum prior post mortem habet plura et specialia auxilia, posterior autem solum communia, an tantum iuvetur pauper paucioribus subsidiis, quantum dives amplioribus. Praepositivus, relata duplici responsione Magistri (hic in lit. c. 4.), ait: Quibusdam autem videtur, quod speciales orationes, quae fiunt pro divite, prosunt etiam pauperi, ad similitudinem candelae, quae accenditur pro divite in domo et illuminat omnes circumstantes, alios plus, alios minus secundum vim acuminis visus eorum; ita eleemosyna oblata pro uno, qui est in purgatorio, omnibus prodest et forte plus prodest illi, pro quo non fit, quam illi, pro quo fit, immo potest esse, quod ei non prosit, pro quo fit, ut si est valde malus vel valde bonus; prodest tamen illis, pro quibus non fit, ut domino caeco vel in summa claritate diei constituto, ad cuius honorem in domo obscura candela accenditur, non prodest, sed prodest aliis. Et hoc videtur velle Hieronymus, qui ait: « Cum pro defunctis psallimus animabus, vel Missa cantatur, nil minus, quam si pro unoquolibet ipsorum diceretur, accipitur ». [Vide infra in solut. ad 4.]. Sed obiicient: secundum hoc non debent fieri nisi generales orationes. Ad hoc respondetur, quod necessarium fuit, ut fierent speciales, ad devotionem excitandam; identitas enim mater est fastidii, sicut econtra varietas desiderii. Et hoc mihi placere magis confiteor.

en: *Summa*, part IV, near the end, under the rubric *On little ones who die baptized*, where he also sets down the case reported by the Master (here in the text, c. 4), namely of two equally good men, of whom one is rich and the other poor, and of whom the former after death has more and special helps, while the latter has only common ones — whether the poor man is helped as much by his fewer supports as the rich man by his more ample ones. Praepositivus, having reported the twofold response of the Master (here in the text, c. 4), says: But it seems to some that the special prayers which are made for the rich man profit the poor man also, after the likeness of a candle which is lit for the rich man in the house and illuminates all the bystanders, some more, some less according to the strength of the keenness of their sight; so an alms offered for one who is in purgatory profits all, and perhaps profits more the one for whom it is not made than the one for whom it is made — nay, it can be that it does not profit him for whom it is made, as if he is very wicked or very good; yet it profits those for whom it is not made, just as it does not profit a blind master, or one set in the full brightness of day, in whose honour a candle is lit in a dark house, but it profits others. And this Jerome seems to mean, who says: « When we chant the psalms for the souls of the departed, or a Mass is sung, it is received nothing less than if it were said for each one of them ». [See below in the solution to the fourth.] But they will object: according to this, none but general prayers ought to be made. To this it is answered that it was necessary that special ones be made, for the stirring up of devotion; for sameness is the mother of loathing, as, on the contrary, variety [is the mother] of desire. And I confess that this pleases me more.

la: Ita codd. E O R, alii codd. et edd. legunt *lumine creato, magis*. Inferius pro *non facit* codd. E L W *non est*, plures codd. *non*. Subinde pro *prosit* plures codd. vel cum Vat. *prosint* vel *prosunt*.

en: Thus codices E, O, R; other codices and editions read *lumine creato, magis*. Below, for *non facit*, codices E, L, W read *non est*, and several codices *non*. Thereupon, for *prosit*, several codices, or [those] with the Vatican edition, read *prosint* or *prosunt*.

la: Cap. 4. n. 6. seq. — Inferius pro *quam plurium*, quod non pauci codd. et ed. I omittunt, cod. F *quam multorum*.

en: Chapter 4, n. 6 and following. — Below, for *quam plurium*, which not a few codices and edition I omit, codex F reads *quam multorum*.

la: Cod. F *possint insimul*. Inferius pro *Unde refert* Vat. *Unde non refert*, et pro *quia suffragia* codd. A G *quod suffragia*.

en: Codex F reads *possint insimul*. Below, for *Unde refert*, the Vatican edition reads *Unde non refert*, and for *quia suffragia* codices A and G read *quod suffragia*.

la: Ut dictum est supra q. 1.

en: As was said above in question 1.

la: Codd. I K *subsidii*, ed. I cum pluribus codd. *consilii*. Inferius vocibus *sed ad* codd. F G aa (bb a secunda manu) interserunt *quantum*.

en: Codices I and K read *subsidii*; edition I, with several codices, *consilii*. Below, between the words *sed ad*, codices F, G, aa (and bb by a second hand) insert *quantum*.

la: Can. *Non mediocriter* (24.), in quo dicitur: Dum igitur pro cunctis animabus etc. (In hoc canone generaliter docetur, non mediocriter errare eos qui mediocre et externum bonum v. g. ieiunium, psalmorum decantationem etc., praeferunt magno et interno v. g. caritati et devotioni etc.; cfr. supra pag. 372, nota 8.). — Pro *nihil minus* cod. K (I a secunda manu) *non plus vel minus*.

en: The canon *Non mediocriter* (24), in which it is said: "While therefore for all souls," etc. (In this canon it is taught generally that those err not slightly who prefer a middling and external good — e.g. fasting, the chanting of psalms, etc. — to a great and interior one, e.g. charity and devotion, etc.; compare above, p. 372, note 8.) — For *nihil minus* codex K (I by a second hand) reads *non plus vel minus*.

en: See the scholion on question I of this article. ---

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR, raw lines 100565–100771, verified throughout against 450 dpi column bands `/tmp/colcrop/vol4-p946-{L,R}-{0,1,2}.png` and `vol4-p947-{L,R}-{0,1,2}.png` (read left column top→bottom, then right; body bands then footer bands). Printed pages confirmed from the running heads: `946 · SENTENTIARUM LIB. IV.` (p. 946, band `p946-L-0`) and `DIST. XLV. ART. III. QUAEST. I. · 947` (p. 947, bands `p947-L-0` / `p947-R-0`). Offset `pdf = printed + 20` holds (PDF 966–967).

**Bands regenerated.** The default column split truncated the left column on p. 946, clipping the ends of every line of the *Ad oppositum* and *Fundamenta* arguments and of footer notes 1–6. Regenerated with `python3.11 tools/colcrop.py vol4 946 2120 3 1.15`; all subsequent p. 946 left-column reads are from the widened bands.

**Incoming hand-off.** None. a2-q2 closes on p. 945 and forwards nothing; the p. 946 running head sits at raw L100561, immediately before the `QUAESTIO III.` header at L100565, so this chunk owns p. 946 entire.

**Outgoing hand-off to a3-q1 (raw L100772–101022) — this chunk's body stops at `pro quo fit`, the last line of the upper right column of p. 947.** Everything below that on p. 947 belongs to a3-q1: the `ARTICULUS III.` header and its subtitle *De suffragiis, quae Sancti impendunt vivis*, the article opener (*Consequenter quantum ad tertium articulum quaeritur…* with its three-question listing), the `QUAESTIO I.` header, the title *Utrum Sancti orent pro nobis*, and the opening of that question's body through *…Ioannis decimo quarto: Ego rogabo Patrem,* which runs to the foot of p. 947 and continues on p. 948. **a3-q1 must claim p. 947 footer notes 7 and 8** — `⁷ Vers. 25.` (Hebr. 7:25, anchored at *ad Hebraeos septimo*) and `⁸ Vers. 16. — In fine arg. cod. F addit* pro nobis*.` (Ioan. 14:16). They are read from bands `p947-L-2` / `p947-R-2` and are **not** in the raw OCR at all for either chunk's line range — a3-q1 will not find them by grepping and must take them from the bands.

**Page→apparatus split map.**
- p. 946, notes 1–7 — all seven anchored in this body; none shared.
- p. 947, notes 1–6 — anchored in this body (1 *de Cura pro mortuis agenda*; 2 *possint et simul*; 3 *necessitas consideratur*; 4 *ratione auxilii*; 5 *de Consecratione, distinctione quinta*; 6 *pro quo fit*). Notes 7–8 forwarded to a3-q1 as above.
- Total rendered here: 13 entries.

**Structural finding — the petit continuation at the foot of p. 946.** Below the footnote rule in the right column of p. 946, above note 7, Quaracchi prints an unnumbered block in smaller type running *…in domo et illuminat omnes circumstantes … Et hoc mihi placere magis confiteor.* The OCR interleaves it into the Respondeo in raw line order, which is misleading. It is **not** apparatus and **not** the main line of the body: the running body reads continuously across the page break as *Sed istud non credo, quia, sicut / dicit Augustinus, de Cura pro mortuis agenda, sepultura valet in loco sancto…*, and the petit block supplies a **second, mutually exclusive continuation** of the same clause *Sed istud non credo, quia, sicut [candela]…*. It is rendered here as a labelled block at the end of both language sections so that no word is lost and the main body's grammatical continuity across pp. 946–947 is preserved. Note 7's lemmas (*non facit*, *prosit*) track the main body, not the petit block, confirming the main body is the primary line.

**Band-resolved disagreements with the OCR (resolved at band time, not parked as flags).**
- p. 946 note 1: OCR `c. i` for the Aristotle citation; band reads `c. 4` (`Poster.` I, c. 4). Resolved to *c. 4*.
- p. 946 note 4: OCR `pag. 333`; band reads `pag. 533`. Resolved to *533*.
- p. 946 note 5: OCR `pag. 333`; band reads `pag. 353`. Resolved to *353*. Notes 4 and 5 cite different pages; the OCR had collapsed both to 333.
- p. 946 note 7: OCR `lumine creaio`, `prosii`; band reads *lumine creato*, *prosit*.
- Respondeo: the OCR places the marker 7 loosely; the band shows it printed at *Si ergo ita est in lumine, quanto ⁷ magis in Sacramento*, which note 7's lemma (*lumine creato, magis*) confirms. Marker positioned accordingly.
- p. 947: OCR `satisQt`, `oR^ert`, `aequabter`, `Noiandam`, `distrl-buit` resolved from the bands to *satisfit*, *offert*, *aequaliter*, *Notandum* (a marginal gloss, trimmed), *distribuit*.
- Marginal glosses trimmed as editorial furniture, not text: `Ad oppositum.`, `Fundamenta.`, `Opinio`, `Exemplum` (×2), `Notandum.`
- Raw L100754's *de Consecratione, distinctione quinta* is Bonaventure citing Gratian, not a structural header; treated as body, as briefed.

**`[?]` flags.** None remaining.
- **p. 946, note 6 — RESOLVED at the d.41–d.50 decade gate (2026-07-21), and it was a real text loss.** The entry does not end at *…ad similitudinem candelae, quae accenditur pro divite*: it is a **same-page, column-to-column footer runover**. Re-imaged at 600 dpi (PDF p.966), p.946's LEFT-column footer register carries notes 1–6 and breaks off mid-sentence at the foot of the column; the **RIGHT-column** footer register then opens with an **unnumbered continuation** of that same note — *in domo et illuminat omnes circumstantes… Et hoc mihi placere magis confiteor.* — before its own numbered note 7. The join is seamless (*…accenditur pro divite* / *in domo et illuminat…*). The whole continuation, ~120 words including the Jerome quotation, the *[Vide infra in solut. ad 4.]* editorial bracket, and the objection-and-answer about general versus special prayers, was missing from the chunk and is now restored in both the Latin and the English. This is the same defect class as the confirmed cross-page footer runover, but one column earlier — **the runover can be intra-page, so check the facing column's footer head, not only the next page's.**

**Closing sentence parses.** The chunk closes *…loquitur quantum ad meritum facientis, non quantum ad utilitatem eius, pro quo fit.* — a complete sentence, immediately before `ARTICULUS 111.` (OCR garble for `ARTICULUS III.`) at raw L100772. No cascade-merge signature at either seam.

**No scholion.** Article II's scholion lives in a2-q1 (raw L100414, OCR-garbled `SOHOLIOK`) and covers all three of its questions; `has_scholion: false` is correct. Note p947-6 (*Vide scholion ad I. huius articuli quaest.*) refers forward to Article III's own scholion, not to one belonging here.