title: Capitula

title_alt:
INCIPIUNT CAPITULA QUARTI LIBRI
The chapter list of the fourth book

source_text:
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# INCIPIUNT CAPITULA QUARTI LIBRI.

### Distinctio I.

**Cap. I.** De Sacramentis.

**II.** Quid sit Sacramentum.

**III.** Quid sit signum.

**IV.** Quo[^p4-1] differant signum et Sacramentum.

**V.** Quare instituta sint[^p4-2] Sacramenta.

**VI.** De differentia Sacramentorum veterum et novorum.

**VII.** De circumcisione.

**VIII.** Quod remedium illi habuerunt, qui fuerunt ante circumcisionem.

**IX.** De institutione circumcisionis et causa.

**X.** De parvulis defunctis ante diem octavum, quo fiebat circumcisio.

### Distinctio II.

**Cap. I.** De Sacramentis novae legis[^p4-3]. De baptismo.

**II.** De differentia baptismi Ioannis et Christi.

**III.** Quid utilitatis habuit baptismus Ioannis.

**IV.** Si fuit Sacramentum baptismus ille.

**V.** De forma baptismi Ioannis.

### Distinctio III.

**Cap. I.** Quid sit baptismus.

**II.** De forma baptismi.

**III.** Quod Apostoli in Christi nomine baptizaverunt.

**IV.** Si in nomine Patris possit tradi baptismus[^p4-4].

**V.** De institutione baptismi.

**VI.** Quare in aqua tantum fiat.

**VII.** De immersione, quoties fieri debeat.

**VIII.** Quando circumcisio amisit vim suam.

**IX.** De causa institutionis baptismi.

### Distinctio IV.

**Cap. I.** De illis qui suscipiunt Sacramentum et rem, et rem et non Sacramentum, et Sacramentum et non rem.

**II.** De ficte accedentibus.

**III.** Quomodo intelligatur illud: Quotquot in Christo baptizati estis, Christum induistis.

**IV.** Quod passio supplet vicem baptismi et fides et contritio.

**V.** Quid prosit baptismus cum fide accedentibus.

**VI.** Quid dimittitur[^p4-5] in baptismo iustis.

**VII.** Cuius rei sit Sacramentum baptismus, quem recipit iustus[^p4-6].

### Distinctio V.

**Cap. I.** Quod baptismus aeque bonus est a bono vel a malo datus.

**II.** De potestate baptismi et ministerio.

**III.** Quae fuit potestas baptismi, quam Christus potuit dare servis et non dedit.

### Distinctio VI.

**Cap. I.** Quibus liceat baptizare.

**II.** Si rebaptizandi sunt ab haereticis baptizati.

**III.** Quod nullus in materno utero baptizatur.

**IV.** Utrum baptismus sit, cum verba corrupte proferuntur.

**V.** De illo qui pro ludo immergitur.

**VI.** De responsione patrinorum.

**VII.** De catechismo et exorcismo.

### Distinctio VII.

**Cap. I.** De Sacramento confirmationis.

**II.** Quod non nisi a summis sacerdotibus tradi potest.

**III.** Quae[^p4-7] sit virtus huius Sacramenti.

**IV.** Utrum hoc Sacramentum sit dignius baptismo.

**V.** Utrum possit iterari.

### Distinctio VIII.

**Cap. I.** De Sacramento altaris.

**II.** Quod huius Sacramenti in veteri Testamento figura praecessit, sicut et baptismi.

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**III.** De institutione huius Sacramenti.

**IV.** De forma.

**V.** Quare Christus post alium cibum dedit hoc Sacramentum discipulis.

**VI.** De Sacramento et re.

**VII.** Quod res Sacramenti duplex est.

### Distinctio IX.

**Cap. I.** De duobus manducandi modis.

**II.** De errore illorum qui dicunt, tantum corpus Christi a bonis sumi.

**III.** De intelligentia quorundam verborum ambiguorum.

### Distinctio X.

**Cap. I.** De haeresi illorum qui dicunt, corpus Christi non esse in altari nisi in signo.

**II.** De Sanctorum testimoniis, quibus probatur, verum corpus Christi esse in altari.

### Distinctio XI.

**Cap. I.** De modo conversionis.

**II.** Quomodo dicitur corpus Christi confici de substantia panis.

**III.** Quare sub alia specie sumatur.

**IV.** Quare sub duplici specie.

**V.** Quare aqua misceatur.

**VI.** Quale corpus dedit Christus discipulis in coena.

### Distinctio XII.

**Cap. I.** Ubi illa accidentia fundentur.

**II.** De fractione et partibus.

**III.** De confessione Berengarii.

**IV.** Quid illae partes significent.

**V.** Si Christus immoletur[^p5-1] in altari quotidie, et an sit sacrificium, quod a sacerdote geritur.

**VI.** De causa institutionis.

### Distinctio XIII.

**Cap. I.** Si hoc Sacramentum conficiatur ab haereticis vel excommunicatis.

**II.** Quid faciat haereticum, et quid sit haereticus.

### Distinctio XIV.

**Cap. I.** De poenitentia, et unde dicitur poenitentia.

**II.** Quid sit poenitentia[^p5-2].

**III.** Quid sit poenitere.

**IV.** De solemni et unica poenitentia.

**V.** Quod peccata saepe dimittuntur per poenitentiam.

### Distinctio XV.

**Cap. I.** Quod pluribus irretitus peccatis non potest vere de uno poenitere, nisi de omnibus poeniteat.

**II.** Quibus de causis contingunt flagella.

**III.** De Aegyptiis et Sodomitis, qui temporaliter dicuntur puniri, ne in aeternum perirent.

**IV.** De generibus eleemosynae.

**V.** Quid sit eleemosyna.

**VI.** Utrum in mortali peccato permanentes et largas eleemosynas facientes debeant dici satisfacere.

**VII.** Utrum bona, quae fiunt ab aliquibus malis, valeant ad meritum vitae, cum fuerint ad bonum conversi.

### Distinctio XVI.

**Cap. I.** De tribus in poenitentia considerandis, scilicet compunctione, confessione, satisfactione.

**II.** Quae sit vera satisfactio.

**III.** Quae sit satisfactio falsa.

**IV.** De tribus actionibus poenitentiae.

**V.** De multitudine venialium, quae gravat[^p5-3] ut unum grande peccatum.

**VI.** De satisfactione venialium.

### Distinctio XVII.

**Cap. I.** Utrum sine confessione dimittantur peccata.

**II.** Si sufficit soli Deo confiteri.

**III.** Quod non sufficit soli Deo confiteri, si possit confiteri sacerdoti.

**IV.** An sufficiat confiteri laico.

**V.** Ad quid valeat confessio.

### Distinctio XVIII.

**Cap. I.** De remissione, quam praestat sacerdos.

**II.** De clavibus.

**III.** De usu clavium.

**IV.** Si sacerdos potest dimittere, vel retinere peccatum.

**V.** Quomodo sacerdotes dimittunt peccatum, vel retinent.

**VI.** Quomodo sacerdotes ligant, vel solvunt a peccatis.

**VII.** Quomodo intelligendum sit illud: Quodcumque solveritis etc.

**VIII.** Quae sint interiores tenebrae et interior macula.

### Distinctio XIX.

**Cap. I.** Quando hae claves dantur et quibus.

**II.** Utrum per indignos transfundatur gratia dignis.

**III.** Quomodo intelligendum sit: Maledicam benedictionibus vestris.

**IV.** Qualis esse debeat iudex ecclesiasticus.

### Distinctio XX.

**Cap. I.** De his qui in fine poenitent.

**II.** De his qui poenitentiam non complent.

**III.** De illo cui sacerdos indiscretus iniungit poenitentiam.

**IV.** Quod morientibus non est imponenda satisfactio, sed innotescenda.

**V.** Quod non est poenitentia neganda vel reconciliatio in necessitate.

**VI.** Quod presbyter non reconciliet aliquem, inconsulto episcopo, nisi in necessitate.

**VII.** An oblatio eius sit recipienda, qui currens ad poenitentiam praevenitur morte.

### Distinctio XXI.

**Cap. I.** De peccatis, quae post hanc vitam dimittuntur.

**II.** De his qui aedificant aurum, argentum, lapides pretiosos, lignum, foenum, stipulam.

**III.** De igne purgatorio, quo alii citius, alii tardius purgantur.

**IV.** Quid sit aedificare lignum, foenum, stipulam.

**V.** Quid sit aedificare aurum, argentum, lapides pretiosos.

**VI.** Quod aliquem vere poenitet, etsi non de omni veniali.

**VII.** Quid sit generalis confessio.

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**VIII.** Quod nemo debet confiteri peccata, quae non fecit.

**IX.** De poena sacerdotis, qui peccata confitentis[^p6-1] publicat.

### Distinctio XXII.

**Cap. I.** Si peccata dimissa redeant.

**II.** Quid sit Sacramentum et res.

### Distinctio XXIII.

**Cap. I.** De Sacramento unctionis extremae.

**II.** De tribus generibus unctionis.

**III.** A[^p6-2] quibus fuerit hoc Sacramentum institutum.

**IV.** De iteratione huius Sacramenti.

### Distinctio XXIV.

**Cap. I.** De ordinibus ecclesiasticis, quot sint.

**II.** Quare septem sint.

**III.** Quales assumendi sunt ad clerum.

**IV.** De corona et tonsura.

**V.** De lectoribus.

**VI.** De ostiariis.

**VII.** De exorcistis.

**VIII.** De acolytis.

**IX.** De subdiaconis.

**X.** De diaconis.

**XI.** De presbyteris.

**XII.** Qui dicuntur ordines sacri.

**XIII.** Quid appelletur ordo.

**XIV.** De nominibus dignitatis et officii.

**XV.** De episcopo.

**XVI.** De pontifice.

**XVII.** De ordine episcoporum.

**XVIII.** De vate.

**XIX.** De cantore.

### Distinctio XXV.

**Cap. I.** De ordinatis ab haereticis.

**II.** De simonia, ut dicitur, et quid sit.

**III.** De his qui a simoniacis ordinantur scienter, vel non.

**IV.** De his qui dicunt, se emere corporalia et non spiritualia.

**V.** De distinctione simoniacorum.

**VI.** De his qui violenter ab haereticis vel[^p6-3] simoniacis ordinantur.

### Distinctio XXVI.

**Cap. I.** De Sacramento coniugii.

**II.** De institutione eius et causa.

**III.** Unde[^p6-4] secundum praeceptum et secundum indulgentiam contractum sit coniugium.

**IV.** Quibus modis accipitur indulgentia.

**V.** Quod nuptiae bonae sint.

**VI.** Cuius rei Sacramentum sit coniugium.

### Distinctio XXVII.

**Cap. I.** Quae sint consideranda in coniugio.

**II.** Quid sit coniugium.

**III.** De consensu, qui efficit coniugium.

**IV.** Quando[^p6-5] incipit esse coniugium.

**V.** De opinione quorundam, qui dicunt, coniugium non esse ante carnalem copulam.

**VI.** Quod sponsa potest eligere monasterium sine sponsi consensu.

**VII.** Quod coniugatus sine coniugis consensu nequit profiteri continentiam.

**VIII.** De adulterinis coniugiis.

**IX.** Quod multipliciter sponsus et sponsa accipitur.

**X.** Quae sponsa sit vidua, mortuo sponso, et quae non.

### Distinctio XXVIII.

**Cap. I.** Si consensus de futuro etiam iuramento firmatus[^p6-6] faciat coniugium.

**II.** De his quae pertinent ad substantiam et decorem Sacramenti.

**III.** Utrum consensus ille, qui facit matrimonium, sit de carnali copula, an de cohabitatione, an de alio.

**IV.** Quare de latere viri formata est mulier.

### Distinctio XXIX.

**Cap. I.** Quod[^p6-7] non est consensus legitimus, ubi est coactio.

### Distinctio XXX.

**Cap. I.** De errore, qui evacuat consensum.

**II.** De coniugio Mariae et Ioseph.

**III.** De finali causa coniugii.

**IV.** Quod malus finis non contaminat Sacramentum.

### Distinctio XXXI.

**Cap. I.** De tribus bonis coniugii.

**II.** De duplici separatione.

**III.** De his qui procurant venena sterilitatis.

**IV.** Quando sint homicidae, qui procurant abortum.

**V.** De excusatione coitus, quae fit per bona coniugii.

**VI.** De indulgentia, quam facit Apostolus.

**VII.** De malo incontinentiae.

**VIII.** De carnis delectatione, quae peccatum sit, vel non.

### Distinctio XXXII.

**Cap. I.** De solutione carnalis debiti.

**II.** De continentia ex communi consensu servanda.

**III.** Quando cessandum sit a coitu.

**IV.** Quibus temporibus nuptiae non sint celebrandae.

### Distinctio XXXIII.

**Cap. I.** De diversis legibus coniugii.

**II.** Utrum Ioannis virginitas sit praeferenda castitati Abrahae.

**III.** Quae erat consuetudo coniugii sub Lege.

**IV.** Cui licebat tunc plures uxores[^p6-8] habere, vel non.

### Distinctio XXXIV.

**Cap. I.** De personis legitimis.

**II.** De frigidis separandis, vel non.

**III.** De his qui maleficiis impediti coire nequeunt.

**IV.** De furiosis.

**V.** De his qui dormiunt cum duabus sororibus.

**VI.** Quod non est dimittenda uxor pro aliqua macula corporis.

### Distinctio XXXV.

**Cap. I.** De iure viri et mulieris.

**II.** Quod fornicariam nequit dimittere vir, nisi ipse expers fuerit fornicationis, et e converso.

**III.** De reconciliatione eorum qui propter fornicationem separantur.

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**IV.** De illis qui ante coniunctionem se polluerunt per adulterium.

### Distinctio XXXVI.

**Cap. I.** De servis.

**II.** De copula servi et ancillae diversorum dominorum.

**III.** De viro, qui se facit servum, ut dividatur[^p7-1] ab uxore.

**IV.** De aetate contrahentium.

### Distinctio XXXVII.

**Cap. I.** In quibus ordinibus nequeat contrahi matrimonium.

**II.** De interfectoribus suorum coniugum.

### Distinctio XXXVIII.

**Cap. I.** De votis.

**II.** De votorum differentia.

**III.** De illis qui post longam captivitatem redeunt.

### Distinctio XXXIX.

**Cap. I.** De dispari cultu.

**II.** De coniugio fidelis et infidelis et duorum infidelium.

**III.** De fornicatione spirituali, propter quam dimitti coniux potest.

**IV.** Pro quibus peccatis possit fieri separatio, vel non.

**V.** An[^p7-2] liceat fideli aliam ducere, vel non.

**VI.** Utrum coniugium inter infideles sit.

**VII.** Quod coniugium sit legitimum.

### Distinctio XL.

**Cap. I.** De cognatione carnali.

**II.** De computatione graduum consanguinitatis.

**III.** Quare septem gradus computantur.

**IV.** De disputatione Gregorii habita ad Anglicos[^p7-3].

### Distinctio XLI.

**Cap. I.** De affinitatis gradibus.

**II.** De variis traditionibus affinitatis.

**III.** Si coniugium sit inter eos qui nota consanguinitate dividuntur.

**IV.** Quibus personis testificantibus, sint dirimenda coniugia.

**V.** Quid sit fornicatio.

**VI.** Quid sit stuprum.

**VII.** Quid adulterium.

**VIII.** Quid incestus.

**IX.** Quid raptus.

### Distinctio XLII.

**Cap. I.** De spirituali cognatione.

**II.** Qui sint filii spirituales.

**III.** De copula spiritualium vel adoptivorum et naturalium filiorum.

**IV.** De copula filiorum, qui ante compaternitatem, vel post nati sunt.

**V.** Si cui liceat duas commatres ducere, alteram[^p7-4] post alteram.

**VI.** Si vir et uxor simul valeant tenere puerum.

**VII.** De secundis et tertiis et deinceps nuptiis.

### Distinctio XLIII.

**Cap. I.** De resurrectionis et iudicii conditione.

**II.** De voce tubae.

**III.** De nocte media.

**IV.** De libris, qui tunc aperientur.

**V.** De memoria electorum, si tunc praeterita mala teneat.

**VI.** De his qui vivi reperiuntur.

**VII.** Quomodo intelligitur Christus iudex vivorum et mortuorum.

### Distinctio XLIV.

**Cap. I.** De aetate et statura resurgentium.

**II.** Quod resurget quidquid fuit de substantia et natura corporis, etsi non in eadem parte corporis.

**III.** Quod[^p7-5] sine omni deformitate resurgent.

**IV.** Utrum reproborum corpora cum deformitatibus resurgant, quas hic habuerunt.

**V.** Quod non consumentur malorum corpora, quae tunc ardebunt.

**VI.** Si daemones corporali igne cremabuntur[^p7-6].

**VII.** Si animae sine corporibus sentiunt ignem materialem.

**VIII.** De abortivis foetibus et monstris.

### Distinctio XLV.

**Cap. I.** De diversis animarum receptaculis post mortem.

**II.** De suffragiis defunctorum.

**III.** De officiis sepulturae.

**IV.** De duobus aeque bonis, quorum alter post mortem plura habet auxilia.

**V.** Quibus suffragiis iuvabuntur in fine reperti.

**VI.** Quomodo Sancti et glorificati vel[^p7-7] Angeli audiunt preces supplicantium et intercedunt pro eis.

### Distinctio XLVI.

**Cap. I.** Si valde malis praestetur mitigatio poenae.

**II.** De occulto Dei iudicio.

**III.** De iustitia et misericordia Dei.

**IV.** Quare quaedam opera dicuntur iustitiae, quaedam misericordiae vel bonitatis Dei.

**V.** Quomodo universae viae Domini dicuntur misericordia et veritas.

### Distinctio XLVII.

**Cap. I.** De sententia iudicii.

**II.** Quod Sancti iudicabunt, et quomodo.

**III.** De ordinibus eorum qui erunt in iudicio.

**IV.** De ordine iudicii et ministerio Angelorum.

**V.** Si post iudicium daemones praeerunt hominibus ad puniendum.

### Distinctio XLVIII.

**Cap. I.** De forma iudicis.

**II.** Qualis apparebit forma servi.

**III.** Quare secundum formam servi dicitur Christus suscitaturus corpora.

**IV.** De loco iudicii.

**V.** De qualitate luminarium et temporis post iudicium.

### Distinctio XLIX.

**Cap. I.** De differentia mansionum in caelo et in inferno.

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**II.** Si quid ibi cognoscitur ab aliquo, quod non intelligant omnes.

**III.** De paritate gaudii.

**IV.** Si maior est beatitudo Sanctorum post iudicium.

### Distinctio L.

**Cap. I.** Si mali in inferno peccabunt.

**II.** Quare dicuntur tenebrae exteriores.

**III.** Si damnatorum animae notitiam habent eorum quae hic fiunt.

**IV.** De Lazaro et divite.

**V.** Si boni et mali invicem se vident.

**VI.** De chaos inter bonos et malos.

**VII.** Utrum visa impiorum poena minuat, vel augeat bonorum gloriam.

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# HERE BEGIN THE CHAPTERS OF THE FOURTH BOOK.

### Distinction I.

**Chap. I.** On the Sacraments.

**II.** What a Sacrament is.

**III.** What a sign is.

**IV.** In what[^p4-1] a sign and a Sacrament differ.

**V.** Why the Sacraments were instituted[^p4-2].

**VI.** On the difference between the Sacraments of the old law and of the new.

**VII.** On circumcision.

**VIII.** What remedy those had who lived before circumcision.

**IX.** On the institution of circumcision and its cause.

**X.** On little ones who died before the eighth day, on which circumcision was performed.

### Distinction II.

**Chap. I.** On the Sacraments of the new law[^p4-3]. On baptism.

**II.** On the difference between the baptism of John and that of Christ.

**III.** What profit the baptism of John had.

**IV.** Whether that baptism was a Sacrament.

**V.** On the form of John's baptism.

### Distinction III.

**Chap. I.** What baptism is.

**II.** On the form of baptism.

**III.** That the Apostles baptized in the name of Christ.

**IV.** Whether baptism can be conferred in the name of the Father[^p4-4].

**V.** On the institution of baptism.

**VI.** Why it is done in water only.

**VII.** On immersion, how often it ought to be done.

**VIII.** When circumcision lost its force.

**IX.** On the cause of the institution of baptism.

### Distinction IV.

**Chap. I.** On those who receive the Sacrament and the reality, and the reality and not the Sacrament, and the Sacrament and not the reality.

**II.** On those who approach feignedly.

**III.** How that saying is to be understood: As many of you as have been baptized in Christ have put on Christ.

**IV.** That the passion supplies the place of baptism, and faith and contrition.

**V.** What baptism profits those who approach with faith.

**VI.** What is remitted[^p4-5] in baptism to the just.

**VII.** Of what reality baptism is the Sacrament, which the just man receives[^p4-6].

### Distinction V.

**Chap. I.** That baptism is equally good given by a good man or by an evil one.

**II.** On the power of baptism and on the ministry.

**III.** What power of baptism it was that Christ could have given to his servants and did not give.

### Distinction VI.

**Chap. I.** To whom it is permitted to baptize.

**II.** Whether those baptized by heretics are to be rebaptized.

**III.** That no one is baptized in his mother's womb.

**IV.** Whether there is baptism when the words are corruptly pronounced.

**V.** On him who is immersed in sport.

**VI.** On the response of the sponsors.

**VII.** On catechism and exorcism.

### Distinction VII.

**Chap. I.** On the Sacrament of confirmation.

**II.** That it cannot be conferred except by the highest priests.

**III.** What[^p4-7] the virtue of this Sacrament is.

**IV.** Whether this Sacrament is more worthy than baptism.

**V.** Whether it can be repeated.

### Distinction VIII.

**Chap. I.** On the Sacrament of the altar.

**II.** That a figure of this Sacrament went before it in the old Testament, as also of baptism.

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**III.** On the institution of this Sacrament.

**IV.** On the form.

**V.** Why Christ gave this Sacrament to the disciples after other food.

**VI.** On the Sacrament and the reality.

**VII.** That the reality of the Sacrament is twofold.

### Distinction IX.

**Chap. I.** On the two modes of eating.

**II.** On the error of those who say that the body of Christ is taken by the good only.

**III.** On the understanding of certain ambiguous words.

### Distinction X.

**Chap. I.** On the heresy of those who say that the body of Christ is not on the altar save in a sign.

**II.** On the testimonies of the Saints, by which it is proved that the true body of Christ is on the altar.

### Distinction XI.

**Chap. I.** On the mode of the conversion.

**II.** How the body of Christ is said to be confected from the substance of bread.

**III.** Why it is taken under another species.

**IV.** Why under a twofold species.

**V.** Why water is mingled.

**VI.** What kind of body Christ gave to the disciples at the supper.

### Distinction XII.

**Chap. I.** Wherein those accidents are grounded.

**II.** On the breaking and the parts.

**III.** On the confession of Berengarius.

**IV.** What those parts signify.

**V.** Whether Christ is immolated[^p5-1] on the altar daily, and whether that is a sacrifice which is performed by the priest.

**VI.** On the cause of the institution.

### Distinction XIII.

**Chap. I.** Whether this Sacrament is confected by heretics or by the excommunicate.

**II.** What makes a man a heretic, and what a heretic is.

### Distinction XIV.

**Chap. I.** On penance, and whence penance is so called.

**II.** What penance is[^p5-2].

**III.** What it is to repent.

**IV.** On solemn and unrepeatable penance.

**V.** That sins are often remitted through penance.

### Distinction XV.

**Chap. I.** That one entangled in many sins cannot truly repent of one unless he repent of all.

**II.** For what causes scourges befall.

**III.** On the Egyptians and the Sodomites, who are said to be punished temporally lest they should perish eternally.

**IV.** On the kinds of almsgiving.

**V.** What alms is.

**VI.** Whether those who remain in mortal sin and give large alms ought to be said to make satisfaction.

**VII.** Whether the good works which are done by certain evil men avail unto the merit of life, when they have been converted to good.

### Distinction XVI.

**Chap. I.** On the three things to be considered in penance, namely compunction, confession, satisfaction.

**II.** What true satisfaction is.

**III.** What false satisfaction is.

**IV.** On the three actions of penance.

**V.** On the multitude of venial sins, which weighs[^p5-3] as one great sin.

**VI.** On satisfaction for venial sins.

### Distinction XVII.

**Chap. I.** Whether sins are remitted without confession.

**II.** Whether it suffices to confess to God alone.

**III.** That it does not suffice to confess to God alone, if one is able to confess to a priest.

**IV.** Whether it suffices to confess to a layman.

**V.** For what confession avails.

### Distinction XVIII.

**Chap. I.** On the remission which the priest bestows.

**II.** On the keys.

**III.** On the use of the keys.

**IV.** Whether a priest can remit or retain sin.

**V.** How priests remit sin, or retain it.

**VI.** How priests bind, or loose from sins.

**VII.** How that saying is to be understood: Whatsoever you shall loose, and so on.

**VIII.** What the interior darkness and the interior stain are.

### Distinction XIX.

**Chap. I.** When these keys are given, and to whom.

**II.** Whether grace is transfused through the unworthy to the worthy.

**III.** How this is to be understood: I will curse your blessings.

**IV.** What manner of man an ecclesiastical judge ought to be.

### Distinction XX.

**Chap. I.** On those who repent at the end.

**II.** On those who do not complete their penance.

**III.** On him upon whom an indiscreet priest enjoins penance.

**IV.** That satisfaction is not to be imposed on the dying, but made known to them.

**V.** That penance is not to be denied, nor reconciliation, in a case of necessity.

**VI.** That a presbyter is not to reconcile anyone without consulting the bishop, save in a case of necessity.

**VII.** Whether the offering of him is to be received who, hastening to penance, is forestalled by death.

### Distinction XXI.

**Chap. I.** On the sins which are remitted after this life.

**II.** On those who build gold, silver, precious stones, wood, hay, stubble.

**III.** On the purgatorial fire, by which some are purged more quickly, others more slowly.

**IV.** What it is to build wood, hay, stubble.

**V.** What it is to build gold, silver, precious stones.

**VI.** That a man truly repents even if not of every venial sin.

**VII.** What a general confession is.

<!-- page 6 -->

**VIII.** That no one ought to confess sins which he has not committed.

**IX.** On the punishment of a priest who makes public the sins of the one confessing[^p6-1].

### Distinction XXII.

**Chap. I.** Whether sins once remitted return.

**II.** What the Sacrament is and what the reality.

### Distinction XXIII.

**Chap. I.** On the Sacrament of extreme unction.

**II.** On the three kinds of unction.

**III.** By[^p6-2] whom this Sacrament was instituted.

**IV.** On the repetition of this Sacrament.

### Distinction XXIV.

**Chap. I.** On the ecclesiastical orders, how many they are.

**II.** Why there are seven.

**III.** What kind of men are to be admitted to the clergy.

**IV.** On the crown and tonsure.

**V.** On lectors.

**VI.** On doorkeepers.

**VII.** On exorcists.

**VIII.** On acolytes.

**IX.** On subdeacons.

**X.** On deacons.

**XI.** On presbyters.

**XII.** Which are called sacred orders.

**XIII.** What is called an order.

**XIV.** On the names of dignity and office.

**XV.** On the bishop.

**XVI.** On the pontiff.

**XVII.** On the order of bishops.

**XVIII.** On the seer (*vates*).

**XIX.** On the cantor.

### Distinction XXV.

**Chap. I.** On those ordained by heretics.

**II.** On simony, as it is called, and what it is.

**III.** On those who are ordained by simoniacs knowingly, or not.

**IV.** On those who say that they buy the corporeal things and not the spiritual.

**V.** On the distinction of simoniacs.

**VI.** On those who are ordained under compulsion by heretics or[^p6-3] by simoniacs.

### Distinction XXVI.

**Chap. I.** On the Sacrament of marriage.

**II.** On its institution and its cause.

**III.** Whence[^p6-4] marriage is contracted according to precept and according to indulgence.

**IV.** In what ways indulgence is understood.

**V.** That marriage is good.

**VI.** Of what reality marriage is the Sacrament.

### Distinction XXVII.

**Chap. I.** What things are to be considered in marriage.

**II.** What marriage is.

**III.** On the consent which effects marriage.

**IV.** When[^p6-5] marriage begins to be.

**V.** On the opinion of certain men who say that there is no marriage before carnal union.

**VI.** That a betrothed woman can choose a monastery without her betrothed's consent.

**VII.** That a married man cannot profess continence without his spouse's consent.

**VIII.** On adulterous marriages.

**IX.** That "husband" and "wife" are understood in many ways.

**X.** Which betrothed woman is a widow when the betrothed man has died, and which is not.

### Distinction XXVIII.

**Chap. I.** Whether consent concerning the future, even confirmed[^p6-6] by an oath, makes a marriage.

**II.** On the things which pertain to the substance and to the seemliness of the Sacrament.

**III.** Whether that consent which makes matrimony is about carnal union, or about cohabitation, or about something else.

**IV.** Why woman was formed from the side of man.

### Distinction XXIX.

**Chap. I.** That[^p6-7] there is no lawful consent where there is coercion.

### Distinction XXX.

**Chap. I.** On the error which voids consent.

**II.** On the marriage of Mary and Joseph.

**III.** On the final cause of marriage.

**IV.** That an evil end does not defile the Sacrament.

### Distinction XXXI.

**Chap. I.** On the three goods of marriage.

**II.** On the twofold separation.

**III.** On those who procure the poisons of sterility.

**IV.** When those are homicides who procure abortion.

**V.** On the excusing of intercourse, which is done through the goods of marriage.

**VI.** On the indulgence which the Apostle makes.

**VII.** On the evil of incontinence.

**VIII.** On the delight of the flesh, whether it is a sin or not.

### Distinction XXXII.

**Chap. I.** On the paying of the carnal debt.

**II.** On continence to be kept by common consent.

**III.** When there is to be a ceasing from intercourse.

**IV.** At what times marriages are not to be celebrated.

### Distinction XXXIII.

**Chap. I.** On the diverse laws of marriage.

**II.** Whether John's virginity is to be preferred to Abraham's chastity.

**III.** What the custom of marriage was under the Law.

**IV.** Who was then permitted to have several wives[^p6-8], and who not.

### Distinction XXXIV.

**Chap. I.** On lawful persons.

**II.** On the frigid, whether they are to be separated or not.

**III.** On those who, hindered by sorceries, are unable to come together.

**IV.** On the mad.

**V.** On those who sleep with two sisters.

**VI.** That a wife is not to be put away for any blemish of body.

### Distinction XXXV.

**Chap. I.** On the right of husband and wife.

**II.** That a man cannot put away a fornicatress unless he himself be free of fornication, and conversely.

**III.** On the reconciliation of those who are separated on account of fornication.

<!-- page 7 -->

**IV.** On those who before their coming together defiled themselves by adultery.

### Distinction XXXVI.

**Chap. I.** On slaves.

**II.** On the union of a slave and a handmaid of different masters.

**III.** On the man who makes himself a slave, that he may be divided[^p7-1] from his wife.

**IV.** On the age of those contracting.

### Distinction XXXVII.

**Chap. I.** In which orders matrimony cannot be contracted.

**II.** On the slayers of their own spouses.

### Distinction XXXVIII.

**Chap. I.** On vows.

**II.** On the difference of vows.

**III.** On those who return after a long captivity.

### Distinction XXXIX.

**Chap. I.** On disparity of worship.

**II.** On the marriage of a believer and an unbeliever, and of two unbelievers.

**III.** On spiritual fornication, on account of which a spouse can be dismissed.

**IV.** For what sins separation may be made, or not.

**V.** Whether[^p7-2] it is permitted to a believer to marry another, or not.

**VI.** Whether there is marriage among unbelievers.

**VII.** That the marriage is lawful.

### Distinction XL.

**Chap. I.** On carnal kinship.

**II.** On the computation of the degrees of consanguinity.

**III.** Why seven degrees are computed.

**IV.** On the disputation of Gregory held with the English[^p7-3].

### Distinction XLI.

**Chap. I.** On the degrees of affinity.

**II.** On the various traditions concerning affinity.

**III.** Whether there is marriage between those who are divided by a known consanguinity.

**IV.** On whose testimony marriages are to be dissolved.

**V.** What fornication is.

**VI.** What defilement (*stuprum*) is.

**VII.** What adultery is.

**VIII.** What incest is.

**IX.** What rape is.

### Distinction XLII.

**Chap. I.** On spiritual kinship.

**II.** Who are spiritual sons.

**III.** On the union of spiritual or adoptive and natural children.

**IV.** On the union of children who were born before the compaternity, or after.

**V.** Whether it is permitted to anyone to marry two co-mothers, the one[^p7-4] after the other.

**VI.** Whether husband and wife may together hold the child.

**VII.** On second and third and further marriages.

### Distinction XLIII.

**Chap. I.** On the condition of the resurrection and of the judgment.

**II.** On the voice of the trumpet.

**III.** On the middle of the night.

**IV.** On the books which shall then be opened.

**V.** On the memory of the elect, whether it shall then retain past evils.

**VI.** On those who are found alive.

**VII.** How Christ is understood to be the judge of the living and the dead.

### Distinction XLIV.

**Chap. I.** On the age and stature of those who rise.

**II.** That whatever was of the substance and nature of the body shall rise, even if not in the same part of the body.

**III.** That[^p7-5] they shall rise without any deformity.

**IV.** Whether the bodies of the reprobate shall rise with the deformities which they had here.

**V.** That the bodies of the evil shall not be consumed, which shall then burn.

**VI.** Whether the demons shall be burned[^p7-6] by a corporeal fire.

**VII.** Whether souls without bodies feel a material fire.

**VIII.** On aborted foetuses and monsters.

### Distinction XLV.

**Chap. I.** On the diverse receptacles of souls after death.

**II.** On the suffrages for the dead.

**III.** On the offices of burial.

**IV.** On two equally good men, of whom the one has more helps after death.

**V.** By what suffrages those found at the end shall be helped.

**VI.** How the Saints and the glorified, or[^p7-7] the Angels, hear the prayers of suppliants and intercede for them.

### Distinction XLVI.

**Chap. I.** Whether a mitigation of punishment is granted to the very wicked.

**II.** On the hidden judgment of God.

**III.** On the justice and the mercy of God.

**IV.** Why certain works are said to be of God's justice, certain of his mercy or goodness.

**V.** How all the ways of the Lord are said to be mercy and truth.

### Distinction XLVII.

**Chap. I.** On the sentence of the judgment.

**II.** That the Saints shall judge, and how.

**III.** On the ranks of those who shall be at the judgment.

**IV.** On the order of the judgment and the ministry of the Angels.

**V.** Whether after the judgment the demons shall be set over men to punish them.

### Distinction XLVIII.

**Chap. I.** On the form of the judge.

**II.** What the form of a servant shall appear to be.

**III.** Why Christ is said to be about to raise up bodies according to the form of a servant.

**IV.** On the place of the judgment.

**V.** On the quality of the luminaries and of time after the judgment.

### Distinction XLIX.

**Chap. I.** On the difference of the mansions in heaven and in hell.

<!-- page 8 -->

**II.** Whether anything is there known by anyone which not all understand.

**III.** On the parity of joy.

**IV.** Whether the beatitude of the Saints is greater after the judgment.

### Distinction L.

**Chap. I.** Whether the evil shall sin in hell.

**II.** Why they are called the exterior darkness.

**III.** Whether the souls of the damned have knowledge of the things which are done here.

**IV.** On Lazarus and the rich man.

**V.** Whether the good and the evil see one another.

**VI.** On the chaos between the good and the evil.

**VII.** Whether the sight of the punishment of the wicked lessens or increases the glory of the good.

---

la: Codd. E H L *Quomodo.*

en: Codices E H L read *Quomodo.*

la: Codd. K L M O P et ed. 1 *sunt.*

en: Codices K L M O P and edition 1 read *sunt.*

la: Plures codd. omittunt hoc capitulum.

en: Very many codices omit this chapter.

la: Ita codd. E H Q et ed. 1, alii codd. addunt *et Filii* post *Patris.*

en: So codices E H Q and edition 1; the other codices add *et Filii* after *Patris.*

la: Codd. A E *dimittatur.*

en: Codices A and E read *dimittatur.*

la: Cod. D addit octavum capitulum: *Si parvulis datur in baptismo gratia, qua proficere in maiori aetate possunt.*

en: Codex D adds an eighth chapter: *Whether there is given to little ones in baptism a grace by which they can make progress at a riper age.*

la: Ita codd. D E H K L et ed. 1, alii codd. *Quid.*

en: So codices D E H K L and edition 1; the other codices read *Quid.*

la: Codd. A D K L N O P *immolatur.*

en: Codices A D K L N O P read *immolatur.*

la: Codd. B C D E K O et ed. 1 hic addunt: *Quid sit poenitere,* et tamen distinguunt seq. capitulum.

en: Codices B C D E K O and edition 1 here add: *Quid sit poenitere* — and yet they set off the following chapter as a separate one.

la: Ita codd. A B C N P et ed. 1, cod. L *aggravat,* cod. M *generat,* alii *gravant.*

en: So codices A B C N P and edition 1; codex L has *aggravat,* codex M *generat,* the others *gravant.*

la: Codd. B M N *poenitentis.*

en: Codices B M N read *poenitentis.*

la: Ita codd. C E H I K P Q, alii *De,* ed. 1 simpliciter *Quibus.*

en: So codices C E H I K P Q; the others read *De,* edition 1 simply *Quibus.*

la: Codd. A E H I O P addunt *ab aliis,* ed. 1 *aliis.*

en: Codices A E H I O P add *ab aliis,* edition 1 *aliis.*

la: Codd. C E et ed. 1 *Quando,* cod. A *Quod.*

en: Codices C and E and edition 1 read *Quando,* codex A *Quod.*

la: Ita codd. A C E H O P Q et ed. 1, alii codd. *Unde.*

en: So codices A C E H O P Q and edition 1; the other codices read *Unde.*

la: Codd. C E O *confirmatus.*

en: Codices C E O read *confirmatus.*

la: Ita cod. A et ed. 1, alii codd. *Qui.*

en: So codex A and edition 1; the other codices read *Qui.*

la: Codd., exceptis cod. H et ed. 1, omittunt *uxores.*

en: The codices, codex H and edition 1 excepted, omit *uxores.*

la: Cod. H *separetur.*

en: Codex H reads *separetur.*

la: Codd. A E H I K N O et ed. 1 *Quando.*

en: Codices A E H I K N O and edition 1 read *Quando.*

la: Codd. B D H I L *Anglos.*

en: Codices B D H I L read *Anglos.*

la: Codd. A C N O et ed. 1 *unam.*

en: Codices A C N O and edition 1 read *unam.*

la: Cod. E addit *Sancti.*

en: Codex E adds *Sancti.*

la: Codd. A B C E H K (N primitus) O Q et ed. 1 *cremantur.*

en: Codices A B C E H K (N in its first hand) O Q and edition 1 read *cremantur.*

la: Ita codd. A E H L, alii *et.*

en: So codices A E H L; the others read *et.* ---

translators_notes:
**Provenance.** Latin re-set column-by-column from 450 dpi PDF bands of printed pp. 4–8 (PDF 24–28;
offset `pdf = printed + 20`). The IA djvu OCR (`bonaventure_vol4_raw.txt` L1172–1531) served as a
cross-check only: it interleaves the two columns, mangles every distinction rubric (`DlSTINXTlO`,
`DISTlNCTIO`) and drops or garbles the superscript anchors — `Quo '`, `sint '`, `dimittilur ^`.
Every chapter title and every apparatus entry below was read on the bands.

**Reading order.** The table runs **left column, then right column, on each leaf**, the distinctions
in sequence across the two: p. 4 L = d. I – d. IV c. I · p. 4 R = d. IV c. II – d. VIII c. II ·
p. 5 L = d. VIII c. III – d. XV c. VII · p. 5 R = dd. XVI – XXI c. VII · p. 6 L = d. XXI c. VIII –
d. XXVII c. V · p. 6 R = d. XXVII c. VI – d. XXXV c. III · p. 7 L = d. XXXV c. IV – d. XLIII c. I ·
p. 7 R = d. XLIII c. II – d. XLIX c. I · p. 8 L = d. XLIX c. II – d. L c. II · p. 8 R = d. L
cc. III–VII.

**Count.** **50 distinctions, 288 chapters**, both languages identical in structure. The chapter
numerals are Quaracchi's own and are preserved verbatim, the printed `Cap.` label standing at the
head of each distinction and bare numerals thereafter.

**★★ BOOK IV PRINTS NO `EXPLICIUNT` LINE, AND THE SPAN WAS CLOSED ON THE NEXT HEADING INSTEAD.**
Book II's table ends on `EXPLICIUNT CAPITULA SECUNDI LIBRI.` (p. 11), and a reader who expects the
same formula here will hunt for a line that does not exist: the last entry, d. L c. VII, simply
stops part-way down p. 8's right column, and the far end is fixed positively by the full-measure
`DISTINCTIO I. / Pars I.` display heading below it on the same leaf. **The closing formula is not a
constant of the edition; close the span on what is printed.**

**★★ THE TABLE OWNS 25 ENTRIES AND NOT ONE OF THEM IS ON p. 8.** p. 4 nn. 1–7 · p. 5 nn. 1–3 ·
p. 6 nn. 1–8 · p. 7 nn. 1–7. **p. 8's register (nn. 1–9) belongs entirely to the body of Distinctio I**
— it opens `Cfr. Luc. 10, 30`, answering to *adhibuit¹* in the Prooemium of `bon-sent-IV-d1-p1-a1-q1`,
and its four leaf-head table entries carry **no anchor of any kind.** The split was read on the band
in printed order, not inferred from the page.

**★ AND THAT SAME READING IS WHAT MADE THIS CHUNK.** The frozen test — *a capitula table is
transmitted text when it carries apparatus ON the table* — is satisfied on four of the five leaves:
the entries record variant chapter wordings (*Quomodo* for *Quo,* *Quando* for *Unde*), a chapter
that most codices omit (p. 4 n. 3), and in cod. D **a whole eighth capitulum that Quaracchi's text
does not have** (p. 4 n. 6). These notes are about the transmission of the list itself.

**★★ THE LIST AND THE MASTER'S TEXT DISAGREE ON THE ORDER OF TWO MINOR ORDERS, AND BOTH ARE LEFT
STANDING.** d. XXIV here reads **V. De lectoribus · VI. De ostiariis**; the body's own chapter
headings in `bon-sent-IV-d24-p1-littera` run **V. On doorkeepers · VI. On lectors.** Quaracchi prints
both and notes neither. Transcribed as printed in each place; **do not harmonise them.** (Its c. XVII
differs too: the list has the bare *De ordine episcoporum,* the littera the fuller heading.)

**★ d. XXIX HAS EXACTLY ONE CHAPTER.** p. 6's right column gives `DISTINCTIO XXIX. Cap. I. Quod non
est consensus legitimus, ubi est coactio.` and passes straight to `DISTINCTIO XXX.` A reader checking
column continuity would suspect a dropped line; the table is right. Book II's d. IV was the same
shape, and the same warning was recorded there.

**Gutters: measured per leaf from the printed divider rule, and the volume default is useless here.**
`colcrop.py`'s vol4 constant is 1660 and CLAUDE.md's vol4 note gives x≈1880; **both truncate a column
on every leaf of this table.** Measured on the direct ink profile over the table rows:
**p. 4 = 1973 · p. 5 = 1709 · p. 6 = 1968 · p. 7 = 1708 · p. 8 = 1973.** The odd/even split is
≈1708 / ≈1970 and is large and real. ⚠ **The window consensus is not what settled these** — on
p. 4 the fifteen windows spread 1884–1970 and on p. 7 1710–1798, exactly the ragged-table failure
frozen at `bon-sent-II-capitula`: a chapter list's short entries leave the left column's own white
space wide enough to be mistaken for the gutter. What settled each leaf is **the printed rule in the
direct per-column profile** — a narrow high-peak ink island (p. 5's peak is 3941) between two low-ink
runs. ⚠ pp. 4 and 8 are **stacked-region leaves** (p. 4: display heading, full-measure littera, table,
register; p. 8: table, then `DISTINCTIO I.` and the body's own two columns) and were profiled over
the table rows only, per the frozen Vol V rule.

**⛔ THE THREE GUARD-RAIL AUDITS CANNOT SEE THIS CHUNK** — they select on the filename regex
`bon-sent-IV-d(\d+)-`, which a capitula at distinctio 0 never matches, and all three print a clean
verdict on **0 chunks audited.** Verified instead by: eyes-on 450 dpi column bands for all five
leaves and all four footer registers; marker pairing (25 definitions, 25 anchors in each body);
structural parity (288 chapter lines and 50 distinction rubrics in each language, counted);
`build-content.mjs`; `build-citations.py`; `polish-style-scan.py`.

**Register.** The chapter titles are Lombard's, in the terse table-of-contents style, and are
rendered literally rather than smoothed: *De…* → "On…" (Book IV's own body chunks use "On", where
Book II's capitula used "Of" — the books are internally consistent, not consistent with each other),
*Quod…* → "That…", *Si…* / *An…* / *Utrum…* → "Whether…", *Quid sit…* → "What … is". Fixed choices
carried from the Book IV body: *Sacramentum* → "Sacrament", *res* → "reality", *poenitentia* →
"penance" (never "repentance"), *eleemosyna* → "alms / almsgiving", *ostiarius* → "doorkeeper",
*lector* → "lector", *acolytus* → "acolyte", *vates* → "seer (*vates*)", *cantor* → "cantor",
*commater* → "co-mother", *compaternitas* → "compaternity", *cognatio spiritualis* → "spiritual
kinship", *chaos* → "chaos" (left untranslated, as the body has it). ⚠ *stuprum* is glossed
(*defilement (*stuprum*)*) because English has no single word that keeps it distinct from
*fornicatio* and *adulterium,* which the same distinction defines alongside it.

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


site: bonaventure

collection: Book IV: On the Sacraments

title: Dist. 1

title_alt: Distinctio I — textus Magistri Sententiarum

title_alt: Distinction I — text of the Master of the Sentences

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
### DISTINCTIO I.

#### Pars I.

### Cap. I. *De Sacramentis.*

Samaritanus enim, vulnerato appropians, curationi eius Sacramentorum alligamenta adhibuit[^1], quia contra peccati originalis et actualis vulnera Sacramentorum remedia Deus instituit. De quibus quatuor primo consideranda occurrunt: quid sit Sacramentum; quare institutum; in quibus consistat et conficiatur; et quae sit distantia inter Sacramenta veteris et novae legis.

### Cap. II. *Quid sit Sacramentum.*

«Sacramentum est sacrae rei signum[^2]». Dicitur tamen sacramentum etiam *sacrum secretum*, sicut dicitur sacramentum divinitatis, ut sacramentum sit sacrum signans et sacrum signatum; sed nunc agitur de sacramento secundum quod est signum. — Item «Sacramentum est invisibilis gratiae visibilis forma».

### Cap. III. *Quid sit signum.*

«Signum vero est res praeter speciem, quam ingerit sensibus, aliud aliquid ex se faciens in cogitationem venire[^3]».

### Cap. IV. *Quo differant signum et Sacramentum.*

«Signorum vero alia sunt *naturalia*, ut fumus significans ignem; alia *data*[^4]»; et eorum quae data sunt, quaedam sunt Sacramenta, quaedam non. Omne enim Sacramentum est signum, sed non e converso.

Sacramentum eius rei similitudinem gerit, cuius signum est. «Si enim Sacramenta non haberent similitudinem rerum, quarum Sacramenta sunt, *proprie* Sacramenta non dicerentur». Sacramentum enim proprie dicitur quod ita signum est gratiae Dei et invisibilis gratiae forma, ut ipsius imaginem gerat et causa existat. Non igitur significandi tantum gratia Sacramenta instituta sunt, sed etiam sanctificandi. Quae enim significandi gratia tantum instituta sunt, solum signa sunt, et non Sacramenta; sicut fuerunt sacrificia carnalia et observantiae caerimoniales veteris legis, quae nunquam poterant iustos facere offerentes; quia, ut ait Apostolus[^5], *sanguis hircorum et taurorum et cinis vitulae aspersus inquinatos sanctificabat ad emundationem carnis*, non animae. Nam inquinatio illa erat contactus mortui. Unde Augustinus[^6]: «Nihil aliud intelligo inquinationem, quam Lex mundat, nisi contactum mortui hominis, quem qui tetigerat *immundus erat septem diebus*; sed purificabatur secundum Legem die tertio et septimo, et *mundus erat*», ut iam intraret templum. Mundabant etiam interdum a corporali lepra illa legalia; sed nunquam ex operibus Legis aliquis iustificatus est, ut ait Apostolus[^7], etiam si in fide et caritate fierent. Quare? quia imposuit ea Deus in servitutem, non in iustificationem, et ut *figura futuri* essent, volens, ea sibi ipsi potius offerri quam idolis. Illa ergo *signa* erant, sed tamen et *Sacramenta*, licet minus proprie, in Scripturis saepe vocantur, quia signa erant rei sacrae, quam utique non praestabant. Illa autem Apostolus[^8] *opera Legis* dicit, quae tantum significandi gratia, vel in onus instituta sunt.

### Cap. V. *Quare instituta sint Sacramenta.*

Triplici autem ex causa Sacramenta instituta sunt: propter humiliationem, eruditionem, exercitationem. Propter humiliationem quidem, ut dum homo in sen<!-- page 9 -->sibilibus rebus, quae natura infra ipsum sunt, ex praecepto Creatoris se reverendo subiicit, ex hac humilitate et obedientia Deo magis placeat et apud eum mereatur, cuius imperio salutem quaerit in interioribus se, etsi non ab illis, sed per illa a Deo. — Propter eruditionem etiam instituta sunt, ut per id quod foris in specie visibili cernitur, ad invisibilem virtutem, quae intus est, agnoscendam[^1b] mens erudiatur. Homo enim, qui ante peccatum sine medio Deum videbat, per peccatum adeo hebuit, ut nequeat divina capere, nisi humanis exercitatus. — Propter *exercitationem* similiter instituta sunt: quia, cum homo otiosus esse non possit, proponitur ei utilis et salubris exercitatio in Sacramentis, qua vanam et noxiam declinet occupationem. Non enim facile capitur a tentatore, qui bono vacat exercitio; unde Hieronymus[^2b] monet: «Semper aliquid operis facito, ut te occupatum diabolus inveniat». «Sunt autem exercitationum tres species: una ad aedificationem animae pertinet, altera ad corporis fomentum, alia ad utriusque subversionem». — Cum igitur absque Sacramentis, quibus non alligavit potentiam suam Deus, homini gratiam donare posset, praedictis de causis Sacramenta instituit. «Duo autem sunt, in quibus Sacramentum consistit, scilicet *verba* et *res*: verba, ut invocatio Trinitatis; res, ut aqua, oleum et huiusmodi».

### Cap. VI. *De differentia Sacramentorum veterum et novorum.*

Iam videre restat differentiam Sacramentorum veterum et novorum, ut Sacramenta vocemus quae antiquitus res sacras signabant, ut sacrificia et oblationes et huiusmodi. Eorum autem differentiam breviter Augustinus[^3b] assignat dicens, «quia illa promittebant tantum et significabant, haec autem dant salutem».

#### Pars II.

### Cap. VII. *De circumcisione.*

Fuit tamen inter illa Sacramenta Sacramentum quoddam, scilicet circumcisionis, idem conferens remedium contra peccatum quod nunc baptismus. Unde Augustinus[^1c]: «Ex quo instituta est circumcisio in populo Dei, quae erat tunc *signaculum iustitiae fidei*, ad purgationem valebat magnis et parvulis originalis veterisque peccati; sicut baptismus ex illo valere coepit ad innovationem hominis, ex quo institutus est». Item Beda[^2c]: «Idem salutiferae curationis auxilium circumcisio in Lege contra originalis peccati vulnus agebat, quod baptismus agere revelatae gratiae tempore consuevit, excepto quod ianuam regni caelestis nondum intrare poterant; tamen in sinu Abrahae post mortem beata requie consolati, supernae pacis ingressum spe felici exspectabant». His aperte traditur, per circumcisionem, ex quo instituta fuit, remissionem peccati originalis et actualis parvulis et maioribus a Deo praestitam, sicut nunc per baptismum datur.

### Cap. VIII. *Quod remedium illi habuerunt, qui fuerunt ante circumcisionem.*

Quaeritur autem de viris, qui fuerunt ante circumcisionem, et de feminis, quae fuerunt ante et post, quod remedium contra peccatum habuerint. — Quidam dicunt, sacrificia et oblationes eis valuisse ad remissionem peccati. Sed melius est dicere, illos qui de Abraham prodierunt, per circumcisionem iustificatos, mulieres vero per fidem et operationem bonam vel suam, si adultae erant, vel parentum, si parvulae; eos vero qui fuerunt ante circumcisionem parvulos in fide parentum, parentes vero per virtutem sacrificiorum, scilicet quam intelligebant spiritualiter in illis sacrificiis, iustificatos. Unde Gregorius[^3c]: «Quod apud nos valet aqua baptismi, hoc egit apud veteres vel pro parvulis sola fides, vel pro maioribus virtus sacrificii, vel pro his qui ex Abrahae stirpe prodierunt, mysterium circumcisionis».

### Cap. IX. *De institutione circumcisionis et causa.*

Hic dicendum est, in quo instituta fuerit circumcisio; et quare; et cur mutata per baptismum. — Abraham primus mandatum circumcisionis habuit[^4c] ad probationem obedientiae; nec ei soli praecepta fuit circumcisio, sed et semini eius, id est omnibus Hebraeis; quae fiebat secundum Legem octava die lapideo cultro in carne praeputii. — Data autem fuit circumcisio pluribus de causis, scilicet ut per obedientiam mandati Abraham placeret Deo, cui per praevaricationem Adam displicuerat. Data etiam fuit in signum magnae fidei Abrahae, qui credidit, se habiturum filium, in quo fieret benedictio omnium. Deinde, ut hoc signo a ceteris nationibus discerneretur populus ille. In carne vero praeputii ideo iussa est fieri circumcisio, quia in remedium instituta est originalis peccati, quod a pa<!-- page 10 -->rentibus trahimus per concupiscentiam, quae in parte illa magis dominatur. Et quia in parte illa culpam inobedientiae primus homo sensit, decuit, ut ibi signum obedientiae acciperet.

Fiebat autem octavo die petrino cultro, quia et in resurrectione communi octava aetate futura per petram Christum omnis ab electis abscindetur corruptio, et per Christi resurrectionem octava die factam circumciditur a peccatis anima cuiusque in eum credentis. «Duae igitur res sunt illius Sacramenti[^1d]».

Ideo autem mutata est circumcisio per baptismum, quia Sacramentum baptismi et communius est et perfectius, quia pleniori gratia accumulatum. Ibi enim peccata solum dimittebantur, sed nec gratia ad bene operandum adiutrix nec virtutum possessio vel augmentum ibi praestabatur, ut in baptismo, ubi non modo abolentur peccata, sed etiam gratia adiutrix confertur, et virtutes augentur. Unde *aqua refectionis* dicitur, quae[^2d] aridos fecundat et iam fructificantes ampliori ubertate donat; quia, quantumcumque per fidem et caritatem ante habitam aliquis iustus ad baptismum accedit, uberiorem ibi recipit gratiam, sed non ita in circumcisione. Unde Abrahae per fidem iam iustificato signaculum tantum fuit, nihil ei intus contulit.

### Cap. X. *De parvulis defunctis ante diem octavum, quo fiebat circumcisio.*

Si vero quaeritur de parvulis, qui ante diem octavum moriebantur, antequam fiebat circumcisio ex Lege, utrum salvarentur, vel non; idem potest responderi, quod sentitur de parvulis ante baptismum defunctis, quos perire constat. Unde Beda[^3d]: «Qui nunc per Evangelium terribiliter et salubriter clamat: *Nisi quis renatus fuerit ex aqua et Spiritu sancto, non intrabit in regnum Dei*; ipse dudum clamat per suam Legem: *Anima, cuius praeputii caro circumcisa non fuerit, peribit de populo suo, quia pactum meum irritum fecit*. Forte tamen sub Lege, ingruente necessitate mortis, ante octavum diem circumcidebant sine peccato filios, sicut modo in Ecclesia fit de baptismo».

---

english:
### DISTINCTION I.

#### Part I.

### Chap. I. *On the Sacraments.*

For the Samaritan, drawing near to the wounded man, applied the bandages of the Sacraments for his healing[^1], because against the wounds of original and actual sin God instituted the remedies of the Sacraments. Concerning which four things first occur to be considered: what a Sacrament is; why it was instituted; in what it consists and is effected; and what is the distance between the Sacraments of the old and of the new law.

### Chap. II. *What a Sacrament is.*

«A Sacrament is the sign of a sacred thing[^2]». Yet a sacrament is also called a *sacred secret*, as the sacrament of the divinity is spoken of, so that a sacrament is a sacred thing signifying and a sacred thing signified; but now the discussion is of a sacrament according as it is a sign. — Likewise: «A Sacrament is the visible form of invisible grace».

### Chap. III. *What a sign is.*

«A sign is a thing which, beyond the appearance it presents to the senses, of itself causes something else to come into thought[^3]».

### Chap. IV. *How a sign and a Sacrament differ.*

«Of signs, some are *natural*, as smoke signifying fire; others *given*[^4]»; and of those which are given, some are Sacraments, some are not. For every Sacrament is a sign, but not conversely.

A Sacrament bears the likeness of the thing of which it is the sign. «For if the Sacraments did not bear the likeness of the things of which they are Sacraments, they would not *properly* be called Sacraments». For a Sacrament is properly so called which is in such a way the sign of the grace of God and the form of invisible grace, that it bears its image and exists as its cause. Therefore the Sacraments were not instituted only for the sake of signifying, but also for the sake of sanctifying. For those things which were instituted only for the sake of signifying are signs only, and not Sacraments; as were the carnal sacrifices and the ceremonial observances of the old law, which could never make those who offered them just; because, as the Apostle says[^5], *the blood of goats and of bulls, and the ashes of a heifer being sprinkled, sanctified the defiled, unto the cleansing of the flesh*, not of the soul. For that defilement was the touching of a dead body. Hence Augustine[^6]: «I understand the defilement, which the Law cleanses, to be nothing other than the touching of a dead man, which whoever had touched *was unclean for seven days*; but he was purified according to the Law on the third and the seventh day, and *was clean*», so that he might now enter the temple. Those legal things also cleansed at times from bodily leprosy; but no one was ever justified by the works of the Law, as the Apostle says[^7], even if they were done in faith and charity. Why? because God imposed them for servitude, not for justification, and that they might be *a figure of what was to come*, willing that they be offered to himself rather than to idols. Therefore they were *signs*, but yet they are often called also *Sacraments* in the Scriptures, though less properly, because they were signs of a sacred thing, which they assuredly did not bestow. But the Apostle[^8] calls them *works of the Law*, which were instituted only for the sake of signifying, or as a burden.

### Chap. V. *Why the Sacraments were instituted.*

For a threefold cause the Sacraments were instituted: for the sake of humbling, of instructing, of exercising. For the sake of humbling, indeed, so that while man, by the precept of the Creator, reverently subjects himself in sen<!-- page 9 -->sible things, which by nature are below him, by this humility and obedience he may please God more and merit before him, by whose command he seeks salvation in the things within himself, though not from them, but through them from God. — For the sake of instruction also they were instituted, so that through that which is outwardly seen in a visible appearance, the mind may be instructed to recognize the invisible power which is within[^1b]. For man, who before sin saw God without a mean, by sin grew so dull that he cannot grasp divine things, unless he is exercised through human ones. — For the sake of *exercise* likewise they were instituted: because, since man cannot be idle, there is set before him a useful and salutary exercise in the Sacraments, by which he may avoid vain and harmful occupation. For he is not easily taken by the tempter who is free for good exercise; whence Jerome[^2b] admonishes: «Always be doing some work, so that the devil may find you occupied». «Now there are three kinds of exercises: one pertains to the building-up of the soul, another to the nourishing of the body, another to the overthrow of both». — Since therefore God could give grace to man without the Sacraments, to which he has not bound his power, he instituted the Sacraments for the aforesaid causes. «Now there are two things in which a Sacrament consists, namely *words* and *things*: words, as the invocation of the Trinity; things, as water, oil, and the like».

### Chap. VI. *On the difference between the old and the new Sacraments.*

It now remains to see the difference between the old and the new Sacraments, so that we may call Sacraments those which of old signified sacred things, as sacrifices and oblations and the like. But Augustine[^3b] briefly assigns their difference, saying that «those only promised and signified, but these give salvation».

#### Part II.

### Chap. VII. *On circumcision.*

There was, however, among those Sacraments a certain Sacrament, namely of circumcision, conferring the same remedy against sin that baptism now does. Hence Augustine[^1c]: «From the time when circumcision was instituted among the people of God, which was then the *seal of the justice of faith*, it availed for the great and for little ones for the purgation of original and old sin; just as baptism began to avail for the renewal of man from the time it was instituted». Likewise Bede[^2c]: «Circumcision in the Law wrought the same aid of saving healing against the wound of original sin that baptism has been wont to work in the time of revealed grace, except that they could not yet enter the door of the heavenly kingdom; yet, consoled in the bosom of Abraham after death in blessed rest, they awaited with happy hope the entrance of the supernal peace». By these things it is plainly handed down that, through circumcision, from the time it was instituted, the remission of original and actual sin was granted by God to little ones and to the greater, just as now it is given through baptism.

### Chap. VIII. *What remedy those had who were before circumcision.*

But it is asked concerning the men who were before circumcision, and concerning the women who were before and after, what remedy against sin they had. — Some say that sacrifices and oblations availed them for the remission of sin. But it is better to say that those who came from Abraham were justified through circumcision, but the women through faith and good work, either their own, if they were adult, or their parents', if they were little ones; and that those who were little ones before circumcision were justified in the faith of their parents, but the parents through the power of the sacrifices, namely which they understood spiritually in those sacrifices. Hence Gregory[^3c]: «What the water of baptism avails among us, this among the ancients was effected either for little ones by faith alone, or for the greater by the power of sacrifice, or for those who came from the stock of Abraham by the mystery of circumcision».

### Chap. IX. *On the institution of circumcision and its cause.*

Here it must be said in what circumcision was instituted; and why; and why it was changed through baptism. — Abraham first received the command of circumcision[^4c] for the proof of obedience; nor was circumcision commanded to him alone, but also to his seed, that is, to all the Hebrews; which was done according to the Law on the eighth day with a stone knife in the flesh of the foreskin. — Now circumcision was given for several causes, namely that by obedience to the command Abraham might please God, whom Adam by transgression had displeased. It was given also as a sign of the great faith of Abraham, who believed that he would have a son, in whom the blessing of all would come to pass. Then, that by this sign that people might be distinguished from the other nations. But in the flesh of the foreskin circumcision was ordered to be made, because it was instituted as a remedy for original sin, which we draw from our pa<!-- page 10 -->rents through concupiscence, which dominates more in that part. And because in that part the first man felt the fault of disobedience, it was fitting that there he should receive the sign of obedience.

Now it was done on the eighth day with a stone knife, because both in the common resurrection, which is to come in the eighth age, through the rock which is Christ all corruption shall be cut off from the elect, and through Christ's resurrection, accomplished on the eighth day, the soul of each one believing in him is circumcised from sins. «There are therefore two things of that Sacrament[^1d]».

But circumcision was changed through baptism because the Sacrament of baptism is both more common and more perfect, since it is heaped up with fuller grace. For there sins only were remitted, but neither grace as a helper for working well nor the possession or increase of virtues was bestowed there, as in baptism, where not only are sins abolished, but also helping grace is conferred, and the virtues are increased. Hence it is called *the water of refreshment*, which[^2d] makes the dry fruitful and bestows on those already bearing fruit a greater abundance; because, however much anyone just by faith and charity previously had approaches to baptism, he there receives a more abundant grace, but not so in circumcision. Hence to Abraham, already justified through faith, it was only a seal, and bestowed nothing within him.

### Chap. X. *On little ones who died before the eighth day, on which circumcision was done.*

But if it is asked concerning little ones who died before the eighth day, before circumcision was done according to the Law, whether they were saved, or not; the same can be answered that is held concerning little ones who died before baptism, who, it is agreed, perish. Hence Bede[^3d]: «He who now through the Gospel terribly and salutarily cries out: *Unless one is born again of water and the Holy Spirit, he shall not enter into the kingdom of God*; the same long ago cried out through his Law: *The soul whose flesh of the foreskin shall not have been circumcised shall perish from his people, because he has made my covenant void*. Yet perhaps under the Law, when the necessity of death pressed in, they circumcised their sons before the eighth day without sin, as now in the Church it is done concerning baptism».

---

la: August., X. *de Civ. Dei* c. 5, et II. *contra Adversar. Legis et Prophet.* c. 9. n. 34. — Paulo inferius post *sicut* Vat. et plurimae edd. omittunt *dicitur*, refragantibus codd.

en: Augustine, *On the City of God* bk. X, c. 5, and *Against the Adversary of the Law and the Prophets* bk. II, c. 9, n. 34. — A little below, after *just as* (*sicut*), the Vatican edition and most editions omit *dicitur*, against the codices.

la: August., III. *Quaestion. in Pentateuch.* q. 84.

en: Augustine, *Questions on the Pentateuch* bk. III, q. 84.

la: August., II. *de Doctr. christ.* c. 1. n. 1; in quo textu cod. C et edd., excepta 6, habent *cognitionem* pro *cogitationem*, refragante etiam originali.

en: Augustine, *On Christian Doctrine* bk. II, c. 1, n. 1; in which text codex C and the editions, except the sixth, have *cognitionem* (knowledge) for *cogitationem* (thought), the original also opposing.

la: Hebr. 9, 13; superius de sacrificiis et caerimoniis cfr. Levit. 16, 13.

en: Hebrews 9:13; above, concerning the sacrifices and ceremonies, cf. Leviticus 16:13.

la: Libr. IV. *Quaestion. in Pentateuch.* q. 33 n. 10. (secundum sensum), ubi respicitur Num. 19, 11. — Ibi ante *mundus* codd. C D et plurimae edd. addunt *ita*.

en: *Questions on the Pentateuch* bk. IV, q. 33, n. 10 (according to the sense), where Numbers 19:11 is regarded. — There, before *mundus* (clean), codices C, D and most editions add *ita*.

la: Hom. 3, 20; Gal. 2, 16. Deinde respicitur Rom. 6, 14: *Adae, qui est forma futuri.*

en: [Rom.] 3:20; Gal. 2:16. Then Romans 6:14 is regarded: *of Adam, who is a figure of him who was to come.*

la: Loc. cit. et Act. 13, 10, ubi dicitur: *Quid tentatis Deum imponere iugum... quod neque patres nostri neque nos portare potuimus.*

en: Loc. cit. and Acts 13:10 [recte 15:10], where it is said: *Why tempt you God to put a yoke... which neither our fathers nor we have been able to bear.*

la: Cod. C et plures edd. *cognoscendam.* Deinde pro *adeo hebuit, ut nequeat* edd., excepta 1, legunt *a Deo habuit, ut nequaquam* (aliquae *nequeat*), refragantibus codd.

en: Codex C and several editions read *cognoscendam* (to be known). Then, for *adeo hebuit, ut nequeat* the editions, except the first, read *a Deo habuit, ut nequaquam* (some *nequeat*), against the codices.

la: *Epist.* 125. (alias 4.) *ad Rustic.* n. 11. — Quae in hoc cap. praecedunt et duo loci sequentes sumta sunt ex Hugone, *Sum. Sent.* tr. 4. c. 1. et I. *de Sacram.* p. IX. c. 3.

en: *Letter* 125 (otherwise 4), *to Rusticus*, n. 11. — What precedes in this chapter and the two following passages are taken from Hugh [of St. Victor], *Summa Sententiarum* tr. 4, c. 1, and *On the Sacraments* bk. I, pt. IX, c. 3.

la: *Enarrat. in Ps.* 73. n. 2.

en: *Exposition on Psalm 73*, n. 2.

la: Libr. II. *de Nuptiis et concupisc.* c. 11. n. 24; et Gratian., C. *Ex quo* (7.), de Consecrat. dist. 4. Respicitur Rom. 4, 25.

en: [Augustine,] *On Marriage and Concupiscence* bk. II, c. 11, n. 24; and Gratian, canon *Ex quo* (7), *de Consecratione* dist. 4. Romans 4:25 is regarded.

la: Homil. 10 (super Luc. 2.) *in Circumcis. Domini.*

en: Homily 10 (on Luke 2) *on the Circumcision of the Lord.*

la: Libr. IV. *Moral.* c. 3. in praefat.; et Gratian., C. *Quod autem* (5.), de Consecrat. dist. 4.

en: [Gregory,] *Morals* bk. IV, c. 3, in the preface; and Gratian, canon *Quod autem* (5), *de Consecratione* dist. 4.

la: Cfr. Gen. 17, 10 seq.; deinde Ios. 5, 2, de quibus agitur etiam infra. — Totum hoc cap. sumtum est ex *Glossa* ad Rom. 4, 10; Gen. 17, 10, et Ioan. 7, 22.

en: Cf. Genesis 17:10ff.; then Joshua 5:2, which are also treated below. — This whole chapter is taken from the *Gloss* on Romans 4:10; Genesis 17:10, and John 7:22.

la: [Marker in the Master's text on printed p.10, Cap. IX; the Quaracchi page-footer here is entirely *Notae ad Commentarium* (Bonaventure's notes), so no editorial apparatus for this littera marker is printed on p.10.]

en: [Source not given in the printed page-footer — see Notes.]

la: [Marker in the Master's text on printed p.10, Cap. IX; cf. Ps. 22 (23), 2, *aquam refectionis*. No editorial page-footer note printed on p.10 — see Notes.]

en: [Cf. Psalm 22 (23):2, *the water of refreshment*. No editorial page-footer note printed on p.10 — see Notes.]

la: [Marker in the Master's text on printed p.10, Cap. X; Beda, cf. John 3:5 and Gen. 17:14. No editorial page-footer note printed on p.10 — see Notes.]

en: [Bede; cf. John 3:5 and Genesis 17:14. No editorial page-footer note printed on p.10 — see Notes.]

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR (`raw/bonaventure_vol4_raw.txt`, lines 1532–1749), collated column-by-column against the 450 dpi PDF column bands for printed pp. 8–10 (PDF pp. 28–30; Vol IV offset `pdf = printed + 20`) under the VOL II OVERRIDE (PDF authoritative in any cascade-shattered region; OCR base for clean running prose + footnote-marker spacing). This chunk is the Lombard *littera* of Distinction I — the Master's text, printed by Quaracchi at the top of the distinction before Bonaventure's commentary. No scholion (litterae carry none).

**Page-split map (running heads + COMMENTARIUS boundary verified eyes-on):**
- **p.8** (head "8 SENTENTIARUM LIB. IV.", running head "DISTINCTIO I."): DISTINCTIO I / Pars I heading; Cap. I–V. Footer notes 1–9 (L col 1–5, R col 6–9). Markers `[^1]`–`[^8]` fall on this page; note 9 (Acts) = `[^8]` here (Quaracchi numbers it 9 on p.8; the chunk re-uses unique markers).
- **p.9** (head "10"→ actually "DIST. I. P. II." running head, page number "9"): Cap. V tail (Dubium 8–10) + Cap. VI; Pars II heading; Cap. VII–VIII opener. Footer notes 1–7 (L col 1–4, R col 4-continuation/5/6/7); note 4 splits across the column gutter. These are the markers suffixed `b`/`c` (`[^1b]`,`[^2b]`,`[^3b]` = Cap. V/VI; `[^1c]`–`[^4c]` = Cap. VII–IX). The Cap. IX command-of-circumcision note `[^4c]` (Gen. 17) is the last note in the p.9 footer.
- **p.10** (head "10 SENTENTIARUM LIB. IV."): Cap. IX tail + Cap. X (littera ends at "…sicut modo in Ecclesia fit de baptismo».", raw L1749). Immediately below, **COMMENTARIUS IN DISTINCTIONEM I.** begins (raw L1754) → this is the next chunk, `d1-p1-divisio`. The page-10 footer is headed **"NOTAE AD COMMENTARIUM"** and contains only Bonaventure's commentary notes (1–3, = the divisio chunk's apparatus).

**`[?]` flag — page-10 littera footnotes have no printed page-footer.** The littera text on p.10 carries three footnote markers in Cap. IX–X — `[^1d]` ("Duae igitur res sunt illius Sacramenti"), `[^2d]` ("aqua refectionis … quae"), `[^3d]` (the Bede quotation in Cap. X) — but Quaracchi printed **no editorial apparatus footer for the littera on p.10**; the only footer there is "NOTAE AD COMMENTARIUM" (commentary notes), confirmed in both the OCR (no note block between raw L1749 and the COMMENTARIUS at L1754) and the 450 dpi PDF (littera text flows directly into the COMMENTARIUS title). The three markers are retained in the body for fidelity, with placeholder apparatus entries noting the absence; probable underlying references supplied tentatively (`[^2d]` Ps. 22(23):2 *aquam refectionis*; `[^3d]` Bede on John 3:5 / Gen. 17:14). **`[?]`** Resolve at the d.10 decade polish gate via 600 dpi PDF whether these are genuinely unfootnoted in the Quaracchi text or printed in a band not captured here.

**Cross-chunk hand-off forwarded to `d1-p1-divisio`:** the COMMENTARIUS begins at raw L1754 on printed p.10; the entire p.10 footer ("NOTAE AD COMMENTARIUM", notes 1–3 — Coniungenda est ista propositio…; Plurimi codd. resurgentium; Cod. Z supplet Sacramentorum) belongs to the divisio chunk, **not** to this littera. The divisio's apparatus must capture those three p.10 notes plus the p.10-footer's L-column continuation (Hugo a S. Vict. / Ita codd. / Loco supra cit. — these are also the divisio's, keyed to the DIVISIO TEXTUS markers "duas partes¹", "resurrectionis²", "novorum³").

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

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0


title: Dist. 1, Part 1, Divisio Textus

title_alt: Commentarius in Distinctionem I, Pars I — Divisio textus et Tractatio quaestionum

title_alt: Commentary on Distinction I, Part I — Division of the text and Treatment of the questions

source_text:
<!-- page 10 -->

## COMMENTARIUS IN DISTINCTIONEM I.

#### Pars I.

### *De Sacramentis in generali.*

*Samaritanus enim* etc.[^1n]

### DIVISIO TEXTUS.

Et secundum hoc liber iste habet duas partes[^1]. In prima agit de Sacramentis secundum sanitatem, quam tribuunt. In secunda agit de gloria, ad quam disponunt, infra distinctione quadragesima tertia: *Postremo de conditione resurrectionis*[^2][^2n]. Prima pars habet duas. In prima determinat de Sacramentis in generali. In secunda in speciali, infra distinctione secunda: *Iam ad Sacramenta novae legis accedamus*. Prima pars, quae continet praesentem distinctionem, habet tres partes. In prima enim ponit partem prooemialem. In secunda principalem, ibi: *Sacramentum est sacrae rei signum* etc. In tertia incidentem, ibi: *Fuit tamen inter illa Sacramenta quoddam* etc.

In parte autem prooemiali duo facit. Primo per quandam parabolam ostendit, quae sit Sacramentorum causa institutiva. Secundo dicit, quae sint generaliter de Sacramentis determinanda, ibi: *De quibus quatuor primo consideranda sunt*.

Pars vero principalis, in qua determinat de Sacramentis in generali, habet quatuor secundum illa quatuor, quae Magister praemittit determinanda. Primo enim determinat, quid sit Sacramentum. Secundo vero, quare institutum, ibi: *Triplici autem ex causa Sacramenta instituta sunt*. Tertio vero, in quibus sit institutum, ibi: *Duo autem sunt, in quibus* etc. Quarto vero novorum[^3] et veterum assignat differentiam, ibi: *Iam videre restat differentiam* etc.[^3n]

<!-- page 11 -->

### TRACTATIO QUAESTIONUM.

Ad intelligentiam eorum quae in hac prima parte determinantur, quaeritur de Sacramentis in generali.

Et primo quaeritur de Sacramentorum institutione.

Secundo de significatione.

Tertio de continentia.

Quarto de efficacia.

Quinto de differentia Sacramentorum veterum et novorum.

Sexto de gratia in eis collata.

---

english:
<!-- page 10 -->

## COMMENTARY ON DISTINCTION I.

#### Part I.

### *On the Sacraments in general.*

*For the Samaritan* etc.[^1n]

### DIVISION OF THE TEXT.

And accordingly this book has two parts[^1]. In the first it treats of the Sacraments according to the soundness which they confer. In the second it treats of the glory to which they dispose, below in the forty-third distinction: *Lastly, concerning the condition of the resurrection*[^2][^2n]. The first part has two [parts]. In the first it determines concerning the Sacraments in general. In the second, in particular, below in the second distinction: *Now let us approach the Sacraments of the new law*. The first part, which contains the present distinction, has three parts. For in the first it sets down the proemial part. In the second, the principal part, at: *A Sacrament is the sign of a sacred thing* etc. In the third, the incidental part, at: *There was, however, among those Sacraments a certain one* etc.

Now in the proemial part it does two things. First, by a certain parable it shows what is the instituting cause of the Sacraments. Second, it states what things are to be determined concerning the Sacraments in general, at: *Concerning which four things first occur to be considered*.

But the principal part, in which it determines concerning the Sacraments in general, has four [members] according to those four things which the Master sets forth to be determined. For first it determines what a Sacrament is. Second, why it was instituted, at: *For a threefold cause the Sacraments were instituted*. Third, in what it is instituted, at: *Now there are two things in which* etc. Fourth, it assigns the difference of the new[^3] and the old, at: *It now remains to see the difference* etc.[^3n]

<!-- page 11 -->

### TREATMENT OF THE QUESTIONS.

For the understanding of those things which are determined in this first part, inquiry is made concerning the Sacraments in general.

And first it is asked concerning the institution of the Sacraments.

Second, concerning their signification.

Third, concerning their content.

Fourth, concerning their efficacy.

Fifth, concerning the difference of the Sacraments of the old and of the new [law].

Sixth, concerning the grace conferred in them.

---

la: Hugo a S. Vict., *Sum. Sent.* tr. 4. c. 1; ex quo capitulo excerpsit Magister omnia quae in II. parte huius dist. habentur. Ipse Hugo hanc ultimam propositionem sumsit ex August. tr. 30. in Ioan. n. 5.

en: Hugh of St. Victor, *Summa Sententiarum* tr. 4, c. 1; from which chapter the Master excerpted all the things which are contained in Part II of this distinction. Hugh himself took this last proposition from Augustine, *Tractate* 30 *on John*, n. 5.

la: Ita codd. et ed. 1, in aliis *quia*; et mox pro *et iam* codd. AE et edd., excepta 1, *etiam*. — Hic respicitur Ps. 22, 2; cfr. ibi Glossa interlinearis.

en: So the codices and the first edition read; in others *quia*; and shortly afterward, for *et iam* codices A, E and the editions, except the first, read *etiam*. — Here Psalm 22:2 is regarded; cf. the interlinear Gloss there.

la: Loco supra cit. et etiam in *Comment. in Luc.* 2. Loci Scripturae sunt Ioan. 3, 5, deinde Gen. 17, 14. — Inferius pro *dudum clamat* plurimae edd. *dudum clamabat*, ed. 1 *clamavit*.

en: In the place cited above and also in the *Commentary on Luke* 2. The Scripture passages are John 3:5, then Genesis 17:14. — Below, for *dudum clamat* (long ago cries out) most editions read *dudum clamabat* (was crying out), the first edition *clamavit* (cried out).

la: Coniungenda est ista propositio cum fine prooemii. Cfr. supra pag. 3, nota 5. — Edd. praeter fidem codd. legunt sic: *Postquam Magister supra in tertio libro egit de reparatione per gratiam mediatoris Dei et hominum homini praestita, consequenter in hoc quarto agit de Sacramentis, quibus fragilitatis humanae peccatorum vulnera ligantur et curantur* etc.

en: This proposition is to be joined with the end of the proem. Cf. above p. 3, note 5. — The editions, against the trust of the codices, read thus: *After the Master treated above in the third book of the reparation granted to man through the grace of the mediator of God and men, consequently in this fourth book he treats of the Sacraments, by which the wounds of the sins of human frailty are bound up and healed* etc.

la: Plurimi codd. *resurgentium*.

en: Very many codices read *resurgentium* (of those rising again).

la: Cod. Z supplet *Sacramentorum*. Inferius in verbis Magistri pro *differentiam* non pauci codd. *distantiam*.

en: Codex Z supplies *Sacramentorum* (of the Sacraments). Below, in the words of the Master, for *differentiam* (difference) not a few codices read *distantiam* (distance).

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR (`raw/bonaventure_vol4_raw.txt`, lines 1754–1826), collated column-by-column against the 450 dpi PDF column bands for printed pp.10–11 (PDF pp.30–31; Vol IV offset `pdf = printed + 20`) under the VOL II OVERRIDE. This chunk is the **Pars I divisio** of Distinction I — Bonaventure's *Divisio textus* and *Tractatio quaestionum*, opening with `COMMENTARIUS IN DISTINCTIONEM I. / Pars I.` Per the locked chunking convention, the short `ARTICULUS UNICUS / QUAESTIO I` opener that follows the *Tractatio* is folded into q1 and is **not** included here. No scholion (divisio carry none).

**Page-split map (running heads verified eyes-on):**
- **p.10** (running head "10 SENTENTIARUM LIB. IV."): the littera (Cap. IX–X) fills the upper page; immediately below, **COMMENTARIUS IN DISTINCTIONEM I. / Pars I. / De Sacramentis in generali. / Samaritanus enim etc. / DIVISIO TEXTUS** begins (raw L1754). The whole *Divisio textus* (left + right columns) sits on p.10. Footer has two note-series: **left column** notes 1–3 (Hugo / Ita codd. / Loco supra cit. = [^1]–[^3]) and **right column** "NOTAE AD COMMENTARIUM" notes 1–3 (Coniungenda / Plurimi codd. resurgentium / Cod. Z supplet = [^1n]–[^3n]).
- **p.11** (running head "DIST. I. P. I. ART. UNICUS QUAEST. I. — 11", confirming p.11): the *Divisio* ends and **TRACTATIO QUAESTIONUM** opens at the top (raw L1813), listing the six questions. Then `ARTICULUS UNICUS / De Sacramentis in generali / QUAESTIO I / De Sacramentorum institutione` begins (raw L1827/L1832) → folded into the next chunk `bon-sent-IV-d1-p1-a1-q1`. p.11's footer notes belong to q1, not to this divisio.

**Hand-off picked up from `d1-p1-littera`.** The littera forwarded "the p.10 'NOTAE AD COMMENTARIUM' footer (notes 1–3) + the L-column continuation (Hugo / Ita codd. / Loco supra cit.) belong to THIS divisio chunk, keyed to its DIVISIO TEXTUS markers." Captured: the L-column notes are rendered as [^1] (*duas partes*, Hugo a S. Vict.), [^2] (*resurrectionis*, Ita codd. + Ps. 22:2), [^3] (*novorum*, Loco supra cit. + John 3:5/Gen. 17:14); the R-column NOTAE AD COMMENTARIUM as [^1n]–[^3n].

**Resolves the littera's `[?]` on its `[^2d]`/`[^3d]`.** The littera (`d1-p1-littera.md` Notes) flagged that its p.10 markers `[^2d]` (*aqua refectionis*) and `[^3d]` (Bede / John 3:5 / Gen. 17:14) appeared to have **no** printed page-footer. They are in fact printed — but in the **left-column footer of p.10's commentary section** (this chunk's [^2] cites Ps. 22:2 *aquam refectionis*; this chunk's [^3] cites John 3:5 and Gen. 17:14, and the variant *dudum clamat* of Cap. X). Quaracchi folded the littera's tail-of-p.10 textual notes into the commentary footer. **Disposition: the littera's `[^1d]/[^2d]/[^3d]` placeholder `[?]` should be retired** — their substance lives here in [^2]/[^3]. Recommend cross-referencing at the d.10 decade polish gate (a 600 dpi confirmation that no separate littera-only footer band was missed).

**Cross-chunk hand-off forwarded to `bon-sent-IV-d1-p1-a1-q1`:** the ARTICULUS UNICUS / QUAESTIO I opener (raw L1827–L1832, printed p.11) folds into q1; q1's body and its p.11 footer notes (the *Ad opposi-tum* / *Fundamenta* marginal-keyed notes 1–7 visible in the p.11 columns) belong to that chunk, not to this divisio.

**Anchor placement for `[^1n]`/`[^2n]`/`[^3n]` (2026-07-13).** These three "Notae ad Commentarium" defs were orphaned (no `[^Nn]` marker anywhere in the Latin/English body, though the sibling apparatus series `[^1]`–`[^3]` was already correctly anchored). The printed p.10 right-column footer OCR/PDF (450 dpi bands `vol4-p010-{L,R}-{0,1,2}.png`) confirms Quaracchi placed **no visible superscript marker** for this series on the page — they are genuinely unmarked general notes, so placement was done by content match against the *Divisio textus* lemmas they gloss, not by position-guessing:
- **`[^1n]`** → anchored after `*Samaritanus enim* etc.` / `*For the Samaritan* etc.` (the commentary's incipit line, immediately above DIVISIO TEXTUS). Justification: the note explicitly glosses "ista propositio" together with "fine prooemii" and quotes the alternate incipit some editions substitute for `Samaritanus enim etc.` ("Postquam Magister supra in tertio libro egit de reparatione... consequenter in hoc quarto agit de Sacramentis...") — i.e. it is a variant reading of this exact incipit sentence.
- **`[^2n]`** → anchored immediately after `[^2]` on `*Postremo de conditione resurrectionis*` / `*Lastly, concerning the condition of the resurrection*`. Justification: `[^2n]`'s content ("Plurimi codd. *resurgentium*") is a manuscript variant for the word *resurrectionis* in this exact quoted Lombard incipit — the only occurrence of that word in the chunk — split into the Notae ad Commentarium footer alongside `[^2]`'s own citation (Ps. 22:2) on the same word.
- **`[^3n]`** → anchored after `*Iam videre restat differentiam* etc.` / `*It now remains to see the difference* etc.` Justification: the note's second clause ("Inferius in verbis Magistri pro *differentiam* non pauci codd. *distantiam*") explicitly says "in verbis Magistri" (in the Master's own words) — pointing to this italicized direct quotation of Lombard's incipit, the only "words of the Master" containing *differentiam* on this page; the note's first clause (Cod. Z supplies *Sacramentorum*) is a companion variant on the same truncated quote (`... differentiam` `etc.`).

All three placements verified against 450 dpi PDF column bands (`raw/vision/vol4/p-009.png`–`p-011.png`, cropped via `tools/colcrop.py vol4 {9,10,11} 1880`); no marker was guessed by sequence position. Health check: `set(apparatus defs) == set(Latin anchors) == set(English anchors)` = `{1,2,3,1n,2n,3n}`, each exactly once per body — confirmed by manual grep after edit.


title: Dist. 1, Part 2, Divisio Textus

title_alt: Commentarius in Distinctionem I, Pars II — De circumcisione et annexis. Divisio textus.

title_alt: Commentary on Distinction I, Part II — On circumcision and related matters. Division of the text.

source_text:
<!-- page 31 -->

## COMMENTARIUS IN DISTINCTIONEM I.

### Pars II.

### *De circumcisione et annexis.*

*Fuit tamen inter illa Sacramenta Sacramentum quoddam, scilicet circumcisionis.*

TEXTUM MAGISTRI VIDE SUPRA PAG. 9.

### DIVISIO TEXTUS.

Post partem prooemialem et principalem Magister ponit hic partem incidentem; et haec pars habet ortum ex differentia praeassignata. Dixerat enim, quod Sacramenta veteris legis non efficiebant sive non praestabant gratiam iustificantem, et hoc habebat instantiam in circumcisione; ideo illam excipit et ostendit circumcisionis efficaciam. Et haec pars habet duas partes. In prima determinat circumcisionis efficaciam. In secunda determinat eius formam sive integritatem et substantiam, ibi: *Hic dicendum est, in quo instituta fuerit.*

Prima pars habet duas partes. In prima ostendit circumcisionis efficaciam. In secunda vero removet et determinat quaestionem annexam, ibi: *Quaeritur autem de viris, qui fuerunt ante* etc., ubi determinat, quod remedium fuerit contra originale ante circumcisionem.

Similiter secunda pars, in qua determinat de his quae spectant ad huius Sacramenti substantiam[^9], habet duas partes. In prima determinat sive dicit veritatem. In secunda vero removet dubitationem, ultimo capitulo: *Si vero quaeritur de parvulis.* Subdivisiones partium manifeste apparent in littera.

<!-- page 32 -->

### TRACTATIO QUAESTIONUM.

Ad intelligentiam huius partis quaeritur de duplici remedio, quod praecessit baptismum:

Et primo de illo, quod praecessit tempore legis naturalis[^1].

Secundo de illo, quod praecessit tempore legis scriptae, scilicet de circumcisione.

Quantum ad primum quaeruntur tria.

Primo quaeritur, utrum ad remedium originalis sufficeret[^2] fides informis.

Secundo, utrum parvulis et adultis sufficeret virtus solius fidei.

Tertio, utrum adultis esset necessaria virtus sacrificii.

---

english:
## COMMENTARY ON DISTINCTION I.

### Part II.

### *On circumcision and related matters.*

*There was, nevertheless, among those Sacraments a certain Sacrament, namely that of circumcision.*

FOR THE TEXT OF THE MASTER SEE ABOVE, PAGE 9.

### DIVISION OF THE TEXT.

After the prefatory and principal part, the Master here sets down an incidental part; and this part takes its rise from the difference assigned beforehand. For he had said that the Sacraments of the old law did not effect, or did not confer, justifying grace, and this met with an objection in the case of circumcision; therefore he excepts it and shows the efficacy of circumcision. And this part has two parts. In the first he determines the efficacy of circumcision. In the second he determines its form, or its integrity and substance, there: *Here it must be said in what it was instituted.*

The first part has two parts. In the first he shows the efficacy of circumcision. In the second, however, he removes and settles the annexed question, there: *But it is asked concerning the men who lived before* etc., where he determines what the remedy against original [sin] was before circumcision.

Likewise the second part, in which he determines concerning the things that pertain to the substance[^9] of this Sacrament, has two parts. In the first he determines or states the truth. In the second, however, he removes a doubt, in the last chapter: *But if it is asked concerning little children.* The subdivisions of the parts plainly appear in the text.

### TREATMENT OF THE QUESTIONS.

For the understanding of this part, inquiry is made concerning a twofold remedy that preceded baptism:

And first concerning that one which preceded in the time of the natural law[^1].

Second concerning that one which preceded in the time of the written law, namely concerning circumcision.

As to the first, three [questions] are asked.

First it is asked whether informed faith would suffice[^2] for the remedy of original [sin].

Second, whether the virtue of faith alone would suffice for little children and for adults.

Third, whether for adults the virtue of sacrifice would be necessary.

---

la: Edd. *formam et substantiam.*

en: The editions read *form and substance.*

la: Codd. R S X addunt *scilicet de fide.*

en: Codices R S X add *namely concerning faith.*

la: Edd. hic et paulo inferius *suffecerit.* Mox Vat. omittit *et adultis.*

en: The editions, here and a little below, read *would have sufficed.* Then the Vatican edition omits *and for adults.*

translators_notes:
**Provenance.** Latin re-set column-by-column from the 450 dpi PDF column bands (`/tmp/colcrop/vol4-p031-{L,R}-*`, `vol4-p032-{L,R}-*`); cross-checked against raw OCR lines 3918–3984. Printed pp. 31–32 = PDF pp. 51–52 (offset pdf = printed + 20). This is the Part II divisio chunk: the Pars II opener (`COMMENTARIUS IN DISTINCTIONEM I. / Pars II. / De circumcisione et annexis`) + DIVISIO TEXTUS + TRACTATIO QUAESTIONUM, ending just before `ARTICULUS I` (raw L3985).

**Type = divisio:** no quaestio/articulus frontmatter fields; `has_scholion: false` (a divisio carries no scholion, confirmed against the PDF — the next thing on the page is `ARTICULUS I`).

**Page-split map.**
- p.31 (PDF 51): bottom of the page. Pars II opener + DIVISIO TEXTUS body. Footer notes on p.31 run 1–9; **notes 1–8 belong to the preceding Part I dubia** (handed off from `d1-p1-dubia`) and are NOT re-claimed here. This divisio claims **only p.31 n.9** (`Edd. formam et substantiam`), anchored to `substantiam[^9]` in the DIVISIO TEXTUS.
- p.32 (PDF 52): top of the page. TRACTATIO QUAESTIONUM. Footer notes on p.32 run 1–9; this divisio claims **nn. 1–2** (the TRACTATIO markers `naturalis[^1]` and `sufficeret[^2]`). The remaining **p.32 nn. 3–9 forward to `d1-p2-a1-q1`** (they anchor in the Article I, Question I body that begins immediately below the TRACTATIO).

**Hand-off picked up:** from `d1-p1-dubia` — confirmed p.31 nn.1–8 are the dubia's; took p.31 n.9 here.

**Hand-off forwarded to `d1-p2-a1-q1`:** p.32 footer notes 3–9 (Cfr. I. Cor. 13; Glossam Bedae; Respicitur I. Cor. 13,2; Cfr. II. Sent. d.33; Libr. IV Moral.; Non pauci codd. *reputatur*; Respicitur II. Cor. 10,5). Also: the `ARTICULUS I` opener (`De remedio contra peccatum originale tempore legis naturalis` / QUAESTIO I) folds into that q1 chunk, not here.

**TRACTATIO listing check:** the TRACTATIO QUAESTIONUM lists Article I's three questions (informed faith / faith alone for children & adults / virtue of sacrifice for adults) under "Quantum ad primum quaeruntur tria" — these match `a1 q1–q3`. Article II ("De circumcisione") with its own three questions (institution / form-integrity / efficacy) is listed at its own opener at raw L4499 (`Et circa hoc quaeruntur tria`), folded into `a2-q1`, NOT in this divisio.

**[?] flags:** none. OCR garbles in the divisio body (`parlem`, `Magisler`, `efflcaciam`, `iustiQcanlem`, `circiimcisione`, `delerminat`, `Subdivisiones partium nianifeste`) are unambiguous and silently corrected against the PDF.