title: Pars 4, Cap. 5

source_text:
<!-- page 245 -->

### Capitulum V. *De plenitudine gratiae Christi quantum ad charismata in affectu.*

Postquam innotuit nobis Verbum incarnatum quantum ad unionem naturarum, considerandum est quantum ad *plenitudinem charismatum* spiritualium. Circa quae primo consideranda est plenitudo *gratiae in affectu*, deinde[^p245-5] plenitudo *sapientiae in intellectu*, et postremo plenitudo *meriti in opere* vel effectu[^p245-6].

De plenitudine igitur *gratiae in affectu* in Christo haec tenenda sunt, quod in Christo a sui conceptione fuit plenitudo omnis gratiae quantum ad gratiam *singularis personae* et quantum ad gratiam *capitis* et quantum ad gratiam *unionis*; ita quod per gratiam *singularis personae* habuit omnis culpae immunitatem et quantum ad *actum* et quantum ad *posse*, quia nec peccavit nec peccatum potuit habere. — Per gratiam autem *unionis* dignus est non tantum felicitate gloriae, verum etiam adoratione latriae, quae est cultus reverentiae soli Deo debitae. — Per gratiam vero *capitis* influit motum et sensum in universos, qui ad eum accedunt vel per fidem rectam, vel per fidei Sacramenta, sive adventum eius praecesserint, sive fuerint subsecuti. *Nam et qui praeibant et qui sequebantur clamabant: Hosanna filio David*[^p245-7].

Ratio autem ad intelligentiam praedictorum haec est: quia reparatio est operatio primi principii, ita quod ab ipso *manat* secundum liberalitatem et ad ipsum *reducit* secundum conformitatem; ideo oportet, quod fiat per gratiam et deiformitatem. Gratia enim et manat a Deo liberaliter et reddit hominem deiformem. Quoniam ergo reparativum principium per gratiam reparat, et omnis res plenius et perfectius est in suo fonte et origine[^p245-8] quam alibi; necesse est, quod in principio nostro reparativo, scilicet Christo Domino, fuerit omnis gratiae plenitudo. Et quoniam reparativum principium in reparando non tantum tenet rationem *principii*, verum etiam *medii* et *extremi*, *extremi* quidem in satisfaciendo, *medii* in reconciliando, et *principii* in superinfluendo: ideo necesse est, quod in Christo fuerit plenitudo gratiae ratione *extremi* satisfacientis, *medii* reconciliantis et *principii* superinfluentis. Quoniam igitur extremum ad *satisfaciendum* idoneum necesse est esse Deo placens, ac per hoc ab omni peccato perfecte[^p245-9] immune; et hoc non potest esse nisi per donum divinae gratiae in aliquo homine: necesse fuit ponere in Christo gratiam ipsum sanctificantem et confirmantem, quam vocamus *gratiam singularis personae*.

Rursus, quoniam medium ad *reconciliandum* conveniens non est, nisi habeat in se utramque naturam, superiorem scilicet et inferiorem, adorabilem et adorantem; et hoc nullo modo fieri potest nisi per summe dignativam et gratuitam unionem; ideo necesse est in Christo ponere gratiam super omnem gratiam et omnimoda reverentia venerandam, quam vocamus *gratiam unionis*, ratione cuius Christus homo *est super omnia benedictus Deus*[^p246-1], et ideo cultu latriae venerandus.

<!-- page 246 -->

Postremo, quia principium ad influendum efficax non est, nisi habeat in se plenitudinem fontalem et originalem, quae non tantum est plenitudo sufficientiae, sed etiam superabundantiae; ideo necesse est, Verbum incarnatum esse *plenum gratiae et veritatis*[^p246-2], ita quod *de plenitudine eius accipere* valeant universi iusti, sicut universa membra a capite recipiunt influentiam motus et sensus. Et propter hoc vocatur haec gratia *gratia capitis*, pro eo quod, sicut caput habet in se sensuum plenitudinem et ceteris membris est conforme ceterisque praesidet ac ceteris beneficium praestat influentiae, quae ipsi capiti connectuntur: sic Christus, habens in se gratiae superabundantiam[^p246-3] et nobis consimilis in natura, prae ceteris sanctus et iustus, ceteris, qui ad ipsum accedunt, praestat beneficium gratiae et spiritus, per quae fit sensus et motus in spiritualibus.

Et quoniam ad ipsum accedere est per fidem, vel per fidei Sacramentum; et fides Christi eadem est in praeteritis, praesentibus et futuris: ideo ratio influendi in Christo ponitur respectu omnium, tam praeteritorum quam praesentium quam etiam futurorum, in Christum credentium et in Christo renatorum, qui per fidem copulantur Christo et per gratiam influentem fiunt *membra Christi* et *templa Spiritus sancti*[^p246-4], ac per hoc *filii Dei Patris*, connexi ad invicem per indivisibile vinculum caritatis. Quod sicut distantia locorum non dividitur, sic nec diuturnitate temporum separatur; ac per hoc omnes iusti, ubicumque sint et quandocumque fuerint, unum efficiunt corpus Christi mysticum, sensum et motum suscipiendo ab uno capite influente, secundum fontalem, radicalem et originalem plenitudinem omnis gratiae in Christo habitantis[^p246-5] sicut in fonte.

---

english:
### Chapter V. *On the fullness of Christ's grace as regards the charisms in the affective power.*

After the incarnate Word has become known to us as regards the union of the natures, it must be considered as regards the *fullness of the spiritual charisms*. Concerning which, first there is to be considered the fullness of *grace in the affective power*, then[^p245-5] the fullness of *wisdom in the intellect*, and last the fullness of *merit in work* or effect[^p245-6].

Concerning therefore the fullness of *grace in the affective power* in Christ these things are to be held: that in Christ, from his conception, there was the fullness of all grace as regards the grace *of the singular person* and as regards the grace *of the head* and as regards the grace *of union*; in such wise that through the grace *of the singular person* he had immunity from all fault both as regards *act* and as regards *the ability*, since he neither sinned nor could have sin. — But through the grace *of union* he is worthy not only of the happiness of glory, but also of the adoration of latria, which is the worship of reverence owed to God alone. — And through the grace *of the head* he pours motion and sense into all who approach him either through right faith or through the Sacraments of faith, whether they went before his coming or came after it. *For both those who went before and those who followed were crying out: Hosanna to the son of David*[^p245-7].

Now the reason for the understanding of the foresaid is this: since reparation is an operation of the first principle, in such wise that it *flows* from him according to liberality and *leads back* to him according to conformity; therefore it must be that it come about through grace and deiformity. For grace both flows from God liberally and renders man deiform. Since therefore the reparative principle repairs through grace, and every thing is more fully and more perfectly in its own source and origin[^p245-8] than elsewhere; it is necessary that in our reparative principle, namely Christ the Lord, there should have been the fullness of all grace. And since the reparative principle, in repairing, holds not only the formal character of a *principle*, but also of a *middle* and of an *extreme*, of an *extreme* indeed in making satisfaction, of a *middle* in reconciling, and of a *principle* in superinfluencing: therefore it is necessary that in Christ there should have been the fullness of grace by reason of the *extreme* making satisfaction, of the *middle* reconciling and of the *principle* superinfluencing. Since therefore the extreme, to be fit for *making satisfaction*, must be pleasing to God, and through this immune from all sin perfectly[^p245-9]; and this cannot be except through the gift of divine grace in some man: it was necessary to place in Christ the grace sanctifying and confirming him, which we call the *grace of the singular person*.

Again, since a middle suitable for *reconciling* does not exist unless it have in itself both natures, namely the higher and the lower, the adorable and the adoring; and this can in no way come about except through a supremely condescending and gratuitous union; therefore it is necessary to place in Christ a grace above every grace and to be venerated with reverence of every kind, which we call the *grace of union*, by reason of which Christ as man *is over all things God blessed*[^p246-1], and therefore to be venerated with the worship of latria.

Lastly, since a principle efficacious for influencing does not exist unless it have in itself a fontal and original fullness, which is not only a fullness of sufficiency, but also of superabundance; therefore it is necessary that the incarnate Word be *full of grace and truth*[^p246-2], in such wise that all the just may be able *to receive of his fullness*, as all the members receive from the head the influence of motion and sense. And on account of this this grace is called *the grace of the head*, for this reason, that as the head has in itself the fullness of the senses and is conformed to the other members and presides over the rest and bestows on the rest, which are joined to the head itself, the benefit of influence: so Christ, having in himself a superabundance of grace[^p246-3] and like to us in nature, holy and just beyond the rest, bestows on the rest, who approach him, the benefit of grace and of spirit, through which sense and motion come to be in spiritual things.

And since to approach him is through faith, or through the Sacrament of faith; and the faith of Christ is the same in those past, present and future: therefore the ground of influencing is placed in Christ with respect to all, as much of those past as of those present as also of those future, believing in Christ and reborn in Christ, who through faith are joined to Christ and through the inflowing grace become *members of Christ* and *temples of the Holy Spirit*[^p246-4], and through this *sons of God the Father*, connected to one another by the indivisible bond of charity. Which, as it is not divided by distance of places, so neither is it separated by length of times; and through this all the just, wherever they be and whenever they shall have been, make up one mystical body of Christ, receiving sense and motion from the one influencing head, according to the fontal, radical and original fullness of all grace dwelling in Christ[^p246-5] as in a fount.

---

la: D E S *secundo*, et mox *tertio* pro *postremo*. Subinde pro *igitur*, quod B D M omittunt, E T *autem*.

en: D E S have *secundo*, and shortly after *tertio* for *postremo*. Thereupon, for *igitur*, which B D M omit, E T have *autem*.

la: De his agitur hic et 2 seqq. capp.

en: These matters are treated here and in the 2 following chapters.

la: Marc. 11, 9. et Matth. 21, 9. — De immunitate a culpa cfr. III. Sent. d. 12. a. 2. q. 1; de gratia singularis personae, unionis et capitis vide ibid. d. 13. per totam; de latria ibid. d. 9. a. 1. q. 1. — Superius pro *debitae* A H *debitus*.

en: Mark 11, 9 and Matthew 21, 9. — On immunity from fault cf. III *Sent.*, d. 12, a. 2, q. 1; on the grace of the singular person, of union and of the head see ibid., d. 13, throughout; on latria ibid., d. 9, a. 1, q. 1. — Above, for *debitae* A H have *debitus*.

la: I L M V *omnis res in suo principio est plenius et perfectius sicut in suo fonte et origine*. Mox pro *quam alibi* 1 *quam in suo rivulo et effectu*. Superius pro *reducit* non pauci codd. *reformat*, Q *reducit et reformat*.

en: I L M V have *omnis res in suo principio est plenius et perfectius sicut in suo fonte et origine*. Shortly after, for *quam alibi*, edition 1 has *quam in suo rivulo et effectu*. Above, for *reducit* not a few codices have *reformat*, Q *reducit et reformat*.

la: B M N Q omittunt *perfecte*. Inferius edd. *ipsam* pro *ipsum*, quod habent L M N, aliique propter compendiosam scripturam ita legi possunt.

en: B M N Q omit *perfecte*. Further below the editions have *ipsam* for *ipsum*, which L M N have, and others can be read so on account of the abbreviated script.

la: Rom. 9, 5. — Paulo ante pro *venerandam* A H L *reverendam*.

en: Romans 9, 5. — A little before, for *venerandam* A H L have *reverendam*.

la: Ioan. 1, 14. Ibid. v. 16: Et de plenitudine eius nos omnes accepimus etc. — Superius post *originalem* B addit *et radicalem*, H legit *originem radicalem* (cfr. finis cap.).

en: John 1, 14. Ibid., v. 16: And of his fullness we all have received, etc. — Above, after *originalem* B adds *et radicalem*, H reads *originem radicalem* (cf. the end of the chapter).

la: Ita non pauci codd., inter quos E M P S V, edd. *gratiam superabundantem*.

en: So not a few codices, among them E M P S V; the editions have *gratiam superabundantem*.

la: Epist. I. Cor. 6, 15. et 19. — Superius pro *Sacramentum* I M Q *Sacramenta*, et pro *in Christo* plures codd. et 1, 2, 3 *in ipso*. Paulo inferius pro *indivisibile* Vat., 1, 3 cum uno alteroque cod. non bene *indissolubile*.

en: The Epistle I Corinthians 6, 15 and 19. — Above, for *Sacramentum* I M Q have *Sacramenta*, and for *in Christo* several codices and 1, 2, 3 have *in ipso*. A little further below, for *indivisibile* the Vatican edition and 1 and 3, with one codex or another, wrongly have *indissolubile*.

la: Col. 1, 18. seq.: Et ipse est caput corporis Ecclesiae.. quia in ipso complacuit, omnem plenitudinem inhabitare.

en: Colossians 1, 18 f.: And he is the head of the body, the Church.. because in him it hath well pleased that all fullness should dwell. ---

translators_notes:
**★★ PAGE SPAN — pp. 245–246, OPENING MID-COLUMN AND CLOSING MID-COLUMN, BOTH ENDS FIXED POSITIVELY.** `Cap. V. / De plenitudine gratiae Christi quantum ad charismata in affectu.` stands **part-way down p. 245's LEFT column**, immediately below Cap. IV's last line (`…ad bravium felicitatis aeternae⁴.`), so the opening is fixed by Cap. IV's close exactly as `bon-brev-p4-c4` recorded it, and there was **no incoming body-text seam to reconstruct**. Cap. V fills the remainder of p. 245's left column to `…De plenitudine igitur gratiae in affectu in Chri-`, crosses p. 245's gutter **MID-WORD** (`Chri-` / `sto haec tenenda sunt`), fills the whole of p. 245's right column to `…et hoc nullo modo fieri potest nisi per summe`, breaks across the leaf at a **WORD boundary but inside a noun phrase** (`per summe` / `dignativam et gratuitam unionem`) into the head of **p. 246's LEFT column**, and closes **part-way down p. 246's left column** at `…omnis gratiae in Christo habitantis⁵ sicut in fonte.` **★ The end is fixed POSITIVELY from the `Cap. VI. / De plenitudine sapientiae in intellectu.` heading standing immediately below it in the same left column** — p. 246 was extracted and banded for that purpose, and **Cap. V does not reach p. 246's gutter.** The blank paper below Cap. VI's two opening lines at the foot of p. 246's left column is the five-note left footer block expanding upward and was used as evidence for nothing.

**★ A NINTH BREAK SHAPE: `summe` / `dignativam`, A WORD BOUNDARY FALLING BETWEEN AN ADVERB AND THE ADJECTIVE IT MODIFIES.** The p. 245/246 leaf break splits `summe dignativam` — not a word, but not a phrase either, and the tail `…et hoc nullo modo fieri potest nisi per summe` is left **grammatically incomplete**, which is the one thing about it that is helpful. Set against the standing catalogue (mid-word · word boundary · punctuation boundary · no break at all · word boundary mid-clause after a comma · word boundary inside a square-bracketed editorial lemma) this is a new position, and it does not change the rule: **the shape of a break carries no information about whether the unit continues.** The `Cap. VI.` heading is what settles it, and it is the only thing that does. p. 245's gutter, by contrast, splits `Christo` mid-word — so this capitulum, like Cap. IV before it, breaks at both a gutter and a leaf, and again the two behave differently.

**★ THE PAGE MARKER SITS AT THE NEAREST PARAGRAPH BOUNDARY BELOW THE BREAK — fourth consecutive occurrence, and again with the new page's first anchor ABOVE the marker.** The p. 245/246 break falls inside the *Rursus* paragraph, which runs unbroken from p. 245's right column across the leaf and closes on p. 246 at `…et ideo cultu latriae venerandus.` The nearest paragraph boundary **below** the break is therefore that paragraph's end, and `<!-- page 246 -->` sits there — with **p. 246's note 1 (`est super omnia benedictus Deus¹`) anchoring ABOVE the marker.** Do not move the marker up; that would put the whole of p. 245's right column behind a p. 246 marker. **The page-qualified labels absorb it; the true break position is recorded here.**

**Gutters.** **p. 245 = 1201**, carried from `bon-brev-p4-c4`'s fourteen-window re-profiling (default **1206 on an unflagged 56 px run**; windows 1196–1206) and **re-confirmed visually here on freshly cut bands**: at 1201 the left column is captured whole, the `Cap. V.` display heading is centred, and both of this chunk's p. 245 left-column anchors read cleanly. **p. 246 was extracted and auto-measured FRESH, with no constant.** `colcrop.py vol5 246` returned **`split_x=1345, low-ink run 60 px`, UNFLAGGED — and 60 px is exactly at the ~60 px threshold the standing rule treats as suspect, so it was re-profiled anyway.** Fourteen row windows: rows 45–92 % **1345/60** · 50–85 % **1345/60** · 50–92 % **1345/60** · 55–80 % **1346/63** · 15–85 % **1344/58** · 35–75 % **1345/61** · 20–80 % **1344/59** · 30–70 % **1343/60** · 40–65 % **1345/63** · 20–60 % **1343/60** · 25–55 % **1343/60** · 15–45 % **1343/60** · 10–45 % **1343/60** · 12–40 % **1343/60**. **The whole spread is 4 px (1343–1346) and every run is 58–63 px — this is what a SOUND measurement looks like on this volume, and it is the first page in six leaves on which the default needed no correction.** 1345 adopted and confirmed visually: the left column is captured whole, `Cap. VI.` is centred in the band, and the right column's opening letters stand clear. **★ The cause is visible on the page: p. 246 carries only three marginal glosses in its left column and none of them sits low in the gutter — the opposite of the pp. 240/244 shape that produced the two loud failures.** Series now 1194 · 1337 · 1211 · 1341 · 1210 · 1331 · 1209 · 1338 · 1200 · 1338 · 1228 · 1361 · 1186 · 1367 · 1201 · **1345**. p. 246's 1345 sits inside the even-page band (1331–1367) but **is a fourth distinct even value in four even leaves. Parity remains spent; a page landing inside its cluster is not evidence that a constant would have worked.**

**Apparatus (10 entries), ownership from anchors on the bands.** This chunk owns **p. 245 nn. 5–9** and **p. 246 nn. 1–5**. Every anchor was read on the band at 450 dpi and **re-derived from scratch**; none was adopted from the hand-off, from raw anchor glyphs, or from which footer block holds a note.
- p. 245 n. **5** on `deinde`⁵ — **left** column, inside Cap. V's opening divisio, between the first and second members. (One of the two locations `p4-c4` had personally verified; it holds.)
- p. 245 n. **6** on `meriti in opere vel effectu`⁶ — **left** column, closing that same divisio sentence. (The other verified location; it holds.)
- p. 245 n. **7** on `Hosanna filio David`⁷ — **RIGHT** column, on the last word of the Gospel quotation that closes the *thesis* paragraph. (Ownership only in the hand-off; column derived here.)
- p. 245 n. **8** on `est in suo fonte et origine`⁸ — **right** column, before `quam alibi`, inside the *Ratio*'s first period. (Ownership only in the hand-off; column derived here.)
- p. 245 n. **9** on `ab omni peccato perfecte`⁹ — **right** column, before `immune`, inside the *Quoniam igitur extremum* member. (Ownership only in the hand-off; column derived here.)
- p. 246 n. **1** on `est super omnia benedictus Deus`¹ — **left** column, on the last word of the Romans phrase closing the *Rursus* paragraph.
- p. 246 n. **2** on `plenum gratiae et veritatis`² — **left** column, inside the *Postremo* period.
- p. 246 n. **3** on `gratiae superabundantiam`³ — **left** column, in the *sic Christus* apodosis.
- p. 246 n. **4** on `templa Spiritus sancti`⁴ — **left** column, inside the *Corollarium* paragraph.
- p. 246 n. **5** on `in Christo habitantis`⁵ — **left** column, two words before Cap. V's last words (`sicut in fonte`), **not on the last word** — the marker stands on the participle, and `sicut in fonte` follows it.

**★★ THE HAND-OFF'S OWNERSHIP CLAIM HELD FOR ALL FIVE, AND ITS TWO VERIFIED LOCATIONS WERE THE TWO THAT WOULD HAVE MISLED.** `bon-brev-p4-c4` forwarded p. 245 nn. 5–9 as anchoring below the `Cap. V.` heading — true, and the only claim that governs ownership — and it explicitly flagged nn. 7–9 as ownership claims whose columns had not been read. **On the band the register divides 2 / 3 across the gutter within this chunk: nn. 5–6 anchor in the LEFT column and nn. 7–9 all anchor in the RIGHT.** Taking the whole page, **p. 245's nine anchors divide 6 / 3 (nn. 1–6 left, nn. 7–9 right) while its footer blocks divide 4 / 5 (left block nn. 1–4, right block nn. 5–9)** — so **the block break falls ABOVE the anchor break by two notes**, the mirror image of p. 244, where it fell below by two. **p. 244 and p. 245 are facing pages that mismatch by the same magnitude in opposite directions.** `p4-c4` was right that the *capitulum* boundary coincides with p. 245's block break; that coincidence is real and is about capitula, and it says nothing whatever about columns. **Read anchors, only anchors.**

**★ p. 246 IS A TRUE COINCIDENCE PAGE — ANCHORS, BLOCKS AND THE CAPITULUM DIVISION ALL AGREE.** p. 246's register is **nine** notes. Its anchors divide **5 / 4** across the gutter (nn. 1–5 in the left column, all in Cap. V; nn. 6–9 in the right column, all in Cap. VI), its footer blocks divide **5 / 4** at the same point (left block nn. 1–5, right block nn. 6–9), and the Cap. V / Cap. VI boundary falls between nn. 5 and 6. **★ Note the trap this page sets and does not spring: Cap. VI opens in the LEFT column, two lines above the foot, yet carries no anchor there — so the capitulum boundary and the column boundary are NOT the same line, and the agreement is arithmetic, not structural.** Adding to the catalogue: overrun (pp. 220, 221, 226, 233, 239) · underrun (pp. 234, 237) · coincidence (pp. 231, 232, 235, 240, 245 by capitulum, **246**) · split-inside-a-note (pp. 236, 238, 240, 243, 244) · both at once (p. 239) · split by PARS (p. 241) · split by CAPITULUM (pp. 242, 243, 244, 245, **246**) · anchor/block mismatch of one note (p. 243) · anchor/block mismatch of two notes with the block break BELOW the anchor break (p. 244) · **anchor/block mismatch of two notes with the block break ABOVE the anchor break (p. 245)**.

**★ NEITHER p. 245 NOR p. 246 CARRIES THE PRINTER'S SIGNATURE OR A QUIRE SIGNATURE.** `S. Bonav. — Tom. V.` last fell on p. 241; pp. 242–246 carry neither. **p. 245's register is nine entries (fed to `KNOWN_TOTALS` by `p4-c4` and now closed by this chunk) and p. 246's is nine** — the latter band-derived here and newly fed to `check-vol5-apparatus.py`.

**Runover findings — TWO NEGATIVES CLOSED FROM BOTH SIDES, ONE POSITIVE FOUND AND FORWARDED UNLOGGED.**
- *Page-crossing, p. 245 → p. 246 — **NEGATIVE**, and THIS CHUNK CLOSES IT FROM THE p. 246 SIDE.* `bon-brev-p4-c4` closed the p. 245 side (its right block ends complete at n. 9, `…aliique propter compendiosam scripturam ita legi possunt.`); **the p. 246 side is run here and agrees: p. 246's left footer block opens with a NUMBERED entry** `¹` (`Rom. 9, 5. — Paulo ante pro venerandam A H L reverendam.`), with no unnumbered fragment above it. The first line was read from its start at high zoom. **The body crosses this leaf and the footer does not — the fifth consecutive leaf on which body and footer behave independently.** Logged as a negative on this chunk's ledger line.
- *Gutter-crossing within p. 246 — **NEGATIVE**, run from both sides here.* p. 246's left block ends **complete** at n. 5 (`…omnem plenitudinem inhabitare.`) and its right block opens **NUMBERED** at n. 6 (`Col. 2, 3: In quo [Christo] sunt omnes thesauri sapientiae…`). Logged as a negative on this chunk's ledger line; **`bon-brev-p4-c6` must not re-log it.**
- *Page-crossing, p. 246 → p. 247 — **POSITIVE**, found here, and DELIBERATELY NOT LOGGED HERE.* p. 246's right block **breaks off inside n. 9** at `Cfr. supra pag. 230, nota 5. — Post pauca pro potest`, at a **word boundary mid-clause**, with the entry plainly unfinished. **n. 9 anchors on `in proprio genere⁹` in p. 246's RIGHT column, which is Cap. VI — so the note belongs to `bon-brev-p4-c6`, and by the rule that the chunk owning a note logs its runover, `p4-c6` logs it.** Recorded here so it cannot be lost, and forwarded. p. 247 has **not** been extracted; the p. 247 side is still to be read.
- *The p. 245 gutter-crossing test and the p. 244 → p. 245 page-crossing test were both CLOSED NEGATIVE from both sides by `p4-c4` and are not re-logged here; `p4-c4` logs `p.244 n.3:gutter` and that is not re-logged either.*

**Digits and sigla settled off the bands** (450 dpi; p. 245's right footer block and p. 246's left footer block re-read under direct high-factor zoom). **★ Pars IV's habit of citing this same edition holds, and every upright in these two registers was compared against a same-line or same-entry contrast before being recorded.**
- **★★ `A H` (p. 245 n. 7) — THE HAND-OFF'S FLAGGED CASE, AND IT IS SETTLED — BUT NOT BY THE GLYPH, WHICH SAYS THE OPPOSITE.** Under extreme zoom with the band thresholded, the mark after `A` is **two wholly separate uprights, each with full top and bottom slab serifs, with a clean white column between them at every height and no trace of a crossbar** — i.e. it prints as `II`, exactly like p. 243 n. 6's genuine roman. **The siglum set overrides it.** The entry's shape is `Superius pro <lemma> <witnesses> <variant>`, so what stands there must be a witness; `II` is not a witness anywhere in this apparatus, whereas `H` is a codex attested on pp. 220, 228 and twice on p. 245 itself (`F G H N P`, `D F H N`). **★ And p. 246 supplies the decisive independent confirmation, one leaf later: n. 1 prints `A II L` — the same two bare uprights, but now flanked by codex letters on BOTH sides and in ALPHABETICAL order, A · H · L.** Every codex run in this register is alphabetical (`F G H N P`, `D F H N`, `E M P S V`, `I M Q`, `B S T`, `F G H M N R`), and a roman `II` between `A` and `L` would break that ordering. **Read `A H` and `A H L`.**
- **★★ AND THE PLATE PRINTS THE CODEX `H` BOTH WAYS INSIDE ONE FOOTER REGISTER — a sharpening of the standing rule, which had narrowed the inconsistency to a single page.** On p. 246, n. 1's `A H L` and n. 6's `F G H M N R` print `H` as two bare uprights, while **n. 2's standalone `H legit originem radicalem` and n. 7's `C H addunt unionis` print `H` with a full, unmistakable crossbar** — four instances, two of each form, in one nine-note register set at one time from one case. **The crossbar therefore carries no information at all. Alphabetical position inside a codex run, and the grammar of the entry, are what decide.**
- **`Marc. 11, 9. et Matth. 21, 9.` (p. 245 n. 7) — both uprights are the flagged `1`, and both citations are testable.** Mark 11, 9 is *et qui praeibant et qui sequebantur clamabant*, which is the first half of the sentence the note anchors on; Matthew 21, 9 is *Hosanna filio David*, which is its second half. **The note's two references between them supply the two halves of the one quotation — it checks itself.** The raw gives `Marc. H , 9.`, flattening the `11` to a letter.
- **`III. Sent. d. 12. a. 2. q. 1; … d. 13. per totam; … d. 9. a. 1. q. 1.` (p. 245 n. 7) — five uprights and one roman in one entry.** `III.` is the roman book numeral; `d. 12.`, `d. 13.`, `q. 1.` and `a. 1.` are the flagged upright, and the `2` of `a. 2.` and the `9` of `d. 9.` give the digit contrast on the same lines. **Sense checks all three: III *Sent.* d. 12 is Christ's freedom from sin, d. 13 is the threefold grace (singular person / union / head) that the body has just enumerated, and d. 9 is the adoration of latria** — the three topics named in the note, in the order the body names them. **⚠ The `a.` before `1. q. 1.` is a BATTERED SORT: its period is gone and the letter reads as a raised comma.** It is rendered whole as `a. 1.` on the strength of the parallel `a. 2. q. 1` nine words earlier in the same entry, and recorded here rather than silently fixed.
- **`I L M V` against `1 quam in suo rivulo` (p. 245 n. 8) — BOTH SPECIES IN ONE ENTRY, twelve words apart, and the pair was compared directly rather than judged in isolation.** The `I` opening the codex run carries **symmetric slab serifs top and bottom**; the upright after `quam alibi` carries an **angled top flag and no upper-right serif** and is the edition `1`. Rendered "edition 1" in the English so the bare numeral cannot be read as a page or a chapter. `L M V` and `Q` read clean.
- **`B M N Q` and `L M N` (p. 245 n. 9) — codex runs, and the raw is wrong about the first letter of the first one.** The raw gives `C M .\ Q`; the band reads `B` (closed upper bowl, flat spine) at high zoom. `L M N` reads clean. Both runs are alphabetical.
- **`D E S` (p. 245 n. 5)** — a codex run; the raw gives `B E ^` and is wrong about two of the three. Read off the band, alphabetical.
- **`Rom. 9, 5.` (p. 246 n. 1) — sense-confirmed.** Romans 9, 5 is *qui est super omnia Deus benedictus in saecula*, which is the phrase the anchor stands on, set italic in the body.
- **`Ioan. 1, 14. Ibid. v. 16` (p. 246 n. 2) — the flagged `1` three times in six characters, against the `4` of `14` on the same line.** The `4` shows the crossbar and the open triangular counter; the three `1`s show the angled flag and no counter. **Sense is decisive: John 1, 14 is *plenum gratiae et veritatis* (the anchor's own words) and John 1, 16 is *de plenitudine eius nos omnes accepimus*, which the note quotes and which the body picks up as *de plenitudine eius accipere*.**
- **`Epist. I. Cor. 6, 15. et 19.` (p. 246 n. 4) — a roman `I.` heading a run of true digits.** `I.` is the epistle number (symmetric serifs); `6`, `15`, `19` follow. **Sense confirms both verses: 1 Cor. 6, 15 is *membra Christi* and 1 Cor. 6, 19 is *templum est Spiritus sancti* — the two italic phrases the anchor closes.**
- **`et 1, 2, 3 in ipso` and `Vat., 1, 3` (p. 246 n. 4) — an EDITION run twice in one entry**, both times with `Vat.` or a numeral series to steady it, and both times the `1` is the flagged upright standing beside no codex letter. The same entry carries the codex run `I M Q`, whose `I` is the roman. **Three species in one note, the third such entry in Pars IV after p. 242 n. 5 and p. 244 n. 5.**
- **`E M P S V` (p. 246 n. 3)** — a five-codex alphabetical run; reads clean, with no upright inside it, as the rule predicts.
- **`Col. 1, 18. seq.` (p. 246 n. 5)** — the flagged `1` twice against the `8` of `18`; Colossians 1, 18 is *et ipse est caput corporis Ecclesiae*, quoted in the note and matching the body's *gratia capitis* argument, and 1, 19 is *in ipso complacuit omnem plenitudinem inhabitare*, which the note runs on to.
- **`pag. 230, nota 5.` (p. 246 n. 9, not owned here)** — recorded for `p4-c6`: the digits read clean on the band, and p. 230 is inside Pars II, where the *quinque modi* were treated.

**Preserved as printed, not harmonised.**
- **★ `Ratio autem ad intelligentiam praedictorum haec est: quia` carries the COLON — EIGHTH consecutive attestation** (Pars III capp. IX–XI, Pars IV capp. I–V). p. 237's full stop remains the one-off.
- **★★ THE FOOTER'S TREATMENT OF SCRIPTURE QUOTATIONS REVERSES ACROSS THE LEAF, AND THE TWO PAGES ARE INTERNALLY CONSISTENT WITH THEMSELVES.** p. 245's register sets its quoted scripture **italic** (n. 1's *Primus homo de terra, terrenus…*, n. 4's *Ad destinatum persequor…*), while **p. 246's register sets its quoted scripture ROMAN** — n. 2's `Et de plenitudine eius nos omnes accepimus etc.`, n. 5's `Et ipse est caput corporis Ecclesiae..`, and (in the block not owned here) n. 6's `In quo [Christo] sunt omnes thesauri sapientiae et scientiae absconditi.` all print upright. **Both pages are uniform internally and they disagree with each other.** Transcribed as set; **the English follows the Latin's typography in each entry rather than regularising the ten notes to one pattern.**
- **★ `Ecclesiae..` (p. 246 n. 5) — TWO POINTS, PRINTED.** The double period stands between Col. 1, 18 and Col. 1, 19 and is Quaracchi's elision mark for the omitted words (*qui est principium, primogenitus ex mortuis…*), set as two full points rather than as their usual three. Verified at high zoom — it is ink, not a speck, and not the raw's doubling. **Preserved exactly in both languages and not normalised to an ellipsis.**
- **★ THE EM-DASH ARTICULATION TAKES A FOURTH DISTINCT DISTRIBUTION IN FOUR ADJACENT CAPITULA.** In Cap. V ` — ` stands **twice, and only twice, both inside the opening *thesis* paragraph**, before `Per gratiam autem unionis` and before `Per gratiam vero capitis` — i.e. marking the second and third members of the threefold grace, with the first member unmarked because it opens the paragraph. It stands **nowhere at all** in the *Ratio*, *Rursus*, *Postremo* or *Corollarium* paragraphs, all four of which open bare. So: Cap. II used the dash for members and never for paragraph heads; Cap. III used it three times inside its closing period; Cap. IV used it in its first two paragraphs only; **Cap. V confines it to a single paragraph and uses it to number a division whose first member it leaves unmarked.** **Transcribed, never regularised.**
- **★ `Rursus` and `Postremo` open bare paragraphs here, and `Quoniam ergo` opens neither a paragraph nor a dash-led member but a bare clause inside the *Ratio*** (`Quoniam ergo reparativum principium per gratiam reparat…`) — a third typography for that formula in three capitula, after Cap. III's bare paragraph and Cap. IV's dash-led member. **The formula's setting is not predictable from its neighbour's; set it as the plate sets it.**
- **The italics are selective and were set exactly as printed.** *plenitudinem charismatum* is italic while the governing `quantum ad` and the trailing `spiritualium` are roman; the three members of the divisio (*gratiae in affectu*, *sapientiae in intellectu*, *meriti in opere*) are italic but the `plenitudo` before each and the `vel effectu` after the third are roman; *singularis personae*, *capitis*, *unionis* are italic each time they name a grace, and *gratiam singularis personae* is italic in full where it is the name being conferred; *actum* and *posse* are italic but `immunitatem` is roman; the Mark/Matthew quotation is italic entire; in the *Ratio*, *manat* and *reducit* are italic on their first appearance and **roman on their second** (`Gratia enim et manat a Deo liberaliter`), which is exactly the "member of a division, not every recurrence" rule Capp. II–IV printed; *principii*, *medii*, *extremi* are italic through both the statement and the application; *satisfaciendum* and *reconciliandum* are italic but `superinfluendo` is roman; *est super omnia benedictus Deus*, *plenum gratiae et veritatis*, *de plenitudine eius accipere*, *gratia capitis*, *membra Christi*, *templa Spiritus sancti* and *filii Dei Patris* are italic while `gratiae superabundantiam`, `corpus Christi mysticum` and `sicut in fonte` are roman.
- **`Sacramenta` capital, `spiritus` lower case.** The body prints `per fidei Sacramenta` and `per fidei Sacramentum` with a capital S in both places, and `beneficium gratiae et spiritus` with a lower-case s. Set as printed; the English follows.
- **A body/apparatus divergence is left standing, as on p. 244.** The body prints `vel per fidei Sacramentum` (singular) in the *Corollarium* while printing `vel per fidei Sacramenta` (plural) in the *thesis* paragraph four sentences earlier, and p. 246 n. 4 records I M Q's *Sacramenta* against the *Sacramentum* of the second passage. **The two forms are the plate's; they are not harmonised to each other, and the note is not harmonised to the body.**

**Enumerations preserved exactly.** The **three** fullnesses that organise the remainder of Pars IV — *gratiae in affectu*, *sapientiae in intellectu*, *meriti in opere vel effectu* — announced in the divisio and confirmed by n. 6 as the matter of this and the two following chapters; the **threefold grace** — *gratia singularis personae*, *gratia unionis*, *gratia capitis* — stated in that order in the *thesis*, then developed in the *Ratio* in the **reversed** order dictated by the *extremum / medium / principium* triad (*singularis personae* under *extremum*, *unionis* under *medium*, *capitis* under *principium*), with the marginal glosses tracking both orders in parallel; the **twofold** immunity of the singular person (*quantum ad actum* / *quantum ad posse*); the **twofold** dignity of the grace of union (*felicitate gloriae* / *adoratione latriae*); the **twofold** access to the head (*per fidem rectam* / *per fidei Sacramenta*) and the **twofold** temporal reach (*sive adventum eius praecesserint, sive fuerint subsecuti*); the **threefold** formal character of the reparative principle (*principii, medii, extremi*) with its three operations (*satisfaciendo, reconciliando, superinfluendo*) and its three applications (*extremi satisfacientis, medii reconciliantis, principii superinfluentis*) — **three parallel triads in one period, in the same order each time**; the **two** natures of the middle (*superiorem / inferiorem*, *adorabilem / adorantem*); the **two** fullnesses of the fontal principle (*sufficientiae / superabundantiae*); the **three** tenses of the faith of Christ (*praeteritis, praesentibus, futuris*, taken up again as *praeteritorum, praesentium, futurorum*); the **two** things distance and time fail to divide (*distantia locorum* / *diuturnitate temporum*); and the **three** adjectives of the head's fullness (*fontalem, radicalem et originalem*), which p. 246 n. 2 shows the codices disagreeing over.

**Marginalia** (Quaracchi editorial side-glosses, trimmed from the body per corpus convention; logged here in body order). p. 245 R — "Triplex gratia." · "Thesis 1." · "Thesis 2." · "Thesis 3." · "Ratio." · "Pro thesi 1." · "Triplex ratio." · "Extremum satisfaciens." · "Pro thesi 2." · "Medium reconcilians." p. 246 L — "Pro thesi 3." · "Principium superfluens." · "Corollarium." **★ Cap. V's opening divisio, in p. 245's LEFT column, carries NO gloss at all** — the series begins only when the body reaches the right column, verified by cropping the gutter strip beside those lines. **★ The two-column `Thesis N.` / `Pro thesi N.` apparatus, dropped entirely in Cap. IV for a running outline, RETURNS here in full and is then extended with two forms Capp. II–III did not use: a "Triplex …" header standing over each division (`Triplex gratia.`, `Triplex ratio.`) and a bare `Corollarium.` closing the chapter.** So the gloss form neither persists nor simply alternates — **it is rebuilt per capitulum, and Cap. V's version is the richest so far.** Thirteen glosses across six paragraphs. The series agrees with the `Cap. VI.` heading about where Cap. V ends; it was used to set nothing.

**No `[?]` flags.** The one reading that could have carried one — p. 245 n. 7's `A H` — is settled positively by p. 246 n. 1's `A H L`, whose alphabetical codex run admits no other reading, and the reasoning is recorded above in full rather than compressed into a flag.

**Raw-quality verdict, per page AND per region.**
- **p. 245, left column, Cap. V's opening — FAIR, and unchanged from the grade `bon-brev-p4-c4` gave the top of this same column.** The `Cap. V.` heading prints **CLEAN** (`Cap. V.`), unlike p. 244's shattered `Cah. IV.` one leaf earlier, but **the display subtitle garbles three of its seven words** (`De plemtudine grutiue Christi ([uantum ud churismata iii affeclu.`). Body garbles across the eight printed lines of Cap. V here: `unitinem naturarum`, `iiuantum ad pleniludinem charismu.tum`, `(jratiae in alfectu`, `deinde^`, `sapicntiae`, `plenitiido meritiin opcre vel elfectu^` (**the raw fuses `meriti in` into `meritiin`** — a token that looks like a word and is not, the same failure class as p. 245's `Decetet`), `gratiac in affectu`. **Seven garbles in eight lines, one of them a word-boundary loss.**
- **p. 245, right column — GOOD, and a clear step UP from its own left column, the third leaf running on which the two columns of one page differ by a full grade.** `liacc tcncnila siint`, `(piod iii Cliristo a sui conreptione`, `plcnituilo`, `simjulurii per.sonue`, `cupili.i`, `?fn/ofti!-s;` (for `unionis;` — **the worst token in the run**), `sinipUari^ per.sonue iiahiiit`, `immiinitaU;m`, `aclu.m`, `p<me`, `potiiit liabrre`, `I'cr gratiam autcin`, `ailoratioiie`, `Dco debitac`, `l'cr graliam vcro`, `inlluit motiim`, `sensuin`, `accedimt`, `pcr lidem reclam`, `(idci Sacramenta`, `fucriiit subsccuti`, `ISam et (fui pruc-ibanl`, `scquehantur clumubanl`, `Jlosannu fillo Dauid`, `Katio autem`, `praedictorum` (whose opening `p` the raw sets as a bracket followed by a caret), `re[)aratio`, `i|5so munat secundnm liberalitatcm`, `redueit secundum conformitalem`, `[)er gratiam ct dciformiliitem`, `enini`, `inanat`, `clei-formem`, `Quoiiiam`, `principiuin [)er`, `oinnis rcs plcnius ct perfectius`, `necessecsl` (**a lost space**), `rc[)arativo`, `Chrislo`, `Kt quoniam`, `veruin ctiam mcdii`, `salisfaciendo`, `rcconciliando`, `supcrinfluendo`, `idco neccsse est`, `c.x-tremi`, `reconci-liantis`, `superinttuentis`, `sutisfa-cicndum`, `csse Deo placens`, `perfccte "`, `immnne^et` (**the anchor has swallowed the space**), `[jer donum`, `iii aliquo hominc`, `[)onere`, `ct confirmantcm`, `voca-inus (jratiam`, `Uursus`, `reconciliundum`, `vcniens`, `habcat`, `utramt[ue naturain`, `sciiicet ct inferiorem`, `[ler summe`. **Sixty-four garbles in forty-five printed lines — about one and a half per line, but nearly all single-letter or bracket-substitution**, and the count is inflated by **ten marginal glosses spliced into the body lines** (`Tii|.i<!x cra-`, `tiimu i.`, `Timin 2.`, `Thesis  3.`, `Riiio.`, `cro ihesi i.`, `Tripici 1.1-`, `Euremom ^^f/"'*'™"-`, `Pro  thesi  2.`, `Mediiini re- """"*'*■`). **Two whole-word losses (`necessecsl`, `immnne^et`) and no dropped clause.**
- **p. 245 footer, nn. 5–9 (the five owned here) — POOR IN THE SIGLA, GOOD IN THE PROSE, and the sigla are the whole point of these entries.** `B E ^ secundu` (for `D E S secundo` — **two of three sigla wrong**), `Snhindo`, `cpiod BDM omiltunt` (the run fused), `Marc. H , 9.` (the `11` flattened to a letter), `iinmunitalc a culi)a`, `q. I;`, `personac`, `^ide ibid.`, `d. 13. per lolam`, `d. 9- !> 1. q. 1.` (the battered `a.` rendered as `!>`), `detiilae A II dcbitu.t`, `1 1. M V` (the codex run split), `Mo.\ pro quam nlibi 1`, `siio riouto et cffectu`, `Superiuspro )-«/i(C(?` (**`reducit` destroyed and the space lost**), `[lauci codd. reformnt`, `C M .\ Q dmitlunt` (for `B M N Q omittunt` — **the first siglum wrong and the third destroyed**), `aliiqiie`, `compendiosani`, `ila lcgi possiini`. **Three of the five entries have a wrong siglum in the raw. Every siglum and every digit was settled on the band.**
- **p. 246, left column — VERY GOOD, the cleanest run in Pars IV so far and a full grade above p. 245's right column across the leaf.** `(lignativam el gratuitain`, `snper omnem`, `veneraudam`, `quani vocamus`, `esl super omnia`, `benediclus Deus ^`, `etfi-pro thesi 3. cax uou est , uisi` (the gloss spliced), `lcm ct originalem`, `^°''"  °°°'' suiricientiae` (gloss spliced), `ik plenitudine`, `uiiversi iusti`, `imiversa membra`, `cai)ut`, `plcniludinem`, `memjjris`, `ceterisquo`, `capili connectuntur`, `[m quae fit sensns et molus`, `qut)niam`, `coroiurium. vel per fidei` (gloss spliced), `fldem`, `iifluendi`, `rachcalem`, `originalem "plenitudinem`. **Twenty-four garbles in forty-two printed lines — well under one per line, and three of the twenty-four are spliced glosses rather than body damage.** **★ AND THE `Cap. VI.` HEADING PRINTS CLEAN, as p. 245's `Cap. V.` did and p. 244's `Cah. IV.` did not — two clean headings running is still no evidence about the next one. Set every heading from the band.**
- **p. 246 footer, nn. 1–5 (the five owned here) — GOOD, the best footer run in Pars IV, and its one systematic failure is the `H`.** `venerandam A II L revcrendam` and (in the block not owned here) `F G II M N R` both flatten the codex `H`, while `H legit originem radicalem` and `C H addunt unionis` come through correctly — **the raw reproduces the plate's own inconsistency rather than introducing one.** Otherwise: `Ioan. 1 , 14. Ibid. v. 16` reads clean, `E M P S V` clean, `I M Q` clean, `Vat., 1, 3` clean, `Col. 1, 18. seq.` clean, `Ecclesiae..` preserved with both points. **The raw happens to get every digit in this register right; every one was still settled on the band.**


site: bonaventure

collection: Breviloquium

title: Pars 4, Cap. 6

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 246 -->

### Capitulum VI. *De plenitudine sapientiae in intellectu.*

De plenitudine autem *sapientiae* Christi *in intellectu* hoc tenendum est, quod in Verbo incarnato, Christo scilicet Domino nostro, fuit omnis sapientiae plenitudo[^p246-6] non solum quantum ad *cognita*, verum etiam quoad *cognoscendi modos* et differentias. — In Christo namque fuit cognitio *sempiternalis* ex parte Deitatis, cognitio *sensibilis* ex parte sensualitatis et carnis, cognitio *scientialis* ex parte mentis et spiritus; et haec fuit triplex: quaedam scilicet per *naturam*, quaedam per *gratiam* et quaedam per *gloriam*. Unde sapientiam habuit et ut Deus et ut homo, ut comprehensor et ut viator, ut illuminatus per gratiam et ut recte formatus per naturam; et ita in universo fuerunt in Christo quinque modi cognoscendi. — Primus est secundum *divinam naturam*; et hoc modo cognovit omnia actualia et possibilia, finita et infinita, cognitione *actuali* et *comprehensiva*. — Secundus est per *gloriam*; et hoc modo cognovit omnia actualia et finita, cognitione *actuali* et *comprehensiva*; infinita vero[^p246-7] non nisi forte cognitione *habituali*, vel *excessiva*. — Tertius, per *gratiam*; et hoc modo cognovit omnia spectantia ad humani generis redemptionem. — Quartus, secundum *naturam integram*, cuiusmodi fuit in Adam; et hoc modo cognovit omnia, quae spectant ad universi constitutionem. — Quintus, secundum *sensibilem experientiam*; et hoc modo cognovit ea quae veniunt ad organa sensuum, secundum quem modum dicitur, quod *didicit ex his quae passus est, obedientiam*[^p246-8].

Ratio autem ad intelligentiam praedictorum haec est: quia, sicut reparativi principii est nos reparare per liberalissimam gratiam; sic etiam per providentissimam sapientiam. Quod enim secundum ordinem sapientiae conditum fuit non potest absque luce et ordine sapientiae reparari; et ideo, sicut Christus debuit esse immunis ab omni *culpa*, sic elongatus debuit esse ab omni *ignorantia*, ac per hoc totaliter repletus supernae sapientiae luce et circumfulgentia. Quapropter cognitionem perfectam habuit secundum utramque naturam et potentiam cognoscitivam et secundum omnem rerum existentiam.

Quia ergo res habent *esse* in *aeterna arte* et in *humana mente* et in *proprio genere*[^p246-9]; necesse fuit, Christum habere hanc triformem rerum cognitionem. Quia vero res dupliciter potest cognosci in *arte*, scilicet vel ab ipso artifice, vel ab alio contemplante artem; similiter habet dupliciter esse et cognosci in *mente*, etiam praeter *acquisitionem*, quae Christo non competit propter imperfectionem, scilicet vel secundum *habitum innatum*, vel secundum *habitum infusum*: hinc est, quod necessarium fuit ad perfectam sapientiae plenitudinem, quinque modos praedictos reperiri in Christo Deo et homine, ut in *arte aeterna* cognoscat[^p247-1] res et per *naturam Deitatis* et per *gloriam comprehensionis*; in *mente* sua per habitum naturalem et *innatum*, sicut cognoverunt Adam et Angeli; et per habitum gratuitum et *infusum*, sicut Sancti Dei per Spiritum sanctum illuminati; in *proprio* vero *genere* cognosceret via sensus, memoriae et experientiae, quae in *nobis* facit rem incognitam cognosci[^p247-2], in *Christo* vero rem cognitam secundum unum modum cognosci fecit secundum alium.

<!-- page 247 -->

Quoniam autem divina substantia, virtus et operatio est immensa, hinc est, quod secundum *primum* modum, qui est per naturam Deitatis, *infinita actualiter comprehendit*; quodam enim ineffabili modo summe infinito omnis infinitas est finita.

Quia vero creaturae quantumcumque sublimatae finita est substantia, virtus et operatio, ita tamen, quod mens humana non quiescit nisi in bono infinito, nec tamen illud proprie comprehendit, quia infinitum non comprehenditur a finito, accepta comprehensione proprie: hinc est, quod quantum ad *secundum* modum cognoscendi anima Christi per gloriam comprehensionis capit quantumcumque potest capere natura finita, per bonum infinitum beatificata, cui est summe unita; ac per hoc ad *finita* se extendit *actualiter comprehendendo*, ad *infinita* vero non nisi forte *habitualiter*, vel etiam *excedendo*. Non enim potest anima[^p247-3] aequari Verbo, nec in scientia nec in aliquo alio.

Rursus, quia gratia maxime respicit opus reparationis; hinc est, quod secundum *tertium* modum cognoscendi per gratiam perfectissimam cognovit Christus omnia, quae spectant ad reparationem nostram, longe excellentius et melius quam aliquis Prophetarum, vel etiam Angelorum.

Amplius, quia natura hominis bene instituta nata erat omnibus creaturis praeesse et ipsas nosse tanquam eas quae debeant sibi servire, sicut patuit in primi hominis conditione[^p247-4]: hinc est, quod quantum ad *quartum* modum cognoscendi cognovit Christus omnia, quae spectant ad mundanam machinam construendam, longe excellentius quam Adam.

Postremo, quia sensus non est perceptivus rerum nisi ad obiecti praesentiam[^p247-5]; hinc est, quod secundum cognitionem sensitivam non simul cognoscebat omnia, sed modo haec, modo illa, iuxta quod opportunum erat ad reparationem humani generis faciendam.

---

english:
### Chapter VI. *On the fullness of wisdom in the intellect.*

Concerning the fullness of Christ's *wisdom in the intellect*, however, this is to be held: that in the incarnate Word, namely Christ our Lord, there was the fullness of all wisdom[^p246-6] not only as regards the *things known*, but also as regards the *modes of knowing* and their differences. — For in Christ there was *everlasting* knowledge on the side of the Deity, *sensible* knowledge on the side of the sensuality and the flesh, *scientific* knowledge on the side of the mind and the spirit; and this last was threefold: some of it, namely, through *nature*, some through *grace* and some through *glory*. Hence he had wisdom both as God and as man, both as comprehensor and as wayfarer, both as illuminated through grace and as rightly formed through nature; and so in all there were in Christ five modes of knowing. — The first is according to the *divine nature*; and in this mode he knew all things actual and possible, finite and infinite, by *actual* and *comprehensive* knowledge. — The second is through *glory*; and in this mode he knew all things actual and finite by *actual* and *comprehensive* knowledge; the infinite, however[^p246-7], not save perhaps by *habitual* or *excessive* knowledge. — The third, through *grace*; and in this mode he knew all things that pertain to the redemption of the human race. — The fourth, according to *entire nature*, of the sort that was in Adam; and in this mode he knew all things that pertain to the constitution of the universe. — The fifth, according to *sensible experience*; and in this mode he knew those things that come to the organs of the senses, according to which mode it is said that *he learned, from the things which he suffered, obedience*[^p246-8].

Now the reason for the understanding of the foresaid is this: since, just as it belongs to the reparative principle to repair us through most liberal grace, so also through most provident wisdom. For what was founded according to the order of wisdom cannot be repaired apart from the light and order of wisdom; and therefore, just as Christ had to be immune from all *fault*, so he had to be set far from all *ignorance*, and through this wholly filled with the light and encompassing radiance of supernal wisdom. Wherefore he had perfect knowledge according to each nature and cognitive power, and according to the whole existence of things.

Since therefore things have *being* in the *eternal art* and in the *human mind* and in their *own kind*[^p246-9]; it was necessary that Christ have this threefold knowledge of things. And since a thing can be known in the *art* in two ways, namely either by the artificer himself or by another contemplating the art; likewise it has being and is known in two ways in the *mind*, apart even from *acquisition*, which does not belong to Christ on account of imperfection, namely either according to an *innate habit* or according to an *infused habit*: hence it is that it was necessary, for the perfect fullness of wisdom, that the five foresaid modes be found in Christ, God and man, so that in the *eternal art* he might know[^p247-1] things both through the *nature of the Deity* and through the *glory of comprehension*; in his own *mind* through a natural and *innate* habit, as Adam and the Angels knew; and through a gratuitous and *infused* habit, as the Saints of God illuminated through the Holy Spirit; while in their *own kind* he would know them by way of sense, memory and experience, which in *us* makes a thing unknown to be known[^p247-2], but in *Christ* made a thing known according to one mode to be known according to another.

Now since the divine substance, power and operation is immeasurable, hence it is that according to the *first* mode, which is through the nature of the Deity, *he actually comprehends the infinite*; for by a certain ineffable mode every infinity is finite to the supremely infinite.

But since the substance, power and operation of a creature, however sublimated, is finite — yet in such wise that the human mind does not rest except in the infinite good, nor nevertheless properly comprehends it, since the infinite is not comprehended by the finite, comprehension being taken properly: hence it is that as regards the *second* mode of knowing, the soul of Christ, through the glory of comprehension, grasps as much as a finite nature can grasp, beatified by the infinite good, to which it is supremely united; and through this it extends itself to *finite* things by *actually comprehending*, but to *infinite* things not save perhaps *habitually*, or even by *exceeding*. For the soul[^p247-3] cannot be equalled to the Word, neither in knowledge nor in anything else.

Again, since grace chiefly regards the work of reparation; hence it is that according to the *third* mode of knowing Christ knew, through most perfect grace, all things that pertain to our reparation, far more excellently and better than any of the Prophets, or even of the Angels.

Further, since human nature, well instituted, was born to preside over all creatures and to know them as those which ought to serve it, as appeared in the condition of the first man[^p247-4]: hence it is that as regards the *fourth* mode of knowing Christ knew all things that pertain to the constructing of the world's fabric, far more excellently than Adam.

Lastly, since sense is not perceptive of things except at the presence of the object[^p247-5]; hence it is that according to sensitive knowledge he did not know all things at once, but now these, now those, according as was opportune for effecting the reparation of the human race.

---

la: Col. 2, 3: In quo [Christo] sunt omnes thesauri sapientiae et scientiae absconditi. — Mox pro *quoad* plures codd., ut F G H M N R et 2 *quantum ad*. Subinde pro *differentias* M *causas*, et pro *sensibilis* D E K S *sensualis*, ac pro *scientialis* E *spiritualis*.

en: Colossians 2, 3: In whom [Christ] are hidden all the treasures of wisdom and knowledge. — Shortly after, for *quoad* several codices, such as F G H M N R, and edition 2 have *quantum ad*. Thereupon, for *differentias* M has *causas*, and for *sensibilis* D E K S have *sensualis*, and for *scientialis* E has *spiritualis*.

la: Fide plurium codd., inter quos B S T, post *vero* hoc loco et infra in explicatione adiecimus *non nisi forte*. Superius pro *possibilia* edd., excepta 2, *potentialia*. Inferius post *gratiam* C H addunt *unionis*.

en: On the faith of several codices, among them B S T, after *vero* in this place and below in the explanation we have added *non nisi forte*. Above, for *possibilia* the editions, except 2, have *potentialia*. Further below, after *gratiam* C H add *unionis*.

la: Hebr. 5, 8. — De hoc cap. vide supra Quaest. de scientia Christi, q. 1. et 5. seqq.; III. Sent. d. 14. per totam. — Pro *cognovit ea* plures codd., Vat., 1 et 3 *cognovit omnia*.

en: Hebrews 5, 8. — On this chapter see above the Disputed Questions on the Knowledge of Christ, q. 1 and 5 ff.; III *Sent.*, d. 14, throughout. — For *cognovit ea* several codices, the Vatican edition, and editions 1 and 3 have *cognovit omnia*.

la: Cfr. supra pag. 230, nota 5. — Post pauca pro *potest* A *possunt*, et *habent* pro *habet*. Subinde cum A B C F G I K L M N O et 2 vocibus *dupliciter cognosci* interseruimus *esse et*.

en: Cf. above, p. 230, note 5. — A little after, for *potest* A has *possunt*, and *habent* for *habet*. Thereupon, together with A B C F G I K L M N O and edition 2, we have inserted *esse et* between the words *dupliciter cognosci*.

la: Edd., excepta 2, *cognosceret*.

en: The editions, except 2, have *cognosceret*.

la: Respiciuntur verba Aristot. supra pag. 21, nota 10. allegata. — Mox pro *cognitam* plures codd., inter quos E L M P S, *notam*, B *innotam*.

en: The words of Aristotle cited above at p. 21, note 10, are referred to. — Shortly after, for *cognitam* several codices, among them E L M P S, have *notam*, B *innotam*.

la: Vat., 1 et 3 addunt *Christi*.

en: The Vatican edition and editions 1 and 3 add *Christi*.

la: Partis II. c. 4. circa finem et c. 11. — Superius pro *perfectissimam* A *perfectissime*. Inferius pro *construendam* A *constituendam*.

en: Part II, ch. 4, near the end, and ch. 11. — Above, for *perfectissimam* A has *perfectissime*. Further below, for *construendam* A has *constituendam*.

la: Cfr. II. Sent. d. 8. p. I. a. 3. q. 2. ad 5; tom. III. pag. 342, nota 7. et pag. 738, nota 4.

translators_notes:
**★★ PAGE SPAN — pp. 246–247, OPENING TWO LINES ABOVE A COLUMN FOOT AND CLOSING MID-COLUMN, BOTH ENDS FIXED POSITIVELY.** `Cap. VI. / De plenitudine sapientiae in intellectu.` stands **part-way down p. 246's LEFT column**, immediately below Cap. V's last line (`…omnis gratiae in Christo habitantis⁵ sicut in fonte.`), so the opening is fixed by Cap. V's close exactly as `bon-brev-p4-c5` recorded it, and there was **no incoming body-text seam to reconstruct**. Cap. VI has only **TWO printed lines in p. 246's left column** (`De plenitudine autem sapientiae Christi in intellectu hoc tenendum est, quod in Verbo incarnato,`), crosses p. 246's gutter **at a comma** into the head of the right column (`Christo scilicet Domino nostro…`), fills the whole of p. 246's right column to `…similiter habet dupliciter esse et cognosci in`, breaks across the leaf at a **WORD boundary that splits a prepositional phrase** (`cognosci in` / `mente, etiam praeter acquisitionem`) into the head of **p. 247's LEFT column**, fills that whole column to `…longe excellentius quam Adam.`, crosses p. 247's gutter at a **paragraph boundary** into the head of p. 247's right column (`Postremo, quia sensus non est perceptivus…`), and closes **part-way down p. 247's right column** at `…ad reparationem humani generis faciendam.` **★ The end is fixed POSITIVELY from the `Cap. VII. / De perfectione meriti in effectu.` heading standing immediately below it in the same right column** — p. 247 was extracted and banded for that purpose. The wide band of blank paper below `…longe excellentius quam Adam.` at the foot of p. 247's LEFT column is the five-entry left footer block expanding upward and was used as evidence for nothing; the capitulum runs straight on into the right column above it.

**★ A TENTH BREAK SHAPE: `in` / `mente`, A WORD BOUNDARY THAT SPLITS A PREPOSITION FROM ITS OBJECT.** The p. 246/247 leaf break falls between `in` and the italic `mente` — a clean word boundary, but the tail `…similiter habet dupliciter esse et cognosci in` is left **governing nothing**, which is the one helpful thing about it. Against the standing catalogue (mid-word · word boundary · punctuation boundary · no break at all · word boundary mid-clause after a comma · word boundary inside a square-bracketed editorial lemma · word boundary between an adverb and its adjective) this is a new position, and it changes nothing: **the shape of a break carries no information about whether the unit continues.** The `Cap. VII.` heading is what settles it. Note also that this capitulum breaks at **two gutters and one leaf** and all three behave differently — p. 246's gutter falls at a comma, the leaf at a stranded preposition, p. 247's gutter at a full paragraph boundary.

**★ THE PAGE MARKER SITS AT THE NEAREST PARAGRAPH BOUNDARY BELOW THE BREAK — fifth consecutive occurrence, and again with the new page's anchors ABOVE the marker.** The p. 246/247 break falls inside the *Quia ergo res habent esse* paragraph, which runs unbroken from p. 246's right column across the leaf and closes on p. 247 at `…cognosci fecit secundum alium.` The nearest paragraph boundary **below** the break is therefore that paragraph's end, and `<!-- page 247 -->` sits there — with **p. 247's notes 1 and 2 both anchoring ABOVE the marker** (`cognoscat¹`, `cognosci²`). Do not move the marker up. **The page-qualified labels absorb it; the true break position is recorded here.**

**Gutters.** **p. 246 = 1345**, carried from `bon-brev-p4-c5`'s fourteen-window re-profiling (default **1345 on a 60 px run**, windows 1343–1346) and **re-confirmed visually here on freshly cut bands**: at 1345 the left column is captured whole, `Cap. VI.` is centred, and the right column's opening letters and all four of this chunk's p. 246 anchors read cleanly. **p. 247 was extracted and auto-measured FRESH, with no constant.** `colcrop.py vol5 247` returned **`split_x=1209, low-ink run 60 px`, UNFLAGGED — and 60 px sits exactly at the ~60 px threshold the standing rule treats as suspect, so it was re-profiled anyway.** Fourteen row windows: rows 45–92 % **1209/60** · 50–85 % **1209/62** · 50–92 % **1209/61** · 55–80 % **1209/62** · 15–85 % **1210/61** · 35–75 % **1210/61** · 20–80 % **1210/61** · 30–70 % **1211/63** · 40–65 % **1211/63** · 20–60 % **1211/64** · 25–55 % **1211/64** · 15–45 % **1211/64** · 10–45 % **1211/64** · 12–40 % **1211/64**. **The whole spread is 2 px (1209–1211) — the tightest measurement in Pars IV — and every run is 60–64 px, at or above the 58–63 px band that has marked every sound measurement on this volume.** 1209 adopted and confirmed visually: the left column is captured whole, `Cap. VII.` is centred in the right band, and both footer blocks are cut clear of each other. **★ The cause is again visible on the page: p. 247's four left-column glosses (`De cognitis sec. 1. modum.`, `Secundum 2./3./4. modum.`) all sit well clear of the gutter, the p. 246 shape rather than the pp. 240/244 shape.** Series now 1194 · 1337 · 1211 · 1341 · 1210 · 1331 · 1209 · 1338 · 1200 · 1338 · 1228 · 1361 · 1186 · 1367 · 1201 · 1345 · **1209**. **★ p. 247's 1209 is IDENTICAL to p. 237's and one pixel from p. 233's and p. 235's — and that is a coincidence, not a constant. Two sound measurements running (pp. 246, 247) is not a licence to skip the next one.**

**Apparatus (9 entries), ownership from anchors on the bands.** This chunk owns **p. 246 nn. 6–9** and **p. 247 nn. 1–5**. Every anchor was read on the band at 450 dpi and **re-derived from scratch**; none was adopted from the hand-off, from raw anchor glyphs, or from which footer block holds a note.
- p. 246 n. **6** on `fuit omnis sapientiae plenitudo`⁶ — **RIGHT** column, second line, on the general thesis. (Ownership only in the hand-off; position derived here.)
- p. 246 n. **7** on `infinita vero`⁷ — **right** column, inside the *Secundus* member of the fivefold division, before `non nisi forte`. (Ownership only in the hand-off; position derived here.)
- p. 246 n. **8** on `didicit ex his quae passus est, obedientiam`⁸ — **right** column, on the last word of the Hebrews quotation that closes the *Quintus* member and the opening paragraph. (Ownership only in the hand-off; position derived here.)
- p. 246 n. **9** on `in proprio genere`⁹ — **right** column, in the third paragraph's opening period. (The one position `p4-c5` had personally verified; it holds.)
- p. 247 n. **1** on `ut in arte aeterna cognoscat`¹ — **left** column, inside the long *hinc est* period, **above the `<!-- page 247 -->` marker**.
- p. 247 n. **2** on `facit rem incognitam cognosci`² — **left** column, in the same period's closing clause, also **above the marker**.
- p. 247 n. **3** on `Non enim potest anima`³ — **left** column, before `aequari Verbo`, closing the *Quia vero creaturae* paragraph.
- p. 247 n. **4** on `in primi hominis conditione`⁴ — **left** column, inside the *Amplius* protasis, immediately before the colon.
- p. 247 n. **5** on `nisi ad obiecti praesentiam`⁵ — **RIGHT** column, in Cap. VI's last paragraph, two lines below the top of the column.

**★★ THE HAND-OFF'S OWNERSHIP CLAIM HELD FOR ALL FOUR, AND THE ONE POSITION IT HAD VERIFIED WAS AGAIN THE UNREPRESENTATIVE ONE.** `bon-brev-p4-c5` forwarded p. 246 nn. 6–9 as anchoring in the right column below the point Cap. VI reaches it — true — and explicitly flagged nn. 6, 7 and 8 as ownership claims whose lines had not been read. The three unread anchors turn out to be spread across the whole column (line 2, mid-column, and the foot of the opening paragraph), while the one verified anchor (n. 9) sits alone in the third paragraph. **Four hand-offs running, the verified note has been unrepresentative of the unverified ones. The forwarded ownership has now held four times in four; the forwarded detail has needed correction twice** (p. 242 n. 4's column, and here p. 246 n. 8's `q. 1.`, forwarded as `q. 4.` — see below).

**★ p. 247 IS A SPLIT-BY-CAPITULUM PAGE WHOSE ANCHOR AND BLOCK SPLITS COINCIDE, AND WHOSE FOOTER OPENS UNNUMBERED.** p. 247's register is **eight** numbered notes plus **one unnumbered continuation** at the head of the left block. Its anchors divide **4 / 4** across the gutter (nn. 1–4 in the left column, nn. 5–8 in the right), its footer blocks divide **4 / 4** at the same point (left block: the continuation + nn. 1–4; right block: nn. 5–8), and the Cap. VI / Cap. VII boundary falls **between nn. 5 and 6 — one note BELOW both splits, and in the RIGHT column.** So the capitulum boundary and the column boundary are again not the same line: **n. 5 is a Cap. VI note sitting in the right block, above four Cap. VII notes.** Adding to the catalogue: overrun (pp. 220, 221, 226, 233, 239) · underrun (pp. 234, 237) · coincidence (pp. 231, 232, 235, 240, 245 by capitulum, 246, **247**) · split-inside-a-note (pp. 236, 238, 240, 243, 244) · both at once (p. 239) · split by PARS (p. 241) · split by CAPITULUM (pp. 242, 243, 244, 245, 246, **247**) · anchor/block mismatch of one note (p. 243) · of two notes with the block break BELOW the anchor break (p. 244) · of two notes with the block break ABOVE the anchor break (p. 245) · **a page whose footer opens with an unnumbered runover tail yet whose anchors and blocks still coincide (p. 247)**.

**★ NEITHER p. 246 NOR p. 247 CARRIES THE PRINTER'S SIGNATURE OR A QUIRE SIGNATURE.** `S. Bonav. — Tom. V.` last fell on p. 241; pp. 242–247 carry neither. **p. 246's register is nine entries (fed to `KNOWN_TOTALS` by `p4-c5` and now closed by this chunk) and p. 247's is eight** — the latter band-derived here and newly fed to `check-vol5-apparatus.py`. The unnumbered continuation is p. 246 n. 9's tail and is **not** counted as a p. 247 entry.

**Runover findings — ONE POSITIVE CLOSED FROM BOTH SIDES, TWO NEGATIVES.**
- *Page-crossing, p. 246 → p. 247 — **POSITIVE**, found by `p4-c5`, and CLOSED AND LOGGED HERE.* p. 246's right block breaks off inside **n. 9** at `Cfr. supra pag. 230, nota 5. — Post pauca pro potest`, at a **word boundary mid-clause, on a lemma**. p. 247's left footer block was read **from its first character at high zoom** and opens **UNNUMBERED**: `A possunt, et habent pro habet. Subinde cum A B C F G I K L M N O et 2 vocibus dupliciter cognosci interseruimus esse et.` — then `¹ Edd., excepta 2, cognosceret.` The join is verified three ways: the grammar completes (`pro *potest* A *possunt*`), and both lemmas of the continuation (`habet`, `dupliciter … cognosci`) stand in the body **after** n. 9's anchor, which is what `Post pauca` asserts — `similiter habet dupliciter esse et cognosci in mente` is the very clause the leaf break splits. Rendered joined under the p. 246 n. 9 label. **Logged as `p.246 n.9:page` on this chunk's ledger line, as `p4-c5` instructed; `p4-c5` deliberately did not log it.**
- *Gutter-crossing within p. 247 — **NEGATIVE**, run from both sides here.* p. 247's left block ends **complete** at n. 4 (`…Inferius pro construendam A constituendam.`) and its right block opens **NUMBERED** at n. 5 (`Cfr. II. Sent. d. 8. p. I. a. 3. q. 2. ad 5…`). Logged as a negative on this chunk's ledger line.
- *Page-crossing, p. 247 → p. 248 — **NEGATIVE from the p. 247 side**, and left open for `bon-brev-p4-c7`.* p. 247's right block ends **complete** at n. 8 (`…a. 2. q. 1, ubi de oratione Christi.`). **n. 8 is a Cap. VII note and is not owned here, so this test is NOT logged on this chunk's line** — it belongs to `p4-c7`, which must close it from the p. 248 side.
- *The p. 246 gutter-crossing test and the p. 245 → p. 246 page-crossing test were both CLOSED NEGATIVE from both sides by `p4-c5` and are not re-logged here.*

**Digits and sigla settled off the bands** (450 dpi; both footer registers re-read under direct high-factor zoom). **★ Pars IV's habit of citing this same edition holds — p. 247 n. 5 alone carries `tom. III. pag. 342` and `pag. 738` — and every upright in these two registers was compared against a same-line or same-entry contrast before being recorded.**
- **★★ `q. 1.` (p. 246 n. 8) — A DIGIT FIX AGAINST THE FORWARDED ORIENTATION, WHICH GAVE `q. 4.`** The entry reads `De hoc cap. vide supra Quaest. de scientia Christi, q. 1. et 5. seqq.; III. Sent. d. 14. per totam.` **The decisive contrast stands on the same line: `d. 14.` prints its two glyphs side by side — the first with an angled top flag, a closed stem and no counter, the second with a full crossbar and an open triangular counter.** The glyph after `q.` is the FIRST of those two, not the second. The same flagged form recurs six words later in `Vat., 1 et 3`. So the note cites **q. 1** and **q. 5 seqq.** of the *Quaestiones disputatae de scientia Christi*, not q. 4. The raw agrees independently (`q. I. et 5. seqq.`), having flattened the numeral to a roman rather than mis-shaping it. **This is the second time a forwarded transcription detail has failed on re-derivation in Pars IV, after p. 242 n. 4's column.**
- **`III. Sent. d. 14. per totam` (p. 246 n. 8) — sense-confirmed and glyph-confirmed.** III *Sent.* d. 14 is the distinction on the knowledge of Christ's soul, which is this chapter's whole subject; the raw's `d. U.` is a destroyed pair, and the band's `14` shows the flagged `1` against a true `4`. `Hebr. 5, 8.` is *didicit ex iis quae passus est obedientiam* — the anchor's own italic words, so the citation checks itself.
- **★ `F G H M N R` (p. 246 n. 6) — THE `H` PRINTS AS TWO BARE UPRIGHTS AGAIN, AND ALPHABETICAL POSITION IS WHAT DECIDES IT.** The run stands between `G` and `M` in an otherwise strictly alphabetical list, and the entry's grammar (`pro *quoad* plures codd., ut … et 2 *quantum ad*`) requires witnesses. `II` is not a witness anywhere in this apparatus. Read `F G H M N R`, exactly as `p4-c5` read it. **By contrast n. 7's `C H addunt unionis` prints the crossbar — the fourth and fifth instances of the plate setting `H` both ways inside p. 246's single nine-note register.** `D E K S`, `B S T`, `E`, `M` all read clean.
- **★★ `A B C F G I K L M N O` (the p. 246 n. 9 continuation, on p. 247) — A SINGLE UPRIGHT WHERE p. 246 SETS TWO, AND THE RUN'S ORDER CONFIRMS IT.** Between `G` and `K` the plate sets **one** upright with symmetric slab serifs, not two. Alphabetically either `H` or `I` could stand there, so the count of strokes is what decides, and it is unambiguous at maximum zoom: **`I`, and there is no `H` in this run.** The raw agrees (`A B C F G I K L`). **★ This is the useful complement to the standing `II`/`H` rule: the crossbar carries no information, but the NUMBER OF UPRIGHTS still does — one upright is never `H`.**
- **`Col. 2, 3` (p. 246 n. 6) — sense-confirmed.** Colossians 2, 3 is *in quo sunt omnes thesauri sapientiae et scientiae absconditi*, quoted in the note and matching the anchor's `omnis sapientiae plenitudo` exactly; the note's own quotation supplies the `sapientiae … scientiae` pair the body's *cognitio scientialis* then divides.
- **`pag. 230, nota 5.` (p. 246 n. 9) — reads clean, no flagged upright on the line;** p. 230 is inside Pars II, where the modes of knowing were treated. `excepta 2` (n. 7) is the edition numeral, standing beside `edd.` and so unambiguous.
- **`pag. 21, nota 10.` (p. 247 n. 2) — the flagged `1` twice on one line, with no true `4` to contrast, so the two were compared against each other.** Both uprights carry the angled top flag and closed stem; the `0` of `10` and the `2` of `21` steady the reading. Tome V p. 21 falls inside the *Quaestiones disputatae de scientia Christi* (pp. 3–43), which is exactly the work p. 246 n. 8 has just cited — **the two entries corroborate each other across the leaf.** `E L M P S` and `B` read clean and alphabetical.
- **`Vat., 1 et 3` (p. 247 n. 3) — the flagged upright standing beside `Vat.` and `3`, an edition run, the same shape as p. 246 n. 8's.**
- **`Partis II. c. 4. circa finem et c. 11.` (p. 247 n. 4) — a roman and three uprights in one short citation, and all four species are distinguishable.** `II.` is the roman part numeral (symmetric slab serifs, two strokes); `c. 4.` shows the crossbar and open counter of a true `4`; `c. 11.` is two flagged uprights. **The reference is the Breviloquium citing itself** — Pars II, on the creature of the world, where Adam's condition and knowledge are treated — which is what the anchor `in primi hominis conditione` requires.
- **`II. Sent. d. 8. p. I. a. 3. q. 2. ad 5; tom. III. pag. 342, nota 7. et pag. 738, nota 4.` (p. 247 n. 5) — the compact case, with all three species in one entry.** `II.` and `III.` are roman book/tome numerals and `p. I.` is the roman part; `8`, `3`, `2`, `5`, `342`, `7`, `738` are true digits; and the final `nota 4.` shows the crossbar and open counter, distinguishing it from the flagged `1` two lines above. The raw's `Cfr. M. Sent.` is a destroyed roman, read `II.` off the band.

**Preserved as printed, not harmonised.**
- **★ `Ratio autem ad intelligentiam praedictorum haec est: quia` carries the COLON — NINTH consecutive attestation** (Pars III capp. IX–XI, Pars IV capp. I–VI). p. 237's full stop remains the one-off. Here the formula is followed by `quia, sicut … sic etiam …`, a *sicut/sic* correlative rather than the usual bare *quia* clause.
- **★ THE EM-DASH ARTICULATION TAKES A FIFTH DISTINCT DISTRIBUTION IN FIVE ADJACENT CAPITULA.** In Cap. VI ` — ` stands **six times, and all six inside the opening thesis paragraph**: before `In Christo namque`, `Primus est`, `Secundus est`, `Tertius`, `Quartus` and `Quintus` — i.e. marking one preliminary member and then all five *modi cognoscendi*, with nothing left unmarked. It stands **nowhere at all** in the *Ratio*, in the *Quia ergo* paragraph, or in any of the five paragraphs on p. 247, every one of which opens bare (`Quoniam autem`, `Quia vero`, `Rursus`, `Amplius`, `Postremo`). So: Cap. II used the dash for members and never for paragraph heads; Cap. III three times inside its closing period; Cap. IV in its first two paragraphs only; Cap. V twice in one paragraph, leaving the first member unmarked; **Cap. VI concentrates six dashes in one paragraph and marks EVERY member of its division, then abandons the device entirely for the rest of the chapter.** **Transcribed, never regularised.**
- **★★ `per naturam Deitatis` IS ITALIC IN ONE PARAGRAPH AND ROMAN IN THE NEXT, THREE LINES APART ACROSS THE LEAF — AND BOTH ARE PRESERVED.** In p. 247's left column the phrase is set italic where it names the second of two ways of knowing in the eternal art (`et per *naturam Deitatis* et per *gloriam comprehensionis*`), and roman immediately below where it merely explains which mode is meant (`secundum *primum* modum, qui est per naturam Deitatis`). This is the "member of a division, not every recurrence" rule that Capp. II–V printed, holding across a page break. **Not harmonised.**
- **The italics are selective and were set exactly as printed.** *sapientiae* and *in intellectu* are italic in the opening period while `plenitudine` and `Christi` are roman; *cognita* and *cognoscendi modos* are italic but the trailing `et differentias` is roman; *sempiternalis*, *sensibilis*, *scientialis* are italic each time they name a kind of knowledge, but `cognitio` before each is roman; *naturam*, *gratiam*, *gloriam* are italic as the three members of the triplex, and `per` is roman; `comprehensor`, `viator`, `illuminatus`, `recte formatus` are all ROMAN, although they are just as much a division — the plate does not italicise them; *divinam naturam*, *gloriam*, *gratiam*, *naturam integram*, *sensibilem experientiam* are italic as the five modes; *actuali* and *comprehensiva* are italic both times they recur, against *habituali* and *excessiva*; the Hebrews quotation is italic entire; *culpa* and *ignorantia* are italic in the *Ratio* while `luce et circumfulgentia` is roman; *esse*, *aeterna arte*, *humana mente*, *proprio genere*, *arte*, *mente*, *acquisitionem*, *habitum innatum*, *habitum infusum*, *arte aeterna*, *gloriam comprehensionis*, *innatum*, *infusum*, *proprio … genere*, *nobis* and *Christo* are italic while `artifice`, `contemplante artem` and `via sensus, memoriae et experientiae` are roman; *primum*, *secundum*, *tertium*, *quartum* are italic as the ordinals of the five modes but **`Postremo` and the fifth mode are NOT marked at all** — the plate simply stops, and the marginal gloss `Secundum 5. modum.` carries the numbering instead; *infinita actualiter comprehendit*, *finita*, *actualiter comprehendendo*, *infinita*, *habitualiter*, *excedendo* are italic while `bono infinito`, `natura finita` and `anima Christi` are roman.
- **`Verbo` capital, `Sancti Dei` capital, `Angeli` and `Prophetarum` capital, `Adam` capital; `artem`, `artifice` lower case.** Set as printed; the English follows.

**Enumerations preserved exactly.** The **twofold** fullness of wisdom (*quantum ad cognita* / *quoad cognoscendi modos et differentias*), which the marginal gloss names `Duplex plenitudo sapientiae.`; the **threefold** knowledge in Christ by its source (*sempiternalis* ex parte Deitatis / *sensibilis* ex parte sensualitatis et carnis / *scientialis* ex parte mentis et spiritus); the **threefold** subdivision of the third of those (*per naturam* / *per gratiam* / *per gloriam*); the **three** paired titles under which he had wisdom (*ut Deus et ut homo*, *ut comprehensor et ut viator*, *ut illuminatus per gratiam et ut recte formatus per naturam*) — three pairs, in the same shape each time; the **FIVE modi cognoscendi**, stated in order in the thesis (*divina natura* · *gloria* · *gratia* · *natura integra* · *sensibilis experientia*) and then taken up again **in the same order** across the five paragraphs of the *Ratio*'s application on p. 247, each opened by a bare adverb (*Quoniam autem* · *Quia vero* · *Rursus* · *Amplius* · *Postremo*) and each tagged by its own marginal gloss — **a five-member division stated once and applied once, with the two lists in exact correspondence**; the **twofold** knowledge proper to the first mode (*actuali* et *comprehensiva*) against the qualified *habituali* / *excessiva* of the second; the **threefold** *esse* of things (*in aeterna arte* / *in humana mente* / *in proprio genere*), which grounds the *triformis rerum cognitio*; the **twofold** knowing in the art (*ab ipso artifice* / *ab alio contemplante artem*) and the **twofold** knowing in the mind (*habitum innatum* / *habitum infusum*), with *acquisitio* explicitly excluded as a third; and the **two** ways experience works (*in nobis* it makes the unknown known, *in Christo* it made the known knowable another way) — the chapter's closing chiasm.

**Marginalia** (Quaracchi editorial side-glosses, trimmed from the body per corpus convention; logged here in body order). p. 246 R — "Thesis generalis." · "Duplex plenitudo sapientiae." · "Modi cognoscendi quinque." · "Modus primus." · "Secundus." · "Tertius." · "Quartus." · "Quintus." · "Ratio." · "Pro thesi generali." · "De quinque modis." p. 247 L — "De cognitis sec. 1. modum." · "Secundum 2. modum." · "Secundum 3. modum." · "Secundum 4. modum." p. 247 R — "Secundum 5. modum." **★ Cap. VI's two opening lines, in p. 246's LEFT column, carry NO gloss at all** — the series begins only when the body reaches the right column, verified by cropping the gutter strip beside those two lines. **★★ A SIXTH DISTINCT GLOSS FORM, AND IT DISCARDS THE NUMBERED APPARATUS Cap. V HAD JUST REBUILT.** Where Cap. V ran `Thesis 1.–3.` against `Pro thesi 1.–3.` under `Triplex …` headers, Cap. VI collapses the thesis apparatus to a **single unnumbered pair** (`Thesis generalis.` / `Pro thesi generali.`) and carries its structure instead in **two parallel ordinal series** — `Modus primus. · Secundus. · Tertius. · Quartus. · Quintus.` beside the statement, and `Secundum 2./3./4./5. modum.` beside the application, opened by the odd-man-out `De cognitis sec. 1. modum.` **The first member of the second series is worded differently from the four that follow it**, exactly the kind of internal inconsistency p. 243's `Pro 1. thesi` / `Pro thesi 2.` showed. **★ And Cap. VII, whose opening stands on this same p. 247 right column, immediately RESTORES `Thesis 1.` through `Thesis 7.` with `Pro thesi 1. et 2.` below — visible on the band three lines under Cap. VI's last gloss.** So the apparatus is rebuilt per capitulum, twice on one page, and **a capitulum's gloss form cannot be inferred from its neighbour's in either direction.** Sixteen glosses across nine paragraphs.

**No `[?]` flags.** The one reading that could have carried one — p. 246 n. 8's `q. 1.` against the hand-off's `q. 4.` — is settled positively by the `d. 14.` glyph pair on its own line and corroborated by the raw, and the reasoning is recorded above in full rather than compressed into a flag.

**Raw-quality verdict, per page AND per region.**
- **p. 246, left column, Cap. VI's two lines — VERY GOOD, and the heading is CLEAN.** `Cap. VI.` and the display subtitle come through with a single garble (`sapientiac` for `sapientiae`), and the two body lines carry only `in in-tellectu` correctly hyphenated and nothing else wrong. **This is the third clean chapter heading running after p. 244's shattered `Cah. IV.` — still no evidence about the next one. Set every heading from the band.**
- **p. 246, right column — GOOD, a shade below the left column of this same page but a clear grade above p. 245's right.** `scilicct`, `niodos`, `diflerentias`, `ex parle`, `7iaturam` (a numeral spliced into the word), `pcr gloriam`, `iii universo`, `Cbristo`, `dioinamnaturam` (**a lost word boundary, the p. 245 `meritiin` failure repeated**), `lioc modo`, `(inita`, `comprehensiuu`, `modo"` (the anchor swallowing a space), `coghitione`, `com,-prehensioa`, `for'e`, `habituuU`, `naturani`, `.\dam`, `seimbilem`, `di^dicit`, `inteliigentiam`, `idco`, `l)uit`, `ignordnlia`, `a,c per hoc`, `sa[)ientiae`, `cognoscitivani`, `oinnem`, `huniana nienie`, `praprio` (**a transposition, not a substitution — the only one in the run**), `Cluistum`, `reruin`, `polest`, `artifiee`, `aho`. **Thirty-six garbles in forty-eight printed lines — about three-quarters of a line — with one lost word boundary, one transposition and no dropped clause. The marginal glosses are NOT spliced into the body lines here**, unlike p. 245's right column; they stand as a separate block after the body, shattered into `D^plex ple-`/`nitudo sa-`/`pientiae.` and truncated at `quin-`.
- **p. 246 footer, nn. 6–9 (the four owned here) — GOOD IN THE PROSE, POOR IN THE SIGLA AND WORSE IN THE DIGITS, which is where these four entries live.** `omncs tlinsauri`, `sciontiac`, `F G II M .N K` (**three of six sigla damaged in one run — the `H` flattened, the `N` given a stray point, the `R` read as `K`**), `Subindc`, `differenlias`, `pio sensihilis`, `D E K S` clean, `scienlialis`, `spirittialis`; `Fidc`, `inlcr quos B S T` clean, `lioc loco`, `explicalione`, `potentiulia`, `Inforius`, `graliam`, `C H` clean **with the crossbar**; `Hebr. 5,8.` clean, `scien-iia`, **`q. I.`** (the numeral flattened to a roman — but flattened in the RIGHT direction, and it corroborates the band against the hand-off), `d. U.` (**`14` destroyed outright**), `Vat., 1 et 3` clean; `pag. 230 , nola 5.` clean. **Two of the four entries carry a damaged siglum run or a destroyed numeral.**
- **p. 247, left column — FAIR, and a full grade BELOW p. 246's right column across the leaf — the sixth consecutive leaf on which the two facing columns differ by a grade or more.** `acquisilionem`, `Cliristo`, `imperfectioncm`, `.scilicet`, `duin habiluni innalum`, `hahitum iiifu-sum`, `liinc est, qiiod`, `fuitad` (**a lost space**), `perlectam`, `plenitudineai`, `qiinque moilos praediclos`, `Cliristo`, `honiine`, `aclcrna`, `Dcitatis cl per`, `comprchcnsionis`, `mcnte`, `innalum`, `cognovorunt`, `.\dam et .\ngeli` (**both proper names destroyed**), `el infiiMiin`, `skwl` (for `sicut` — **the worst token in the run**), `Spiritam sancliim`, `iii pro-prio`, `gcnerc`, `meinoriae`, `qnae in nobis facit rcni`, `"ognosci` (**the initial `c` replaced by the anchor glyph**), `C)iristo vero rera`, `secundiim`, `autein`, `ct ope-ratio`, `immcnsa`, `liinc cst`, `esl per naturam`, `actuaWcr comprcheiulit`, `iiiefliibili`, `summeinfinito` (**a second lost space**), `Iwno infinito`, `comprchendit`, `comprchcnsione`, `secmulum`, `cognosccndi`, `pcr gloriam compre-hcnsionis`, `cst suinme`, `comprch.cmlcndo` (**a period inserted inside a word**), `infinila`, `fortc`, `habitualitcr`, `vcl etiam`, `cnim`, `VerbOj`, `rcpa-rationis`, `perfcctissimam`, `Chri-slus`, `rcparationem`, `melius`, `Angclorum`, `.\mplius`, `oninibns`, `spcctant`. **Sixty-two garbles in fifty printed lines — well over one per line, with THREE lost spaces (`fuitad`, `summeinfinito`, and the period inside `comprch.cmlcndo`) and four destroyed proper names.** The four marginal glosses are spliced into the body lines (`De cogniiis` / `sccundama.` / `secondom 3.` / `sccundum4.`) **and three of the four have their numeral corrupted or fused to the word** — the numbers were read off the band, not off the raw.
- **p. 247, right column, Cap. VI's closing paragraph — GOOD, and a clear step UP from its own left column within the same page.** `Poslremo`, `pcrccptivus`, `obiecli prac.<entiam` (**the anchor destroying the word before it**), `cst, quiMl`, `sccundum cogniUonem scnsitivam`, `cogiio-sccbatomnia` (**a lost space at a line end**), `inodo haec, modoilla` (**a second lost space**), `opportunnm`, `huinani genciis`, `facicndam`. **Ten garbles in six printed lines — dense per line, but every one single-letter or a lost space, and the paragraph's sense is intact.** The `Cap. VII.` heading and its subtitle print **CLEAN** in the raw (`Cap. VII.` / `Dc perfectione mcrili in elfectiL`), the heading itself undamaged.
- **p. 247 footer — GOOD in the left block, VERY GOOD in the right.** The unnumbered continuation reads almost perfectly (`A possunt, ct kabeni pro habet. Subinde ciini A B C F G I K L M N 0 ct 2 vocibus diipliciter cognosci interseruimiis csse et.` — the `O` flattened to a zero, `habent` mangled), which is what made the join easy to confirm; `Respiciuntur verba Arlstot. supra pag. 21,nota 10.` loses only a space; `E L M P S` clean; `Vat., 1 ct 3` clean; `Partis II. c. 4. circa fineni et c. 1 1.` splits the `11`; `Cfr. M. Senl.` destroys the roman `II.`; `pag. 342`, `iiota 7.`, `pog. 738`, `nota 4.` all read clean. **The raw happens to get nearly every digit in p. 247's register right; every one was still settled on the band.**

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