title: Quaest. 3, Art. 2

source_text:
<!-- page 171 -->

### Articulus II. *De continentia viduali servanda et vovenda.*

Secundo quaeritur de continentia viduali; et est quaestio, utrum continentia vidualis secundum legem evangelicam sit vovenda. Et quod sic, ostenditur *auctoritate* et *ratione; auctoritate* sic.

1. Matthaei decimo nono[^p171-4]: *Sunt eunuchi, qui se castraverunt propter regnum caelorum; qui potest capere capiat;* sed se ipsum castrare propter regnum caelorum maxime fit per votum continentiae, et hoc proponitur omnibus volentibus assumere: ergo quilibet volens potest vovere continentiam secundum legem evangelicam.

2. Item, primae ad Corinthios septimo[^p171-5]: *Bonum est homini mulierem non tangere:* ergo pari ratione bonum est mulieri virum non tangere; sed hoc non est bonum praecepti, sed consilii; consilia autem sunt vovenda: ergo non tangere mulierem est vovendum. Sed hoc est votum continentiae: ergo etc.

3. Item, paulo post[^p171-6]: *Dico autem non nuptis, sed viduis: bonum est illis, si sic permaneant:* ergo secundum Apostolum bonum est manere in continentia viduali; sed bonum hoc est consilium: ergo licite potest aliquis vovere continentiam vidualem.

4. Item, ibidem[^p171-7]: *Si dormierit vir, liberata est* mulier a lege viri; *beatior autem erit, si sic permanserit;* sed quod beatius est licite voveri potest; hoc autem est per votum continentiae vidualis: ergo etc.

5. Item, super illo verbo dicit Augustinus, de Viduitate[^p171-8]: «Quod autem dico uni mulieri viduae dico omni viduae: *Beatior erit, si sic permanserit*»:

<!-- page 172 -->

ergo hoc proponitur viduis omnibus: ergo cuilibet est licitum vovere continentiam secundum legem evangelicam.

6. Item, ibidem[^p172-1]: *Volo, omnes homines esse sicut me ipsum;* sed ipse erat omnino continens et ad continentiam astrictus: ergo volebat, quod omnes ad continentiam essent astricti. Sed hoc fit per votum continentiae: ergo etc.

7. Item, ad Romanos duodecimo[^p172-2]: *Obsecro vos, ut exhibeatis corpora vestra hostiam viventem, sanctam, Deo placentem;* sed hoc fit maxime, quando caro dedicatur Deo per votum continentiae: ergo vovere continentiam est Deo placitum.

Item, hoc ipsum ostenditur *ratione* sic.

8. Quod elongat a concupiscentia carnis est bonum et laudabile; sed votum continentiae vidualis maxime elongat a concupiscentia carnis: ergo est bonum et laudabile.

9. Item, qui domat carnem laudabiliter agit, quia caro per concupiscentiam pertrahit ad peccatum[^p172-3]; sed hoc fit per perpetuam continentiam: ergo perpetuo continere est laudabile: ergo licite voveri potest.

10. Item, est bonum *consilii,* et est bonum *praecepti;* sed continentia[^p172-4] non est bonum *praecepti,* quia sic omnes peccarent, qui nubunt: ergo est bonum *consilii.* Sed consilia vovenda sunt: ergo etc.

Sᴇᴅ ᴄᴏɴᴛʀᴀ: 1. Primae ad Corinthios septimo[^p172-5]: *Propter fornicationem unusquisque habeat suam uxorem, et unaquaeque suum virum;* sed illud non est consilium, cum non sit opus perfectionis nec supererogationis: ergo est praeceptum: ergo quicumque vovet continentiam facit contra hoc praeceptum: ergo etc.

2. Item, primae ad Timotheum quinto[^p172-6]: *Volo, iuniores nubere, filios procreare;* sed huic est contrarium votum continentiae: ergo Apostolus volebat contrarium voto continentiae: ergo continentia non est vovenda.

3. Item, primae ad Timotheum quinto[^p172-7]: *Vidua eligatur non minus sexaginta annorum;* et ibidem: *Adolescentulas viduas devita:* ergo non videtur, quod castitas vidualis accipienda sit nisi in vetulis, nec hoc ob aliud nisi propter periculum: ergo non videtur tutum emittere continentiae votum.

4. Item, omne, quod repugnat *divino praecepto,* est vituperandum; sed vovere continentiam repugnat divino praecepto, scilicet Genesis primo[^p172-8]: *Crescite et multiplicamini:* ergo etc.

5. Item, omne, quod repugnat *naturali dictamini,* est vituperandum; sed votum continentiae repugnat coniunctioni matrimoniali, quae consonat naturali dictamini[^p172-9]: ergo etc.

6. Item, omne, quod repugnat *communi utilitati,* est vituperandum; sed votum continentiae repugnat communi utilitati, scilicet generationi, in qua est conservatio speciei: ergo est vituperandum.

7. Item, quicumque se privat utili et rationabili remedio, divinitus instituto[^p172-10] male facit; sed qui vovet continentiam privat se matrimonio, quod est sacramentale remedium, divinitus institutum: ergo etc.

8. Item, qui committit se periculo male agit; sed qui vovet continentiam committit se periculo propter lubricum carnis: ergo etc.

9. Item, quod recedit a medio recedit a virtute, quia virtus consistit in medio[^p172-11]; sed omni tempore continere recedit a medio: ergo recedit a virtute: ergo etc.

CONCLUSIO.

> *Vidualis castitas in utroque sexu est divini consilii; laudabile est ipsam amare, laudabilius eam servare, et laudabilissimum eandem vovere et perpetuo custodire.*

Rᴇsᴘᴏɴᴅᴇᴏ: Dicendum, quod vidualis castitas est divini consilii tam in mulieribus quam in viris; unde et laudabile est ipsam *amare,* et laudabilius est eam *servare,* et laudabilissimum est eam *vovere* et perpetuo *custodire.*

Ratio autem, quare Dominus consulere voluit, haec est: quia, licet continentia coniugalis plura habeat in se bona, scilicet fidem, prolem et Sacramentum, ac per hoc coniugium sit *bonum honestum*[^p172-12], *conferens* et *delectabile;* tamen post peccatum ipsa *honestas* matrimonii annexam habet *libidinem,* quae aliquid dicit inhonestatis, ratione cuius etiam actum illum coniuges erubescunt. *Utilitas* autem matrimonii, quae consistit in procreatione filiorum ad Dei cultum, adiunctum habet *damnum,* quia distrahitur homo frequenter, ne orationi divinae totaliter sit intentus. *Delectabilitas* etiam, quae est in matrimonio, adiunctam habet *tribulationem,* iuxta quod Apostolus dicit: *Tribulationem carnis habebunt huiusmodi,* primae ad Corinthios septimo[^p172-13]. — Quia ergo matrimonium bonum est, nullus ab eo prohibetur, nullus repellitur; quia vero annexum habet aliquid, quod

<!-- page 173 -->

et minuit honestatem et utilitatem et spiritualem iucunditatem: hinc est, quod nullus ad ipsum arctatur invitus, quia potius ab ipso abstinere sive continere suadetur, tam a Domino quam ab ipso Apostolo, primae ad Corinthios septimo[^p173-1]: *Si dormierit vir eius, liberata est* mulier a lege viri, *cui vult nubat, tantum in Domino; beatior autem erit, si sic permanserit secundum meum consilium.* Et rationem huius ipse praemittit: *Porro hoc ad utilitatem vestram dico, non ut laqueum vobis iniiciam, sed ad id quod honestum est, et quod facultatem praebeat sine impedimento Dominum obsecrandi.*

Quoniam ergo continentia vidualis plus habet in se de ratione *honesti* propter munditiam, plus de ratione *commodi* propter amotionem impedimenti, plus de ratione *iucundi* propter amotionem onerum, quae legem matrimonii consequuntur: hinc est, quod vidualis continentia consulitur omnibus, qui soluti sunt; et qui hoc consilio adhaerere volunt secundum evangelicae perfectionis dictamen arcendi non sunt, sed potius inducendi, id est non solum in aetate senili, verum etiam iuvenili. — Unde Ambrosius, in libro de Viduitate[^p173-2]: «Illa praeclarior est, quae calorem adolescentiae et iunioris fervescentem edomat calorem aetatis nec mariti gratiam nec uberiora desiderat oblectamenta, quam quae, effeto iam corpore frigidior, senectute matura, nec carere voluptatibus potest nec sperare de partu».

Concedendum est igitur, quod vidualis[^p173-3] castitas est vovenda secundum legem evangelicam; et hoc omnibus suadendum est, qui habent sui corporis liberam potestatem; sicut et rationes et auctoritates ostendunt, quae ad istam partem inductae sunt, et ideo sunt concedendae.

1. Ad illud vero quod primo obiicitur in contrarium de verbo Apostoli, quod dicit[^p173-4]: *Propter fornicationem unusquisque suam habeat uxorem;* dicendum, quod textus sequens determinat: *Hoc autem dico secundum indulgentiam, non secundum imperium.* Unde Glossa super praemissum verbum: «Hoc ideo dicit Apostolus, ut fornicationem excludat, non ut ad meliorem vitam tendentibus iter claudat». Et quia Apostolus dixerat: *Unusquisque suam habeat, et quaeque suum,* et *iterum revertimini in idipsum;* scilicet ne videretur hoc praecipiendo dixisse, subdit: *Hoc autem dico secundum indulgentiam, non secundum imperium.* Et ideo non peccat qui aliter agit, id est qui continet; immo peccat qui sic agit, quia aliqua culpa est ibi, sed levis.

2. Ad illud quod obiicitur de verbo Apostoli: *Volo, iuniores nubere* etc.; dicendum, quod nec illud est praeceptum, sed permissivum est, sicut et praecedens; et ideo non sequitur, quod continentiam vovere sit reprehensibile. Unde Augustinus, in libro de Viduitate[^p173-5]: «Quod dicit Apostolus: *Volo, iuniores nubere, filios procreare,* nuptiarum bonum apostolica auctoritate et sobrietate commendat, non procreandi officium eis quae continentiae bonum capiunt, tanquam ad obsequia legis imponit». Et post[^p173-6]: «Filiorum procreationi operam dare honesto ordine coniugali non est in homine improbandus affectus; ipsum tamen laudabilius transcendit et vincit caelestia cogitans animus christianus. Sed quoniam, sicut ait Dominus, *non omnes capiunt verbum hoc; quae potest capere capiat,* et quae se non continet nubat, quae non coepit deliberet, et quae aggressa est perseveret; nulla detur occasio adversario, nulla Christo subtrahatur oblatio».

3. Ad illud quod obiicitur: *Vidua eligatur non minus sexaginta annorum;* dicendum, quod hoc non intelligitur quantum ad continentiae votum, sed quantum ad ministerium, quod debebat exhiberi Sanctis; quae etiam debebant de bonis ecclesiasticis sustentari. Unde in Glossa[^p173-7]: «*Vidua eligatur non minus sexaginta annorum,* quae Ecclesiae pascatur alimoniis». Unde quod subiungit: *Adolescentiores viduas devita;* intelligitur sub eodem sensu. Unde Glossa ibi: «*Adolescentulas viduas devita,* id est, vota castitatis earum non usque adeo cures, ut eas Ecclesiae alimoniis sustentandas suscipias». Quod autem non intendit inhibere eis continentiam seu continentiae votum, apparet per illud quod dicit Ambrosius in libro de Virginitate[^p173-8]: «Nec virtutem aetatis attendere debemus, sed virtutis aetatem; nec mireris in adolescentulis professionem, cum legas in parvulis passionem». Unde et beata Agnes in legenda sua, quam Ambrosius composuit: «Noli, inquit ad praefectum, infantiam corporalem in me ita despicere, ut putes, me velle te habere propitium; fides enim non in annis, sed in sensibus reperitur, et Deus omnipotens mentes magis comprobat quam aetates».

4. Ad illud quod obiicitur, quod omne, quod repugnat divino praecepto, est vituperandum; dicen-

<!-- page 174 -->

dum, quod praeceptum naturae est duplex: quoddam, quod respicit statum *communem;* quoddam, quod respicit statum *singularis personae.* Primum non ligat aliquem per se et determinate, quamdiu est alius, qui illud mandatum suppleat vel possit implere. Et quoniam multi sunt, qui generationi carnali operam dant, quantum sufficit naturae; praecepto illi non repugnat in singulari persona servatio continentiae. Praeceptum enim illud non descendit ad aliquam personam determinate, nisi in casu[^p174-1], in quo natura non posset subsistere, nisi persona illa generationi operam daret, sicut fuit in Adam, vel in filiis Noe, quibus dictum est expresse: *Crescite et multiplicamini et replete terram.*

5. Ad illud quod obiicitur: quod repugnat naturali dictamini est vituperandum; dicendum, quod natura dictat aliquid dupliciter, scilicet per modum *commodi* et per modum *honesti.* Quod igitur repugnat naturali dictamini per modum *honesti* semper est vituperabile; quod autem repugnat naturali dictamini, quod dictat aliquid per modum *commodi,* non necessario est vituperabile, pro eo quod, sicut dicit Anselmus[^p174-2], appetitus *commodi* est in prima natura corruptus per amorem boni privati, qui *libido* dicitur; et quod repugnat tali appetitui ratione corruptionis adiunctae potest esse laudabile: quia circa hoc consistit perfectio virtutis, ut dometur delectatio et fugiatur et restringatur passio, maxime illa quae est contemporanea vitae[^p174-3]. Quia ergo talis delectatio coniuncta est operi generationis; hinc est, quod cessatio ab illo opere, licet videatur contrariari inclinationi virtutis generativae, vituperari non debet, immo potius est laudabilis, sicut usus virtutis perfectae.

6. Ad illud quod obiicitur, quod omne repugnans communi utilitati est vituperandum; dicendum, quod utilitas spiritualis est praeferenda carnali, et caelestis terrenae, et caelestis superponenda est terrenae, tanquam perpetua temporali, et sicut finis praeponendus est his quae sunt ad finem[^p174-4]. Quia igitur haec continentia — licet videatur facere ad diminutionem hominum in civitate terrena — quia facit ad accelerationem numeri electorum, plus utilitati communi consonat, quam repugnet, maxime cum plus abundet in terrenis numerus virorum carnalium quam spiritualium, ex quibus repleri valeat paradisus. Unde Augustinus, in libro de Bono coniugali[^p174-5]: «Cum ad ineundum sanctam, sinceram societatem undique ex omnibus gentibus copia spiritualis exuberet cognationis, etiam propter filios solos coniugia copulare cupientes, ut ampliore continentiae bono potius utantur, admonendi sunt. Sed novi, quid murmurent. Quid si, inquiunt, omnes vellent ab omni concubitu abstinere; unde subsisteret genus humanum? Utinam hoc omnes vellent, dumtaxat in *caritate de corde puro et conscientia bona et fide non ficta!* Multo citius Dei civitas compleretur et acceleraretur terminus saeculi». — Ex quo apparet, quod huiusmodi continentia secundum veritatem non repugnat, sed consonat communi utilitati.

7. Ad illud quod obiicitur, quod privans se utili et rationali remedio stulte agit; dicendum, quod remedium illud dupliciter potest considerari: aut ratione *sui,* aut ratione *annexi.* Si ergo quis se privet matrimonio, credens, illud remedium non esse bonum nec salutare; hic stulte agit, quia male de matrimonio sentit, tanquam perfidus Manichaeus[^p174-6]. Qui autem illud declinat ratione *annexi,* scilicet libidinis, volens ad altiora conscendere, non agit stulte, sed sapienter; quia etiam in illo statu non caret remedio, dum per firmum propositum et exercitium laboriosum et donum divinitus datum et votum emissum fervor concupiscentiae amplius edomatur, quam reprimeretur per contubernium maritale. Unde Augustinus, in libro de Sancta Viduitate[^p174-7]: «Plus ardentem ferunt libidinem quae non desperant eiusdem voluptatem; quae autem innuptarum castitatem Deo voverunt ipsam spem subtrahunt, quae fomes est amoris; unde facilius concupiscentia refrenatur; quae nulla exspectatione succenditur».

8. Ad illud quod obiicitur, quod qui se committit periculo male agit; dicendum, quod, sicut iam patet ex verbo praemisso, castitatem vovens non se committit periculo, sed divino consilio, divino patrocinio et spirituali exercitio, in quo et spiritus consolatur, et carnalitas enervatur, et tanquam ex loco munito contra tentamenta diaboli ad concupiscentiam inflammantis virilius dimicatur. Unde Augustinus, in libro de Viduitate[^p174-8]: «Deliciae spirituales deliciis car-

<!-- page 175 -->

nalibus in sancta castitate succedant: lectio, oratio, psalmus, bona cogitatio, bonorum operum frequentatio, spes futuri saeculi et cor sursum, atque de his omnibus gratiarum actio *Patri luminum,* a quo sine ulla dubitatione *omne datum optimum et omne donum perfectum,* Scriptura teste, descendit».

9. Ad illud quod obiicitur, quod recedit a medio recedit a virtute; dicendum, quod illud locum habet in illis actibus, qui non dicunt corruptionem, quantum est de se, sicut *distribuere* et *retinere, comedere* et *bibere;* sed actus concumbendi semper habet corruptionem annexam, nisi per bonum matrimonii excusetur; et ideo, licet perfectio consistat in aliis actibus per ipsorum moderationem, in hoc actu consistit per omnimodam restrictionem; quia, quando actus iste dimittitur omnino, tunc corruptio et libido sibi adiuncta perfectius edomatur sicut in quaestione sequenti plenius apparebit[^p175-1].

english:
<!-- page 171 -->

### Article II. *On widowly continence, to be kept and to be vowed.*

Secondly, the question is about widowly continence; and the question is whether widowly continence is to be vowed according to the evangelical law. And that it is, is shown by *authority* and by *reason;* by *authority* thus.

1. Matthew the nineteenth[^p171-4]: *There are eunuchs, who have made themselves eunuchs for the kingdom of heaven; he that can take, let him take it;* but to make oneself a eunuch for the kingdom of heaven is done most of all through the vow of continence, and this is set before all who are willing to take it up: therefore anyone who is willing can vow continence according to the evangelical law.

2. Likewise, First Corinthians the seventh[^p171-5]: *It is good for a man not to touch a woman:* therefore by like reason it is good for a woman not to touch a man; but this is not a good of precept, but of counsel; and counsels are to be vowed: therefore not to touch a woman is to be vowed. But this is the vow of continence: therefore etc.

3. Likewise, a little after[^p171-6]: *But I say to the unmarried, and to the widows: It is good for them if they so continue:* therefore according to the Apostle it is good to remain in widowly continence; but this good is a counsel: therefore someone can lawfully vow widowly continence.

4. Likewise, in the same place[^p171-7]: *If her husband sleep, she is at liberty* — the woman from the law of her husband; *but more blessed shall she be, if she so remain;* but what is more blessed can lawfully be vowed; and this is through the vow of widowly continence: therefore etc.

5. Likewise, on that word Augustine says, *On Widowhood*[^p171-8]: «What I say to one widowed woman I say to every widow: *More blessed shall she be, if she so remain*»:

<!-- page 172 -->

therefore this is set before all widows: therefore it is lawful for anyone to vow continence according to the evangelical law.

6. Likewise, in the same place[^p172-1]: *I would that all men were even as myself;* but he himself was altogether continent and bound to continence: therefore he wished that all should be bound to continence. But this is done through the vow of continence: therefore etc.

7. Likewise, Romans the twelfth[^p172-2]: *I beseech you, that you present your bodies a living sacrifice, holy, pleasing unto God;* but this is done most of all when the flesh is dedicated to God through the vow of continence: therefore to vow continence is pleasing to God.

Likewise, the same is shown by *reason* thus.

8. What draws one far from the concupiscence of the flesh is good and praiseworthy; but the vow of widowly continence draws one farthest from the concupiscence of the flesh: therefore it is good and praiseworthy.

9. Likewise, he who tames the flesh acts praiseworthily, because the flesh through concupiscence drags one to sin[^p172-3]; but this is done through perpetual continence: therefore to contain oneself perpetually is praiseworthy: therefore it can lawfully be vowed.

10. Likewise, there is a good of *counsel,* and there is a good of *precept;* but continence[^p172-4] is not a good of *precept,* because then all who marry would sin: therefore it is a good of *counsel.* But counsels are to be vowed: therefore etc.

Sᴇᴅ ᴄᴏɴᴛʀᴀ: 1. First Corinthians the seventh[^p172-5]: *For fear of fornication, let every man have his own wife, and let every woman have her own husband;* but that is not a counsel, since it is not a work of perfection or of supererogation: therefore it is a precept: therefore whoever vows continence acts against this precept: therefore etc.

2. Likewise, First Timothy the fifth[^p172-6]: *I will that the younger should marry, bear children;* but the vow of continence is contrary to this: therefore the Apostle willed what is contrary to the vow of continence: therefore continence is not to be vowed.

3. Likewise, First Timothy the fifth[^p172-7]: *Let a widow be chosen of no less than threescore years of age;* and in the same place: *Avoid the young widows:* therefore it does not seem that widowly chastity is to be taken up except in old women, and this for no other reason than because of the danger: therefore it does not seem safe to make the vow of continence.

4. Likewise, everything that is repugnant to a *divine precept* is to be blamed; but to vow continence is repugnant to a divine precept, namely Genesis the first[^p172-8]: *Increase and multiply:* therefore etc.

5. Likewise, everything that is repugnant to the *dictate of nature* is to be blamed; but the vow of continence is repugnant to matrimonial union, which accords with the dictate of nature[^p172-9]: therefore etc.

6. Likewise, everything that is repugnant to the *common utility* is to be blamed; but the vow of continence is repugnant to the common utility, namely to generation, in which lies the conservation of the species: therefore it is to be blamed.

7. Likewise, whoever deprives himself of a useful and reasonable remedy, divinely instituted[^p172-10], does ill; but he who vows continence deprives himself of matrimony, which is a sacramental remedy, divinely instituted: therefore etc.

8. Likewise, he who commits himself to danger acts ill; but he who vows continence commits himself to danger because of the slipperiness of the flesh: therefore etc.

9. Likewise, what departs from the mean departs from virtue, because virtue consists in the mean[^p172-11]; but to contain oneself at all times departs from the mean: therefore it departs from virtue: therefore etc.

CONCLUSION.

> *Widowly chastity in either sex belongs to divine counsel; it is praiseworthy to love it, more praiseworthy to keep it, and most praiseworthy to vow the same and guard it perpetually.*

I ᴀɴsᴡᴇʀ: It must be said that widowly chastity belongs to divine counsel, in women as well as in men; hence it is both praiseworthy to *love* it, and more praiseworthy to *keep* it, and most praiseworthy to *vow* it and *guard* it perpetually.

Now the reason why the Lord willed to counsel it is this: because, although conjugal continence has many goods in itself, namely fidelity, offspring and the Sacrament, and through this wedlock is a *good* that is *honourable*[^p172-12], *profitable* and *pleasant;* nevertheless, after sin, the very *honourableness* of matrimony has *lust* annexed to it, which bespeaks something of dishonour, by reason of which spouses even blush at that act. And the *utility* of matrimony, which consists in the procreation of children for the worship of God, has *loss* joined to it, because a man is frequently distracted, so that he is not wholly intent on divine prayer. The *pleasantness,* too, that is in matrimony has *tribulation* joined to it, according to what the Apostle says: *Such shall have tribulation of the flesh,* First Corinthians the seventh[^p172-13]. — Because, then, matrimony is good, no one is forbidden it, no one is driven back from it; but because it has something annexed that

<!-- page 173 -->

also lessens honourableness and utility and spiritual joyfulness: hence it is that no one is constrained to it unwillingly, because rather to abstain from it, or to contain oneself, is urged, by the Lord as well as by the Apostle himself, First Corinthians the seventh[^p173-1]: *If her husband die, she is at liberty* — the woman from the law of her husband — *let her marry to whom she will; only in the Lord. But more blessed shall she be, if she so remain, according to my counsel.* And he himself sets down the reason for this beforehand: *And this I speak for your profit, not to cast a snare upon you, but for that which is decent, and which may give you power to attend upon the Lord without impediment.*

Since, then, widowly continence has in itself more of the character of the *honourable* because of its cleanness, more of the character of the *advantageous* because of the removal of impediment, more of the character of the *joyful* because of the removal of the burdens that follow upon the law of matrimony: hence it is that widowly continence is counselled to all who are unbound; and those who wish to cleave to this counsel according to the dictate of evangelical perfection are not to be kept back, but rather led on, that is, not only in old age, but also in youth. — Whence Ambrose, in the book *On Widowhood*[^p173-2]: «She is the more illustrious who tames the heat of youth and the fervent heat of a younger age, and desires neither the favour of a husband nor richer delights, than she who, her body already worn out and grown colder, in ripe old age, can neither lack pleasures nor hope for childbirth».

It must be conceded, therefore, that widowly[^p173-3] chastity is to be vowed according to the evangelical law; and this is to be urged upon all who have free power over their own body; just as both the reasons and the authorities show which were brought forward for this side, and so they are to be conceded.

1. To that, then, which is objected first to the contrary from the word of the Apostle, who says[^p173-4]: *For fear of fornication, let every man have his own wife,* it must be said that the text that follows determines it: *But I speak this by indulgence, not by commandment.* Whence the Gloss on the word set down before: «The Apostle says this in order to shut out fornication, not to close the road to those who tend toward a better life». And because the Apostle had said: *Let every man have his own, and every woman her own,* and *return together again;* namely lest he seem to have said this by way of precept, he adds: *But I speak this by indulgence, not by commandment.* And so he does not sin who acts otherwise, that is, who contains himself; rather he sins who acts thus, because there is some fault there, but a light one.

2. To that which is objected from the word of the Apostle: *I will that the younger should marry* etc., it must be said that that too is not a precept, but is permissive, as is the preceding; and so it does not follow that to vow continence is reprehensible. Whence Augustine, in the book *On Widowhood*[^p173-5]: «When the Apostle says: *I will that the younger should marry, bear children,* he commends the good of marriage with apostolic authority and sobriety; he does not impose the duty of procreating, as though for the service of the law, on those women who take up the good of continence». And afterwards[^p173-6]: «To give one's effort to the procreation of children in honourable conjugal order is not a disposition in a human being to be disapproved; yet the Christian mind, thinking on heavenly things, more praiseworthily transcends and conquers it. But since, as the Lord says, *all receive not this word; she that can take, let her take it,* and she who does not contain herself, let her marry; she who has not begun, let her deliberate; and she who has undertaken it, let her persevere; let no occasion be given to the adversary, let no offering be withdrawn from Christ».

3. To that which is objected: *Let a widow be chosen of no less than threescore years of age,* it must be said that this is not understood with respect to the vow of continence, but with respect to the ministry which was to be shown to the Saints; and these women were also to be sustained from the goods of the Church. Whence in the Gloss[^p173-7]: «*Let a widow be chosen of no less than threescore years of age,* who is to be fed by the Church's provisions». Whence what he adds: *But the younger widows avoid,* is understood in the same sense. Whence the Gloss there: «*Avoid the young widows,* that is, do not so far concern yourself with their vows of chastity as to take them up to be sustained by the Church's provisions». But that he does not intend to forbid them continence or the vow of continence is apparent from what Ambrose says in the book *On Virginity*[^p173-8]: «We ought not to look to the virtue of age, but to the age of virtue; nor should you wonder at a profession among the young, when you read of a passion among little ones». Whence blessed Agnes too, in her legend, which Ambrose composed: «Do not, she says to the prefect, so despise the bodily childhood in me as to think that I wish to have you favourable; for faith is found not in years but in the senses, and God almighty approves minds rather than ages».

4. To that which is objected, that everything that is repugnant to a divine precept is to be blamed, it must be said

<!-- page 174 -->

that the precept of nature is twofold: one, which regards the *common* state; another, which regards the state of the *individual person.* The first does not bind anyone of itself and determinately, so long as there is another who may supply or can fulfil that command. And since there are many who give their effort to carnal generation, as much as suffices for nature, the keeping of continence in an individual person is not repugnant to that precept. For that precept does not descend to any person determinately, except in the case[^p174-1] in which nature could not subsist unless that person gave effort to generation, as was so in Adam, or in the sons of Noah, to whom it was said expressly: *Increase and multiply, and fill the earth.*

5. To that which is objected, that what is repugnant to the dictate of nature is to be blamed, it must be said that nature dictates something in two ways, namely by way of the *advantageous* and by way of the *honourable.* What, therefore, is repugnant to the dictate of nature by way of the *honourable* is always blameworthy; but what is repugnant to the dictate of nature as it dictates something by way of the *advantageous* is not necessarily blameworthy, for this reason: that, as Anselm says[^p174-2], the appetite for the *advantageous* is corrupted in first nature through love of a private good, which is called *lust;* and what is repugnant to such an appetite by reason of the corruption joined to it can be praiseworthy: because the perfection of virtue consists in this, that delight be tamed and passion be fled and restrained, most of all that which is coeval with life[^p174-3]. Because, then, such delight is joined to the work of generation, hence it is that ceasing from that work, although it seems to go contrary to the inclination of the generative power, ought not to be blamed; rather it is praiseworthy, as the use of perfect virtue.

6. To that which is objected, that everything repugnant to the common utility is to be blamed, it must be said that spiritual utility is to be preferred to carnal, and heavenly to earthly, and the heavenly is to be set above the earthly, as the perpetual above the temporal, and as the end is to be put before the things that are for the end[^p174-4]. Since, then, this continence — although it seems to make for the diminution of men in the earthly city — since it makes for the hastening of the number of the elect, accords with the common utility more than it is repugnant to it, most of all since the number of carnal men abounds in earthly things more than that of spiritual men, from whom paradise may be filled. Whence Augustine, in the book *On the Good of Marriage*[^p174-5]: «Since, for entering into a holy, sincere society, an abundance of spiritual kinship overflows everywhere from all nations, even those who desire to join in wedlock for the sake of children alone are to be admonished to use rather the ampler good of continence. But I know what they murmur. What if, they say, all should wish to abstain from all intercourse; whence would the human race subsist? Would that all wished this, only in *charity, from a pure heart, and a good conscience, and an unfeigned faith!* Much more quickly would the city of God be completed and the end of the world hastened». — From which it is apparent that continence of this kind, in truth, is not repugnant to the common utility but accords with it.

7. To that which is objected, that one who deprives himself of a useful and rational remedy acts foolishly, it must be said that that remedy can be considered in two ways: either by reason of *itself,* or by reason of *what is annexed to it.* If, then, someone deprives himself of matrimony believing that remedy not to be good or salutary, he acts foolishly, because he thinks ill of matrimony, like a faithless Manichee[^p174-6]. But he who declines it by reason of *what is annexed,* namely lust, wishing to climb to higher things, does not act foolishly but wisely; because even in that state he does not lack a remedy, while through a firm purpose and laborious exercise and a gift divinely given and a vow made, the fervour of concupiscence is tamed more fully than it would be held down through the companionship of marriage. Whence Augustine, in the book *On Holy Widowhood*[^p174-7]: «Those women bear a more burning lust who do not despair of its pleasure; but those who have vowed to God the chastity of the unmarried withdraw hope itself, which is the tinder of love; hence concupiscence is more easily reined in, which is kindled by no expectation».

8. To that which is objected, that he who commits himself to danger acts ill, it must be said that, as is already plain from the word set down before, one who vows chastity does not commit himself to danger, but to divine counsel, to divine protection and to spiritual exercise, in which both the spirit is consoled and carnality is unnerved, and, as from a fortified place, the fight is fought more manfully against the temptations of the devil inflaming to concupiscence. Whence Augustine, in the book *On Widowhood*[^p174-8]: «Let spiritual delights succeed to carnal

<!-- page 175 -->

delights in holy chastity: reading, prayer, the psalm, good thought, the frequent doing of good works, the hope of the world to come and the heart lifted up, and for all these the giving of thanks to the *Father of lights,* from whom, without any doubt, *every best gift and every perfect gift,* as Scripture witnesses, comes down».

9. To that which is objected, that what departs from the mean departs from virtue, it must be said that this has place in those acts which do not bespeak corruption, as far as they are of themselves, such as *to distribute* and *to retain, to eat* and *to drink;* but the act of lying together always has corruption annexed, unless it be excused through the good of matrimony; and so, although perfection consists in the other acts through their moderation, in this act it consists through total restraint; because, when this act is given up altogether, then the corruption and lust joined to it are more perfectly tamed, as will appear more fully in the following question[^p175-1].

la: Vers. 12. — Post *votum continentiae* D E addunt *vidualis.*

en: Verse 12 [Matt. 19:12]. — After *votum continentiae* ("the vow of continence") D E add *vidualis* ("widowly").

la: Vers. 1.

en: Verse 1 [I Cor. 7:1].

la: Vers. 8.

en: Verse 8 [I Cor. 7:8].

la: Vers. 39. 40. Vulgata: liberata est, cui vult nubat, tantum in Domino; beatior etc. Verba *mulier a lege viri* occurrunt Rom. 7, 2.

en: Verses 39, 40 [I Cor. 7:39–40]. The Vulgate: *liberata est, cui vult nubat, tantum in Domino; beatior* ("she is at liberty; let her marry to whom she will, only in the Lord; more blessed") etc. The words *mulier a lege viri* ("the woman from the law of her husband") occur at Rom. 7:2.

la: Cap. 2. n. 3, sed paulo aliter: Quod dico innuptis non eis solis dico, quae virgines sunt, sed etiam eis quae viduae sunt: *Bonum est esse illis, si sic permanserint* [Vulgata: Beatior autem... I. Cor. 7, 40.]. — Lectio, fortasse corrupta, *uni mulieri viduae* sumta est ex A, pro qua D E *minimae viduae.*

en: Chapter 2, n. 3, but somewhat otherwise: "What I say to the unmarried I say not to those alone who are virgins, but also to those who are widows: *It is good for them to be so, if they so remain*" [the Vulgate: *Beatior autem* ("But more blessed") ... I Cor. 7:40]. — The reading, perhaps corrupt, *uni mulieri viduae* ("to one widowed woman") is taken from A, for which D E have *minimae viduae* ("to the least widow").

la: Scil. I. Cor. 7, 7: Volo enim, omnes vos esse etc.

en: Namely I Cor. 7:7: *Volo enim, omnes vos esse* ("For I would that all of you were") etc.

la: Vers. 1: Obsecro itaque vos, fratres, per misericordiam Dei, ut exhibeatis etc. — D E post *Item* addunt *hoc sic.*

en: Verse 1 [Rom. 12:1]: *Obsecro itaque vos, fratres, per misericordiam Dei, ut exhibeatis* ("I beseech you therefore, brethren, by the mercy of God, that you present") etc. — D E add *hoc sic* ("this thus") after *Item* ("Likewise").

la: Cfr. Gal. 5, 17. seqq.

en: Compare Gal. 5:17 ff.

la: A *continere ab omni.*

en: A has *continere ab omni* ("to contain oneself from all").

la: Vers. 2.

en: Verse 2 [I Cor. 7:2].

la: Vers. 14.

la: Vers. 9. et 11, ubi Vulgata *Adolescentiores.*

en: Verses 9 and 11 [I Tim. 5:9, 11], where the Vulgate has *Adolescentiores* ("the younger").

la: Vers. 28.

en: Compare the preceding question, where the following arguments are also treated.

la: D E omittunt *instituto.*

en: D E omit *instituto* ("instituted").

la: Cfr. supra pag. 167, nota 12. — Mox pro *continere* A *continens.*

en: Compare above, p. 167, note 12. — Just after, for *continere* ("to contain oneself") A has *continens* ("continent").

la: In codd. excidit *honestum;* quod patet ex subnexis et ex doctrina IV. Sent. d. 31. a. 1. q. 1. in corp. exposita.

en: In the codices *honestum* ("honourable") has dropped out; which is plain from what is joined after and from the teaching set out in IV *Sent.* d. 31, a. 1, q. 1, in the body.

la: Vers. 28. — Inferius pro *arctatur* (astringitur) codd. scribunt *artetur,* vel *arcetur.*

en: Verse 28 [I Cor. 7:28]. — Below, for *arctatur* ("is constrained"; *astringitur,* "is bound") the codices write *artetur,* or *arcetur* ("is kept off").

la: Vers. 39. 40. Sequens locus est ibid. v. 35.

en: Verses 39, 40 [I Cor. 7:39–40]. The following passage is ibid., verse 35.

la: Sive de Viduis, c. 2. n. 9: Nam utique illa praeclarior, quae... edomat *aetatis ardorem* nec... uberiora *liberorum* oblectamenta *desiderans,* quam quae, effeta [codd. effeto] iam corpore, frigida senectute, matura *aevi,* nec *calere* voluptatibus etc.

en: Or *On Widows,* c. 2, n. 9: *Nam utique illa praeclarior, quae ... edomat aetatis ardorem nec ... uberiora liberorum oblectamenta desiderans, quam quae, effeta* [the codices *effeto*] *iam corpore, frigida senectute, matura aevi, nec calere voluptatibus* ("For surely she is the more illustrious who ... tames the ardour of her age, and ... not desiring the richer delights of children, than she who, her body already worn out, in cold old age, ripe in years, [can] not glow with pleasures") etc.

la: Codd., ut videtur, corrupte *virginalis.*

en: The codices, as it seems, corruptly have *virginalis* ("virginal").

la: Epist. I. Cor. 7, 2, et seq. locus v. 5. — Glossa, quam exhibet Petr. Lombard. in hunc loc., est ex Comment. Ambros. tributo in I. Cor. 7, 6: Manifestum est, ideo hoc illum dare consilium, ut fornicationem etc. Deinde citatur I. Cor. 7, 2. 5. 6.

en: The Epistle, I Cor. 7:2, and the following passage verse 5. — The Gloss, which Peter Lombard gives on this passage, is from the Commentary attributed to Ambrose on I Cor. 7:6: "It is manifest that he gives this counsel so that fornication" etc. Then I Cor. 7:2, 5, 6 is cited.

la: Cap. 8. n. 11, ubi post *officium* additur *etiam,* et ponitur *obsequelam legis* pro *obsequia legis.*

en: Chapter 8, n. 11, where after *officium* ("duty") *etiam* ("even") is added, and *obsequelam legis* is put for *obsequia legis* ("the service of the law").

la: Ibid. paulo inferius et n. 12, ubi respicitur Matth. 19, 11. — Codd. plura corrupte exhibent; originale post *dare* aliqua verba addit hic omissa.

en: Ibid., a little below, and n. 12, where Matt. 19:11 is in view. — The codices give several things corruptly; after *dare* ("to give") the original adds some words omitted here.

la: *Interlineari* ex Haymone apud Petr. Lombard. et Lyranum ad I. Tim. 5, 3; altera apud Strabum est *ordinaria* ibid. v. 11.

en: In the *interlinear* [Gloss], from Haymo, in Peter Lombard and Lyra on I Tim. 5:3; the other is the *ordinary* [Gloss] in Strabo, ibid., verse 11.

la: Cap. 7. n. 40. De B. Agnete Ambrosii verba habentur in I. Epist. n. 6. inter epistolas in appendice operum eius; cfr. etiam Acta Sanctor. (Bolland. Ambros.), 21 Ian. c. 1. n. 6.

en: Chapter 7, n. 40. The words of Ambrose on Blessed Agnes are found in the 1st Letter, n. 6, among the letters in the appendix of his works; compare also the *Acta Sanctorum* (Bollandists, Ambrose), 21 January, c. 1, n. 6.

la: Tria haec verba supplevimus, ut corrupta codicum lectio sanaretur. De ratione huius praecepti cfr. IV. Sent. d. 26. a. 1. q. 3. In fine solut. respiciuntur Gen. 1, 22; 9, 1.

en: We have supplied these three words, so that the corrupt reading of the codices might be healed. On the nature of this precept compare IV *Sent.* d. 26, a. 1, q. 3. At the end of the solution Gen. 1:22 and 9:1 are in view.

la: De Concordia praescient. Dei cum lib. arb. q. 3. c. 13. (alias 23.), sententialiter; cfr. de Concept. Virg. c. 2. De distinctione honesti et commodi cfr. supra pag. 167, nota 2. — Pro *prima natura* A *ipsa natura.*

en: *On the Concord of God's Foreknowledge with Free Choice,* q. 3, c. 13 (otherwise 23), in substance; compare *On the Virgin Conception* c. 2. On the distinction of the honourable and the advantageous compare above, p. 167, note 2. — For *prima natura* ("first nature") A has *ipsa natura* ("nature itself").

la: Scil. voluptas, de qua Aristot., II. Ethic. c. 3: Adde, quod ab infantia ipsa voluptas in omnibus nobis inolevit, ut difficile sit affectum eiusmodi vitae nostrae pene incorporatum atque imbibitum [τὸ πάθος ἐγκεχρωσμένον τῷ βίῳ] extergere. Cfr. ibid. c. 8; et de virtute perfecta III. Sent. d. 36. q. 3.

en: Namely pleasure, of which Aristotle, *Ethics* II c. 3: "Add that pleasure itself has grown up in all of us from infancy, so that it is difficult to rub out a feeling of this kind, almost incorporated into our life and soaked into it [τὸ πάθος ἐγκεχρωσμένον τῷ βίῳ, 'the feeling ingrained in life']." Compare ibid., c. 8; and on perfect virtue III *Sent.* d. 36, q. 3.

la: Secundum Aristot., III. Topic. c. 1. — Codd. hoc loco sunt ita corrupti, ut primitivam lectionem certo restituere non potuerimus. Post *caelestis* D E continuant *superponendus* [A *imponenda*] *est ratione* [? A *terrenae*] *tanquam pro peccato* [A *poena*] *temporali, et sicut* [A *sic*] *finis.* Ex contextu apparet, sermonem esse de supplendo caelestis civitatis defectu, quem introduxit casus angelorum, quorum «ruina restauranda est, aut superna civitas remanebit imperfecta» (II. Sent. d. 9. q. 5. fundam. 3; cfr. ibid. corp.). Cfr. infra a. 3. solut. ad 11. In seq. propositione repetitur post parenthesim particula *quia.*

en: According to Aristotle, *Topics* III c. 1. — The codices are so corrupt at this place that we have not been able to restore the original reading with certainty. After *caelestis* ("heavenly") D E continue *superponendus* [A *imponenda*] *est ratione* [? A *terrenae*] *tanquam pro peccato* [A *poena*] *temporali, et sicut* [A *sic*] *finis* ("is to be set above by reason [? A: of the earthly] as for a temporal sin [A: penalty], and as [A: thus] the end"). From the context it is apparent that the discussion concerns making up the lack in the heavenly city which the fall of the angels brought in, whose «ruin is to be restored, or the city on high will remain imperfect» (II *Sent.* d. 9, q. 5, *fundamentum* 3; compare ibid., in the body). Compare below, a. 3, solution to 11. In the following proposition the particle *quia* ("since") is repeated after the parenthesis.

la: Cap. 9. n. 9. et c. 10. n. 10, ubi in originali ante *sinceram* ponitur *et,* subinde *omnes homines velint* pro *omnes vellent;* denique *subsistet* pro *subsisteret.* — Locus Scripturae est I. Tim. 1, 5.

en: Chapter 9, n. 9, and c. 10, n. 10, where in the original *et* ("and") is put before *sinceram* ("sincere"), then *omnes homines velint* ("all men should wish") for *omnes vellent* ("all should wish"); finally *subsistet* ("will subsist") for *subsisteret* ("would subsist"). — The passage of Scripture is I Tim. 1:5.

la: Cfr. art. praeced. in corp.

en: Compare the preceding article, in the body.

la: Sive de Bono viduitatis, c. 20. n. 25; ubi ante *voluptatem* additur *libidinis.* Cfr. IV. Sent. d. 37. a. 1. q. 3. ad 1. 2.

en: Or *On the Good of Widowhood,* c. 20, n. 25; where *libidinis* ("of lust") is added before *voluptatem* ("pleasure"). Compare IV *Sent.* d. 37, a. 1, q. 3, replies to 1, 2.

la: Cap. 21. n. 26. In fine textus respicitur Iac. 1, 17.

en: Chapter 21, n. 26. At the end of the text Jas. 1:17 is in view.

la: Cfr. Aristot., II. Ethic. c. 6. in fine.

en: Compare Aristotle, *Ethics* II c. 6, at the end. ---

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR (`raw/doctorisseraphic05bona_djvu.txt`, **raw L34549–L35098**), with every heading, italic, apparatus anchor, marginale and digit checked against the 450 dpi plates (`raw/vision/vol5/p-171..175.png`, 2571×3823 each; **p. 175 extracted ALONE and read first**, then pp. 172–174; p. 171 on disk from `q3-a1`). Body raw **badly degraded on p. 171** (the plate carried Art. II's opening), usable but digit- and italic-blind on pp. 172–175; footers usable but digit-corrupt (p. 174's Greek is garbage in the raw). **Apparatus read from the footer bands only**, every entry paired with its body anchor. **Italics come from the plate only.** Fresh literal English translation. One agent, the standard cadence, small incremental appends.

**Structure.** p. 171 (below Art. I's reply 15): `ARTICULUS II.` full measure, italic subtitle *De continentia viduali servanda et vovenda.* — **UNANCHORED** — and a two-column body whose opener *Secundo quaeritur de continentia viduali; et est quaestio, utrum continentia vidualis secundum legem evangelicam sit vovenda* is **also unanchored**. The opening series, marginale `Fundamenta.`: **ten arguments FOR vowing** (1–7 from *auctoritas*, an unnumbered run-head *Item, hoc ipsum ostenditur ratione sic.* on p. 172, 8–10 from *ratio*). **`Sᴇᴅ ᴄᴏɴᴛʀᴀ: 1.`** in-column small caps on p. 172 (marginale `Ad opposi-tum.`) — **nine arguments AGAINST** (1–3 authority, 4–9 reason, no run-head). `CONCLUSIO.` letter-spaced in-column on p. 172 over the indented italic conclusion (rendered `> *…*`). **`Rᴇsᴘᴏɴᴅᴇᴏ:`** (so printed) pp. 172–173: widowly chastity is of divine counsel in both sexes (love it / keep it / vow it and guard it perpetually); the reason (the three goods of matrimony each have an evil joined — *honestas* + *libido*, *utilitas* + *damnum*, *delectabilitas* + *tribulatio*), I Cor. 7:39–40 and 7:35; an `Epilogus.` (continence has more of the *honestum*, *commodum*, *iucundum*) with Ambrose *de Viduis*; and the concession *Concedendum est igitur … et rationes et auctoritates … quae ad istam partem inductae sunt, et ideo sunt concedendae* — **the fundamenta are conceded**. Then **nine replies, none combined** (marginale `Solutio oppositorum.`), closing on p. 175 above `ARTICULUS III.`

**⭐ WHICH SERIES THE REPLIES ANSWER — MEASURED ON THE LEMMATA: the `Sᴇᴅ ᴄᴏɴᴛʀᴀ`, one for one** (nine replies, nine *Sed contra* arguments, ten fundamenta). `1.` *quod primo obiicitur in contrarium … Propter fornicationem unusquisque* (SC 1, I Cor. 7:2); `2.` *Volo, iuniores nubere* (SC 2); `3.` *Vidua eligatur non minus sexaginta annorum* (SC 3); `4.` *repugnat divino praecepto* (SC 4); `5.` *repugnat naturali dictamini* (SC 5); `6.` *repugnans communi utilitati* (SC 6); `7.` *privans se utili et rationali remedio* (SC 7 — the lemma paraphrases, *stulte agit* for *male facit*); `8.` *qui se committit periculo* (SC 8); `9.` *quod recedit a medio recedit a virtute* (SC 9). **Score in this work: `q1` Contra, `q2-a1` Sed contra, `q2-a2` opening, `q2-a3` opening, `q3-a1` Contra, `q3-a2` Sed contra.** ⚠ The raw numbers reply 5 as `3.`; the plate prints `5.` (worn-5 class).

**Forecast checked.** No note forecasts a unit after the replies (p. 172 n. 9 *Cfr. quaest. praeced., ubi et de argg. seqq.* points back to Art. I; p. 174 n. 4 *Cfr. infra a. 3. solut. ad 11.* points forward into Art. III's replies). Reply 9 ends *sicut in quaestione sequenti plenius apparebit* — a pointer to Art. III's matter. **Measured: nothing stands between reply 9 and `ARTICULUS III.` on p. 175.**

### ▶ SPAN AND BOUNDARIES — FIXED POSITIVELY ON THE PLATE

**Boundary 5 (p. 171) re-derived: SHARED LEAF, 3/5, as `q3-a1` measured.** Anchors verified on the plate (position and column): **Art. I** nn. 1–3 (replies 13–14); **Art. II** *nono*⁴ (arg. 1, LEFT column), *septimo*⁵ (arg. 2, LEFT), *post*⁶ (arg. 3, RIGHT), *ibidem*⁷ (arg. 4, RIGHT), *Viduitate*⁸ (arg. 5, RIGHT). Footer: left block nn. 1–6, right block nn. 7–8 — the block break is not the ownership break. No runover in. Subtitle and opener read unanchored on a full-width crop.

⭐⭐ **Boundary 6 (p. 175) MEASURED FIRST, ON ITS OWN: A SHARED LEAF, split 1/9.** `raw/vision/vol5/p-175.png` was extracted alone before pp. 172–174. Numeral prints `175`. Reply 9 fills the head of BOTH columns and closes at the foot of the RIGHT column's upper block (*… sicut in quaestione sequenti plenius apparebit*¹.); then, full measure, `ARTICULUS III.` with the italic subtitle ***De sanctimonia virginali.*** — **UNANCHORED** — and a two-column body whose opener *Tertio quaeritur de sanctimonia virginali; et est quaestio, utrum virginalis continentia sit omnibus praeferenda. Et videtur, quod sic, auctoritate, exemplo et ratione; auctoritate sic.* is **also unanchored**. Anchors on the leaf: **Art. II** *apparebit*¹ (reply 9, RIGHT column); **Art. III** *septimo*² (arg. 1, I Cor. 7), *abstulit*³ (arg. 3), *Hieronymus*⁴ (arg. 4), *Scripturae*⁵ (arg. 6, Augustine *de Mirabilibus*), *quarto*⁶ (arg. 7, Apoc. 14), *Hieronymum*⁷ (arg. 8), *bonum*⁸ (arg. 10), «*impermixtus*»⁹ (arg. 11), *requiritur*¹⁰ (arg. 12). Footer: left block nn. 1–5 with **n. 5 running over the gutter** into the head of the right block (*adiici-/tur primo*), right block nn. 6–10. ▶ **Hand-off for `bon-qpe-q3-a3`: it opens on p. 175 at the `ARTICULUS III.` heading, owns p. 175 nn. 2–10 (Art. III's opening series, marginale `Fundamenta.` beside arg. 1), inherits no runover from Art. II, and must log p. 175 n. 5's gutter runover as its own. `KNOWN_TOTALS[175] = 10` is set with nn. 2–10 PENDING.** p. 175 n. 2 is Art. III's own cross-reference note (*De hoc art. cfr. IV. Sent. d. 33. a. 2. q. 1-3.*). ⚠ **Art. III uses *puritas* at once** (arg. 10 *summa honestas et puritas*; arg. 12 *maxima puritas*) — "purity" is taken by *pudicitia*; see REGISTER below. Gutter 1169 (body band 1139–1200, rule island 1168–1171; the upper region above the heading is too thin for the window consensus, and the rule visibly continues at the same x).

### ▶ RULINGS MET — STATED POSITIVELY

- **Ruling 5 met ONCE:** p. 174 n. 4 `(II. Sent. d. 9. q. 5. fundam. 3; cfr. ibid. corp.)` → **"(II *Sent.* d. 9, q. 5, *fundamentum* 3; compare ibid., in the body)"**. EXTERNAL (Vol II), the first external site in Q. III. Retained Latin per the ruling.
- **Ruling 1:** no *intellect-* word; *intelligitur* → "is understood". **Zero bare "intellect".**
- **Ruling 2:** *lumen* once, inside Scripture — Augustine's *Patri luminum* (p. 175, Jas. 1:17 per p. 174 n. 8) → **"Father of lights"** (the Douay verse, as `bon-don-c1`); no *lux*.
- **Numeral edition-sigla:** none met (sigla A D E throughout). ⚠ p. 171 n. 8's `D E` prints its `D` as a broken `Γ`-like sort (raw `P E`); the siglum run A / D E and this work's codex set settle it.
- ***vacare*: ZERO sites** (census over the chunk: no *vaca-*, no *otium*). **No translator's note written.** No other split-meaning word needed one.
- **Cross-references resolved against chunks we hold:** p. 172 n. 11 `supra pag. 167, nota 12` → `bon-qpe-q3-a1` p. 167 n. 12 is exactly Aristotle *Ethics* II c. 6 on virtue in the mean — right. p. 174 n. 2 `supra pag. 167, nota 2` → the *honestum / conferens / delectabile* note — right. p. 172 n. 9 `quaest. praeced.` and p. 174 n. 6 `art. praeced. in corp.` both mean Art. I (`bon-qpe-q3-a1`) — its reply structure and its *Respondeo* against the Manichees' contempt of marriage.

### ⭐ REGISTER — THE Q. III FAMILY KEPT APART (for the WORK-CLOSE gate)

- **As adopted, held:** *pudicitia* purity (only in p. 171's Art. I notes) · ***castitas* → chastity** (*castitas vidualis* → "widowly chastity": SC 3, CONCLUSIO, *Respondeo*, *Concedendum*; *vota castitatis* p. 173; *castitatem vovens* p. 174; *in sancta castitate* p. 175) · ***continentia* → continence** (*continentia vidualis* → "widowly continence"; *continentia coniugalis* → "conjugal continence", as `q3-a1` kept it where printed) · ***continere* → "to contain oneself"** (arg. 9, SC 9, p. 173 *qui continet*, Augustine's *quae se non continet*, p. 172 n. 4 A's *continere ab omni*) · *continens* → continent.
- ⭐ **FORCED CHOICE 1 — *munditia* → "cleanness"** (p. 173 Epilogus, once: *plus habet in se de ratione honesti propter munditiam*). "Purity" is *pudicitia*'s, so it could not be used; "cleanness" was `q3-a1`'s named candidate, keeps the root of *mundus* "clean", and suits the sentence's point (the *honestum* free of the *libido* the *Respondeo* annexed to matrimony's *honestas*). ▶ **For `q3-a3`: *puritas* occurs twice on p. 175 in Art. III's arguments** — it cannot be "purity" either, nor "cleanness" if *munditia* recurs; "pureness" is the remaining candidate `q3-a1` named. The gate should rule the triple at once.
- *votum* → vow; *vovere* → to vow (*vovenda* "to be vowed"; *voveri potest* "can be vowed"; *emittere votum* → "make the vow"; *votum emissum* → "a vow made"); *servare* → keep (CONCLUSIO *servare*; subtitle *servanda*; *servatio continentiae* → "the keeping of continence"); *custodire* → guard; *praeceptum* → precept vs *consilium* → counsel (*bonum praecepti / consilii* → "a good of precept / of counsel"; *consulere / consulitur* → counsel / is counselled; *secundum meum consilium* "according to my counsel", Douay); *imperium* → commandment (Douay I Cor. 7:6); *indulgentia* → indulgence (as `q3-a1`).
- *honestum / conferens / delectabile* → the honourable / profitable / pleasant (as `q3-a1`); *honestas* → honourableness, *inhonestas* → dishonour; *utilitas* → utility, *delectabilitas* → pleasantness. **New, kept apart:** *commodum* → the advantageous (*per modum commodi*; *appetitus commodi*); *iucundum* → the joyful, *iucunditas* → joyfulness — distinct from *delectabile* "pleasant" because the Epilogus sets *honesti / commodi / iucundi* against the *Respondeo*'s *honestum / conferens / delectabile*.
- *dictamen naturale* → "the dictate of nature"; *vituperandum* → "is to be blamed", *vituperabile* → blameworthy; *repugnat* → is repugnant to; *consonat* → accords with (as `q3-a1`); *libido* → lust; *concupiscentia* → concupiscence; *voluptas* → pleasure; *delectatio* → delight; *deliciae* → delights; *remedium* → remedy; *contubernium maritale* → "the companionship of marriage"; *arctare* → constrain; *viduitas* → widowhood; *vidua* → widow; *innuptae* → the unmarried; *coniugium* wedlock / *matrimonium* matrimony / *nuptiae* marriage (as `q3-a1`); *concubitus* → intercourse, *actus concumbendi* → "the act of lying together".

### ⭐ RAW-VS-PLATE DIGIT CORRECTIONS AND AS-PRINTED ITEMS

- **Page numeral p. 173** — raw `178`, plate `173`. **Reply 5 (p. 174)** — raw `3.`, plate `5.` (worn-5 class).
- **p. 172 n. 6** `Vers. 14.` (raw `M.`); **p. 173 n. 7** `ad I. Tim. 5, 3` (raw `\. T\m. '6, 3`); **p. 173 n. 8** `Cap. 7. n. 40` (raw `n. iO`); **p. 174 n. 1** `Gen. 1, 22; 9, 1` (raw `9, t`); **p. 174 n. 8** `Iac. 1, 17` (raw `lac. t , 17`). All other digits in the register were confirmed on the plate at 450 dpi where the raw already had them right.
- **p. 174 n. 3**: the Greek is garbage in the raw (`to xa6o? eYxe^ptoa^ivov tC ptto`); plate **τὸ πάθος ἐγκεχρωσμένον τῷ βίῳ** (= *EN* II 3, 1105a3).
- **p. 174 n. 4** prints `[? A terrenae]` — a query mark inside the editors' own bracket (raw `[1 A`); zoomed on the plate, transcribed as printed, rendered "[? A: of the earthly]". Not our `[?]` flag.
- **p. 172 n. 1** opens `Scil. I. Cor. 7, 7` with its superior numeral not inked (failing impression at the block's first line); the anchor *ibidem*¹ in arg. 6 and the note's place at the head of the left block, above n. 2, settle it as n. 1.
- **p. 174 n. 1**: the editors supplied *tria haec verba* at *nisi in casu*¹ to heal the codices — transcribed as printed (the three words are not marked in the body).
- **p. 174 n. 1** gives `Gen. 1, 22; 9, 1` for *Crescite et multiplicamini et replete terram* — the human text is Gen. 1:28 (1:22 is to the animals); the editors cite the solution's "end" loosely. As printed.
- **p. 173 n. 4** `Epist. I. Cor. 7, 2, et seq. locus v. 5` — the body's *Hoc autem dico secundum indulgentiam* is v. 6, which the note's own last clause cites. As printed.
- **p. 171 arg. 4 and p. 173** print *liberata est* in italic and *mulier a lege viri* in roman (p. 171 n. 7 explains: the words are Rom. 7:2's, not I Cor. 7:39's). Kept.
- **CONCLUSIO** prints *eandem* (plate `candem`, `e` failing); *Respondeo* prints *eam*. As printed.

### ⭐ CITATIONS — INBOUND LINES READ, AND THIS CHUNK'S RESOLVER ARTEFACTS

**Inbound (one `forward` record now resolves here, and it is RIGHT):** `bon-hex-c5` p. 354 n. 7 *Vide supra pag. 174, nota 3. verba Aristotelis* → p. 174 n. 3 is exactly Aristotle *Ethics* II c. 3 quoted in Latin and Greek. **Own records: 32 new ledger lines; QA total 201 unchanged.** Artefacts for the WORK-CLOSE gate (not edits): p. 173 n. 1 `Sequens locus est ibid. v. 35` resolves as a **crossref anaphor to IV *Sent.* d. 31 a. 1 q. 1** (inherited from p. 172 n. 12) where it is a Scripture *ibid.* (I Cor. 7:35); p. 174 n. 3 `Cfr. ibid. c. 8` resolves to **`bon-qpe-q3-a1`** (anaphor to p. 174 n. 2's `pag. 167`) where it is Aristotle *Ethics* II c. 8; p. 171 n. 7's body *ibidem* resolves to **I Cor. 7:1** where the verse is 7:39; `quaest. praeced.` (p. 172 n. 9), `art. praeced.` (p. 174 n. 6) and `infra a. 3. solut. ad 11.` (p. 174 n. 4) not parsed; p. 174 n. 1's second locus `9, 1` not recorded.

### ▶ GUTTERS

171 **1155** (as `q3-a1`; lower region band 1129–1179, midpoint 1154) · 172 **1381** (default **1371 on a 14 px run** — WEAK, sat on the LEFT sub-band; band 1352–1410, rule island 1379–1390 → midpoint adopted) · 173 **1173** (default 1174 on 61 px; band 1143–1204, rule 1172–1175) · 174 **1364** (default 1364 on 60 px; band 1334–1395, rule 1362–1366; four low windows blew out at 167–254 px on the footer and were discarded) · 175 **1169** (default 1169 on 61 px; Art. III region 0.30–0.70 band 1139–1200, rule 1168–1171). No skew leaf. **The centre rule was present on every leaf**; on p. 172 it moved the default by 10 px.

### ▶ RUNOVERS AND THE INCOMING REGISTERS

**One gutter runover, ZERO page-crossing:** **p. 174 n. 4** (left block → right block, *… Post caelestis D E continuant superponendus [A / imponenda] est ratione …*). The head of every register (pp. 172–175) was read before its first numeral: pp. 172, 173, 174 open INDENTED at n. 1; p. 172's right block opens at n. 9, p. 173's at n. 5, p. 175's with q3-a3's n. 5 continuation. p. 171's register belongs to `q3-a1`'s reading (no runover). p. 175 n. 5's runover is `q3-a3`'s. Ledger line appended.

### ▶ MARGINALIA, IN BODY ORDER (17)

**p. 171** — `Fundamenta.`
**p. 172** — `Ad opposi-tum.` · `Conclusio.` · `Probatur.` · `Tria bona contrariis admixta.` · `Corollaria.`
**p. 173** — `Epilogus.` · `Solutio oppositorum.` · `Notandum.` · `De B. Agnete.`
**p. 174** — `Duplex praeceptum naturae.` · `Duplex naturae dictamen.` · `Notandum.` · `Notandum.` · `Distinctio notanda.` · `Notandum.` · `Notandum.`

p. 175's reply 9 carries none; p. 175's `Fundamenta.` is Art. III's.

### LEDGER

**35 entries, pp. 171–175**: p. 171 **5** (nn. 4–8 of 8; nn. 1–3 are Art. I's) · p. 172 **13** · p. 173 **8** · p. 174 **8** · p. 175 **1** (n. 1 of 10; nn. 2–10 are Art. III's). Zero `[?]`. `KNOWN_TOTALS` additions: 172 = 13, 173 = 8, 174 = 8, 175 = 10 (nn. 2–10 PENDING until `q3-a3`); p. 171's comment updated.

### CHUNK TOTALS

**35 apparatus entries over pp. 171–175. Zero `[?]` flags. One runover, gutter-crossing, none page-crossing. 17 marginalia. No translator's note** (no *vacare* site). Ruling 5 met once (external). One forced register choice (*munditia* → cleanness). Registry: division 3 already present; no registry change.