title: Quaest. 2, Art. 1

title_alt:
De paupertate quoad abrenuntiationem
On poverty as to renunciation

source_text:
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### Quaestio II. *De paupertate.*

Quaestio est de paupertate, et quaeruntur duo. Primo quaeritur de paupertate quantum ad abrenuntiationem. Secundo, quantum ad mendicationem.

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### Articulus I. *De paupertate quoad abrenuntiationem.*

Circa primum sic proceditur et quaeritur, utrum christianae perfectionis sit abrenuntiare omnibus, tam in communi quam in privato. Et quod sic, videtur:

1. Matthaei decimo nono[^p125-1], ubi dicitur: *Si vis perfectus esse, vade et vende omnia, quae habes, et da pauperibus, et veni sequere me;* Glossa: «Ecce, contemplativa, quae ad Evangelium pertinet». Constat, quod Dominus istum ad divitias non vocabat, et tamen renuntiare omnibus consulebat; nec ad opera manualia, immo ad contemplativam, sicut dicit Glossa: ergo etc.

2. Item, Matthaei decimo nono[^p125-2]: *Ecce, nos reliquimus omnia* etc.; Gregorius tractans illud verbum dicit: «Tanta a sequentibus dimissa sunt, quanta a non sequentibus concupisci potuerunt»: ergo perfecta imitatio totaliter exstinguit appetitum divitiarum; sed haec exstinctio potissime est in eo qui abrenuntiat omnibus: ergo etc.

3. Item, Marci decimo[^p125-3]: *Vade, vende quaecumque habes et da pauperibus;* Glossa: «Non partem, sicut Ananias»; sed qui totum dat, nihil sibi reservans, ipse potissime facit quod Dominus consulit, nihil sibi reservans, nec in communi nec in speciali; et qui hoc facit perfectissime facit: ergo etc.

4. Item, Marci duodecimo[^p125-4] dicit Dominus de vidua: *Amen dico vobis, quod haec vidua pauper plus quam omnes misit. Nam omnes ex eo quod abundabat eis miserunt; haec autem de penuria sua omnia, quae habuit, misit totum victum suum;* sed in hoc laudatur vidua paupercula: ergo qui hoc faciunt quanto perfectius agunt, tanto magis laudabiles sunt: ergo etc.

5. Item, Lucae duodecimo[^p125-5]: *Respicite corvos* etc.; Glossa: «Sancti merito avibus comparantur, qui, nihil in mundo agentes nec laborantes, sola aeterna appetunt, iam similes Angelis»; sed quanto magis haec dimittit quis, tanto magis Angelis assimilatur: ergo etc.

6. Item, Lucae decimo quarto[^p125-6] dicitur: *Nisi quis renuntiaverit omnibus, quae possidet, non potest* etc.; Glossa: «Hoc distat inter *renuntiare omnibus* et *relinquere omnia:* quia *renuntiare* convenit omnibus, qui ita licite utuntur mundanis, quae possident, ut tamen mente tendant ad aeterna; *relinquere* autem est tantummodo perfectorum, qui omnia temporalia postponunt et solis aeternis inhiant». Sed qui prorsus omnibus renuntiat in communi et in privato, ille maxime omnia postponit: ergo etc.

Item, hoc ipsum ostenditur *exemplo Christi:*

7. De quo Matthaei octavo[^p125-7]: *Vulpes foveas habent et volucres caeli nidos,* super quo Chrysostomus: «Quid pecunias exspectas sequens me congregare? Non vides, quia diversorium non est mihi tantum quantum avibus»? Ergo Christus prorsus nihil habuit: ergo etc.

8. Item, super illud Matthaei decimo septimo[^p125-8]: *Vade ad mare;* Glossa: «Dominus tantae paupertatis fuit, ut unde tributa solveret non haberet; habebat quidem Iudas communia in loculis, sed res pauperum in usus suos assumere nefas duxit, id ipsum dans exemplum nobis». Si ergo Christus tantae paupertatis fuit, quod non potuit solvere denarium; manifestum est, quod fuit in summa paupertate.

9. Item, Lucae nono[^p125-9]: *Vulpes foveas habent,* ait Glossa: «Ego tantae paupertatis sum, ut nec hospitium quidem habeam nec meo utar tecto»: ergo etc.

10. Item, Ioannis decimo quarto[^p125-10]: *Venit princeps mundi huius et in me non habet quidquam;*

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Glossa: «Noluit Dominus habere quid perderet; pauper venit, ne haberet diabolus quod auferret»: ergo si omnia temporalia possunt perdi, nihil habuit temporale.

11. Item, secundae ad Corinthios octavo[^p126-1]: *Scitis gratiam Domini nostri Iesu Christi, quoniam propter vos egenus factus est, cum esset dives, ut illius inopia* etc.: ergo qui sic abrenuntiat, ut egeat, magis se Christo conformat.

12. Item, super illud quod sequitur ibidem[^p126-2]: *In hoc consilium do;* Augustinus in originali: «Factus est egenus in tantum, ut non haberet quod habent vulpes; et in hoc consilium do, subauditur, ut eius paupertatem imitemini»; sed qui abrenuntiat omnibus eius paupertatem imitatur: ergo etc.

13. Item, super illud Iacobi[^p126-3]: *Nonne Deus elegit pauperes;* Glossa: «Pauperes elegit parentes, quorum educaretur officio»; sed parentum Christi maxima fuit indigentia, secundum illud Lucae secundo: *Pannis eum involvit et reclinavit in praesepio:* ergo Christus non tantum in se ipso paupertatem dilexit, verum etiam in aliis.

14. Item, Christus maxime fuit imitabilis secundum statum, quem habuit in cruce, secundum illud primae Petri secundo[^p126-4]: *Christus passus est pro nobis, relinquens exemplum, ut sequamini vestigia eius;* sed in cruce fuit omnino nudus; unde Hieronymus ad Hedibiam: «Vis esse perfecta et in primo stare fastigio dignitatis, fac quod fecerunt Apostoli: vende omnia, quae habes, et da pauperibus, et sequere Salvatorem, et nudam solamque crucem virtute nuda sequaris et sola»: ergo etc.

Item, hoc ipsum videtur *Sanctorum testimoniis.*

15. Ambrosius super Lucam[^p126-5]: «Qualis debeat esse qui evangelizat regnum Dei, praeceptis evangelicis designatur, ut sine virga, sine pera, sine calceamento, sine pane, sine pecunia, hoc est, subsidii saecularis adminicula non requirens, fideque tutus putet sibi, quo minus ea requirat, magis posse suppetere». Si igitur hoc attestatur perfectioni praedicatoris evangelicae perfectionis, ut nullum prorsus quaerat adminiculum saeculare; et hoc est esse in paupertate altissima: patet etc.

16. Item, in libro de Officiis[^p126-6]: «Nullum adminiculum praestant divitiae ad vitam beatam; quod evidenter Dominus demonstravit in Evangelio dicens: *Beati pauperes spiritu* etc. Itaque paupertatem, famem, dolorem, quae mala putantur, non solum impedimento non esse ad vitam beatam, sed etiam in adiumentum esse, evidentissime probatum est. Sic ergo non solum adminiculo non sunt ad vitam beatam corporis externa bona, sed etiam dispendio sunt». Sed quae non sunt adminiculo, sed dispendio, perfectum est relinquere: ergo etc.

17. Item, Hieronymus ad Heliodorum monachum[^p126-7]: «Nolo, pristinarum necessitatum recorderis; nudos amat eremus; nolo, te antiquae peregrinationis terreat difficultas. Qui in Christum credis, et eius crede sermonibus: *Quaerite primum regnum Dei, et haec omnia adiicientur vobis.* Non pera tibi sumenda est, non virga; affatim dives est qui cum Christo pauper est»: ergo omnia relinqui possunt, spe posita in solo Christo.

18. Item, Hieronymus super illud Matthaei sexto[^p126-8]: *Nonne anima plus est quam esca?* «In promissis Veritatis nemo dubitet; sit homo quod esse debet, et mox adiicientur ei omnia, propter quem facta sunt omnia». Ergo qui omnia relinquit propter Christum, confidens in promisso Christi, agit secundum perfectam fidem ipsius; hoc autem potissime facit qui omnino nihil sibi reservat, nec in communi nec in speciali: ergo etc.

19. Item, Augustinus, tractans illud Matthaei sexto[^p126-9]: *Respicite volatilia caeli:* «Sancti merito avibus comparantur, quia caelum petunt, et quia iam ita remoti sunt a mundo, ut iam in terris nihil agant, nihil laborent, sed sola contemplatione iam in caelo degunt». Si ergo haec vita altissima est, ergo spretis omnibus, totam spem vitae suae in Deo constituere est virtutis perfectae.

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20. Item, Augustinus, de Bono coniugali[^p127-1]: «Bene faciebant qui de sua substantia Christo ac discipulis eius necessaria ministrabant; sed melius, qui omnem substantiam suam dimiserunt, ut expeditiores eundem Dominum sequerentur»; sed quanto quis magis dimittit, tanto est expeditior: ergo tanto laudabilior.

21. Item, in libro de Ecclesiasticis Dogmatibus[^p127-2]: «Bonum est facultates cum dispensatione pauperibus erogare, melius, pro intentione sequendi Dominum semel donare et absolutum a sollicitudine cum Christo egere». Ergo qui magis eget et a sollicitudinibus mundi absolvitur, perfectius Christum sequitur: ergo etc.

22. Item, Gregorius, octava homilia secundae partis Ezechielis[^p127-3]: «Cum quis suum aliquid Deo vovet et aliquid non vovet, *sacrificium* est; cum vero omne quod habet, omne quod vivit, omne quod sapit omnipotenti Deo voverit, *holocaustum* est. Qui enim sibimetipsis nihil reservant, sed sensum, vitam, linguam atque substantiam, quam perceperunt, omnipotenti Deo immolant, quid isti nisi holocaustum offerunt»? Unde paulo ante dixit, quod ille holocaustum offert, qui «ea quae possidet apud semetipsum decrevit indigentibus cuncta tribuere, nihil sibimet reservare, vitam suam soli supernae gubernationi committere»; sed hoc potissime facit qui sic distribuit, quod nihil sibi reservat, nec in communi nec in speciali: ergo etc.

23. Item, Ioannes Chrysostomus in libro: Quod nemo laeditur nisi a se ipso[^p127-4]: «Quid Apostolos penuria rerum corporalium laesit? Nonne in fame et siti et nuditate degebant, et pro his clari magis et magnifici habebantur atque ingentem per hoc fiduciam quaesierunt apud Deum»? Ergo paupertas illa laudabilior, in qua maior est penuria rerum.

24. Item, Bernardus ad Henricum, Senonensem archiepiscopum[^p127-5]: «Felix, qui nihil sibi retentat ex omnibus; non habet foveam, ut vulpes, non tanquam volucres nidum, non loculos, quomodo Iudas, non domos, sicut nec Maria locum in diversorio, imitatus profecto illum qui non habebat, ubi reclinaret caput»; sed qui omnia prorsus dimittit, nihil sibi omnino, nec in communi nec in speciali, retinendo, hoc potissime facit: ergo etc.

25. Item, Prosper laudat Paulinum et Hilarium de hoc, quod facultates suas omnes pauperibus erogaverunt, licet ratione episcopalis officii ecclesiastica bona postmodum dispensaverunt, sicut habetur Causa duodecima, quaestione prima: *Expedit*[^p127-6], ubi ait sic: «Denique sanctus Paulinus ingentia praedia, quae fuerunt sua, pauperibus erogavit». Et infra: «Quid sanctus Hilarius? Nonne et ipse omnia sua aut pauperibus reliquit, aut vendita omnia pauperibus erogavit»? Laudantur hi et laudabiles sunt, quia omnia sua propter Christum contempserunt et pauperibus erogaverunt; sed hoc potissime faciunt qui nec in communi nec in speciali sibi aliquid retinent: ergo tales maxime accedunt ad culmen perfectionis evangelicae.

Item, hoc ipsum ostenditur *ratione.*

26. Duplex est civitas, scilicet Dei et diaboli, Ierusalem et Babylon, quae oppositionem habent et in se ipsis et in suis fundamentis; sed fundamentum civitatis Babylonis, ut dicit Augustinus[^p127-7], est cupiditas: ergo quanto magis quis recedit a cupiditate, tanto magis recedit de diaboli civitate. Sed paupertas, in qua quis in communi et in speciali prorsus omnibus abrenuntiat tam effectu quam affectu, ipsa est, quae maxime elongat ab avaritia: ergo etc.

27. Item, divitiae sunt incentivum cupiditatis, quia difficile est eas habere et non amare[^p127-8]; sed quanto quis magis se elongat ab incentivo peccati, tanto perfectius agit; hoc autem facit qui in communi et in speciali omnibus abrenuntiat: ergo etc.

28. Item, triplex est consilium: paupertatis, obedientiae et castitatis; sed quanto quis generalius et universalius obedit, tanto perfectius agit[^p127-9], similiter et de consilio castitatis: ergo pari ratione verum erit et de consilio paupertatis. — *Si dicas,* quod non est simile, quia divitiae sunt de necessitate vi-

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tae; hoc nihil est, cum multi, qui nihil prorsus habent proprietatis, vivere possunt.

29. Item, perfectior est paupertas, quam perfectior concomitatur obedientia; sed qui habent proprium in communi ab illo per obedientiam non possunt excludi nisi ratione peccati; qui autem nihil prorsus habent obedire tenentur ubique terrarum: si ergo perfectio evangelica maxime consistit in perfectione obedientiae, universaliter omnibus abrenuntiare, nihil prorsus reservando, ad culmen facit perfectionis evangelicae.

30. Item, contemptus praesentis saeculi est laudabilis; haec est per se vera[^p128-1]: ergo maior contemptus magis laudabilis, et maximus contemptus maxime laudabilis; sed maxime contemnit praesens saeculum qui abrenuntiat omnibus in communi et in speciali: ergo talis perfectissime agit.

31. Item, paupertas alta est laudabilis; haec est per se vera: ergo altior est laudabilior, et altissima laudabilissima; sed huiusmodi est quae nec in communi nec in speciali aliquam proprietatem sibi reservat: ergo etc.

32. Item, tanto via rectior, quanto eius medium conformius est extremis; sed summa paupertas est tam in principio vitae quam in termino[^p128-2]: ergo si in medio omnia abdicentur, via rectissima proceditur. Sed quanto via rectior, tanto perfectior est: ergo via et vita pauperrima est perfectissima.

Sᴇᴅ ᴄᴏɴᴛʀᴀ: 1. Ecclesiastici vigesimo septimo[^p128-3]: *Propter inopiam multi deliquerunt;* sed nihil, quod est via ducendi in culpam, spectat ad perfectionem evangelicam: ergo etc. — Item, Ecclesiastis septimo[^p128-4]: *Utilior est sapientia cum divitiis;* Glossa: «quam sola»; sed divitiae non faciunt hominem perfectum: ergo multo minus paupertas et indigentia. — Item, Proverbiorum trigesimo[^p128-5]: *Divitias et mendicitatem ne dederis mihi;* et post: *Ne egestate compulsus furer et periurem nomen Dei mei;* sed nihil facit ad perfectionem evangelicam, quod Sapiens sapienter recusat: ergo etc.

2. Item, Lucae sexto[^p128-6]: *Perfectus omnis erit, si sit sicut magister eius;* sed Christus loculos habuit, sicut patet Ioannis duodecimo, ubi dicitur, quod Iudas loculos ferebat: ergo proprietatem nolle in communi habere non videtur esse perfectio, sed potius superstitio, in qua discipulus videtur velle se praeferre magistro. — *Si dicas,* quod loculos habuit pro aliis; *contra:* Augustinus dicit et habetur Causa duodecima, quaestione prima[^p128-7]: «Habebat Dominus loculos, a fidelibus oblata conservans, et suorum necessitatibus et aliis indigentibus tribuebat».

3. Item, super illud primae ad Timotheum sexto[^p128-8]: *Habentes alimenta* etc.; Glossa: «Etsi *nihil intulerimus in hunc mundum,* non tamen prorsus abiicienda sunt haec temporalia»: ergo qui totum abiicit male facit.

4. Item, secundae ad Corinthios octavo[^p128-9]: *Si voluntas prompta est secundum id quod habet;* Glossa: «Necessaria retineat, non ultra vires dando»: ergo male facit qui sic dispensat, quod nihil sibi prorsus reservat.

5. Item, qui tentat Deum peccat mortaliter[^p128-10]; sed qui habet humanum refugium, et illo praetermisso, quaerit divinum, tentat Deum; hoc autem facit qui habet unde sustentetur, et illo dimisso, exspectat divinitus sustentari: ergo talis facit contra Evangelium.

6. Item, virtus circa medium consistit[^p128-11]; sed omnino omnia dimittere est ad extremum declinare: ergo hoc magis est vitii quam virtutis seu perfectionis evangelicae.

7. Item, sicut omnia tenere semper est avaritia, sic omnia dare semper est prodigalitas[^p128-12]; sed omnia tenere semper est vitium: ergo similiter et omnia dare.

8. Item, qui subtrahit alii necessaria peccat mortaliter; sed tantum tenetur quis sibi providere, quantum alii[^p128-13]: ergo qui omnia dimittit et nihil sibi reservat peccat mortaliter, quia facit contra perfectionem evangelicam.

9. Item, qui exponit se periculo interfectionis peccat mortaliter: ergo similiter qui exponit se periculo famis; sed talis est qui omnia dimittit et nihil sibi reservat: ergo etc.

10. Item, nullus debet reiicere omnino quod quotidie petit a Deo; sed omni die petimus in oratione dominica[^p128-14] *panem nostrum quotidianum:* ergo male facit qui deserit totum.

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> **Conclusio.** *Abrenuntiare omnibus tam in privato quam in communi est christianae perfectionis, non solum sufficientis, sed etiam superabundantis.*

Rᴇsᴘᴏɴᴅᴇᴏ: Dicendum, quod abrenuntiare omnibus tam in privato quam in communi est christianae perfectionis, non solum sufficientis, sed etiam superabundantis, tanquam perfectionis evangelicae *consilium principale* et *principium fundamentale* et *fundamentum sublime.* Primum suadet natura, secundum Scriptura, tertium gratia.

Primum, inquam, est *consilium principale,* quia viam praebet ad alia. Nam abundans paupertas disponit ad carnis mortificationem et ad voluntatis propriae perfectam abnegationem, cum nihil sibi detineat, nec domum nec locum nec aliquam rem[^p129-1]. — Ad ipsam autem specialiter viam facit *ipsa natura,* sive *instituta,* sive *lapsa.* Nam homo nudus formatus est, et si in statu illo stetisset, nihil sibi prorsus appropriasset; homo vero lapsus nudus nascitur, nudus moritur. Et ideo haec est rectissima via, ut, ab extremis non declinans, quantum potest natura pati, pauper et nudus incedat. Et hoc est quod dicitur primae ad Timotheum sexto[^p129-2]: *Nihil intulimus in hunc mundum, haud dubium, quia nec auferre quid possumus.* Et ex hoc concludit: *Habentes alimenta et quibus tegamur, his contenti simus.* Hoc autem nihil arctius vel pauperius quam simplici victu et operimento esse contentum; quod ex naturae documento persuadet Apostolus tanquam bonum et perfectum.

Est etiam *principium fundamentale.* Lex enim vetus differt a nova in hoc, quod illa timorem, haec amorem inducit; illa temporalia promittit, haec temporalia contemnere docet[^p129-3]. Si igitur fundamentum perfectionis civitatis Dei principaliter consistit in caritate; et illa potissime est perfecta, quando omnis excluditur cupiditas, quia venenum caritatis est cupiditas; hanc autem cupiditatem omnino foras mittit qui omnino omnia relinquit re et voluntate: sicut *radix omnium malorum est cupiditas,* sic radix et principium perfectionis est altissima paupertas. Unde Augustinus, in libro Octoginta trium Quaestionum[^p129-4]: «Caritatis venenum est spes adipiscendorum aut retinendorum temporalium; nutrimentum eius imminutio cupiditatis, perfectio nulla cupiditas. Signum profectus eius est imminutio timoris, signum perfectionis eius nullus timor; quia *radix omnium malorum cupiditas,* et *perfecta caritas foras mittit timorem*». Illa igitur paupertas est perfectissima, quae omnino cupiditatem exterminat.

Est nihilominus *fundamentum sublime:* quia, cum duplex sit vita, ad quam disponit gratia, scilicet *activa* et *contemplativa; activa* deorsum ordinat, sed *contemplativa* sursum in caelum erigit. Nullus autem spiritus magis est idoneus ad hoc, quam ille qui penitus est exoneratus ab onere temporalium, et qui *thesaurum* suum totum *habet in caelo*[^p129-5], et cuius *regnum non est de hoc mundo,* qui non habet *hic manentem civitatem, sed futuram* inquirit. Talis autem est, qui omnibus terrenis perfecte abrenuntiavit; et ideo talis iam *fundamentum* sui aedificii collocatum habet in *excelsis.* Unde Augustinus, in libro de Agone christiano[^p129-6]: «Cum cognitio et actio beatum hominem faciant; sicut in cognitione cavendus est error, sic in actione cavenda est nequitia. Errat autem, si quis putat, se veritatem posse cognoscere, cum adhuc nequiter vivat; nequitia autem est mundum istum diligere, et ea quae nascuntur et transeunt pro magno habere et ea concupiscere, et pro his laborare, ut acquirantur, et laetari, cum abundaverint, et timere, ne pereant, et contristari, cum pereunt». Ille igitur potissime idoneus est ad contuitionem sublimium et ibi sublimiter fundatus, qui est perfectissimus contemptor omnium istorum; talis est, qui totum *cogitatum* suum *iactat in Dominum* et omnem sollicitudinem[^p129-7], qui nullam habet prorsus possessionem.

Est igitur perfectionis christianae pro Christo nihil possidere in mundo, nec in communi nec in proprio. Ideo Dominus hoc expressissime consuluit; ideo exemplum in semetipso ostendit; ideo Spiritus sanctus in Sanctis hoc multipliciter persuasit. Nam huiusmodi arduissimam paupertatem, sicut ostensum est, persuadet natura, Scriptura et gratia; persuadet Christus Dominus instruendo, conversando, inspi-

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rando. Quis enim spiritus alius quam Dei facit hominem contemnere praesentia et amare caelestia? Nam hoc non facit spiritus diabolicus nec mundanus nec proprius, cum semper inclinent ad bonum privatum; facit igitur Spiritus sanctus.

Et hinc est, quod Spiritu sancto dictante, istum modum vivendi summus Pontifex approbavit, sicut dicit decretalis de Excessibus praelatorum *Nimis prava*[^p130-1], quod «ordinem et regulam fratrum Praedicatorum et Minorum Sedes apostolica noscitur approbasse». Unde huic contrarium nulli prorsus licet sentire, quasi tales videantur stulte agere, periculis se exponere et Deum tentare. Nam contra tales dicitur in regula beati Francisci, in qua paupertas huiusmodi confirmatur[^p130-2]: «Nulli ergo omnino hominum liceat hanc paginam nostrae confirmationis infringere vel ei ausu temerario contraire». Contra tales etiam dicit Augustinus in Tractatu de eleemosyna[^p130-3]: «Elias in solitudine, corvis ministrantibus, pascitur, et Danieli in lacu ad leonum praedam iussu regis incluso prandium divinitus apportatur; et tu metuis, ne operanti et Dominum promerenti desit alimentum? cum ipse in Evangelio, ad exprobrationem eorum quorum mens dubia et fides parva, contestetur et dicat: *Aspicite volatilia caeli, quoniam non serunt neque metunt neque congregant in horrea, et Pater vester caelestis pascit illa. Nonne vos pluris estis illis?* Volucres Deus pascit et volucribus alimenta diurna praestantur, et quibus nullus divinae rei sensus est, eis nec cibus nec potus deest; et tu Christiano, tu Dei servo, tu operibus bonis dedito, tu Domino suo caro aliquid existimas defuturum? An putas, quod qui Christum pascit a Christo ipso non pascetur? An eis terrena deerunt, quibus caelestia et divina tribuuntur? Unde haec incredula cogitatio? Unde impia et sacrilega ista meditatio? Quid facit in domo Dei perfidum pectus? Quid qui Christo omnino non credit appellatur et dicitur *Christianus? Pharisaei* tibi magis congruit nomen. Nam cum in Evangelio de eleemosynis disputaret, et ut nobis amicos de terrenis lucris provida operatione faceremus, qui nos postmodum in aeterna tabernacula susciperent, fideliter et salubriter praemoneret; addit post haec Scriptura dicens: *Audiebant haec omnia Pharisaei, qui erant avari, et deridebant illum.* Quales nunc in Ecclesia quosdam videmus, quorum praeclusae aures et corda caecata nullum de spiritualibus ac salutaribus monitis lumen admittunt. De quibus mirari non oportet, quod contemnant in talibus servos, quando a talibus ipsum Dominum videamus esse contemptum».

Ex his apparet evidenter, quod omnino omnibus universaliter abrenuntiare pro Christo culpandum non est, sed potius laudandum tanquam culmen perfectionis evangelicae. Unde rationes, exempla et auctoritates concedendae sunt ad istam partem; ad quam sufficientissime astruendam una sola auctoritas expressa ex ore Christi, consulentis dimittere omnia, esset sufficientissima, etiam si multa Glossarum et expositorum et doctorum dicta viderentur esse contraria. Ait enim Augustinus ad Paulinam, de Videndo Deo[^p130-4], sic: «Attende quae credis, et in eis ipsis, quibus non visis accommodas fidem, ipsa testium pondera discernenda perpende. Nec enim mihi sic credis, quemadmodum Ambrosio; aut si ambobus nobis aequa lance putas esse credendum, numquid Evangelio nos ullo modo comparabis? An scripta nostra scripturis canonicis coaequabis? Profecto, si recte in iudicando sapis, longe nos infra vides ab illa auctoritate distare, et me quidem longius. Sed utrique nostrum quantumlibet credas, utrumque illi excellentiae nequaquam comparas». Igitur quoniam divina auctoritas sic expresse dicit, omnia dimittenda ei qui vult ad perfectionem conscendere evangelicam; manifestum est, quod verum illud ita certitudinaliter debet teneri, quod ei non possit sine periculo fidei obviari.

1. Ad illud ergo, quod primo obiicitur in contrarium de inopia, quod pertrahit ad peccatum, et de egestate, quae facit periurare; dicendum, quod duplex est inopia: quaedam *voluntaria,* et quaedam *involuntaria.* Inopia *involuntaria* inducit mentis defectum et pronitatem et occasionem inducit ad peccandum. Inopia autem seu paupertas *voluntaria,* haec habet adiunctam sufficientiam, iuxta illud secundae ad Corinthios sexto[^p130-5]: *Tanquam nihil habentes* etc. Et haec disponit ad iustitiam perfectam, quia mentem facit ad omne bonum idoneam, sicut econtra *radix omnium malorum est avaritia.* Et hoc est quod dicit Chrysostomus, homilia quadragesima septima super Matthaeum[^p130-6]: «Si volueris videre amantis aurum animam, quemadmodum vestimentum a decem millibus corrosum vermibus et nihil habens sanum, ita invenies eam perforatam undique a sollicitudinibus et a peccatis putrefactam et aerugine plenam. Sed non anima inopis voluntarii talis est, sed

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fulget quidem velut aurum, splendet autem velut margarita, florescit autem velut rosa. Non est illic tinea, non est illic fur, non est illic sollicitudo vitae huius negotiorum, sed sicut Angelus, ita conversatur. Non subiacet daemonibus, non assistit regibus, sed assistit Deo; non militat cum hominibus, sed cum Angelis; non habet thesaurum terram, sed caelum; non indiget servis, magis autem servos habet passiones et cogitationes, quae regibus dominantur. Quid ergo paupere hoc melius est? Pavimentum denique habet caelum. Si autem pavimentum tale est, excogita tectum. Sed non habet equos et currum? Quid autem ei opus his est, qui super nube vehi debet et *esse cum Christo*»? — Ex his apparet, quod in paupertate voluntaria magna est sufficientia, magna est nobilitas, quae facit transcendere cuncta terrena.

Vel potest dici aliter, quod illa dicta sunt tempore legis scriptae, quae temporalia promittebat, non aeterna, in qua paupertas contemnebatur. Unde Chrysostomus, homilia decima octava super Epistolam ad Hebraeos[^p131-1], tractans praedictum verbum: *Divitias et mendicitatem* etc., dicit: «Haec dicebantur in veteri Testamento, ubi multa ratio divitiarum habebatur, ubi paupertatis plurimus erat contemptus, ubi hoc quidem maledictum, scilicet paupertas, illud autem benedictum, scilicet divitiae. Sed nunc nequaquam ita. Sed si vis audire paupertatis praedicatum, ipsam professus est Christus et dixit: *Filius autem hominis non habet, ubi caput suum reclinet;* et iterum discipulis dicebat: *Nolite possidere aurum*». Ex quo apparet, quod auctoritas non est contraria assumentibus voluntariam paupertatem, cum illud dictum sit tempore legis scriptae, istud autem tempore legis gratiae. Nec illud dictum est in persona viri perfecti, sed potius infirmi, ut ex verbo Chrysostomi patet. — Et per hoc patet responsio ad tres auctoritates primas.

2. Ad illud quod obiicitur, quod Christus habuit loculos; dicendum, quod Christus habuit loculos tribus de causis. Habuit enim loculos pro *pauperibus aliis,* secundum quod dicit Hieronymus in auctoritate supra posita[^p131-2]: «Christus tantae paupertatis fuit» etc.; et hoc non tollit paupertatem summam. — Habuit etiam loculos *condescendendo infirmis,* sicut dicitur in Glossa super illud Psalmi[^p131-3]: *Producens foenum iumentis:* «Dominus loculos habebat vel habuit in usus eorum qui cum eo erant, et suos, et religiosas mulieres in comitatu, quae ministrabant ei de substantia sua, in his infirmorum magis personam suscipiens. Praevidit enim, multos infirmos futuros et ista quaesituros, ut et ibi eorundem personam suscepit, ubi dixit: *Tristis est anima mea usque ad mortem*». Et de his duobus supra illud Ioannis duodecimo[^p131-4]: *Ea quae mittebantur* etc.; Glossa: «Cui Angeli ministrant loculos habet in sumtus pauperum, condescendens infirmis». — Habuit etiam loculos *in articulo necessitatis,* utpote quando transibat per Samaritanos. In quo etiam articulo discipulis loculos habere permisit, secundum illud Lucae vigesimo secundo[^p131-5]: *Quando misi vos sine sacculo et pera* etc.; Glossa: «Non eadem regula vivendi persecutionis qua pacis tempore discipulos informat. Missis quidem discipulis ad praedicandum, ne quid tollerent in via, ordinans praecepit, scilicet, ut qui Evangelium nuntiat de Evangelio vivat. Instante vero mortis articulo, et tota illa gente pastorem simul et gregem persequente, congruam tempori illi regulam decrevit, permittens, ut tollant necessaria victui, donec, sopita persecutorum insania, tempus evangelizandi redeat». — Ex his Glossis manifeste apparet, quod modus habendi loculos in Domino in nullo minuit paupertatem. Sic enim Dominus condescendit infirmitati et necessitati, ut tamen salva esset forma paupertatis et exemplum, quod praecipue monstrare venerat hominibus. Iuxta quod dicit Apostolus[^p131-6]: *Factus est pro nobis egenus, ut illius inopia divites essemus,* paupertatem scilicet altissimam voluntarie imitando.

3. Ad illud quod obiicitur de Glossa, primae ad Timotheum sexto[^p131-7]: *Habentes alimenta* etc., ubi dicitur, quod non sunt omnino abiicienda temporalia; dicendum, quod intelligit de abiectione temporalium quantum ad *usum,* non quantum ad *dominium.* Nam usus temporalium necessarius est vitae humanae, qui tamen haberi potest absque dominio et proprietate, sicut patet in pauperibus, qui nihil proprietatis habent. — Et quod iste sit intellectus, patet per illud quod

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sequitur in Glossa immediate, ubi subdit, quod «*habentes alimenta et quibus tegamur, his contenti simus;* qui ultra tendit malum invenit». Esse igitur contentum usu tegumenti et alimenti est modus perfectae virtutis. Et sic Glossa debet intelligi, nec hoc repugnat altissimae paupertati. Qui autem sic vellet temporalia abiicere, ut nec vellet alimenta suscipere nec operimentum habere, non operaretur perfecte, sed stulte. Et hoc vult Glossa illa insinuare.

4. Ad illud quod obiicitur de Glossa, secundae ad Corinthios octavo[^p132-1]: *Si voluntas prompta est* etc.; Glossa: «ut necessaria retineat»; dicendum, quod Glossa illa truncata est, quia statim sequitur: «Non hoc dicitur, quin hoc melius esset, scilicet totum dare; sed infirmis timet, quos sic dare monet, ut egestatem non patiantur». Ex quo apparet, quod Glossa illa potius facit ad contrarium quam ad propositum, si sano oculo et recto inspiciatur.

5. Ad illud quod obiicitur, quod qui sic universaliter omnibus abrenuntiat tentat Deum; dicendum, quod falsum est, tum propter divina promissa[^p132-2], tum propter plurima remedia, quae haberi possunt, tum propter exempla, quibus manifeste videmus, quod tales pauperes sustentantur. Ex quo manifeste colligitur, si obdurati non sumus, quod talis modus abrenuntiandi divinitus inspiratus non facit tentare Deum, sed sic abrenuntians divinis promissionibus securus innititur; quin potius ille Deum tentat, qui de divinis promissis dubitat. Propter quod Hieronymus super illud[^p132-3]: *Nonne anima plus est quam esca?* «In promissis Veritatis nemo dubitet; sit homo quod esse debet, et mox adduntur ei omnia, propter quem facta sunt omnia». — Qui igitur de hoc dubitat, sicut filii Israel, Deum tentat, qui dicebant[^p132-4]: *Numquid poterit Deus parare mensam in deserto?* His autem non debent viri perfecti conformari, sed potius Apostolis; de quibus dicitur secundae ad Corinthios quarto: *Aporiamur, sed non destituimur;* Glossa: «*Aporiamur,* id est, pauperes sumus adeo, ut necessaria desint; *sed non destituimur* a Deo omnino, quia Deus pascit nos». Et quod illud extendatur non solum ad Apostolos, verum etiam ad eorum imitatores; apparet per illud quod dicitur ad Hebraeos ultimo[^p132-5]: *Sint mores sine avaritia, contenti praesentibus. Ipse enim dixit: Non te deseram neque derelinquam;* ibi Glossa: «Ipse Dominus omnipotens dixit ad Iesum Nave: *Non te deseram,* quin dem necessaria; *neque derelinquam,* derelinqueretur ille qui fame periret; sed quia hoc non est, non sit homo cupidus. Hoc post mortem Moysi dixit Iosue, hoc etiam dicit omni speranti in se, sicut Iosue. Haec enim nobis promittit, si in illo spem nostram ponamus, non tenacibus, non cupidis, sed sperantibus in eum. Et quia poterat illis videri, quod ad Iosue tantum fieret ista promissio, ad hoc Apostolus respondet dicens, quod nos iuvabit, sicut iuvit illum, quasi dicat: non est dubitandum de promissione, quia Iesus Christus, qui *heri,* id est in praeterito, adiuvit Iosue, et ipse *hodie,* id est in praesenti, adiuvat nos et alios fideles, et adiuvabit in futuro *in saecula,* id est sine fine».

6. Ad illud quod obiicitur, quod virtus consistit circa medium; dicendum, quod illud est verum quantum ad ea quae sunt *necessitatis,* sicut est largitas; sed fallit in his *quae sunt supererogationis,* sicut est consilium paupertatis et castitatis. Talium enim perfectio magis attenditur secundum perfectam configurationem ad Christum et divinae dilectionis modum, qui est, ut Deus super omnia diligatur, quam secundum superfluum et diminutum circa exterius obiectum. — Et quod illud sit verum, patet per Ambrosium, in libro de Officiis quasi circa principium[^p132-6], ubi dicit sic: «Officium omne aut est *medium,* aut *perfectum* est; quod Scripturarum aucto-

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ritate probare possumus. Habemus enim in Evangelio: *Si vis ad vitam ingredi, serva mandata. Non homicidium facies* etc. Haec sunt *media officia,* quibus aliquid deest. *Si vis perfectus esse, vade et vende omnia, quae habes, et da pauperibus,* et ubi diligendos inimicos et orandum dicit pro calumniantibus et persequentibus nos, si volumus perfecti esse. Hoc est *perfectum officium,* quod *catorthoma* dixerunt Graeci, quo corriguntur omnia, quae aliquos potuerunt lapsus habere». — *Largitas* igitur, quae attenditur secundum officium *medium,* in largiendo servat modum. *Paupertas* vero *spiritus,* quae attenditur secundum officium *perfectum,* tribuit totum. Unde in eodem libro, in tractatu de liberalitate[^p133-1]: «Liquet, debere esse modum liberalitatis, ne fiat inutilis largitas, cuius sobrietas est tenenda». De quo modo subiungit: «Modus liberalitatis tenendus est, ut quod bene facis, id quotidie facere possis, ne subtrahas necessitati quod indulseris effusioni. Potuit enim donare Ioseph totas Aegypti opes, effundere thesauros regios, noluit tamen de alieno effusus videri. Maluit frumenta vendere quam donare esurientibus, quia, si paucis donasset, pluribus defuisset». Sed hoc spectat ad *officium medium,* secundum quod ipse alibi dicit, tractans in eodem libro[^p133-2] illud Apostoli: *Non ut aliis sit refectio, vobis autem angustia:* «Advertimus, quemadmodum benevolentiam et liberalitatem et modum comprehendit et fructum atque personas, ideo *modum,* quia imperfectis dabat consilium; non enim patiuntur angustias nisi imperfecti». — Verum quia perfectioni non repugnat modum tenere, si quis dispenset bona Ecclesiae; ideo subiungit: «Sed si quis nolens Ecclesiam gravare, in sacerdotio constitutus aliquo aut ministerio, non totum, quod habet, conferat, sed operetur cum honestate, quantum officio sat est; non mihi imperfectus videtur».

Ex dictis igitur colligitur, quod licet virtutis secundum *statum communem* et *officium medium* sit tenere medium, *perfectionis* tamen evangelicae est relinquere totum. Si tamen *in communi* aliquid habeatur, ut dispensetur, hoc non facit imperfectum; nec *totum universaliter relinquere* dicit excessum, quia hoc spectat ad *perfectum officium,* ut patet ex his quae dicta sunt, et ex hoc quod Ambrosius praemittit in praecedenti capitulo[^p133-3], ubi sic ait: «Ceterum Dominus non simul vult effundi opes, sed dispensari, nisi forte, ut Eliseus, boves suos occidit et pavit pauperes ex eo quod habuit, ut nulla cura teneretur domestica, sed relictis omnibus, in disciplinam propheticam se daret». Si ergo pro disciplina prophetica sunt omnia relinquenda, multo fortius pro perfectione evangelica.

7. Ad illud quod obiicitur, quod omnia dispergere est prodigalitas; dicendum, quod tunc est prodigalitas, quando omnia disperguntur pro vanitate, non autem, quando dantur pro utilitate; et sic est de evangelica paupertate, quia, sicut dicitur Marci decimo[^p133-4], Dominus *centuplum* restituet in praesenti cum tribulationibus, et in futuro *vitam aeternam.* Secus autem est de universali retentione omnium. Illa enim non fit pro spirituali utilitate, sed magis pro terrena cupiditate; ideo non est simile hinc et inde.

8. Ad illud quod obiicitur de illo qui alii subtrahit necessaria etc.; dicendum, quod non est simile: quia qui subtrahit *alii* necessaria violentiam facit et inducit eum in paupertatem involuntariam. Qui autem subtrahit *sibi* voluntarie facit et in paupertatem voluntariam se inducit; ac per hoc, sicut argumentum illud non valet: paupertas involuntaria non est laudabilis, ergo nec voluntaria; sic non cogit ratio praedicta. — Alius etiam defectus est in argumento praedicto. Procedit enim per suppositionem falsi, pro eo quod omnibus universaliter abrenuntians necessaria omnino sibi non subtrahit, quia divinae providentiae regimini se committit et multos vivendi modos et quaerendi necessaria sibi relinquit[^p133-5].

9. Ad illud quod obiicitur, quod se exponit periculo famis; dicendum, quod falsum est, sicut omnino apparet ex praedictis et manifeste colligitur ex omnibus temporibus retroactis. Nusquam enim et nunquam legitur, quod aliquis volens in paupertate Deo servire pro defectu cibi fame perierit. Et hoc est quod dicit Augustinus[^p133-6] in tractatu quodam de Oratione dominica: «Neque enim deesse quotidianus cibus potest iusto, cum scriptum sit: *Non occidet Dominus fame animam iusti;* et iterum: *Iunior fui,*

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*etenim senui, et non vidi iustum derelictum;* et iterum: *Quaerentibus regnum Dei et iustitiam eius omnia promittit apponi;* et iam cum Dei sint omnia, habenti Deum nihil deerit, si Deo ipse non desit. Sic Danieli in leonum lacu iussu Regis incluso prandium divinitus procuratur, et inter feras esurientes homo Dei pascitur. Sic et Elias in fuga, corvis ministrantibus, et volucribus cibum apportantibus, nutritur. O humanae malitiae detestanda crudelitas! Ferae parcunt, aves pascunt, et homines insidiantur et saeviunt». — Ex his manifeste colligitur, quod non est periculum, sed refugium, spretis omnibus, totaliter se dedicare ad Deum colendum.

10. Ad illud quod ultimo obiicitur, quod petimus panem nostrum quotidianum in oratione dominica; dicendum, quod hoc potius facit ad oppositum quam ad propositum. Ex quo enim quotidie petimus panem diurnum, nec petimus quod habemus; manifestum est, quod evangelicae perfectionis est quotidiano victu esse contentum. Quod quia non potest videri perfectio in cordibus avarorum, Dominus ad hoc non solum induxit *consiliis sapientiae,* verum etiam *exemplis naturae* et *oraculis gratiae,* ut sic saltem per illud triplex testimonium paupertatis consilium firmiter comprobetur sicut totius perfectionis evangelicae altissimum et stabile fundamentum.

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### Question II. *On poverty.*

The question is about poverty, and two things are asked. First it is asked about poverty as to renunciation. Second, as to begging.

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### Article I. *On poverty as to renunciation.*

Concerning the first, one proceeds thus, and it is asked whether it belongs to Christian perfection to renounce all things, in common as well as in private. And that it does, it seems:

1. Matthew, chapter 19[^p125-1], where it is said: *If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and come follow me;* the Gloss: «Behold the contemplative [life], which pertains to the Gospel». It is certain that the Lord was not calling this man to riches, and yet he was counselling him to renounce all things; nor to manual labours, but rather to the contemplative [life], as the Gloss says: therefore etc.

2. Likewise, Matthew, chapter 19[^p125-2]: *Behold, we have left all things* etc.; Gregory, treating that word, says: «So much was given up by those who followed as could have been coveted by those who did not follow»: therefore perfect imitation wholly extinguishes the appetite for riches; but this extinction is most of all in him who renounces all things: therefore etc.

3. Likewise, Mark, chapter 10[^p125-3]: *Go, sell whatsoever thou hast and give to the poor;* the Gloss: «Not a part, as Ananias did»; but he who gives the whole, reserving nothing for himself, most of all does what the Lord counsels, reserving nothing for himself, neither in common nor in particular; and he who does this does it most perfectly: therefore etc.

4. Likewise, Mark, chapter 12[^p125-4], the Lord says of the widow: *Amen I say to you, that this poor widow hath cast in more than all. For all they did cast in of their abundance; but she of her want cast in all she had, even her whole living;* but in this the poor little widow is praised: therefore those who do this, the more perfectly they act, the more praiseworthy they are: therefore etc.

5. Likewise, Luke, chapter 12[^p125-5]: *Consider the ravens* etc.; the Gloss: «The saints are fittingly compared to birds, who, doing nothing in the world and not labouring, desire only eternal things, already like the Angels»; but the more one gives up these things, the more one is likened to the Angels: therefore etc.

6. Likewise, Luke, chapter 14[^p125-6], it is said: *Unless a man renounce all that he possesseth, he cannot* etc.; the Gloss: «This is the difference between *to renounce all things* and *to leave all things:* that *to renounce* befits all who so lawfully use the worldly things they possess that they nevertheless tend in mind to eternal things; but *to leave* belongs only to the perfect, who put all temporal things behind them and gape after eternal things alone». But he who utterly renounces all things, in common and in private, most of all puts all things behind him: therefore etc.

Likewise, this same thing is shown *by the example of Christ:*

7. Concerning whom, Matthew, chapter 8[^p125-7]: *The foxes have holes, and the birds of the air nests,* on which Chrysostom says: «Why do you expect, following me, to gather money? Do you not see that I have not even a lodging as the birds have»? Therefore Christ had utterly nothing: therefore etc.

8. Likewise, on that text of Matthew, chapter 17[^p125-8]: *Go to the sea;* the Gloss: «The Lord was of such great poverty that he had nothing wherewith to pay the tribute; Judas indeed had the common funds in the purse, but he held it an impiety to take the goods of the poor for his own uses, giving us an example of that very thing». If therefore Christ was of such great poverty that he could not pay a penny, it is manifest that he was in the highest poverty.

9. Likewise, Luke, chapter 9[^p125-9]: *The foxes have holes;* the Gloss says: «I am of such great poverty that I have not even a lodging, nor do I use a roof of my own»: therefore etc.

10. Likewise, John, chapter 14[^p125-10]: *The prince of this world cometh, and in me he hath not any thing;*

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the Gloss: «The Lord would not have anything he could lose; he came poor, lest the devil should have anything to take away»: therefore, if all temporal things can be lost, he had nothing temporal.

11. Likewise, the second to the Corinthians, chapter 8[^p126-1]: *You know the grace of our Lord Jesus Christ, that for your sakes he became needy, when he was rich, that through his need* etc.: therefore he who so renounces as to be in need conforms himself more to Christ.

12. Likewise, on what follows in the same place[^p126-2]: *And herein I give my counsel;* Augustine in the original: «He became needy to such an extent that he had not what the foxes have; and herein I give my counsel, it is understood, that you imitate his poverty»; but he who renounces all things imitates his poverty: therefore etc.

13. Likewise, on that text of James[^p126-3]: *Hath not God chosen the poor;* the Gloss: «He chose poor parents, by whose service he would be brought up»; but the indigence of Christ's parents was the greatest, according to that text of Luke, chapter 2: *She wrapped him up in swaddling clothes, and laid him in a manger:* therefore Christ loved poverty not only in himself, but also in others.

14. Likewise, Christ was most imitable according to the state which he had on the cross, according to that text of the first of Peter, chapter 2[^p126-4]: *Christ suffered for us, leaving an example, that you should follow his steps;* but on the cross he was wholly naked; whence Jerome to Hedibia: «Do you wish to be perfect and to stand on the first summit of dignity, do what the Apostles did: sell all that you have, and give to the poor, and follow the Saviour, and follow the naked and lone cross, naked and alone in virtue»: therefore etc.

Likewise, this same thing is seen *from the testimonies of the Saints.*

15. Ambrose on Luke[^p126-5]: «What sort of man he ought to be who preaches the kingdom of God is marked out by the evangelical precepts: that without staff, without scrip, without shoes, without bread, without money, that is, not seeking the supports of worldly aid, and safe in faith, he should think that the less he seeks them, the more they can be supplied to him». If therefore this bears witness to the perfection of the preacher of evangelical perfection, that he seek utterly no worldly support; and this is to be in the highest poverty: it is clear etc.

16. Likewise, in the book *On Duties*[^p126-6]: «Riches afford no support to the blessed life; which the Lord evidently showed in the Gospel, saying: *Blessed are the poor in spirit* etc. And so it has been most evidently proved that poverty, hunger, pain, which are thought evils, not only are no impediment to the blessed life, but are even a help to it. Thus, therefore, the external goods of the body are not only no support to the blessed life, but are even a loss». But what is not a support, but a loss, it is perfect to leave: therefore etc.

17. Likewise, Jerome to Heliodorus the monk[^p126-7]: «I would not have you remember your former needs; the desert loves the naked; I would not have the difficulty of your old wandering frighten you. You who believe in Christ, believe also his words: *Seek ye first the kingdom of God, and all these things shall be added unto you.* No scrip is to be taken by you, no staff; he is abundantly rich who is poor with Christ»: therefore all things can be left, hope being placed in Christ alone.

18. Likewise, Jerome, on that text of Matthew, chapter 6[^p126-8]: *Is not the life more than the meat?* «Let no one doubt the promises of the Truth; let man be what he ought to be, and presently all things will be added to him, for whose sake all things were made». Therefore he who leaves all things for Christ, trusting in the promise of Christ, acts according to perfect faith in him; and he does this most of all who reserves utterly nothing for himself, neither in common nor in particular: therefore etc.

19. Likewise, Augustine, treating that text of Matthew, chapter 6[^p126-9]: *Behold the birds of the air:* «The saints are fittingly compared to birds, because they seek heaven, and because they are already so far removed from the world that on earth they do nothing, labour at nothing, but already dwell in heaven by contemplation alone». If therefore this life is the highest, then, all things being spurned, to set the whole hope of one's life in God belongs to perfect virtue.

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20. Likewise, Augustine, *On the Good of Marriage*[^p127-1]: «They did well who ministered necessities to Christ and his disciples from their substance; but better, those who gave up all their substance, that they might follow the same Lord more unencumbered»; but the more one gives up, the more unencumbered one is: therefore the more praiseworthy.

21. Likewise, in the book *On Ecclesiastical Dogmas*[^p127-2]: «It is good to distribute one's means to the poor with management; better, with the intention of following the Lord, to give once for all and, freed from care, to be in need with Christ». Therefore he who is more in need and is freed from the cares of the world follows Christ more perfectly: therefore etc.

22. Likewise, Gregory, in the eighth homily of the second part on Ezechiel[^p127-3]: «When anyone vows something of his to God and does not vow something, it is a *sacrifice;* but when he has vowed to almighty God all that he has, all that he lives, all that he knows, it is a *holocaust.* For those who reserve nothing for themselves, but immolate to almighty God their sense, life, tongue and the substance they have received, what do they offer but a holocaust»? Whence a little before he said that he offers a holocaust who «has decreed within himself to bestow all that he possesses on the needy, to reserve nothing for himself, to commit his life to the heavenly governance alone»; but he does this most of all who so distributes that he reserves nothing for himself, neither in common nor in particular: therefore etc.

23. Likewise, John Chrysostom in the book *That no one is harmed except by himself*[^p127-4]: «What harm did the penury of bodily things do the Apostles? Did they not live in hunger and thirst and nakedness, and for these things were they not held the more illustrious and magnificent, and did they not gain through this a great confidence with God»? Therefore that poverty is more praiseworthy in which the penury of things is greater.

24. Likewise, Bernard to Henry, archbishop of Sens[^p127-5]: «Happy he who retains nothing for himself out of all things; he has not a hole, like the foxes, nor a nest, like the birds, nor a purse, like Judas, nor houses, just as Mary had no place in the inn, imitating indeed him who had not where to lay his head»; but he who utterly gives up all things, retaining nothing at all for himself, neither in common nor in particular, does this most of all: therefore etc.

25. Likewise, Prosper praises Paulinus and Hilary for this, that they distributed all their means to the poor, although by reason of the episcopal office they afterwards dispensed ecclesiastical goods, as is found in Cause twelve, question one: *Expedit*[^p127-6], where he speaks thus: «Then saint Paulinus distributed to the poor the vast estates that were his». And below: «What of saint Hilary? Did not he too either leave all his goods to the poor, or sell them all and distribute them to the poor»? These are praised and are praiseworthy, because they despised all their goods for Christ and distributed them to the poor; but they do this most of all who retain nothing for themselves, neither in common nor in particular: therefore such come nearest to the summit of evangelical perfection.

Likewise, this same thing is shown *by reason.*

26. The city is twofold, namely of God and of the devil, Jerusalem and Babylon, which are opposed both in themselves and in their foundations; but the foundation of the city of Babylon, as Augustine says[^p127-7], is cupidity: therefore the more one withdraws from cupidity, the more one withdraws from the city of the devil. But the poverty in which one utterly renounces all things, in common and in particular, in effect as well as in affection, is that which most removes one from avarice: therefore etc.

27. Likewise, riches are an incentive to cupidity, because it is difficult to have them and not love them[^p127-8]; but the more one removes oneself from the incentive to sin, the more perfectly one acts; and he does this who renounces all things in common and in particular: therefore etc.

28. Likewise, the counsel is threefold: of poverty, of obedience and of chastity; but the more generally and universally one obeys, the more perfectly one acts[^p127-9], and likewise concerning the counsel of chastity: therefore by a like reason it will be true also concerning the counsel of poverty. — *If you say* that it is not alike, because riches are of necessity for

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life; this is nothing, since many who have utterly no property can live.

29. Likewise, that poverty is more perfect which a more perfect obedience accompanies; but those who have something of their own in common cannot be excluded from it by obedience except by reason of sin; but those who have utterly nothing are bound to obey anywhere on earth: if therefore evangelical perfection consists most of all in the perfection of obedience, to renounce all things universally, reserving utterly nothing, makes for the summit of evangelical perfection.

30. Likewise, contempt of the present world is praiseworthy; this is true of itself[^p128-1]: therefore a greater contempt is more praiseworthy, and the greatest contempt most praiseworthy; but he most of all despises the present world who renounces all things in common and in particular: therefore such a one acts most perfectly.

31. Likewise, high poverty is praiseworthy; this is true of itself: therefore higher is more praiseworthy, and highest most praiseworthy; but such is that which reserves to itself no property, neither in common nor in particular: therefore etc.

32. Likewise, a way is the straighter, the more its middle is conformed to its extremes; but the highest poverty is both at the beginning of life and at its end[^p128-2]: therefore if in the middle all things are renounced, one proceeds by the straightest way. But the straighter a way is, the more perfect it is: therefore the poorest way and life is the most perfect.

Sᴇᴅ ᴄᴏɴᴛʀᴀ: 1. Ecclesiasticus, chapter 27[^p128-3]: *Through want many have sinned;* but nothing that is a way leading into fault pertains to evangelical perfection: therefore etc. — Likewise, Ecclesiastes, chapter 7[^p128-4]: *Wisdom with riches is more profitable;* the Gloss: «than alone»; but riches do not make a man perfect: therefore much less do poverty and indigence. — Likewise, Proverbs, chapter 30[^p128-5]: *Give me neither riches nor mendicancy;* and afterwards: *Lest being compelled by need, I should steal, and forswear the name of my God;* but nothing makes for evangelical perfection which the Wise Man wisely refuses: therefore etc.

2. Likewise, Luke, chapter 6[^p128-6]: *Every one shall be perfect, if he be as his master;* but Christ had a purse, as is clear from John, chapter 12, where it is said that Judas carried the purse: therefore to refuse to have property in common does not seem to be perfection, but rather superstition, in which the disciple seems to wish to prefer himself to the master. — *If you say* that he had the purse for others; *on the contrary:* Augustine says, and it is found in Cause twelve, question one[^p128-7]: «The Lord had a purse, keeping what was offered by the faithful, and he gave to the necessities of his own and to other needy people».

3. Likewise, on that text of the first to Timothy, chapter 6[^p128-8]: *Having food* etc.; the Gloss: «Although *we brought nothing into this world,* yet these temporal things are not to be utterly cast away»: therefore he who casts away the whole does ill.

4. Likewise, the second to the Corinthians, chapter 8[^p128-9]: *If the will be forward according to that which it hath;* the Gloss: «Let him retain what is necessary, not giving beyond his strength»: therefore he does ill who so dispenses that he reserves utterly nothing for himself.

5. Likewise, he who tempts God sins mortally[^p128-10]; but he who has a human refuge and, passing it over, seeks the divine, tempts God; and he does this who has whereby to be sustained and, having given it up, waits to be sustained by God: therefore such a one acts against the Gospel.

6. Likewise, virtue consists about the mean[^p128-11]; but to give up all things altogether is to decline to an extreme: therefore this belongs rather to vice than to virtue or evangelical perfection.

7. Likewise, just as always to hold on to all things is avarice, so always to give all things is prodigality[^p128-12]; but always to hold on to all things is a vice: therefore likewise always to give all things.

8. Likewise, he who withdraws necessities from another sins mortally; but one is bound to provide for oneself as much as for another[^p128-13]: therefore he who gives up all things and reserves nothing for himself sins mortally, because he acts against evangelical perfection.

9. Likewise, he who exposes himself to the danger of being killed sins mortally: therefore likewise he who exposes himself to the danger of famine; but such is he who gives up all things and reserves nothing for himself: therefore etc.

10. Likewise, no one ought altogether to reject what he daily asks of God; but every day we ask in the Lord's prayer[^p128-14] *our daily bread:* therefore he does ill who forsakes the whole.

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> **Conclusio.** *To renounce all things, in private as well as in common, belongs to Christian perfection, not only sufficient but also superabundant.*

Rᴇsᴘᴏɴᴅᴇᴏ: It must be said that to renounce all things, in private as well as in common, belongs to Christian perfection, not only sufficient but also superabundant, as the *principal counsel* and *fundamental principle* and *sublime foundation* of evangelical perfection. Nature urges the first, Scripture the second, grace the third.

The first, I say, is the *principal counsel,* because it offers the way to the others. For abounding poverty disposes to the mortification of the flesh and to the perfect denial of one's own will, since one keeps nothing for oneself, neither house nor place nor any thing[^p129-1]. — And *nature itself* makes a way to it especially, whether *as instituted* or *as fallen.* For man was formed naked, and if he had stood in that state, he would have appropriated utterly nothing to himself; but fallen man is born naked, dies naked. And therefore this is the straightest way, that, not declining from the extremes, so far as nature can bear, he should go poor and naked. And this is what is said in the first to Timothy, chapter 6[^p129-2]: *We brought nothing into this world, and certainly we can carry nothing out.* And from this he concludes: *Having food, and wherewith to be covered, with these we are content.* Now nothing is narrower or poorer than to be content with simple food and covering; which the Apostle urges from the teaching of nature as good and perfect.

It is also the *fundamental principle.* For the old Law differs from the new in this, that the former induces fear, the latter love; the former promises temporal things, the latter teaches to despise temporal things[^p129-3]. If therefore the foundation of the perfection of the city of God consists principally in charity; and that is most perfect when all cupidity is excluded, because the poison of charity is cupidity; and he wholly casts this cupidity out who wholly leaves all things in fact and in will: then as *the root of all evils is cupidity,* so the root and principle of perfection is the highest poverty. Whence Augustine, in the book of *Eighty-three Questions*[^p129-4]: «The poison of charity is the hope of obtaining or retaining temporal things; its nourishment is the lessening of cupidity, its perfection no cupidity. The sign of its progress is the lessening of fear, the sign of its perfection no fear; because *the root of all evils is cupidity,* and *perfect charity casteth out fear*». That poverty therefore is the most perfect which wholly exterminates cupidity.

It is no less the *sublime foundation:* because, since the life to which grace disposes is twofold, namely the *active* and the *contemplative; the active* directs downwards, but *the contemplative* raises up into heaven. Now no spirit is more fit for this than he who is entirely unburdened of the burden of temporal things, and who *has* his whole *treasure in heaven*[^p129-5], and whose *kingdom is not of this world,* who has *here no lasting city, but seeks one to come.* And such is he who has perfectly renounced all earthly things; and therefore such a one already has the *foundation* of his building set in the *heights.* Whence Augustine, in the book *On the Christian Combat*[^p129-6]: «Since cognition and action make a man blessed; as in cognition error is to be avoided, so in action wickedness is to be avoided. And he errs, if anyone thinks he can know the truth while he still lives wickedly; and wickedness is to love this world, and to hold as great the things that are born and pass away, and to covet them, and to labour for them that they may be acquired, and to rejoice when they abound, and to fear lest they perish, and to be sad when they perish». He therefore is most fit for the contuition of sublime things and sublimely founded there, who is the most perfect despiser of all these things; such is he who *casts* his whole *thought upon the Lord* and all his care[^p129-7], who has utterly no possession.

It belongs therefore to Christian perfection to possess nothing in the world for Christ, neither in common nor as one's own. Therefore the Lord counselled this most expressly; therefore he showed the example in himself; therefore the Holy Spirit urged it manifoldly in the Saints. For this most arduous poverty, as has been shown, nature, Scripture and grace urge; Christ the Lord urges it by instructing, by his manner of life, by in-

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spiring. For what spirit other than God's makes a man despise present things and love heavenly ones? For the diabolical spirit does not do this, nor the worldly, nor one's own, since they always incline to a private good; the Holy Spirit therefore does it.

And hence it is that, at the dictation of the Holy Spirit, the supreme Pontiff approved this manner of living, as the decretal *On the Excesses of Prelates, Nimis prava*[^p130-1], says, that «the Apostolic See is known to have approved the order and rule of the friars Preachers and Minors». Whence it is utterly lawful for no one to think the contrary of this, as though such men seemed to act foolishly, to expose themselves to dangers and to tempt God. For against such it is said in the rule of blessed Francis, in which such poverty is confirmed[^p130-2]: «Let it therefore be lawful to no man at all to infringe this page of our confirmation or to go against it with rash daring». Against such also Augustine says, in the Treatise on almsgiving[^p130-3]: «Elias in the wilderness is fed, the ravens ministering, and to Daniel, shut up by the king's order in the den as prey for the lions, a dinner is brought by God; and do you fear lest food be lacking to one who works and merits of the Lord? when he himself in the Gospel, to the reproach of those whose mind is doubtful and whose faith is small, bears witness and says: *Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns, and your heavenly Father feedeth them. Are not you of much more value than they?* God feeds the birds, and daily food is supplied to the birds, and to those who have no sense of divine things neither food nor drink is lacking; and do you think that anything will be lacking to a Christian, to a servant of God, to one given to good works, to one dear to his Lord? Do you think that he who feeds Christ will not be fed by Christ himself? Will earthly things be lacking to those to whom heavenly and divine things are given? Whence this incredulous thought? Whence this impious and sacrilegious meditation? What does a faithless breast in the house of God? Why is he called and said to be a *Christian* who does not believe Christ at all? The name of *Pharisee* befits you more. For when in the Gospel he was disputing about almsgiving, and faithfully and wholesomely forewarning us to make ourselves friends of earthly gains by provident working, who would afterwards receive us into the eternal tabernacles; Scripture adds after this, saying: *Now the Pharisees, who were covetous, heard all these things, and they derided him.* Such we now see some in the Church, whose closed ears and blinded hearts admit no lumen from spiritual and wholesome admonitions. At whom it is not to be wondered that they despise the servants in such men, when we see the Lord himself despised by such».

From these things it appears evidently that to renounce all things altogether and universally for Christ is not to be blamed, but rather to be praised as the summit of evangelical perfection. Whence the reasons, examples and authorities for this side are to be conceded; to establish which most sufficiently, one sole authority, expressed from the mouth of Christ counselling to give up all things, would be most sufficient, even if many sayings of the Glosses and of the expositors and of the doctors seemed to be contrary. For Augustine says to Paulina, *On Seeing God*[^p130-4], thus: «Attend to what you believe, and in those very things to which you give faith though they are not seen, weigh the weights of the witnesses, to be discerned. For you do not believe me as you believe Ambrose; or if you think both of us are to be believed in equal balance, will you in any way compare us with the Gospel? Will you make our writings equal to the canonical scriptures? Surely, if you judge rightly, you see that we stand far below that authority, and I indeed farther. But however much you believe either of us, you in no way compare either to that excellence». Since therefore the divine authority so expressly says that all things are to be given up by him who wishes to ascend to evangelical perfection, it is manifest that that truth ought to be held so certainly that it cannot be opposed without danger to the faith.

1. To that, then, which is first objected to the contrary concerning want, that it draws one into sin, and concerning need, which makes one forswear; it must be said that want is twofold: one *voluntary,* and one *involuntary.* *Involuntary* want induces a defect of mind, and a proneness, and induces an occasion for sinning. But *voluntary* want or poverty has sufficiency joined to it, according to that text of the second to the Corinthians, chapter 6[^p130-5]: *As having nothing* etc. And this disposes to perfect justice, because it makes the mind fit for every good, just as on the contrary *the root of all evils is avarice.* And this is what Chrysostom says, in the forty-seventh homily on Matthew[^p130-6]: «If you wish to see the soul of one who loves gold, like a garment eaten by ten thousand worms and having nothing sound, so you will find it perforated on all sides by cares and rotted by sins and full of rust. But not such is the soul of the voluntarily poor man, but

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it shines like gold, it gleams like a pearl, it blooms like a rose. There is no moth there, there is no thief there, there is no care for the business of this life, but it lives as an Angel. It is not subject to demons, it does not stand before kings, but stands before God; it does not do battle with men, but with the Angels; it has not the earth for its treasure, but heaven; it does not need servants, rather it has as servants the passions and thoughts which rule over kings. What then is better than this poor man? He has heaven, in short, for his pavement. And if the pavement is such, think out the roof. But has he not horses and a chariot? And what need has he of these, who is to be borne upon a cloud and *to be with Christ*»? — From these things it appears that in voluntary poverty there is great sufficiency, there is great nobility, which makes one transcend all earthly things.

Or it can be said otherwise, that those words were spoken in the time of the written Law, which promised temporal things, not eternal, in which poverty was despised. Whence Chrysostom, in the eighteenth homily on the Epistle to the Hebrews[^p131-1], treating the aforesaid word: *Riches and mendicancy* etc., says: «These things were said in the old Testament, where much account was taken of riches, where there was very great contempt of poverty, where the one was cursed, namely poverty, the other blessed, namely riches. But now it is not so at all. But if you wish to hear the preaching of poverty, Christ himself professed it and said: *But the Son of man hath not where to lay his head;* and again he said to the disciples: *Do not possess gold*». From which it appears that the authority is not contrary to those who take up voluntary poverty, since the one was said in the time of the written Law, the other in the time of the law of grace. Nor was that said in the person of a perfect man, but rather of an infirm one, as is clear from the word of Chrysostom. — And by this the reply to the first three authorities is clear.

2. To that which is objected, that Christ had a purse; it must be said that Christ had a purse for three reasons. For he had a purse *for other poor people,* according to what Jerome says in the authority set down above[^p131-2]: «Christ was of such great poverty» etc.; and this does not take away the highest poverty. — He had a purse also *in condescension to the infirm,* as is said in the Gloss on that text of the Psalm[^p131-3]: *Bringing forth grass for cattle:* «The Lord had or kept a purse for the uses of those who were with him, and of his own, and of the religious women in his company who ministered to him of their substance, in these things taking on rather the person of the infirm. For he foresaw that there would be many infirm who would seek these things, just as there too he took on their person, where he said: *My soul is sorrowful even unto death*». And of these two, on that text of John, chapter 12[^p131-4]: *The things that were put therein* etc.; the Gloss: «He to whom Angels minister has a purse for the expenses of the poor, condescending to the infirm». — He had a purse also *in the moment of necessity,* as when he was passing through the Samaritans. In which moment also he permitted the disciples to have purses, according to that text of Luke, chapter 22[^p131-5]: *When I sent you without purse and scrip* etc.; the Gloss: «He does not instruct the disciples by the same rule of living in the time of persecution as in the time of peace. When the disciples were sent to preach, he ordained and commanded that they take nothing on the way, namely, that he who announces the Gospel should live by the Gospel. But when the moment of death was at hand, and that whole nation was persecuting shepherd and flock together, he decreed a rule fitting for that time, permitting them to take what was necessary for food, until, the madness of the persecutors being laid to rest, the time of preaching the Gospel should return». — From these Glosses it manifestly appears that the manner of having a purse in the Lord in nothing lessened poverty. For thus the Lord condescended to infirmity and necessity, that nevertheless the form of poverty and the example should be kept safe, which he had come chiefly to show to men. According to what the Apostle says[^p131-6]: *He became needy for us, that through his need we might be rich,* namely by voluntarily imitating the highest poverty.

3. To that which is objected concerning the Gloss on the first to Timothy, chapter 6[^p131-7]: *Having food* etc., where it is said that temporal things are not to be cast away altogether; it must be said that it understands this of casting away temporal things as to *use,* not as to *ownership.* For the use of temporal things is necessary to human life, which nevertheless can be had without ownership and property, as is clear in the poor, who have no property. — And that this is the understanding of it is clear through what

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follows immediately in the Gloss, where it adds that «*having food and wherewith to be covered, with these we are content;* he who reaches beyond finds evil». To be content, therefore, with the use of covering and food is the mode of perfect virtue. And thus the Gloss ought to be understood, nor is this repugnant to the highest poverty. But he who would so wish to cast away temporal things as to be unwilling either to accept food or to have covering would not act perfectly, but foolishly. And this is what that Gloss wishes to insinuate.

4. To that which is objected concerning the Gloss on the second to the Corinthians, chapter 8[^p132-1]: *If the will be forward* etc.; the Gloss: «that he retain what is necessary»; it must be said that that Gloss is truncated, because there follows at once: «This is not said as though this, namely to give the whole, were not better; but he fears for the infirm, whom he admonishes so to give that they may not suffer need». From which it appears that that Gloss makes rather for the contrary than for the proposition, if it be looked at with a sound and upright eye.

5. To that which is objected, that he who so universally renounces all things tempts God; it must be said that it is false, both on account of the divine promises[^p132-2], and on account of the very many remedies that can be had, and on account of the examples by which we manifestly see that such poor men are sustained. From which it is manifestly gathered, if we are not hardened, that such a manner of renouncing, divinely inspired, does not amount to tempting God, but one who so renounces leans securely upon the divine promises; rather, he tempts God who doubts of the divine promises. On account of which Jerome, on that text[^p132-3]: *Is not the life more than the meat?* «Let no one doubt the promises of the Truth; let man be what he ought to be, and presently all things are added to him, for whose sake all things were made». — He therefore who doubts of this tempts God, like the children of Israel, who said[^p132-4]: *Can God furnish a table in the wilderness?* But perfect men ought not to be conformed to these, but rather to the Apostles; of whom it is said in the second to the Corinthians, chapter 4: *We are straitened, but we are not destitute;* the Gloss: «*We are straitened,* that is, we are poor to such a degree that necessities are lacking; *but we are not destitute* of God altogether, because God feeds us». And that this extends not only to the Apostles, but also to their imitators, appears through what is said to the Hebrews, the last chapter[^p132-5]: *Let your manners be without covetousness, contented with such things as you have. For he hath said: I will not leave thee, neither will I forsake thee;* there the Gloss: «The almighty Lord himself said to Jesus Nave: *I will not leave thee,* but that I will give what is necessary; *neither will I forsake thee,* he would be forsaken who perished of hunger; but since this is not so, let not man be covetous. This he said to Josue after the death of Moses, this he says also to everyone who hopes in him, as Josue did. For these things he promises us, if we put our hope in him, not to the tenacious, not to the covetous, but to those hoping in him. And because it could seem to them that this promise was made to Josue alone, to this the Apostle answers, saying that he will help us as he helped him, as if to say: there is no doubting about the promise, because Jesus Christ, who *yesterday,* that is in the past, helped Josue, the same *today,* that is in the present, helps us and the other faithful, and will help in the future *for ever,* that is without end».

6. To that which is objected, that virtue consists about the mean; it must be said that that is true as to the things that are *of necessity,* as is largesse; but it fails in the things *that are of supererogation,* as is the counsel of poverty and of chastity. For the perfection of such things is looked to rather according to perfect configuration to Christ and the mode of divine love, which is that God be loved above all things, than according to the superfluous and the diminished in regard to the exterior object. — And that this is true is clear through Ambrose, in the book *On Duties,* near the beginning, as it were[^p132-6], where he speaks thus: «Every duty is either *middle* or *perfect;* which we can prove by the author-

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ity of the Scriptures. For we have in the Gospel: *If thou wilt enter into life, keep the commandments. Thou shalt do no murder* etc. These are *middle duties,* to which something is lacking. *If thou wilt be perfect, go and sell all that thou hast, and give to the poor,* and where he says that enemies are to be loved and that we are to pray for those who calumniate and persecute us, if we wish to be perfect. This is the *perfect duty,* which the Greeks called *catorthoma,* by which all things are corrected that could have any lapses». — *Largesse* therefore, which is looked to according to the *middle* duty, keeps a measure in bestowing. But *poverty of spirit,* which is looked to according to the *perfect* duty, gives the whole. Whence in the same book, in the treatment of liberality[^p133-1]: «It is clear that there ought to be a measure of liberality, lest largesse become useless, whose sobriety is to be kept». Of which measure he adds: «The measure of liberality is to be kept, so that what you do well you may be able to do daily, lest you withdraw from necessity what you have indulged to profusion. For Joseph could have given away the whole wealth of Egypt, poured out the royal treasures, yet he would not seem profuse with what was another's. He preferred to sell the grain rather than give it to the hungry, because, if he had given it to a few, it would have been lacking to more». But this pertains to the *middle duty,* according to what he himself says elsewhere, treating in the same book[^p133-2] that text of the Apostle: *Not that others should be eased, and you burdened:* «We notice how he included benevolence and liberality and measure and fruit and persons; therefore *measure,* because he was giving counsel to the imperfect; for none suffer straits except the imperfect». — But because it is not repugnant to perfection to keep a measure, if one dispenses the goods of the Church, he therefore adds: «But if anyone, not wishing to burden the Church, established in some priesthood or ministry, does not confer the whole of what he has, but works with honesty, as much as is sufficient for his office, he does not seem to me imperfect».

From what has been said, therefore, it is gathered that, although it belongs to virtue according to the *common state* and the *middle duty* to keep the mean, yet it belongs to evangelical *perfection* to leave the whole. If however something is had *in common,* so that it may be dispensed, this does not make one imperfect; nor does *to leave the whole universally* denote excess, because this pertains to the *perfect duty,* as is clear from what has been said, and from what Ambrose sets down in the preceding chapter[^p133-3], where he speaks thus: «For the rest, the Lord does not wish wealth to be poured out all at once, but to be dispensed, unless perhaps, as Eliseus killed his oxen and fed the poor from what he had, so that he might be held by no domestic care, but, having left all things, might give himself to the prophetic discipline». If therefore for the prophetic discipline all things are to be left, much more for evangelical perfection.

7. To that which is objected, that to scatter all things is prodigality; it must be said that it is prodigality when all things are scattered for vanity, but not when they are given for usefulness; and so it is with evangelical poverty, because, as is said in Mark, chapter 10[^p133-4], the Lord will restore *a hundredfold* in the present with tribulations, and in the future *life everlasting.* But it is otherwise with the universal retention of all things. For that is not done for spiritual usefulness, but rather for earthly cupidity; therefore it is not alike on the one side and the other.

8. To that which is objected concerning him who withdraws necessities from another etc.; it must be said that it is not alike: because he who withdraws necessities *from another* does violence and brings him into involuntary poverty. But he who withdraws them *from himself* does so voluntarily and brings himself into voluntary poverty; and hence, just as that argument is not valid: involuntary poverty is not praiseworthy, therefore neither is voluntary; so the aforesaid reason does not compel. — There is also another defect in the aforesaid argument. For it proceeds by the supposition of a falsehood, in that he who renounces all things universally does not altogether withdraw necessities from himself, because he commits himself to the government of divine providence and leaves himself many ways of living and of seeking necessities[^p133-5].

9. To that which is objected, that he exposes himself to the danger of famine; it must be said that it is false, as appears altogether from what has been said and is manifestly gathered from all past times. For nowhere and never is it read that anyone wishing to serve God in poverty perished of hunger for lack of food. And this is what Augustine says[^p133-6] in a certain treatise on the Lord's prayer: «For daily food cannot be lacking to the just man, since it is written: *The Lord will not afflict the soul of the just with famine;* and again: *I have been young,*

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*and now am old, and I have not seen the just forsaken;* and again: *To those who seek the kingdom of God and his justice he promises that all things shall be added;* and indeed, since all things are God's, nothing will be lacking to him who has God, if he himself be not lacking to God. Thus to Daniel, shut up by the King's order in the lions' den, a dinner is provided by God, and among hungry beasts the man of God is fed. Thus also Elias in flight, the ravens ministering and the birds bringing him food, is nourished. O detestable cruelty of human malice! The beasts spare, the birds feed, and men lie in wait and rage». — From these things it is manifestly gathered that it is not a danger, but a refuge, all things being spurned, to dedicate oneself wholly to worshipping God.

10. To that which is objected last, that we ask for our daily bread in the Lord's prayer; it must be said that this makes rather for the opposite than for the proposition. For from the fact that we ask daily for the bread of the day, and do not ask for what we have, it is manifest that it belongs to evangelical perfection to be content with daily food. And because this cannot be seen to be perfection in the hearts of the avaricious, the Lord led to it not only by *the counsels of wisdom,* but also by *the examples of nature* and *the oracles of grace,* so that thus at least, through that threefold testimony, the counsel of poverty may be firmly proved, as the highest and stable foundation of all evangelical perfection.

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la: Vers. 21: Si vis perfectus esse, vade, vende quae habes et da pauperibus, et habebis thesaurum in caelo, et veni etc. — Glossa est *interlinearis* apud Lyranum, in qua verbis *Ecce contemplativa* D M interserunt *vita.* — In hac quaestione emendanda praeter edd. adhibiti sunt codd. D I K M.

en: Verse 21: If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven, and come etc. — The Gloss is the *interlinear* Gloss, in Lyra, in which D M insert *vita* ("life") into the words *Ecce contemplativa* ("Behold the contemplative"). — In emending this question, besides the editions, the codices D I K M were used.

la: Vers. 27. — Verba Gregorii sunt in I. Homil. in Evang. homil. 5. n. 2, in qua agit de vocatione Apostolorum Petri et Andreae, qui, relictis retibus et patre, secuti sunt Christum (Matth. 4, 18-22.). — Inferius post *imitatio* D supplet *Christi.*

en: Verse 27. — Gregory's words are in book I of the *Homilies on the Gospels*, homily 5, n. 2, in which he treats of the calling of the Apostles Peter and Andrew, who, having left their nets and their father, followed Christ (Matt. 4:18–22). — Below, after *imitatio* ("imitation"), D supplies *Christi* ("of Christ").

la: Vers. 21. — Glossa, quae est *interlinearis* apud Lyranum, est secundum Bedam (in hunc loc.), qui sequitur Hieron., Comment. in Matth. 19, 21, dicentem: Tamen, quicumque perfectus esse voluerit, debet vendere quae habet, et non ex parte vendere, sicut Ananias fecit et Saphira [Act. 5, 2.].

en: Verse 21. — The Gloss, which is the *interlinear* Gloss in Lyra, follows Bede (on this place), who follows Jerome, *Commentary on Matthew*, 19:21, saying: Yet whoever wishes to be perfect ought to sell what he has, and not to sell in part, as Ananias and Saphira did [Acts 5:2].

la: Vers. 43. seq.: Amen dico vobis, quoniam vidua haec pauper plus omnibus misit, qui miserunt in gazophylacium. Omnes enim ex eo etc.

en: Verse 43 f.: Amen I say to you, this poor widow hath cast in more than all they who have cast into the treasury. For all they etc.

la: Vers. 24: Considerate corvos etc. — Glossa est *ordinaria* apud Strabum et Lyranum. Textus originalis exhibet *habentes* pro *agentes* (K *habentes vel agentes*), et post *sola* addit *contemplatione* (ita etiam M).

en: Verse 24: Consider the ravens etc. — The Gloss is the *ordinary* Gloss, in Strabo and Lyra. The original text gives *habentes* ("having") for *agentes* ("doing") (K *habentes vel agentes*, "having or doing"), and after *sola* ("alone") adds *contemplatione* ("by contemplation") (so also M).

la: Vers. 33: Sic ergo omnis ex vobis, qui non renuntiat omnibus etc. — Glossa, quam exhibet Lyranus ut *ordinariam*, sumta est ex Beda, in hunc locum.

en: Verse 33: So likewise every one of you that doth not renounce all etc. — The Gloss, which Lyra gives as the *ordinary* Gloss, is taken from Bede, on this place.

la: Vers. 20. — Verba Chrysost. habentur in Homil. 27. (alias 28.) in Matth. n. 2: An pecunias te collecturum speras, si me sequaris? an non vides, mihi ne diversorium quidem esse, quale ipsis avibus est? — Pro *non est mihi,* quod habet D, alii codd. et edd. *mihi neque est,* I legit *quia nec diversorium est mihi neque est mihi.*

en: Verse 20. — Chrysostom's words are found in Homily 27 (otherwise 28) on Matthew, n. 2: Do you hope to gather money if you follow me? Do you not see that I have not even a lodging such as the birds themselves have? — For *non est mihi* ("is not to me"), which D has, the other codices and the editions have *mihi neque est* ("to me there is not"); I reads *quia nec diversorium est mihi neque est mihi* ("that neither is there a lodging to me nor is there to me").

la: Vers. 26. — Glossa est *ordinaria* apud Lyranum, sumta ex Hieron., in hunc loc. — Inferius pro *quod non potuit* I *ut non posset.*

en: Verse 26. — The Gloss is the *ordinary* Gloss, in Lyra, taken from Jerome, on this place. — Below, for *quod non potuit* ("that he could not") I has *ut non posset* ("so that he could not").

la: Vers. 58. — Glossa (ex Beda in hunc loc.) habetur ut *ordinaria* apud Strabum et Lyranum in v. 57, et in ipsa pro *hospitium* substituitur *hospitiolum.*

en: Verse 58. — The Gloss (from Bede on this place) is found as the *ordinary* Gloss in Strabo and Lyra at v. 57, and in it *hospitiolum* ("a little lodging") is substituted for *hospitium* ("a lodging").

la: Vers. 30: Venit enim princeps mundi huius etc. — Glossa est *ordinaria* apud Strabum et Lyranum.

en: Verse 30: For the prince of this world cometh etc. — The Gloss is the *ordinary* Gloss, in Strabo and Lyra.

la: Vers. 9: Scitis enim gratiam etc. — Finem arg. I exhibet sic: *maxime se exemplo Christi conformat.*

en: Verse 9: For you know the grace etc. — I gives the end of the argument thus: *maxime se exemplo Christi conformat* ("conforms himself most of all to the example of Christ").

la: Vers. 10. — Verba subnexa non sunt Augustini, sed Haymonis, qui in Expositione (alias Remigio Rhemensi tributa) super hunc locum (v. 9. et 10.) ait: *Egenus factus est* et pauper in tantum... vulpes... *Et consilium in hoc do,* subaudis, ut eius etc.

en: Verse 10. — The words appended are not Augustine's but Haymo's, who in his *Exposition* (otherwise attributed to Remigius of Reims) on this place (vv. 9 and 10) says: *He became needy* and poor to such an extent... foxes... *And herein I give my counsel,* you understand, that his etc.

la: Cap. 2, 5. — Glossa, apud Strabum et Lyranum *ordinaria,* sumta est ex Beda in hunc loc. — Seq. locus est Luc. 2, 7.

en: Chapter 2:5. — The Gloss, the *ordinary* Gloss in Strabo and Lyra, is taken from Bede on this place. — The following place is Luke 2:7.

la: Vers. 21. Cum Vulgata verbo *relinquens* edd. 2, 3, 4 praefigunt *vobis.* — Sententia Hieron., in qua allegatur Matth. 19, 15 (cfr. supra fundam. 1.), habetur in eius Epist. 120. (alias 150.) c. 1; finem ipsius profert textus originalis sic: Salvatorem, nudam solamque crucem [in nota adiecta exhibetur lectio, in qua substituitur *virtutem* pro *crucem*] nuda sequaris et sola.

en: Verse 21. With the Vulgate, editions 2, 3, 4 prefix *vobis* ("for you") to the word *relinquens* ("leaving"). — Jerome's sentence, in which Matt. 19:15 is cited (compare above, fundamentum 1), is found in his Letter 120 (otherwise 150), c. 1; the original text gives its end thus: the Saviour, [that] naked and alone you may follow the naked and lone cross [in an added note a reading is given in which *virtutem* ("virtue") is substituted for *crucem* ("cross")].

la: Cap. 9, 5. in VI. Expos. n. 65. In ipso textu respicitur Luc. 9, 3: Nihil tuleritis in via, neque virgam etc., et in fine ed. Maurin. legit: non requirens fideique deditus sit, et quanto minus appetat temporalia, tanto magis speret ea sibi posse suppetere (in nota adiecta allegatur etiam lectio nostra).

en: Chapter 9:5, in VI *Exposition*, n. 65. In the text itself Luke 9:3 is in view: Take nothing for your journey, neither staff etc.; and at the end the Maurist edition reads: not seeking, and let him be devoted to faith, and the less he desires temporal things, the more let him hope that they can be supplied to him (in an added note our reading is also cited).

la: Libr. II. c. 4. n. 15. seq. Locus Scripturae est Matth. 5, 3. (cfr. Luc. 6, 20.) seqq. — Circa finem Vat. cum ed. Maurin. Ambrosii legit: *sed etiam adiumento evidentissime pronuntiatum est.* Textus originalis hic plura addit.

en: Book II, c. 4, n. 15 f. The place of Scripture is Matt. 5:3 ff. (compare Luke 6:20). — Near the end the Vatican edition, with the Maurist edition of Ambrose, reads: *sed etiam adiumento evidentissime pronuntiatum est* ("but it has been most evidently pronounced to be even a help"). The original text here adds more.

la: Epist. 14. (alias 1.) n. 1. Locus Scripturae est Matth. 6, 33: Quaerite ergo primum regnum Dei et iustitiam eius, et haec etc. Subinde respicitur, sicut in penult. arg., Luc. 9, 3.

en: Letter 14 (otherwise 1), n. 1. The place of Scripture is Matt. 6:33: Seek ye therefore first the kingdom of God and his justice, and these etc. Next, as in the second-last argument, Luke 9:3 is in view.

la: Vers. 25. — Verba, quae subinde Hieron. tribuuntur, habentur in Glossa *ordinaria* apud Strabum et Lyranum (in hunc loc.), in qua propositio, quae verba allegata praecedit, est secundum Hieron. (in hunc loc.).

en: Verse 25. — The words next attributed to Jerome are found in the *ordinary* Gloss in Strabo and Lyra (on this place), in which the proposition that precedes the words cited follows Jerome (on this place).

la: Vers. 26. — Verba Augustino adscripta refert Glossa *ordinaria* apud Strabum et Lyranum, ita tamen, ut pro *et quia iam* substituatur *et quidam,* et omittatur *nihil laborent.* Cfr. supra fundam. 5.

en: Verse 26. — The words ascribed to Augustine are reported by the *ordinary* Gloss in Strabo and Lyra, yet so that *et quidam* ("and certain ones") is substituted for *et quia iam* ("and because already"), and *nihil laborent* ("labour at nothing") is omitted. Compare above, fundamentum 5.

la: Cap. 8. n. 8: Bonum erat quod faciebant, quae de etc.

en: Chapter 8, n. 8: It was good that they did, who of etc.

la: Cap. 38. (alias 71.) Cum textu huius libri (qui est inter opera August. et Gennadio tribuitur) nec non cum I K et 1, 2, 3, 4 posuimus *semel* pro *insimul,* quod cum Vat. alii codd. habent. Eandem locutionem etiam in seqq. pluries retinuimus.

en: Chapter 38 (otherwise 71). With the text of this book (which is among the works of Augustine and is attributed to Gennadius), and also with I K and 1, 2, 3, 4, we have put *semel* ("once for all") for *insimul* ("all together"), which the other codices have with the Vatican edition. We have kept the same expression several times in what follows as well.

la: Sive lib. II. homil. 8. n. 16. Post *holocaustum est* textus originalis plura addit. — Secundus locus est ibid. n. 15.

en: Or book II, homily 8, n. 16. After *holocaustum est* ("it is a holocaust") the original text adds more. — The second place is ibid. n. 15.

la: Num. 4. (ed. Maurin. tom. 3. pag. 448).

en: Number 4 (Maurist edition, tome 3, p. 448).

la: Epist. 42. sive Tractatus de moribus et officio episcoporum, c. 3. n. 11: Fidelis pontifex, qui... nihil sibi retentat ex omnibus [plura alia hic in textu originali interseruntur]. Non habet foveam, ut vulpes [cfr. Matth. 8, 20.]... Iudas [Ioan. 12, 6. et 13, 29.]; non denique, sicut nec Maria, locum in diversorio. Imitatur profecto... caput [Matth. 8, 20; Luc. 2, 7. et 9, 58.].

en: Letter 42, or *Treatise on the Conduct and Office of Bishops*, c. 3, n. 11: A faithful bishop, who... retains nothing for himself out of all things [many other things are inserted here in the original text]. He has not a hole, like the foxes [compare Matt. 8:20]... Judas [John 12:6 and 13:29]; nor, finally, as Mary had not, a place in the inn. He imitates indeed... head [Matt. 8:20; Luke 2:7 and 9:58].

la: Can. 13, qui sumtus est ex II. de Vita contemplativa (hoc opus vulgo tribuebatur *Prospero,* sed est Iuliani Pomerii, qui claruit circa annum 498), c. 9: Deinde sanctus Paulinus, ut ipsi melius nostis, ingentia... sua vendita pauperibus erogavit... Quid sanctus Hilarius? Nonne et ipse omnia bona sua aut parentibus [in nota adiecta dicitur: Ms. unus: *pauperibus*] reliquit, aut vendita [etiam D K omittunt *omnia*] pauperibus erogavit? — Subinde pro *Christum,* quod habent D K, alii cum edd. *Deum.* Ex D I K addidimus *et pauperibus erogaverunt.*

en: Canon 13, which is taken from II *On the Contemplative Life* (this work was commonly attributed to *Prosper*, but is by Julianus Pomerius, who flourished about the year 498), c. 9: Then saint Paulinus, as you yourselves know better, [his] vast... his own, sold, he distributed to the poor... What of saint Hilary? Did not he too either leave all his goods to his kinsmen [in an added note it is said: One manuscript: *to the poor*], or sell them [D K too omit *omnia*, "all"] and distribute them to the poor? — Next, for *Christum* ("Christ"), which D K have, the others with the editions have *Deum* ("God"). From D I K we have added *et pauperibus erogaverunt* ("and distributed them to the poor").

la: Enarrat. in Ps. 64. n. 2: Duas istas civitates faciunt duo amores; Ierusalem facit amor Dei, Babyloniam facit amor saeculi. Interroget ergo se quisque, quid amet, et inveniet, unde sit civis; et si se invenerit civem Babyloniae, exstirpet *cupiditatem,* plantet caritatem... quomodo exitur de Babylone, id est de confusione? Qui primo confusi erant similibus *cupiditatibus* incipiunt caritate distingui, iam distincti, non sunt confusi. Cfr. XI. de Gen. ad lit. c. 15. n. 20. et XIV. de Civ. Dei, c. 28, ex quo supra pag. 119, nota 4. quaedam occurrunt. — Inferius pro *recedit de diaboli civitate* D I K *est de Domini* [D *divina*] *civitate.* Subinde post *in qua quis* D prosequitur *nihil habet, nec in generali nec in speciali, et prorsus* etc.

en: *Expositions on the Psalms*, Ps. 64, n. 2: Two loves make these two cities; love of God makes Jerusalem, love of the world makes Babylon. Let each one therefore ask himself what he loves, and he will find whence he is a citizen; and if he finds himself a citizen of Babylon, let him root out *cupidity*, let him plant charity... how does one go out of Babylon, that is, out of confusion? Those who at first were confused by like *cupidities* begin to be distinguished by charity; being now distinguished, they are not confused. Compare XI *On Genesis according to the Letter*, c. 15, n. 20, and XIV *On the City of God*, c. 28, from which some things occur above, p. 119, note 4. — Below, for *recedit de diaboli civitate* ("withdraws from the city of the devil") D I K have *est de Domini* [D *divina*] *civitate* ("is of the city of the Lord" [D "the divine city"]). Next, after *in qua quis* ("in which one"), D continues *nihil habet, nec in generali nec in speciali, et prorsus* ("has nothing, neither in general nor in particular, and utterly") etc.

la: Cfr. Matth. 19, 22. seqq. et I. Tim. 6, 9. 17.

en: Compare Matt. 19:22 ff. and I Tim. 6:9, 17.

la: Vide Bernard., de Praecepto et dispens. c. 6. seq.

en: See Bernard, *On Precept and Dispensation*, c. 6 f.

la: Vide Rom. 12, 2. et Iac. 1, 27.

en: See Rom. 12:2 and Jas. 1:27.

la: Epist. I. Tim. 6, 7: Nihil enim intulimus in hunc mundum; haud dubium, quod nec auferre quid possumus. Cfr. Iob 1, 21. et Eccle. 5, 14. — In fine arg. voci *perfectissima* I praemittit *rectissima et.*

en: Epistle I Tim. 6:7: For we brought nothing into this world; and certainly we can carry nothing out. Compare Job 1:21 and Eccles. 5:14. — At the end of the argument I puts *rectissima et* ("straightest and") before the word *perfectissima* ("most perfect").

la: Vers. 1.

en: Verse 1.

la: Vers. 12. — Glossa est *interlinearis* apud Lyranum.

en: Verse 12. — The Gloss is the *interlinear* Gloss, in Lyra.

la: Vers. 8. — Seq. locus est ibid. v. 9: Ne forte satiatus illiciar ad negandum... aut egestate etc. — D I K et 1 omittunt *furer et.*

en: Verse 8. — The following place is ibid. v. 9: Lest perhaps being filled, I should be tempted to deny... or [being compelled] by need etc. — D I K and 1 omit *furer et* ("I should steal, and").

la: Vers. 40: Perfectus autem omnis erit, si etc. — Seq. locus est Ioan. 12, 6: Et loculos habens, ea quae mittebantur portabat. Cfr. ibid. 13, 29. — Inferius pro *in qua* I *in quo.*

en: Verse 40: But every one shall be perfect, if etc. — The following place is John 12:6: And having the purse, carried the things that were put therein. Compare ibid. 13:29. — Below, for *in qua* ("in which", feminine) I has *in quo* ("in which", masculine/neuter).

la: Can. *Habebat* (17.), qui sumtus est ex August., in Ioan. Evang. tr. 62. n. 5: Habebat ergo et Dominus loculos, et a fidelibus etc.

en: Canon *Habebat* (17), which is taken from Augustine, *On the Gospel of John*, tract. 62, n. 5: The Lord too therefore had a purse, and from the faithful etc.

la: Vers. 8. — Glossa, apud Lyranum *interlinearis,* a Petro Lombardo (in hunc loc.) exhibetur sic: Etsi nihil intulerimus vel ablaturi simus, non tamen omnino abiicienda etc. — Inferius pro *totum* D *totaliter.*

en: Verse 8. — The Gloss, the *interlinear* Gloss in Lyra, is given by Peter Lombard (on this place) thus: Although we have brought nothing in and are to carry nothing away, yet [these things] are not to be cast away altogether etc. — Below, for *totum* ("the whole") D has *totaliter* ("wholly").

la: Vers. 12: Si enim voluntas etc. — Glossam, quae est *interlinearis* apud Lyranum, Petr. Lombard. (in hunc loc.) profert ita: *Si enim voluntas est prompta,* dando *secundum id quod habet,* ut necessaria retineat, tantum *accepta est, non* tantum accepta est dando *secundum id quod non habet,* id est ultra vires; ideo ex eo quod habetis vos dare moneo.

en: Verse 12: For if the will etc. — The Gloss, which is the *interlinear* Gloss in Lyra, Peter Lombard (on this place) gives thus: *For if the will be forward,* by giving *according to that which it hath,* so as to retain what is necessary, so far *it is accepted, not* so far accepted by giving *according to that which it hath not,* that is, beyond one's strength; therefore I admonish you to give out of what you have.

la: Cfr. Deut. 6, 16; Matth. 4, 7.

en: Compare Deut. 6:16; Matt. 4:7.

la: Ut ostendit Aristot., II. Ethic. c. 6.

en: As Aristotle shows, II *Ethics*, c. 6.

la: Aristot., II. Ethic. c. 7: Circa donationem acceptionemque pecuniarum mediocritas est liberalitas, excessus et defectus, prodigalitas et illiberalitas seu avaritia etc.

en: Aristotle, II *Ethics*, c. 7: Concerning the giving and receiving of money, the mean is liberality, the excess and the defect prodigality and illiberality or avarice etc.

la: D *sed tantum et plus tenetur sibi providere quam alii.*

en: D has *sed tantum et plus tenetur sibi providere quam alii* ("but one is bound to provide for oneself as much as and more than for another").

la: Luc. 11, 3. — Inferius pro *deserit* I *reiicit.*

en: Luke 11:3. — Below, for *deserit* ("forsakes") I has *reiicit* ("rejects").

la: Respicitur regul. Fratrum Minor. c. 6, ubi dicitur: Fratres nihil sibi approprient, nec domum nec locum nec aliquam rem etc. — Posuimus cum D et ed. Summae Alex. Hal., p. IV. q. 30. m. 2. a. 2, *locum* pro *tectum.* Superius pro *suadet* D I *persuadet.*

en: The Rule of the Friars Minor, c. 6, is in view, where it is said: Let the friars appropriate nothing to themselves, neither house nor place nor any thing etc. — With D and the edition of the *Summa* of Alexander of Hales, p. IV, q. 30, m. 2, a. 2, we have put *locum* ("place") for *tectum* ("roof"). Above, for *suadet* ("urges") D I have *persuadet* ("persuades").

la: Vers. 7: Nihil enim intulimus... haud dubium, quod nec etc. — Seq. locus est ibid. v. 8: Habentes autem alimenta... contenti simus. — Inferius pro *quod ex naturde documento persuadet* I *est documentum naturae, hoc docet.*

en: Verse 7: For we brought nothing... and certainly [we can carry] nothing etc. — The following place is ibid. v. 8: But having food... we are content. — Below, for *quod ex naturde documento persuadet* ("which he urges from the teaching of nature") I has *est documentum naturae, hoc docet* ("it is the teaching of nature, this he teaches").

la: Cfr. III. Sent. d. 40. q. 1. et 2. — Ex ed. Alex. Hal. supplevimus *inducit,* I vero legit *quod illa ex timore, haec ex amore.*

en: Compare III *Sentences*, d. 40, q. 1 and 2. — From the edition of Alexander of Hales we have supplied *inducit* ("induces"); I, however, reads *quod illa ex timore, haec ex amore* ("that the former [is] from fear, the latter from love").

la: Quaest. 36. n. 1. Loci Scripturae sunt I. Tim. 6, 10: Radix enim omnium etc.; et in textu August. I. Ioan. 4, 18.

en: Question 36, n. 1. The places of Scripture are I Tim. 6:10: For the root of all etc.; and, in Augustine's text, I John 4:18.

la: Matth. 19, 21: Si vis perfectus esse, vade, vende... et habebis thesaurum in caelo. Cfr. ibid. 6, 20. seq. et Luc. 12, 33. seq. — Seq. locus est Ioan. 18, 36: Regnum meum non est etc., tertius Hebr. 13, 14: Non enim habemus hic... inquirimus. — Inferius pro *in excelsis* solummodo D cum ed. Alex. Hal. habet *in caelis.*

en: Matt. 19:21: If thou wilt be perfect, go sell... and thou shalt have treasure in heaven. Compare ibid. 6:20 f. and Luke 12:33 f. — The following place is John 18:36: My kingdom is not etc.; the third, Heb. 13:14: For we have not here... we seek. — Below, for *in excelsis* ("in the heights") D alone, with the edition of Alexander of Hales, has *in caelis* ("in the heavens").

la: Cap. 13. n. 14: Cum enim cognitio... Errat autem quisquis putat etc.

en: Chapter 13, n. 14: For since cognition... And whoever thinks errs etc.

la: Epist. I. Petr. 5, 7: Omnem sollicitudinem vestram proiicientes in eum, quoniam ipsi cura est de vobis. Ps. 54, 23: Iacta super Dominum curam tuam, et ipse te enutriet. — Post *sollicitudinem* ed. Alex. Hal. addit *proiicit in eum,* et superius eadem substituit *perfectus* pro *perfectissimus.* Inferius fide D ter posuimus *ideo* pro *idem.*

en: Epistle I Pet. 5:7: Casting all your care upon him, for he hath care of you. Ps. 54:23: Cast thy care upon the Lord, and he shall sustain thee. — After *sollicitudinem* ("care") the edition of Alexander of Hales adds *proiicit in eum* ("casts upon him"), and above the same substitutes *perfectus* ("perfect") for *perfectissimus* ("most perfect"). Below, on the faith of D, we have three times put *ideo* ("therefore") for *idem* ("the same").

la: Cap. 17. X. lib. V. tit. 31. — Superius pro *caelestia* I *futura.* Inferius ex I et ed. Alex. Hal. posuimus *quasi tales videantur* pro *Quare tales videntur.*

en: Chapter 17, X, book V, title 31. — Above, for *caelestia* ("heavenly things") I has *futura* ("things to come"). Below, from I and the edition of Alexander of Hales, we have put *quasi tales videantur* ("as though such men seemed") for *Quare tales videntur* ("Wherefore such men seem").

la: Sunt verba Honorii III. regulam S. Franc. confirmantis.

en: They are the words of Honorius III confirming the rule of St. Francis.

la: Potius Cyprian. in lib. de Opere et eleemosynis, c. 11. et 12. Textus originalis, in quibus allegatur Matth. 6, 26. et Luc. 16, 14, post *ne operanti* addit *tibi,* pro *et volucribus* substituit *et passeribus,* et pro *An putas, quod qui... An eis* ponit *Nisi si putas, quia qui... aut eis;* subinde post *Nam cum* supplet *Dominus,* et in fine pro *in talibus servos* praebet *in tractatibus servum.*

en: Rather Cyprian, in the book *On Works and Alms*, c. 11 and 12. The original text, in which Matt. 6:26 and Luke 16:14 are cited, after *ne operanti* ("lest to one who works") adds *tibi* ("to you"), for *et volucribus* ("and to the birds") substitutes *et passeribus* ("and to the sparrows"), and for *An putas, quod qui... An eis* ("Do you think that he who... Will to them") puts *Nisi si putas, quia qui... aut eis* ("Unless you think that he who... or to them"); next, after *Nam cum* ("For when") it supplies *Dominus* ("the Lord"), and at the end for *in talibus servos* ("the servants in such men") offers *in tractatibus servum* ("the servant in [his] treatises").

la: Sive Epist. 147. (alias 112.) c. 16. n. 39. Textus originalis in diversis locis quaedam addit, et pro *discernenda perpende* (edd. *discernenda sunt*) substituit *discernendo perpende.* — Superius pro *Glossarum et expositorum et doctorum,* quod praebet D, alii codd. et edd. *Glossarum expositarum et Sanctorum.*

en: Or Letter 147 (otherwise 112), c. 16, n. 39. The original text adds some things in various places, and for *discernenda perpende* ("weigh, to be discerned") (editions *discernenda sunt*, "are to be discerned") substitutes *discernendo perpende* ("weigh by discerning"). — Above, for *Glossarum et expositorum et doctorum* ("of the Glosses and of the expositors and of the doctors"), which D offers, the other codices and the editions have *Glossarum expositarum et Sanctorum* ("of the expounded Glosses and of the Saints").

la: Vers. 10. — Inferius vocibus *omne bonum* I interserit *opus.*

en: Verse 10. — Below, I inserts *opus* ("work") into the words *omne bonum* ("every good").

la: Alias 48. n. 4. In fine textus originalis, in quo hinc et inde plura interiiciuntur, respicitur Phil. 1, 23.

en: Otherwise 48, n. 4. At the end of the original text, in which more things are interposed here and there, Phil. 1:23 is in view.

la: Num. 2. Allegatur Matth. 8, 20. et 10, 9. — Edd. cum recentiore cod. M hunc secundum modum solutionis exhibent, dum codd. antiquiores D I K ipsum omittunt, legentes *transcendere cuncta terrena. Per hoc patet responsio ad tres auctoritates primas.* Fortasse ab [ip]so auctore *posterius* est additus.

en: Number 2. Matt. 8:20 and 10:9 are cited. — The editions, with the more recent codex M, give this second mode of solution, while the older codices D I K omit it, reading *transcendere cuncta terrena. Per hoc patet responsio ad tres auctoritates primas* ("to transcend all earthly things. By this the reply to the first three authorities is clear"). Perhaps it was added *afterwards* by the author himself.

la: In fundam. 8.

en: In fundamentum 8.

la: Psalm. 103, 14. — Glossa, quam exhibet Petr. Lombard. (in hunc loc.), est secundum August., Enarrat. in Ps. 103. serm. 3. n. 11. In ipsa allegatur Matth. 26, 38. Circa finem ipsius vocibus *infirmos futuros* textus originalis interserit *in comitatu.*

en: Ps. 103:14. — The Gloss, which Peter Lombard gives (on this place), follows Augustine, *Expositions on the Psalms*, Ps. 103, sermon 3, n. 11. In it Matt. 26:38 is cited. Near its end the original text inserts *in comitatu* ("in [his] company") into the words *infirmos futuros* ("that there would be infirm").

la: Vers. 6. — Glossa est *ordinaria* apud Strabum et Lyranum, in qua contra textum originalem M cum edd. *ministrabant* pro *ministrant.*

en: Verse 6. — The Gloss is the *ordinary* Gloss, in Strabo and Lyra, in which, against the original text, M with the editions has *ministrabant* ("were ministering") for *ministrant* ("minister").

la: Vers. 35. — Glossa, quae est secundum Bedam (in hunc loc.), est apud Strabum et Lyranum ut *ordinaria.* Respicitur in ipsa illud I. Cor. 9, 14: Ita et Dominus ordinavit iis qui Evangelium annuntiant de Evangelio vivere. — Textus originalis, codd., excepto D, et edd., excepta ed. Alex. Hal., *Evangelium nuntiat,* dum illi habent *Evangelium praedicat;* subinde pro *decrevit, permittens, ut tollant necessaria* textus originalis *decernit, permittens necessaria.*

en: Verse 35. — The Gloss, which follows Bede (on this place), is in Strabo and Lyra as the *ordinary* Gloss. In it that text of I Cor. 9:14 is in view: So also the Lord ordained that they who preach the Gospel should live by the Gospel. — The original text, the codices except D, and the editions except the edition of Alexander of Hales [have] *Evangelium nuntiat* ("announces the Gospel"), while those have *Evangelium praedicat* ("preaches the Gospel"); next, for *decrevit, permittens, ut tollant necessaria* ("he decreed, permitting them to take what was necessary") the original text has *decernit, permittens necessaria* ("he decrees, permitting necessities").

la: Epist. II. Cor. 8, 9: Propter vos egenus factus est, cum esset dives, ut illius inopia vos divites essetis. Cfr. Nicol. III. Declaratio super regul. FF. Minor. *Exiit* (3.), X. de Verborum signific. (lib. V. tit. 12.) in VI. a. 2. n. 2.

en: Epistle II Cor. 8:9: For your sakes he became needy, when he was rich, that through his need you might be rich. Compare Nicholas III, *Declaration on the rule of the Friars Minor*, *Exiit* (3), X, *On the Meaning of Words* (book V, title 12), in VI, a. 2, n. 2.

la: Vers. 8: Habentes autem alimenta etc. — Glossam, quae inferius allegatur, exhibet Petr. Lombard. (in hunc loc.) et voci *qui* praefigit *quia.*

en: Verse 8: But having food etc. — The Gloss, which is cited below, Peter Lombard gives (on this place), and he prefixes *quia* ("because") to the word *qui* ("who").

la: Vers. 12: Si enim voluntas etc. — Petr. Lombard., in II. Cor. 6, 13, hanc Glossam, cuius mentio inferius fit, ponit: *Non enim* volo, *ut aliis sit remissio* vel refrigerium, id est, ut alii de vestris otiose vivant, *vobis autem* sit *tribulatio,* id est paupertas; non hoc ideo dixit, quin melius esset. Infirmis timet etc. Cfr. infra solut. ad 6. circa finem.

en: Verse 12: For if the will etc. — Peter Lombard, on II Cor. 6:13, sets down this Gloss, of which mention is made below: *For I* do not wish *that others should be eased* or refreshed, that is, that others should live idly from your goods, *and you* be *burdened,* that is, [be in] poverty; he did not say this because it would not be better. He fears for the infirm etc. Compare below, the solution to 6, near the end.

la: Nicol. III. in Declaratione super regulam FF. Minor. *Exiit* (3.), X. de Verborum signific. (lib. V. tit. 12.) in VI. a. 2. n. 3. ait: Profecto, si iuxta promissum Salvatoris, nunquam deficiet fides Ecclesiae [Luc. 22, 32.], per consequens nec opera misericordiae subtrahentur, ex quo Christi pauperibus omnis ratio diffidentiae cuiuslibet videtur esse sublata. Et quidem ubi... haec cuncta [quae offeruntur liberaliter, quae mendicantur humiliter, quae conquiruntur per laboritium] deficerent, sicut nec ceteris, sic nec ipsis Fratribus iure *poli* in extremae necessitatis articulo... via omnibus extrema necessitate detentis concessa praecluditur etc.

en: Nicholas III, in the *Declaration on the rule of the Friars Minor*, *Exiit* (3), X, *On the Meaning of Words* (book V, title 12), in VI, a. 2, n. 3, says: Surely, if according to the Saviour's promise the faith of the Church will never fail [Luke 22:32], consequently neither will works of mercy be withdrawn, whence every ground of any distrust seems to have been taken away from the poor of Christ. And indeed, where... all these things [which are offered liberally, which are begged humbly, which are gained by labour] should fail, as for the rest, so for the Friars themselves, by the law *of heaven*, in the moment of extreme necessity... the way granted to all held fast in extreme necessity is not closed etc.

la: Matth. 6, 25. Cfr. supra pag. 126, nota 8. — Pro *adduntur* D *aderunt.*

en: Matt. 6:25. Compare above, p. 126, note 8. — For *adduntur* ("are added") D has *aderunt* ("will be at hand").

la: Psalm. 77, 20: Numquid et panem poterit dare, aut parare mensam populo suo? — Seq. locus est II. Cor. 4. 8. Glossa, quae est secundum Haym. in hunc loc., exhibetur a Lyrano ut *interlinearis* et a Petro Lombardo (in hunc loc.): *Aporiamur...* desint. *Aporos* (ἄπορος) enim Graece, et Latine *pauper* dicitur. *Sed non destituimur* a thesauro nostro; vel non destituimur omnino a Deo, quia Deus etc.

en: Ps. 77:20: Can he also give bread, or provide a table for his people? — The following place is II Cor. 4:8. The Gloss, which follows Haymo on this place, is given by Lyra as *interlinear* and by Peter Lombard (on this place): *We are straitened...* are lacking. For *aporos* (ἄπορος) in Greek is said *pauper* ("poor") in Latin. *But we are not destitute* of our treasure; or, we are not destitute of God altogether, because God etc.

la: Vers. 5, in quo respicitur Ios. 1, 5. — Glossa, quae est secundum Haym., in hunc loc., exhibetur integra a Petro Lombardo, a Strabo autem in principio abbreviata; apud Lyranum prima pars a Strabo omissa habetur ut *interlinearis,* altera ut *ordinaria.* — Post *non cupidis fit ista repromissio, sed sperantibus in eum* textus originalis plura addit, et quae sequuntur inveniuntur ibid. ad v. 8: *Iesus Christus heri et hodie, ipse et in saecula.*

en: Verse 5, in which Jos. 1:5 is in view. — The Gloss, which follows Haymo on this place, is given entire by Peter Lombard, but abbreviated at the beginning by Strabo; in Lyra the first part, omitted by Strabo, is found as *interlinear*, the other as *ordinary*. — After *non cupidis fit ista repromissio, sed sperantibus in eum* ("this promise is made not to the covetous, but to those hoping in him") the original text adds more, and what follows is found ibid. at v. 8: *Jesus Christ, yesterday, and today; and the same for ever.*

la: Libr. I. c. 11. n. 36. seq. Textus originalis, in quo allegatur Matth. 19, 17. seq. et 21, ac Matth. 5, 44. seq. (orate pro persequentibus etc.), hinc et inde plura subiungens: κατόρθωμα' i. e. res bene gesta sive recte factum. Cicero, I. de Offic. c. 3: Perfectum officium *rectum,* opinor, vocemus, quod Graeci κατόρθωμα, hoc [medium] autem *commune* καθῆκον vocant. Atque ea sic definiunt, ut rectum quod sit, id perfectum officium esse definiant; medium autem officium id esse dicunt, quod, cur factum sit, ratio probabilis reddi possit.

en: Book I, c. 11, n. 36 f. The original text, in which Matt. 19:17 f. and 21, and Matt. 5:44 f. (pray for them that persecute etc.) are cited, adding more here and there: κατόρθωμα, that is, a thing well done or rightly done. Cicero, I *On Duties*, c. 3: The perfect duty let us call, I think, *right*, which the Greeks call κατόρθωμα, and this [middle] one *common*, which they call καθῆκον. And they define them thus, that what is right they define to be the perfect duty; but the middle duty they say is that for which, when it has been done, a probable reason can be given.

la: Libr. II. c. 16. n. 76: Liquet igitur debere... largitas. Sobrietas tenenda est, maxime sacerdotibus, ut non pro iactantia, sed pro iustitia dispensent. — Seq. locus est ibid. n. 78. seq. Post *effusioni* textus originalis plura addit, et in fine pro *pluribus* substituit *plurimis.*

en: Book II, c. 16, n. 76: It is clear therefore that there ought... largesse. Sobriety is to be kept, especially by priests, that they may dispense not for display but for justice. — The following place is ibid. n. 78 f. After *effusioni* ("to profusion") the original text adds more, and at the end for *pluribus* ("to more") substitutes *plurimis* ("to very many").

la: Libr. I. c. 30. n. 151. seq. Verba Apostoli, II. Cor. 8, 10, allegantur, ut Ambrosius ea exhibet; Vulgata legit: Non enim ut aliis sit remissio, vobis autem tribulatio. — Ibid. etiam seq. locus habetur.

en: Book I, c. 30, n. 151 f. The words of the Apostle, II Cor. 8:10, are cited as Ambrose gives them; the Vulgate reads: For I mean not that others should be eased, and you burdened. — The following place too is found ibid.

la: Cap. 30. n. 149. Respicitur III. Reg. 19, 21: Reversus autem ab eo [Elia], tulit [Eliseus] par boum et mactavit illud etc. — De ipsa solut. cfr. supra q. 1. ad 1. in fine et ad 3.

en: Chapter 30, n. 149. III Kings 19:21 is in view: And returning back from him [Elias], he [Eliseus] took a yoke of oxen, and killed them etc. — On the solution itself compare above, q. 1, reply to 1, at the end, and reply to 3.

la: Vers. 29. seq.: Nemo est, qui reliquerit domum... qui non accipiat centies tantum nunc in tempore hoc: domos... cum persecutionibus et in saeculo futuro vitam aeternam. Cfr. Matth. 19, 29. — Inferius voci *omnium* D praemittit *rerum*

en: Verse 29 f.: There is no man who hath left house... who shall not receive an hundred times as much, now in this time: houses... with persecutions: and in the world to come life everlasting. Compare Matt. 19:29. — Below, D puts *rerum* ("of things") before the word *omnium* ("of all")

la: K *sibi adhuc relinquit.* — Cfr. pag. 132, nota 2.

en: K has *sibi adhuc relinquit* ("still leaves himself"). — Compare p. 132, note 2.

la: Potius Cyprian. in libro de Oratione dominica, c. 21. Allegatur Prov. 10, 3: Non affliget Dominus etc.; Ps. 36, 25: Iunior fui... derelictum. Item Dominus promittat et dicat: Nolite cogitare dicentes: Quid edemus, aut quid bibemus, aut quid vestiemur? Haec enim nationes quaerunt. Scit autem Pater vester, quia horum omnium indigetis. Quaerite primum regnum Dei et iustitiam eius, et haec omnia apponentur vobis [Matth. 6, 31.]. Quaerentibus regnum et iustitiam Dei omnia promittit apponi. Nam cum Dei etc. Subinde respicitur Dan. 14, 30. (post *esurientes* textus originalis addit *et parcentes*) et III. Reg. 17, 6. Voci *nutritur* edd. cum textu originali praemittunt *in persecutione.*

en: Rather Cyprian, in the book *On the Lord's Prayer*, c. 21. Prov. 10:3 is cited: The Lord will not afflict etc.; Ps. 36:25: I have been young... forsaken. Likewise the Lord promises and says: Be not solicitous, saying: What shall we eat, or what shall we drink, or wherewith shall we be clothed? For after all these things do the heathens seek. For your Father knoweth that you have need of all these things. Seek ye first the kingdom of God and his justice, and all these things shall be added unto you [Matt. 6:31]. To those who seek the kingdom and justice of God he promises that all things shall be added. For since [all things are] God's etc. Next Dan. 14:30 is in view (after *esurientes*, "hungry", the original text adds *et parcentes*, "and sparing") and III Kings 17:6. The editions, with the original text, put *in persecutione* ("in persecution") before the word *nutritur* ("is nourished").

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR (`raw/doctorisseraphic05bona_djvu.txt`, raw lines **L27584–L28998**), with every heading, italic, apparatus anchor position, marginale and digit checked against the 450 dpi plates (`raw/vision/vol5/p-124..134.png`, 2571×3823 each, pixel size verified after extraction). Body raw usable throughout (p. 129's *Respondeo* column and p. 131's head degraded, re-read on the plate); footers usable, digits corrected below. **Italics come from the plate only.** Fresh literal English translation. **Eleven printed pages, 124–134; 74 apparatus entries; zero `[?]` flags.**

**Structure.** From p. 124 (below `bon-qpe-q1`'s replies 7–15): `QUAESTIO II.` full measure, the italic subtitle *De paupertate.*, and the two-line opener set in two columns, *Quaestio est de paupertate, et quaeruntur duo…* — **printed *duo* though Q. II has three articles; transcribed as printed** (Art. III introduces itself as a supplement, per the pilot). Heading, subtitle and opener **unanchored**, read on a full-width crop at 1.2×: nothing after `II.`, *paupertate.*, *duo.* or *mendicationem.* `ARTICULUS I.` and its subtitle *De paupertate quoad abrenuntiationem.* stand at the head of p. 125, **unanchored** (Art. I's first note is arg. 1's *nono*¹) — the fifth work running with no anchored division heading. Body: **thirty-two arguments** that renouncing all things in common and in private belongs to Christian perfection, in five declared runs (Gospel texts 1–6, marginale `Fundamenta.` and `Loci Scripturae.`; *Item, hoc ipsum ostenditur exemplo Christi*, 7–14, `Exemplum Christi.`; *Item, hoc ipsum videtur Sanctorum testimoniis*, 15–25, `Testimonia Sanctorum.`; *Item, hoc ipsum ostenditur ratione*, 26–32, `Rationes.`); a **`Sᴇᴅ ᴄᴏɴᴛʀᴀ: 1.` series of ten** in letter-spaced small caps in-column (marginale `Ad oppositum.`), whose first argument carries **three** authorities (Ecclus. 27:1, Eccles. 7:12, Prov. 30:8–9); **`CONCLUSIO.`** full measure, its sentence in indented italic (rendered as the frozen `> **Conclusio.**` blockquote); a **`Rᴇsᴘᴏɴᴅᴇᴏ:`** (so printed here — `bon-qpe-q1` printed *Solutio*) in three movements (*consilium principale* urged by nature · *principium fundamentale* urged by Scripture · *fundamentum sublime* urged by grace), then the confirmation from the papal approval of the Preachers and Minors, Honorius III's confirmation of the Franciscan rule and Cyprian *de Opere et eleemosynis*, and an `Epilogus.` with Augustine to Paulina on the authority of Christ's own word; and **ten replies, none combined, answering the `Sᴇᴅ ᴄᴏɴᴛʀᴀ`** — checked from their lemmata (reply 1 *de inopia… et de egestate*, reply 2 *quod Christus habuit loculos*, reply 10 *quod petimus panem nostrum quotidianum*), and the *Epilogus* says *rationes, exempla et auctoritates concedendae sunt ad istam partem*, conceding the opening series. ⭐ **Reply 1 answers all three authorities of `Contra` 1** (*Et per hoc patet responsio ad tres auctoritates primas*), and its *Alia solutio* is flagged by p. 131 n. 1 as absent from the older codices D I K, *fortasse ab [ip]so auctore posterius additus*.

### ⭐⭐ BOUNDARY 2 (p. 134) MEASURED FIRST, ON ITS OWN: FORWARDS THE WHOLE REGISTER, split 0/8

p. 134 was extracted alone and read before any other plate of the span (the standing order). Reply 9's Cyprian quotation (*etenim senui…*) and reply 10 fill the top ~quarter of both columns and close Art. I on *…altissimum et stabile fundamentum.*; `ARTICULUS II.` then stands full measure with its subtitle *De paupertate quoad mendicitatem*¹ — **the subtitle is ANCHORED** (n. 1 is Q. II Art. II's textual note, codd. A D E K M and the *reportatio* in L) — and Art. II's opener and args 1–7 fill the leaf. **All eight of p. 134's register entries are `bon-qpe-q2-a2`'s** (n. 1 on the subtitle, nn. 2–8 on args 1–7); Art. I's share of the leaf carries **no anchor** (read at 0.75× and 0.6× on both columns; the only mark, before *et iterum* in the left column's first line, has no digit shape and no seat). So `q2-a1` = **pp. 124–134, owning none of p. 134's register**, and `q2-a2` opens on p. 134 **with p. 134 n. 1**. The raw band was exact: L28998 is Art. I's last line, `ARTICULUS II.` L28999. ⚠ **For `q2-a2`: the first heading in this work to carry an anchor — Art. II's SUBTITLE; do not renumber p. 134's register.**

### ▶ RULINGS MET — STATED POSITIVELY

- **Ruling 5 MET THREE TIMES, each rendering quoted:** p. 126 n. 4 `(cfr. supra fundam. 1.)` → ***"(compare above, fundamentum 1)"***; p. 126 n. 9 `Cfr. supra fundam. 5.` → ***"Compare above, fundamentum 5."***; p. 131 n. 2 `In fundam. 8.` → ***"In fundamentum 8."*** All three are INTERNAL, pointing at this chunk's own arguments 1, 5 and 8, and each lands (arg. 1 = Matt. 19:21, which Jerome's sentence cites; arg. 5 = the Gloss's *Sancti merito avibus comparantur*, which arg. 19's Augustine repeats; arg. 8 = the Gloss from Jerome, *Dominus tantae paupertatis fuit*, which reply 2 quotes as *Hieronymus in auctoritate supra posita*).
- ***intellect-*: ONE Latin site** (reply 3, *Et quod iste sit intellectus* → "that this is the understanding of it"); **zero bare "intellect"** in the English. *intelligit* → "understands", *intelligi* → "be understood".
- **Ruling 2 met ONCE, on the *lumen* side:** p. 130, inside the Cyprian quotation (*nullum de spiritualibus ac salutaribus monitis **lumen** admittunt*) → **"admit no lumen"**. Not a scripture verse, so the Ps. 4:7 / Jas. 1:17 verse test does not arise; ruling 4 (a quotation is not a licence class) applies. *lux*: zero. Ps. 4:7 and Jas. 1:17 are not on this span.
- **Ruling 3:** *contuitionem sublimium* (p. 129) → **"the contuition of sublime things"** — the pilot's one `contuit-` site.
- ***praeceptum* → "precept"** (arg. 15 *praeceptis evangelicis* → "the evangelical precepts"; reply 2's Gloss *ordinans praecepit* → "ordained and commanded", a verb); ***consilium* → "counsel"** throughout (*consilium principale*, *triplex est consilium*, *consilium paupertatis et castitatis*, *in hoc consilium do*); ***mandata*** (Matt. 19:17, in Ambrose) → "commandments" (the *decem praeceptis* ruling). ***pietas*: zero.**
- ⛔ ***vaca-*: ZERO on a stem census over the Latin** — the dikaisune rule is not reached, so **no translator's note (`tr-` label) is written**, as briefed. *quie-*: zero.

### ▶ FOR THE SHAKEDOWN GATE — REGISTER CHOICES THAT WERE GENUINELY FORCED

1. ***dominium* → "ownership"** (the working rendering), met once where it is load-bearing: reply 3, *de abiectione temporalium quantum ad **usum**, non quantum ad **dominium*** → "as to *use*, not as to *ownership*", and *absque **dominio** et proprietate* → "without ownership and property". "Lordship" would read feudally beside *usus* here; the pair is the Franciscan distinction and needs a plain-property word. ✅ **RULED (Wilson, 2026-09-17, the work-close rulings): *dominium* is SPLIT BY SENSE — "ownership" here (the property sense), "lordship" at `q4-a1` p. 181 *dominium potentiae seu praesidentiae* (political rule). Two sites in 82 printed pages, one per sense; the rendering above stands unchanged.** Verified at the work-close gate, 2026-09-17.
2. ***abrenuntiare* and *renuntiare* both → "renounce".** Bonaventure's term is *abrenuntiare*; the Gospel (Luke 14:33) and the Gloss use *renuntiare*, which the Gloss sets against ***relinquere* → "leave"** (*Hoc distat inter renuntiare omnibus et relinquere omnia*). English has no second verb for the *ab-* compound, and the distinction the text actually draws is renounce/leave, which is kept. *dimittere* → "give up", *reservare* → "reserve", *retinere* → "retain", *abdicare* → "renounce" (arg. 32, *omnia abdicentur* — a third Latin verb into "renounce"; disclosed).
3. ***in communi* / *in privato* / *in speciali* / *in proprio*** → "in common / in private / in particular / as one's own". The Latin uses *in privato* (title, *Conclusio*) and *in speciali* (arguments) interchangeably as the opposite of *in communi*; kept apart in English rather than normalised. *proprium* (arg. 29 *qui habent proprium in communi*) → "something of their own in common"; *proprietas* → "property".
4. ***mendicitas* → "mendicancy" inside a Douay verse.** Prov. 30:8 *Divitias et mendicitatem ne dederis mihi* → **"Give me neither riches nor mendicancy"** (Douay "beggary nor riches" — both the noun and the order adjusted to Quaracchi's Latin), repeated at reply 1's Chrysostom. The pilot's table keeps *mendicitas* (mendicancy) apart from *mendicatio* (begging), and the very next articulus is titled *quoad mendicitatem*, so the word needs one English root across both chunks — the *pietas* reasoning. *mendicationem* in the Q. II opener → "begging".
5. ***egenus* / *egere* / *egestas* → "needy" / "to be in need" / "need", kept apart from *pauper* / *paupertas* → "poor" / "poverty".** II Cor. 8:9 *egenus factus est… ut illius inopia* → **"he became needy… that through his need"** (Douay "became poor… through his poverty"), because arg. 11 argues *qui sic abrenuntiat, ut egeat* from *egenus*, and arg. 21 *cum Christo egere*; Prov. 30:9 *egestate compulsus* → "compelled by need". *inopia* → "want", *indigentia* → "indigence", *penuria* → "penury", *nuditas* → "nakedness".
6. ***officium medium* / *perfectum* → "middle duty / perfect duty"** (Ambrose/Cicero's *medium* and *perfectum officium*, καθῆκον / κατόρθωμα); *catorthoma* left in Latin italic as printed. ***largitas* → "largesse"** kept apart from ***liberalitas* → "liberality"** (Ambrose sets both in one sentence, *ne fiat inutilis largitas… modum liberalitatis*).
7. ***loculi* → "purse"** (Douay John 12:6), including the plural *loculos habebat*.

### ⭐ PRINTING ANOMALIES — AS PRINTED, NOT EMENDED

- **p. 126 n. 4 `Matth. 19, 15`** — the sentence of Jerome it identifies (*vende omnia, quae habes, et da pauperibus, et sequere Salvatorem*) is Matt. 19:21, and the note's own `(cfr. supra fundam. 1.)` points at arg. 1, which is 19:21. Read at 3.5× against `19` and `120.` in the same note: the glyph pair is `1` + flat-topped `5`. **A Quaracchi-side slip, transcribed as printed, not flagged.**
- **p. 132 n. 1 `II. Cor. 6, 13`** and **p. 133 n. 2 `II. Cor. 8, 10`** — both identify the words *Non enim ut aliis sit remissio (refectio), vobis autem tribulatio (angustia)*, which are II Cor. **8:13**. Each read at 3× (the `6` open-topped; the second digit of `10` a closed round `0`). **Two Quaracchi-side slips on one verse, transcribed as printed.** ⚠ `build-citations.py` will index them at the printed verses; both are in range, so no QA line fires — **the resolver cannot see this class**, recorded here so the gate need not re-find it.
- **p. 129 n. 2 *naturde*** (for *naturae*, in the lemma *quod ex naturde documento persuadet*) — at 3× a clear *d* in place of *a*; the body prints *naturae* plainly. **An identifiable wrong sort → transcribed as printed** (the `bon-qmt-q6-a1` rule); the English gives "nature".
- **p. 131 n. 1 *ab [ip]so auctore*** — the plate prints *ab*, a gap, then *so*. Measured by the ratified flanking-letter test (column minima over rows 2940–2982): *ab* (x 604–634) runs at **min grey 89–103** and *so* (676–712) at **77–96**, against **46–59** for *auctore* immediately after and 58–90 for *Fortasse* before — **the flanking letters are lighter than the rest of their own line**, sloping off into the gap and recovering over the next word; the gap itself (640–676) is paper at 237–239, the width of two letters. **Second branch — failing impression — restored in brackets**, the reading being determinate from the line itself (a word in *-so* governing *auctore*, room for two letters). ⚠ **A borderline case for the gate**: unlike `q1`'s *ch[r]istianae* there is no ghost ink in the gap, and the raw independently shows the same gap.
- **p. 133 n. 4 ends *…D praemittit rerum*** with **no final point** — as printed.
- **Marginale p. 133 `Defectus 2`** prints without its final point (its partner `Defectus 1 argumenti.` has one) — listed as printed.
- **p. 129 *cum pereunt*ʹ*»*** — the raw and the plate both show a raised speck after *pereunt*; **seven register entries, seven seats without it** (*christiano*⁶ and *sollicitudinem*⁷ are the seats either side). Not an anchor (*a raw marker glyph is not evidence of an anchor*).

### ⭐ RAW-VS-PLATE DIGIT CORRECTIONS

p. 125 n. 3 `Act. S, 2`→**`5, 2`** · p. 125 n. 9 `Vers. S8`→**`58`** (Luke 9:58) · p. 126 n. 5 `Cap. 9, S.`→**`9, 5.`** (3.5×, flat-topped `5` against the round `3` of `Luc. 9, 3` in the same note) · p. 127 n. 6 `DR`→**`D K`** · p. 128 n. 2 `Eccle. 3, 14`→**`5, 14`** (Eccles. 5:14 *sicut egressus est nudus*) · p. 128 n. 14 `Luc. II, 3`→**`11, 3`** · p. 129 n. 3 `d. iO`→**`d. 40`** (III *Sent.* d. 40 = the Old and New Law, the body's *Lex vetus differt a nova*) · p. 129 n. 4 `I. Ioan. l, 18`→**`4, 18`** (*perfecta caritas foras mittit timorem*) · p. 129 n. 7 `Ps. 34, 23`→**`54, 23`** (*Iacta super Dominum curam tuam*) · p. 131 n. 5 `Vers. 33`→**`35`** (Luke 22:35 *Quando misi vos sine sacculo*) · p. 132 n. 4 `II. Cor. i. 8.`→**`4. 8.`** · p. 132 n. 6 `Matth. 5, ii.`→**`5, 44.`** (*orate pro persequentibus*).

### ⭐ THE TARGETS — CITATIONS INTO CHUNKS WE HOLD

- **p. 127 n. 7 `supra pag. 119, nota 4`** → `bon-qpe-q1` p. 119 n. 4, the *De civ. Dei* XIV.28 two-cities text — the same Augustine this note cites. ✓
- **p. 133 n. 3 `supra q. 1. ad 1. in fine et ad 3.`** → `bon-qpe-q1` replies 1 and 3 (virtue consonant with nature; virtue in the mean) — the *medium*/*extremum* question reply 6 turns on. ✓
- **p. 129 n. 3 `III. Sent. d. 40. q. 1. et 2.`** → Vol III d. 40, the difference of the Old and New Law. ✓
- **Internal:** p. 132 n. 3 `supra pag. 126, nota 8` → this chunk's p. 126 n. 8 (the same Jerome on Matt. 6:25, quoted twice); p. 133 n. 5 `Cfr. pag. 132, nota 2` → this chunk's p. 132 n. 2 (Nicholas III, *Exiit*, on the Friars' remedies); p. 132 n. 1 `infra solut. ad 6. circa finem` → reply 6's Ambrose on II Cor. 8:13.

### ▶ GUTTERS

124 **1385** for the Q. II region *(the two-line opener; zero-ink band 1354–1417, centre rule 1383–1387; Q. I's region above it is 1379, `q1`'s value)* · 125 **1158** *(default 1130 on a **3 px** run; the heading at the head of the leaf; rows 0.20–0.80 give band 1126–1189, rule 1157–1160 peak 730 — the inked-rule case)* · 126 **1363** *(61 px, sound)* · 127 **1167** *(61 px)* · 128 **1443** *(default 1442/59 px; profile band 1412–1474, rule 1441–1443 — confirmed)* · 129 **1139** *(62 px)* · 130 **1374** *(62 px)* · 131 **1176** *(default 1182 on 55 px; band 1145–1208, rule 1175–1178 peak 482 — corrected 6 px)* · 132 **1367** *(61 px)* · 133 **1164** *(60 px)* · 134 **1370** for Art. I's region *(rows 0.04–0.26, windows 1370/60–62 px; profile midpoint 1366)*.

### ▶ RUNOVERS AND THE INCOMING REGISTERS

**Seven gutter runovers, zero page-crossing.** The head of every incoming register (pp. 125–134) was read before its first numeral; **every one opens numbered and indented at n. 1** — the page-crossing negative is established, not assumed.

- **p. 125 n. 5** — left block ends *…Textus originalis exhibet habentes*; right opens flush *pro agentes (K habentes vel agentes)…*.
- **p. 126 n. 5** — left ends *…et in fine*; right opens flush *ed. Maurin. legit…*.
- **p. 127 n. 6** — left ends *…Nonne et ipse omnia bona sua*; right opens flush *aut parentibus…*.
- **p. 128 n. 8** — left ends *…a Petro*; right opens flush *Lombardo (in hunc loc.)…*.
- **p. 131 n. 5** — left ends *…secundum Bedam (in hunc*; right opens flush *loc.), est apud Strabum…*.
- **p. 132 n. 4** — left ends *…exhibetur a*; right opens flush *Lyrano ut interlinearis…*.
- **p. 133 n. 4** — left ends *…domos... cum per-*; right opens flush *secutionibus…* (joined, *persecutionibus*).

⚠ p. 129 carries the signature line `S. Bonav. — Tom. V.` under its left register and the gathering signature `17` under its right — not apparatus.

Ledger line: `bon-qpe-q2-a1	p.125 n.5:gutter,p.126 n.5:gutter,p.127 n.6:gutter,p.128 n.8:gutter,p.131 n.5:gutter,p.132 n.4:gutter,p.133 n.4:gutter`.

### ▶ MARGINALIA, IN BODY ORDER

**p. 124** — none in the Q. II region (the leaf's six are `q1`'s)
**p. 125** — `Fundamenta.` · `Loci Scripturae.` · `Exemplum Christi.`
**p. 126** — `Testimonia Sanctorum.`
**p. 127** — `Rationes.`
**p. 128** — `Ad oppositum.` (printed `Ad opposi-` / `tum.`)
**p. 129** — `Conclusio.` · `Tria bona abrenuntiationis.` · `De primo.` · `Suadet natura.` · `Confirmatur.` · `De secundo.` · `Suadet Scriptura.` · `De tertio.` · `Suadet gratia.` · `Duplex vita.` · `Disponit ad contemplativam.` · `Confirmatur tripliciter.`
**p. 130** — `Approbatio Papae.` · `Confirmatur.` · `Epilogus.` · `De auctoritate verbi Christi.` · `Solutio oppositorum.` · `Duplex inopia.` · `Confirmatur.`
**p. 131** — `Alia solutio.` · `Loculi ob tres causas.` · `Prima.` · `Secunda.` · `Tertia.` · `Distinctio.` · `Confirmatur.`
**p. 132** — `Notandum.` · `De confidentia in Deum.` · `Distinctio.` · `Notandum.` · `Confirmatur.`
**p. 133** — `De largitate et paupertate spiritus.` · `Corollarium.` · `Notandum.` · `Defectus 1 argumenti.` · `Defectus 2` *(sic)*
**p. 134** — `Notandum.`

**Forty-three in all, none clipped** (checked on crops to the full image width on both edges). ⭐ **The solution-heavy split holds again**: the forty-two arguments of the two series carry **six** glosses, all run-heads (`Fundamenta.`, `Loci Scripturae.`, `Exemplum Christi.`, `Testimonia Sanctorum.`, `Rationes.`, `Ad oppositum.`); the *Conclusio*, *Respondeo* and replies carry **thirty-seven**.

### ▶ PAGE MARKERS

**Both languages carry the same eleven `<!-- page N -->` markers, 124–134, in the same order**, each at a word boundary or at the printed split of a hyphenated word carried the same way in both languages: p. 125 before `Articulus I.`; p. 126 after arg. 10's John 14:30 / before *Glossa*; p. 127 before arg. 20; p. 128 inside *vi-*|*tae* (English *for* | *life*); p. 129 before the *Conclusio*; p. 130 inside *inspi-*|*rando* (English *in-*|*spiring*); p. 131 inside Chrysostom, before *fulget*; p. 132 before *sequitur in Glossa*; p. 133 inside *aucto-*|*ritate*; p. 134 before *etenim senui*. **74 anchors in each language, same order, each defined once.**

### Translation choices

- **`Rᴇsᴘᴏɴᴅᴇᴏ:` and `Sᴇᴅ ᴄᴏɴᴛʀᴀ:` kept as printed labels** in both languages (`q1` printed *Solutio* and *Contra*; this articulus prints the other forms — find every series by content).
- ***superstitio* → "superstition"** (Contra 2); ***perfectio sufficiens / superabundans*** → "sufficient / superabundant perfection"; ***holocaustum* / *sacrificium*** → "holocaust / sacrifice" (Gregory's distinction, italic as printed).
- **Scripture in the body** on the Douay base adjusted to Quaracchi's Latin where the argument turns on the word (II Cor. 8:9 *egenus*; Prov. 30:8 *mendicitatem*; Luke 6:40 *Perfectus omnis erit*); the italic span in reply 9's Cyprian (*Quaerentibus regnum Dei et iustitiam eius omnia promittit apponi*) runs past the scripture words into Cyprian's paraphrase **exactly as printed**, and the English italic follows it.
- ***religiosas mulieres*** (reply 2's Gloss) → "religious women", literally; ***fratrum Praedicatorum et Minorum*** → "the friars Preachers and Minors".

### Ledger

**74 entries**: p. 124 **0** (all five are `q1`'s) · p. 125 **10** · p. 126 **9** · p. 127 **9** · p. 128 **14** · p. 129 **7** · p. 130 **6** · p. 131 **7** · p. 132 **6** · p. 133 **6** · p. 134 **0** (all eight are `q2-a2`'s). **Zero `[?]` flags. Seven gutter runovers, zero page-crossing.** Inherits **body only** from p. 124 (from `bon-qpe-q1`, re-derived: the Q. II heading, subtitle and opener, unanchored) and forwards **the whole of p. 134's register** to `bon-qpe-q2-a2`.

### ⚠ CITATIONS — 94 RECORDS, ZERO QA FLAGS; TWO INBOUND LINES NOW RESOLVE HERE

`build-citations.py` returns **94 records from this chunk: 89 scripture (85 verse, 4 chapter-level) · 5 crossref (all `chunk`); ZERO dangling, ZERO QA lines.** Corpus QA stays at **201**. ⭐ **Two inbound records that were `forward` now resolve here, each on its note's subject:** `bon-don-c7` p. 492 n. 7 `supra pag. 125, nota 2` → p. 125 n. 2, Gregory *Hom. in Evang.* I.5 n. 2 — the very locus that note cites; `bon-don-c7` p. 492 n. 1 `supra pag. 126, nota 2` → p. 126 n. 2, Haymo on II Cor. 8:9–10 with the *vulpes*, which that note pairs with Matt. 8:20. **Resolver artefacts named for the work-close gate, none edited:**
- p. 127 n. 4 `Num. 4. (ed. Maurin. tom. 3. pag. 448)` — the Maurist Chrysostom's page is read as **our Vol V p. 448** and resolves to `bon-hex-c23` — wrong (a new member of the `tom`-inheritance class: a tome of *another edition*).
- p. 133 n. 3 `supra q. 1. ad 1. in fine et ad 3.` produces **no record** (bare `q. N.` inside this work is not parsed; the target is `bon-qpe-q1`, verified by hand above).
- `bon-don-c7` p. 492 n. 7's `Quaest. disput. de Perfectione evang. q. 2. a. 1. fundam. 22` (= this chunk's arg. 22, Gregory's holocaust) produces **no record** — the `bon-qpe-q1` p. 123 n. 1 under-capture class, now from outside the work.
- p. 129 n. 3 `III. Sent. d. 40. q. 1. et 2.` records q. 1 only; p. 132 n. 4 `II. Cor. 4. 8.` (a point for the comma, as printed) indexes at chapter level.
- The three printed verse slips (p. 126 n. 4 `19, 15`; p. 132 n. 1 `6, 13`; p. 133 n. 2 `8, 10`) index at the printed verse; all are in range, so the out-of-range channel cannot see them.