title: Dist. 45

title_alt: Littera Magistri (Lombard), Distinctio XLV — De receptaculis animarum et de suffragiis pro defunctis

title_alt: The text of the Master (Lombard), Distinction XLV — On the abodes of souls and on suffrages for the dead

source_text:
> **On the footnote numbering.** Quaracchi restarts its footer numbering on every printed page, so this chunk carries three independent sequences: notes 1–2 of page 936, notes 1–5 of page 937 and notes 1–5 of page 938. They are given page-qualified labels below so that no two definitions collide.

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

Praeterea sciendum est, quod omnes animae, ut ait Augustinus[^p936-1], «cum de saeculo exierint, diversas habent receptiones: bonae habent gaudium, malae tormenta. Sed cum facta fuerit resurrectio, et bonorum gaudium amplius erit, et malorum tormenta graviora, quando cum corpore torquebuntur». — Ex his ostenditur, quod maius erit gaudium Sanctorum in resurrectione et post, quam fuerit ante; et quod diversa *receptacula* habebunt animae Sanctorum. De quibus idem Augustinus ait: «Tempus, quod inter hominis mortem et ultimam resurrectionem interpositum est, animas abditis receptaculis continet, sicut unaquaeque digna est vel requie, vel aerumna, pro eo quod sortita est in carne, dum viveret».

### Cap. II. *De suffragiis defunctorum.*

«Neque negandum est, ut ait Augustinus, defunctorum animas pietate suorum viventium relevari, cum pro illis sacrificium Mediatoris[^p936-2] offertur, vel eleemosynae fiunt in Ecclesia. Sed eis haec prosunt, qui, cum viverent, ut haec sibi postea possent prodesse, meruerunt. Est enim *quidam* vivendi modus, nec tam *bonus*, ut non requirat ista post mortem, nec tam *malus*, ut ei non prosint ista post mortem; est vero *talis in bono*, ut ista non requirat; et est rursus *talis in malo*, ut nec his valeat, cum haec vita transierit, adiuvari. Quocirca hic omne meritum comparatur, quo possit post hanc vitam quispiam gravari, vel relevari. Nemo autem speret, quod hic neglexit, cum obierit, apud Deum promereri. Non igitur ista quae pro defunctis commendandis frequentat Ecclesia, illi apostolicae sunt adversa sententiae, qua dictum est: *Omnes astabimus ante tribunal Christi, ut referat unusquisque, secundum ea quae per corpus gessit*, scilicet *bona vel mala*; quia etiam hoc meritum sibi quisque, cum in corpore viveret, comparavit, ut possint ei ista prodesse; non enim omnibus prosunt. Et quare non? Nisi propter differentiam vitae, quam quisque gessit in corpore. Cum ergo sacrificia, sive altaris, sive quarumcumque eleemosynarum, pro baptizatis omnibus offeruntur, pro *valde bonis* gratiarum actiones sunt, pro non *valde malis* propitiationes sunt. Sed pro *valde malis*, etiamsi nulla sunt adiumenta mortuorum, tamen qualescumque vivorum consolationes sunt. Quibus vero prosunt vel ad hoc prosunt, ut sit plena remissio, vel certe ut tolerabilior sit ipsa damnatio». «Orationibus ergo sanctae Ecclesiae et sacrificio salutari et eleemosynis, quae pro eorum spiritibus offeruntur, non est dubium mortuos

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adiuvari, ut cum eis misericordius agatur a Domino, quam eorum peccata meruerunt. Hoc enim a Patribus traditum tota observat Ecclesia, ut pro eis qui in communione corporis et sanguinis Christi defuncti sunt, cum ad ipsum sacrificium loco suo commemorentur, oretur, ac pro illis quoque id offerri commemoretur. Non est igitur ambigendum, ista prodesse defunctis, sed talibus, qui ita vixerunt ante mortem, ut possint eis haec utilia esse post mortem. Nam qui sine *fide operante per dilectionem* eiusque Sacramentis de corpore exierunt, frustra illis a suis huiusmodi pietatis officia impenduntur, cuius, dum hic essent, pignore caruerunt, non misericordiam sibi *thesaurizantes*, sed *iram*. Non ergo mortuis nova merita comparantur, cum pro eis aliquid boni operantur sui, sed eorum praecedentibus consequentia ista redduntur. Nam istam quisque finiens vitam, nisi quod in ea meruerit, non poterit habere post eam». — Ecce, quibus et qualiter prosint illa quae pro defunctis frequentat Ecclesia: *mediocriter malis* suffragantur ad poenae mitigationem; *mediocriter bonis* ad plenam absolutionem, qui non habent tantae perfectionis merita, ut non indigeant iuvari per *pauperes, quorum est regnum caelorum*, quos sibi fecerunt *amicos de mammona iniquitatis*; quorum tanta est perfectio, ut his adiutoriis non indigeant, quales sunt Apostoli et Martyres. Ut enim ait Augustinus[^p937-1]: «Iniuria est pro Martyre orare in Ecclesia, cuius nos debemus orationibus commendari; pro aliis autem defunctis oratur».

### Cap. III. *De officiis sepulturae.*

De pompis vero exsequiarum idem Augustinus[^p937-2] ita dicit: «Pompa funeris, agmina exsequiarum, sumptuosa diligentia sepulturae vivorum sunt qualiacumque solatia, non adiutoria mortuorum. Si aliquid prodest impio sepultura pretiosa, oberit pio vilis vel nulla. Praeclaras exsequias in conspectu hominum purpurato illi diviti exhibuit turba famulorum, sed multo clariores in conspectu Domini ulceroso illi pauperi ministerium exhibuit Angelorum, qui eum extulerunt non in marmoreum tumulum, sed in Abrahae gremium». «Sit tamen cura mortuos sepeliendi et sepulcra construendi, quia haec in Scripturis sanctis inter bona opera deputata sunt, nec solum in corporibus Patriarcharum aliorumque Sanctorum, sed etiam in ipsius Domini corpore qui ista fecerunt laudati sunt. Impleant igitur haec homines erga suos officia postremi muneris et sui humani lenimenta moeroris. Verum illa quae adiuvant spiritus defunctorum, scilicet oblationes, orationes multo observantius procurent».

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

Solet moveri quaestio de duobus, uno divite, altero paupere, pariter, sed *mediocriter bonis*, qui praedictis suffragiis indigent et meruerunt pariter post mortem iuvari; pro altero vero, id est pro divite, speciales et communes fiunt orationes multaeque eleemosynarum largitiones, pro paupere vero non fiunt nisi communes orationes. Quaeritur ergo, an tantum iuvetur pauper paucioribus subsidiis, quantum dives amplioribus. Si non pariter iuvatur, non ei redditur secundum merita, meruit[^p937-3] enim pariter iuvari, quia pariter boni exstiterunt; si vero tantum suffragii consequitur, quantum dives; quid contulerunt diviti illa specialiter pro eo facta? — Sane dici potest, non ei magis valuisse generalia et specialia, quam pauperi sola generalia suffragia. Et tamen profuerunt diviti specialia, non quidem ad aliud vel maius aliquid, sed ad idem, ad quod generalia, ut ex pluribus et diversis causis unum perciperetur emolumentum. — Potest tamen dici aliter, illa plura subsidia contulisse diviti celeriorem absolutionem, non *pleniorem*.

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

Sed iterum quaeritur de aliquo mediocriter bono, qui, talibus indigens suffragiis, in ipso consummationis saeculi articulo cum reliquis[^p937-4] migrabit, si salvus fuerit. Pro eo non offertur ulterius sacrificium vel oratio vel eleemosyna, nec habebat tantae perfectionis merita, quae his suffragiis non egerent. Nunquid ergo salvabitur? — Existimo, eum, *quasi per ignem transeuntem*, salvari meritis et intercessionibus caelestis Ecclesiae, quae pro fidelibus semper intercedit voto et merito, *donec impleatur Christus*.

### Cap. VI. *Quomodo Sancti et glorificati vel Angeli audiunt preces supplicantium et intercedunt pro eis.*

Sed forte quaeris: nunquid preces supplicantium Sancti audiunt, et vota postulantium in eorum notitiam perveniunt? — Non est incredibile, animas Sanctorum, quae *in abscondito faciei Dei*[^p937-5] veri luminis illustratione laetantur, in ipsius contemplatione ea quae foris aguntur, intelligere, quantum vel illis ad gaudium, vel nobis ad auxilium pertinet. Sicut enim Angelis, ita et

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Deo assistunt Sancti, quibus petitiones nostrae innotescunt in Verbo Dei, quod contemplantur. Unde et dicuntur Angeli *orationes et vota nostra offerre Deo*, non quia eum doceant, sed quia eius voluntatem super eis consulunt. Unde Augustinus[^p938-1]: «Angelis, qui sunt apud Deum, innotescunt petitiones nostrae, ut quodam modo eas offerant Deo et de his consulant, et quod Deo iubente, implendum esse cognoverint, hoc nobis vel evidenter, vel latenter reportent. Unde et Angelus hominibus ait: *Cum oraretis, orationem vestram obtuli Deo*». «Ad omnia quidem scienda sufficit Deo sua perfectio; habet tamen nuntios, id est Angelos, non qui ei quae nescit, annuntient — non enim sunt ulla, quae nesciat — sed bonum eorum est de operibus suis eius consulere veritatem, et hoc est, quod ei dicuntur nonnulla nuntiare, non ut ipse ab eis discat, sed ut ab eo ipsi per Verbum eius sine corporali sono. Nuntiant[^p938-2] etiam quod voluerit, ab eo missi ad quos voluerit, totum ab illo per illud Verbum eius audientes, id est in eius veritate invenientes, quid sibi faciendum, quid, quibus et quando nuntiandum sit. Nam et nos, orantes eum, non eum docemus, quia *novit*, ait Verbum eius, *Pater vester, quid vobis necessarium sit, priusquam petatis ab eo*. Nec ista *ex tempore* cognovit, sed futura omnia temporalia atque in eis etiam, quid et quando ab illo petituri fueramus, et quos et de quibus rebus vel exauditurus, vel non exauditurus esset, *sine initio ante* praescivit». «Non ergo dicitur Angelus[^p938-3] orationes nostras offerre Deo, quasi Deus tunc noverit, quid velimus et quo indigeamus, quae omnia, antequam fiant, sicut et postquam facta sunt, novit; sed quia necesse habet rationalis creatura temporales causas ad aeternam veritatem referre, sive *petendo*, quid erga se fiat, sive *consulendo*, quid faciat».

Si autem Angeli a Deo per Verbum eius discunt petitiones nostras, et quid de his implendum sit et quid non; cur non credamus, et animas Sanctorum Dei faciem contemplantium in eius veritate intelligere preces hominum, et quae implendae sint, vel non? Inde est, quod Deus dicitur exaudire preces quorundam, non solum, quando effectui mancipat, sed etiam, quando innotescit curiae Angelorum et sanctarum animarum, quid inde futurum sit, vel non; et quod cognoscunt in Dei voluntate esse, volunt et ipsi. Adeo enim supernae Veritati[^p938-4] addicti sunt, ut nihil praeter eius voluntatem queant velle. Intercedunt igitur ad Deum pro nobis Sancti et *merito*, dum eorum merita suffragantur nobis, et *affectu*, quia vota nostra cupiunt impleri; quod tamen non faciunt, nisi in voluntate Dei implenda didicerint. Oramus ergo, ut intercedant pro nobis, id est, ut merita eorum nobis suffragentur, et ut ipsi velint bonum nostrum, quia, eis volentibus, Deus vult, et ita fiet. — Ex praemissis constat, quod cum quibusdam misericordius agit Deus, quam aliqua[^p938-5] eorum peccata meruerint, scilicet cum mediocriter malis, qui suffragiis Ecclesiae iuvantur.

---

english:
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### Chapter I. *On the diverse abodes of souls after death.*

Furthermore it must be known that all souls, as Augustine says[^p936-1], «when they have gone forth from the world, have diverse receptions: the good have joy, the evil torments. But when the resurrection has taken place, both the joy of the good will be greater, and the torments of the evil heavier, when they shall be tormented together with the body». — From these things it is shown that the joy of the Saints will be greater in the resurrection and after it than it was before; and that the souls of the Saints will have diverse *abodes*. Concerning which the same Augustine says: «The time which is interposed between a man's death and the final resurrection holds souls in hidden abodes, according as each is worthy either of rest or of hardship, in view of what it obtained by lot in the flesh while it lived».

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

«Nor is it to be denied, as Augustine says, that the souls of the departed are relieved by the piety of their own living kin, when the sacrifice of the Mediator[^p936-2] is offered for them, or alms are given in the Church. But these things profit those who, while they lived, merited that these things should afterwards be able to profit them. For there is a certain manner of living neither so *good* that it does not require these things after death, nor so *evil* that these things cannot profit it after death; but there is one *such in good* that it does not require them; and there is again one *such in evil* that it cannot be helped by them when this life has passed. Wherefore every merit whereby anyone can be burdened or relieved after this life is procured here. But let no one hope to obtain from God after he has died what he neglected here. Therefore those things which the Church performs for commending the departed are not contrary to that apostolic sentence in which it is said: *We shall all stand before the tribunal of Christ, that each one may render an account according to the things which he has done through the body*, namely *good or evil*; because each one procured for himself this merit also, while he lived in the body, so that these things might be able to profit him; for they do not profit all. And why not? Except because of the difference of the life which each led in the body. When, therefore, sacrifices, whether of the altar or of alms of any kind whatever, are offered for all the baptized, for the *very good* they are thanksgivings, for the *not very evil* they are propitiations. But for the *very evil*, even though they are no helps to the dead, they are nevertheless consolations of some sort for the living. And those whom they do profit, they profit unto this: that there may be full remission, or at least that the damnation itself may be more tolerable». «By the prayers, therefore, of holy Church and by the saving sacrifice and by the alms which are offered for their spirits, there is no doubt that the dead are

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to be helped, so that the Lord may deal with them more mercifully than their sins have deserved. For the whole Church observes this, handed down from the Fathers, that for those who have died in the communion of the body and blood of Christ, when they are commemorated in their own place at the sacrifice itself, prayer be made, and that it be commemorated that it is offered for them also. There is therefore no room for doubt that these things profit the departed, but only such as have so lived before death that these things can be of use to them after death. For as to those who have gone forth from the body without *faith working through love* and without His Sacraments, in vain are offices of piety of this sort bestowed upon them by their own, since, while they were here, they lacked the pledge of it, *treasuring up* for themselves not mercy, but *wrath*. Therefore no new merits are procured for the dead when their own do something good for them, but these things are rendered as consequences of what went before. For no one, ending this life, will be able to have after it anything except what he has merited in it». — Behold, for whom and in what manner those things profit which the Church performs for the departed: for the *moderately evil* they avail unto the mitigation of punishment; for the *moderately good*, unto full absolution — those, that is, who do not have merits of such perfection that they need no help from the *poor, whose is the kingdom of heaven*, whom they have made for themselves *friends of the mammon of iniquity*; whose perfection is so great that they need not these helps, such as are the Apostles and the Martyrs. For as Augustine says[^p937-1]: «It is an injury to pray for a Martyr in the Church, to whose prayers we ourselves ought to be commended; but for the other departed prayer is made».

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

But concerning the pomps of funerals the same Augustine[^p937-2] speaks thus: «The pomp of a funeral, the throngs of the obsequies, the costly care of burial are solaces of whatever sort for the living, not helps for the dead. If a costly burial profits the impious at all, a cheap one or none at all will harm the pious. A crowd of servants displayed splendid obsequies in the sight of men for that rich man clothed in purple, but far more splendid in the sight of the Lord was the ministry of the Angels displayed for that ulcerous poor man, who bore him not into a marble tomb, but into Abraham's bosom». «Let there be, nevertheless, care for burying the dead and for constructing sepulchres, because these things are reckoned in the holy Scriptures among good works, and those who did these things were praised not only in the bodies of the Patriarchs and of the other Saints, but even in the body of the Lord Himself. Let men therefore fulfil these offices of the last service toward their own, and these soothings of their human grief. But let them procure with far greater diligence those things which help the spirits of the departed, namely oblations and prayers».

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

A question is wont to be raised about two men, one rich, the other poor, equally but *moderately good*, who need the aforesaid suffrages and have equally merited to be helped after death; but for the one, that is, for the rich man, both special and common prayers are made and many bestowals of alms, whereas for the poor man only common prayers are made. It is asked, therefore, whether the poor man is helped as much by fewer aids as the rich man by more. If he is not equally helped, it is not rendered to him according to his merits, for he merited[^p937-3] to be equally helped, since they were equally good; but if he obtains as much of suffrage as the rich man, what did those things specially done for the rich man confer upon him? — It can soundly be said that the general and the special suffrages did not avail him more than the general suffrages alone availed the poor man. And yet the special ones did profit the rich man — not indeed unto something else or something greater, but unto the same thing unto which the general ones availed, so that from more and diverse causes one benefit might be received. — Yet it can be said otherwise, that those more numerous aids conferred upon the rich man a swifter absolution, not a *fuller* one.

### Chapter V. *By what suffrages those found at the end will be helped.*

But again a question is raised about someone moderately good who, needing such suffrages, will pass over at the very moment of the world's consummation with the rest[^p937-4], if he shall be saved. For him no sacrifice or prayer or alms is offered any longer, nor did he have merits of such perfection as would have no need of these suffrages. Will he then be saved? — I judge that he, *as one passing through fire*, is saved by the merits and intercessions of the heavenly Church, which always intercedes for the faithful by desire and by merit, *until Christ be fulfilled*.

### Chapter VI. *How the Saints and the glorified, or the Angels, hear the prayers of suppliants and intercede for them.*

But perhaps you ask: do the Saints hear the prayers of suppliants, and do the desires of petitioners come to their knowledge? — It is not incredible that the souls of the Saints, who rejoice *in the hiding of God's face*[^p937-5] by the illumination of the true light, understand in the contemplation of Him those things which are done outwardly, so far as pertains either to their joy or to our help. For just as the Angels, so also

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the Saints stand before God, to whom our petitions become known in the Word of God which they contemplate. Hence the Angels too are said *to offer our prayers and vows to God*, not because they teach Him, but because they consult His will concerning them. Whence Augustine[^p938-1]: «To the Angels, who are with God, our petitions become known, so that in a certain manner they may offer them to God and consult Him about them, and that what they shall have learned must be fulfilled at God's bidding, this they may report back to us either evidently or hiddenly. Whence the Angel also says to men: *When you prayed, I offered your prayer to God*». «For knowing all things God's own perfection indeed suffices; yet He has messengers, that is, Angels, not such as would announce to Him things He does not know — for there are none which He does not know — but their good is to consult His truth concerning their own works, and this is what is meant by saying that they announce certain things to Him: not that He should learn from them, but that they should learn from Him through His Word without bodily sound. They announce[^p938-2] also what He has willed, being sent by Him to whom He has willed, hearing the whole from Him through that Word of His, that is, finding in His truth what they are to do, and what and to whom and when they are to announce it. For we too, in praying to Him, do not teach Him, because *your Father knows*, says His Word, *what is necessary for you before you ask Him*. Nor did He come to know these things *in time*, but *without beginning* He foreknew beforehand all future temporal things, and in them also what and when we were going to ask of Him, and whom and concerning what matters He would hear or not hear». «The Angel is therefore not said[^p938-3] to offer our prayers to God as though God then came to know what we will and what we need — all which things He knows before they come to be, just as He knows them after they have been done; but because the rational creature must needs refer temporal causes to the eternal truth, whether by *asking* what is to be done toward itself, or by *consulting* what it is to do».

But if the Angels learn from God through His Word our petitions, and what of these is to be fulfilled and what not, why should we not believe that the souls of the Saints too, contemplating the face of God, understand in His truth the prayers of men, and which of them are to be fulfilled and which not? Hence it is that God is said to hear the prayers of certain persons not only when He carries them into effect, but also when it becomes known to the court of the Angels and of the holy souls what will come of it and what will not; and what they know to be in God's will, they too will. For they are so devoted to the supernal Truth[^p938-4] that they can will nothing beside His will. The Saints therefore intercede with God for us both by *merit*, inasmuch as their merits avail for us, and by *affection*, since they desire our vows to be fulfilled; which nevertheless they do not do unless they have learned that it is to be fulfilled within God's will. We pray, therefore, that they may intercede for us, that is, that their merits may avail for us, and that they themselves may will our good, since, when they will, God wills, and so it will come to pass. — From the foregoing it is clear that with certain persons God deals more mercifully than any[^p938-5] of their sins have deserved, namely with the moderately evil, who are helped by the suffrages of the Church.

---

la: In Evang. Ioan. tr. 49. n. 10; seq. locus est Enchirid. c. 109. n. 29, et C. *Tempus* (23.), C. 13. q. 2. — Idem locus continuatur in cap. seq., sed est c. 110. n. 29. et in eodem can.

en: *On the Gospel of John*, tractate 49, n. 10; the following passage is from the *Enchiridion*, c. 109, n. 29, and from the canon *Tempus* (23.), Causa 13, q. 2. — The same passage is continued in the following chapter, but it is c. 110, n. 29, and in the same canon.

la: Ita recte in originali et in can., in editis vero *Mediatori;* citantur ibi Rom. 14, 10; II. Cor. 5, 10. — In Vulgata *stabimus* pro *astabimus.* Seq. locus est eiusdem, Serm. 172. (alias 32.) de Verbis Apostoli, c. 2. n. 2, habetur etiam in Glossa apud Lyranum, I. Thess. 4, 13. Ibidem respiciuntur Gal. 5, 6, et Rom. 2, 5.

en: So rightly in the original and in the canon; but in the editions *Mediatori*. There are cited in that place Romans 14:10 and 2 Corinthians 5:10. — In the Vulgate *stabimus* stands for *astabimus*. The following passage is from the same author's Sermon 172 (elsewhere 32) *On the Words of the Apostle*, c. 2, n. 2; it is found also in the Gloss in Lyra, on 1 Thessalonians 4:13. In the same place reference is made to Galatians 5:6 and Romans 2:5.

la: Serm. 159. (alias 17.) de Verbis Apostoli, c. 1. n. 1. Paulo superius respiciuntur Matth. 5, 3; Luc. 16, 9.

en: Sermon 159 (elsewhere 17) *On the Words of the Apostle*, c. 1, n. 1. A little above, reference is made to Matthew 5:3; Luke 16:9.

la: De Cura gerenda pro mortuis, c. 2. n. 4; cfr. I. de Civ. Dei, c. 12. n. 1. Respicitur Luc. 16, 22. seqq. Seq. locus est Serm. supra cit. 172. c. 2. n. 3, ubi edd., excepta 1, omittunt haec ante *homines*, refragante etiam originali.

en: *On the Care to be Taken for the Dead*, c. 2, n. 4; cf. *On the City of God* I, c. 12, n. 1. Reference is made to Luke 16:22 ff. The following passage is from the Sermon cited above, 172, c. 2, n. 3, where the editions, except the first, omit these words before *homines*, the original likewise being against them.

la: Ed. 1 *meruerunt*; deinde cod. C et paucae edd. post *consequitur* addunt *pauper*.

en: The first edition reads *meruerunt*; then codex C and a few editions add *pauper* after *consequitur*.

la: Ed. 1 *reliquiis* (scil. peccatorum). Deinde respicitur I. Cor. 3, 15, et, ut videtur, Eph. 3, 19.

en: The first edition reads *reliquiis* (that is, of sins). Then reference is made to 1 Corinthians 3:15, and, as it seems, Ephesians 3:19.

la: Respicitur Ps. 30, 21; deinde Phil. 4, 6, et Tob. 3, 24. Quoad rem cfr. Hugo, II. de Sacram. p. XVI. c. 11.

en: Reference is made to Psalm 30:21; then to Philippians 4:6, and Tobit 3:24. As to the matter, cf. Hugh, *On the Sacraments* II, part XVI, c. 11.

la: Epist. 130. (alias 121.) ad Probam, c. 9. n. 18; et citatur Tob. 12, 12. Seq. locus est eiusdem, XV. de Trin. c. 13. n. 22.

en: Letter 130 (elsewhere 121) *to Proba*, c. 9, n. 18; and Tobit 12:12 is cited. The following passage is from the same author's *On the Trinity* XV, c. 13, n. 22.

la: Ita codd., edd. 2, 3, 7 et originale; in aliis *nuntient*, quod coniungunt cum praecedente *ut* et sequente *etiam*. Ed. 1 sic: *annuntient. Annuntiant etiam.* Deinde citatur Matth. 6, 8.

en: So the codices, editions 2, 3, and 7, and the original; in the others *nuntient*, which they join with the preceding *ut* and the following *etiam*. The first edition reads thus: *annuntient. Annuntiant etiam.* Then Matthew 6:8 is cited.

la: Epist. 140. (alias 120.) ad Honoratum, c. 29. n. 69. Cfr. Eccli. 23, 29.

en: Letter 140 (elsewhere 120) *to Honoratus*, c. 29, n. 69. Cf. Ecclesiasticus 23:29.

la: Ita codd. et ed. 1, in aliis *voluntati*, Erf. *civitati*.

en: So the codices and the first edition; in the others *voluntati*, the Erfurt codex *civitati*.

la: Edd., excepta 1, et refragantibus codd., omittunt *aliqua*.

en: The editions, except the first, and against the codices, omit *aliqua*. ---

translators_notes:
**REPAIR, 2026-07-18 — p. 936 prepended.** This chunk originally began at raw L99733 and rendered only pp. 937–938. That was a running-head bleed error: d.45's real `DISTINCTIO XLV.` header stands at raw **L99598**, OCR-garbled as `DISTmCTIO XLV.` (the IN ligature read as `m`); the L99733 occurrence is the printed-p. 937 running head. Raw **L99598–L99732** — the distinction header, Lombard's **Cap. I**, and the opening of **Cap. II**, all printed on **p. 936** — belonged to no chunk (`bon-sent-IV-d44-p2-dubia` nominally covered those lines but rendered none of them; its `line_end` has since been corrected to 99597). That material is now transcribed and translated above, and the chunk's `line_start`, `printed_pages`, `pdf_pages` and `source` have been corrected accordingly. The "Unmapped text found" report in an earlier version of these Notes is hereby **resolved**.

**Provenance.** Latin re-set from the IA djvu OCR, raw lines 99598–99877, verified throughout against the 450 dpi column bands `/tmp/colcrop/vol4-p936-{L,R}-{0,1,2}.png`, `vol4-p937-{L,R}-{0,1,2}.png` and `vol4-p938-{L,R}-{0,1,2}.png`. No bands were regenerated. Read column-by-column (Left top→bottom, then Right), not in raw-line order — the OCR interleaves the two columns and drops the Cap. IV/V/VI headers of the right column into the middle of the left column's Cap. II/III text. No bands were regenerated; the existing crops (split_x = 1880) were legible for every line needed.

**Chapter map (all of the Master's chapter headers in range).** **Cap. I** *De diversis animarum receptaculis post mortem* (p. 936 left col.); **Cap. II** *De suffragiis defunctorum* (p. 936 left col., foot, running across p. 936 right col. and onto p. 937 left col.); **Cap. III** *De officiis sepulturae* (p. 937 left col.); **Cap. IV** *De duobus aeque bonis, quorum alter post mortem plura habet auxilia* (p. 937 right col., top); **Cap. V** *Quibus suffragiis iuvabuntur in fine reperti* (p. 937 right col.); **Cap. VI** *Quomodo Sancti et glorificati vel Angeli audiunt preces supplicantium et intercedunt pro eis* (p. 937 right col., foot, running through both columns of p. 938). The dispatch brief expected Cap. IV at the top of p. 937; that holds only for the **right** column — the left column carries the tail of Cap. II and the whole of Cap. III.

**Marginal rubrics trimmed.** Quaracchi's outer-margin editorial rubrics — *Augustinus.* (three times on p. 936), *Dubium 1.*, *Dubium 2.*, *Dubium 3.*, *Quaestio.*, *Resp. 1.*, *Resp. 2.*, *Dubium 6.* through *Dubium 9.*, *De Sanctis.*, and the small marginal numerals — bleed inline in the OCR and have been removed from the body per the OCR-cleanup rule for marginalia. They are editorial apparatus, not Lombard's text.

**Page → apparatus split map.**
- **p. 936.** This page carries **two independent footer series**, and they divide cleanly between two chunks with **no double-claim**:
  - the **left**-column footer (nn. 1–4: *Idem dub. solvunt B. Albert.*; *Ita recte cod. F … divisa*; *Cfr. Avicenna*; *Vide de hoc dubio S. Thom.*) annotates **Bonaventure's Dubia** and is claimed by `bon-sent-IV-d44-p2-dubia` as its `note p936-1`–`note p936-4`. **Not claimed here.**
  - the **right**-column footer headed `NOTAE AD LIBR. SENTENTIARUM` annotates **Lombard's littera** and is claimed here. It has exactly **two** numbered entries, both anchored in this body: 1 → *ut ait Augustinus* (Cap. I opening); 2 → *sacrificium Mediatoris* (Cap. II opening). d.44's Notes explicitly excluded this block, and this chunk claims none of the left-column series — the split is symmetric and complete.
  - **Label caution for the coordinator:** `note p936-1`–`note p936-2` in *this* file and `note p936-1`–`note p936-4` in *`bon-sent-IV-d44-p2-dubia`* denote **different** notes from different p. 936 footer series. They cannot collide at render time (separate files, separate footnote scopes), but any cross-file apparatus concordance must key on file + label, not label alone.
  - The p. 936 `NOTAE` note 2 breaks off mid-word at *— In Vulgata sta-* and is completed by the **unnumbered continuation** at the head of p. 937's left footer (*bimus pro astabimus. Seq. locus est eiusdem, Serm. 172. …*). That continuation has been **folded into `note p936-2`**, which is where its anchor lies. This resolves the orphan flagged in the previous version of these Notes; it is claimed once and only once.
- **p. 937** (`NOTAE AD LIBR. SENTENTIARUM`): notes 1–5, **all five claimed here**, all five anchored in this body (1 → *Ut enim ait Augustinus*, Cap. II; 2 → *idem Augustinus ita dicit*, Cap. III; 3 → *meruit enim pariter iuvari*, Cap. IV; 4 → *cum reliquis migrabit*, Cap. V; 5 → *in abscondito faciei Dei*, Cap. VI). The p. 937 footer also opens with an **unnumbered continuation** (*bimus pro astabimus. Seq. locus est eiusdem, Serm. 172. …*) completing p. 936's note 2; it is rendered above inside `note p936-2`, not as a p. 937 entry.
- **p. 938** (`NOTAE AD LIBR. SENTENTIARUM`): notes 1–5, **all five claimed here**, all five anchored in this body. The divisio chunk shares p. 938 but anchors none of this sequence.

**Hand-off forwarded to `bon-sent-IV-d45-divisio` (L99878–99947).** Printed p. 938 carries a **second, separate** footer block headed `NOTAE AD COMMENTARIUM.` with a single entry, belonging entirely to the divisio chunk: *1 Cod. R suffragia Ecclesiae. Subinde post infirmo edd. prosequuntur: mediocriter bono, cui decedenti in fine mundi non possunt etc.* Its body anchor is in the DIVISIO TEXTUS, at *determinat hanc quaestionem, utrum suffragia … prosint omnibus aequaliter* (p. 938 right col.). Nothing else from p. 938 is forwarded.

**Hand-off picked up.** From `bon-sent-IV-d44-p2-dubia` (now L99497–99597, pp. 935–936): raw L99598–L99732 / printed p. 936 from the `DISTINCTIO XLV.` header onward, together with the p. 936 `NOTAE AD LIBR. SENTENTIARUM` footer series. That chunk correctly claimed neither, and correctly did not claim the p. 937 footer.

**Nothing left unmapped.** Every line of raw L99598–L99877 is now rendered, and both p. 936 footer series are accounted for across this file and `bon-sent-IV-d44-p2-dubia`.

**Seam checks.** *Opening:* the chunk now opens at the `DISTINCTIO XLV.` header itself; the immediately preceding text (d.44 Dub. II, *… et resurget homo secundum totum*) closes with a full stop, so the boundary is clean. *Cap. II internal join (the point of this repair):* p. 936 left column breaks off at *Sed eis haec prosunt, qui, cum* and p. 936 right column resumes at *viverent, ut haec sibi postea possent prodesse, meruerunt* — a single relative clause, *qui, cum viverent … meruerunt*, verified continuous on the bands. *p. 936 → p. 937 join:* the prepended text ends *… non est dubium mortuos* and the pre-existing p. 937 text begins *adiuvari, ut cum eis misericordius agatur* — accusative-plus-infinitive, *mortuos … adiuvari*, grammatically continuous; the page break falls mid-sentence and is marked with the `<!-- page 937 -->` comment. *Closing:* the closing sentence — *… scilicet cum mediocriter malis, qui suffragiis Ecclesiae iuvantur.* — parses complete and hands off cleanly to the `COMMENTARIUS IN DISTINCTIONEM XLV.` banner at L99878.

**Band-vs-OCR disagreements resolved at band time (nothing parked as a flag).**
- p. 937 note 2: the OCR reads *Serm. supra cit. (72. c. 2. n. 3*; the band confirms the text but the numeral is digit-mangled. Resolved to **172**, the sermon cited a few lines earlier in the same footer block.
- p. 937 Cap. IV rubric: OCR *aeqice* / *auxilicc*; the band reads clearly *aeque* / *auxilia*.
- p. 937 Cap. V rubric: OCR *iuvccbwitur*; resolved from the band and context to *iuvabuntur*.
- p. 938, opening clause: OCR reads *Deo assistunt Sancti, qui, petitiones nostrae innotescunt*; the band shows the relative pronoun governing the dative — read as *quibus petitiones nostrae innotescunt*, which is what the syntax requires.
- p. 938 note 3 anchor: no superscript survives in the OCR. Placed at *«Non ergo dicitur Angelus …»* on content grounds — the note cites Ecclesiasticus 23:29 (*novit … antequam fiant*), precisely the clause that quotation turns on, while the two preceding quotations are already covered by note 1 (Epist. 130 plus *de Trinitate* XV).

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


site: bonaventure

collection: Book IV: On the Sacraments

title: Dist. 45, Divisio Textus

title_alt: Division of the text and treatment of the questions

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 938 -->

> **On the footnote numbering.** Quaracchi restarts its footnote sequence on every printed page, and page 938 carries two separate footer series (the notes to the *littera* and the *Notae ad Commentarium*). The apparatus below therefore uses page-qualified labels. This chunk claims only the note of the *Notae ad Commentarium* series on page 938 and notes 1 and 2 of page 939 — those are the notes its own body anchors. Notes 1–5 of page 938 belong to the preceding *littera* chunk, and notes 3–9 of page 939 belong to the following article.

### COMMENTARIUS IN DISTINCTIONEM XLV.
#### *De statu et conditione bonarum animarum post mortem.*

*Praeterea sciendum est, quod omnes animae, ut ait Augustinus* etc.

### DIVISIO TEXTUS.

Supra egit Magister de reparatione corporum; hic agit de statu animarum post mortem; et dividitur haec pars in duas. In prima parte determinat de statu et conditione bonarum animarum. In secunda de conditione et statu malarum, distinctione quadragesima sexta, ibi: *Sed quaeritur hic de valde malis* etc.

Prima pars habet duas. In prima determinat de animarum receptaculis. In secunda parte determinat de suffragiis, quae animabus possunt fieri, ibi: *Neque negandum est, ut ait Augustinus, defunctorum animas* etc. Et illa secunda pars habet duas. In prima determinat de suffragiis, quae viventes impartiuntur mortuis. In secunda determinat de suffragiis sive adiutoriis, quae mortui impartiuntur vivis, ibi: *Sed forte quaeris: nunquid preces supplicantium* etc.

Prima pars habet duas. In prima determinat veritatem. In secunda movet dubitationes, ibi: *Solet moveri quaestio de duobus, uno divite* etc. Et prima pars habet duas. In prima determinat quae sunt illa quae prosunt defunctis. In secunda, quae sunt illa quae non prosunt, ibi: *De pompis vero exsequiarum idem Augustinus* etc. — Similiter secunda pars, in qua movet quaestiones, duas habet. In prima parte determinat hanc quaestionem, utrum suffragia[^p938c-1] prosint omnibus aequaliter. In secunda vero inquirit de

<!-- page 939 -->

infirmo, cui non possunt subvenire suffragia Ecclesiae, qualiter habeat liberari, ibi: *Sed iterum quaeritur de aliquo mediocriter bono*[^p939-1] etc.

Summa igitur istius distinctionis in tribus consistit: primo in animarum receptaculis; secundo in suffragiis, quae vivi impartiuntur mortuis; tertio vero in suffragiis, quae mortui impartiuntur vivis. Et in his totum clauditur.

### TRACTATIO QUAESTIONUM.

Ad intelligentiam huius partis secundum tria, quae determinat Magister in littera, principaliter tria quaeruntur.

Primo quaeritur de receptaculis animarum exutarum.

Secundo, de suffragiis, quae recipiunt a vivis.

Tertio, de suffragiis, quae impendunt vivis[^p939-2].

Circa primum quaeruntur tria.

Primo quaeritur de receptaculis animarum ante adventum Christi.

Secundo quaeritur, utrum post adventum Christi habuerint loca determinata.

Tertio, utrum egrediantur ad exteriora.

---

english:
<!-- page 938 -->

### COMMENTARY ON DISTINCTION XLV.
#### *On the state and condition of good souls after death.*

*Moreover it must be known that all souls, as Augustine says,* etc.

### DIVISION OF THE TEXT.

Above the Master treated of the restoration of bodies; here he treats of the state of souls after death; and this part is divided into two. In the first part he determines concerning the state and condition of good souls. In the second, concerning the condition and state of evil souls, in the forty-sixth distinction, there: *But it is asked here concerning the very evil* etc.

The first part has two [subdivisions]. In the first he determines concerning the receptacles of souls. In the second part he determines concerning the suffrages which can be made for souls, there: *Nor is it to be denied, as Augustine says, that the souls of the dead* etc. And that second part has two. In the first he determines concerning the suffrages which the living bestow upon the dead. In the second he determines concerning the suffrages or helps which the dead bestow upon the living, there: *But perhaps you ask: do the prayers of those who supplicate* etc.

The first part has two. In the first he determines the truth [of the matter]. In the second he raises doubts, there: *A question is wont to be raised concerning two men, one rich* etc. And the first part has two. In the first he determines what those things are which profit the dead. In the second, what those things are which do not profit, there: *But concerning the pomp of funerals the same Augustine* etc. — Likewise the second part, in which he raises questions, has two. In the first part he determines this question, whether suffrages[^p938c-1] profit all equally. In the second he inquires concerning

<!-- page 939 -->

the infirm man, whom the suffrages of the Church cannot assist, how he may come to be freed, there: *But again it is asked concerning someone moderately good*[^p939-1] etc.

The sum, therefore, of this distinction consists in three things: first, in the receptacles of souls; second, in the suffrages which the living bestow upon the dead; third, in the suffrages which the dead bestow upon the living. And in these the whole is comprised.

### TREATMENT OF THE QUESTIONS.

For the understanding of this part according to the three things which the Master determines in the text, three things are principally asked.

First it is asked concerning the receptacles of souls that have been stripped [of their bodies].

Second, concerning the suffrages which they receive from the living.

Third, concerning the suffrages which they bestow upon the living[^p939-2].

Concerning the first, three things are asked.

First it is asked concerning the receptacles of souls before the coming of Christ.

Second it is asked whether after the coming of Christ they had determinate places.

Third, whether they go forth to outward things.

---

la: *Notae ad Commentarium*, p. 938, n. 1. — Cod. R *suffragia Ecclesiae*. Subinde post *infirmo* edd. prosequuntur: *mediocriter bono, cui decedenti in fine mundi non possunt* etc.

en: *Notes on the Commentary*, p. 938, n. 1. — Codex R reads *the suffrages of the Church*. Thereafter, after *infirm*, the editions continue: *moderately good, for whom, dying at the end of the world, they cannot* etc.

la: Ita recte cod. F cum Magistro, in aliis et edd. *calido*.

en: Thus rightly codex F, in agreement with the Master; in the other [codices] and in the editions, *calido*.

la: Cod. P *impenduntur vivis a Sanctis mortuis*.

en: Codex P reads *are bestowed upon the living by the holy dead*. ---

translators_notes:
**Provenance.** Latin re-set from `raw/bonaventure_vol4_raw.txt` L99878–L99947, with the whole chunk verified against the 450 dpi column bands `/tmp/colcrop/vol4-p938-{L,R}-{1,2}.png` and `/tmp/colcrop/vol4-p939-{L,R}-{0,2}.png`. The raw OCR splices the two printed columns line-by-line throughout the DIVISIO TEXTUS and TRACTATIO QUAESTIONUM (notably L99938–L99946), so the text was reflowed column-by-column from the bands (Left column top→bottom, then Right), not in raw-line order. No bands needed regenerating.

**Page → apparatus split map.**
- **p. 938** carries *two* footer series. The unlabelled series (notes 1–5: *Epist. 130 ad Probam*; *Ita codd., edd. 2, 3, 7 et originale*; *Epist. 140 ad Honoratum*; *Ita codd. et ed. 1 … voluntati, Erf. civitati*; *Edd., excepta 1 … omittunt aliqua*) annotates the **littera** and belongs to the preceding littera chunk. The separately headed **NOTAE AD COMMENTARIUM** series has a single entry (n. 1), anchored in *this* chunk's body at *utrum suffragia prosint omnibus aequaliter*; it is rendered here as `p938c-1`.
- **p. 939** has a single footer series of nine notes. This chunk's body anchors only n. 1 (*mediocriter bono*) and n. 2 (*impendunt vivis*). Notes 3–9 (*Vers. 38*; *Vers. 13: Si sustinuero…*; *Scilicet Apostolorum…*; *Vers. 24*; *Breviar. Roman. in Officio defunctor. … et Bernard., Serm. 42 de Diversis, n. 5*; *Vers. 26*; *Cap. 33, n. 63 (respicitur Luc. 16, 22) …*) are anchored in the body of Articulus I, q. 1 and are forwarded to that chunk.

**Hand-offs.**
- *Picked up:* p. 938's remainder. The incoming littera chunk (L99733–L99877, pp. 937–938) retains all of p. 937's footer notes and p. 938's littera notes 1–5; this chunk claims the rest of p. 938, i.e. the COMMENTARIUS opener, the DIVISIO TEXTUS, and the *Notae ad Commentarium* n. 1.
- *Forwarded:* to `bon-sent-IV-d45-a1-q1` (L99948–L100065, pp. 939–940) — p. 939 footer notes **3–9**, plus the whole of p. 939's lower two columns beginning at `ARTICULUS I. / De receptaculis animarum exutarum.` (raw `ARTIGULUS I.`, L99948), which lies outside this chunk.

**Seam checks.** The opening (*Praeterea sciendum est…* lemma, then *Supra egit Magister…*) follows cleanly from the close of the littera's Dubium 9. The closing sentence (*Tertio, utrum egrediantur ad exteriora.*) parses and completes the Art. I question-listing; the next words on the page are the ARTICULUS I heading. No cascade-merge signature found.

**Structural note.** The TRACTATIO's listing of Article I's three questions ("Circa primum quaeruntur tria …") is printed in p. 939's right column and is rendered here, in the divisio chunk, per the project convention that TRACTATIO QUAESTIONUM belongs to the divisio and not to a1-q1.

**`[?]` flags.** None.

**OCR-vs-band disagreements resolved at band time:** raw `De stalu et coDditione` → *De statu et conditione*; `reparalione` → *reparatione*; `liic` → *hic*; `raortem` → *mortem*; `delerminat` / `determinal` → *determinat*; `sulTi^agiis` → *suffragiis*; `Auglistinus`/`Auglistinus` → *Augustinus*; `priiua` → *prima*; `Iq` → *In*; `Simililer` → *Similiter*; `aequalilcr` → *aequaliter*; `sislit` → *consistit* (band: *con-|sistit*); `animarnm` → *animarum*; `parlis` → *partis*; `principaiiter` → *principaliter*; `quaernntur` → *quaeruntur*; `receptacuhs` → *receptaculis*; `Terlio` → *Tertio*; `rilur` → *ritur* (*quaeritur*); `ilerum` → *iterum*.

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

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0


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

source_text:
<!-- page 939 -->

### Articulus I. *De receptaculis animarum exutarum.*

### Quaestio I. *De receptaculis animarum ante adventum Christi.*

> **Note on the apparatus numbering.** Quaracchi restarts its footnote numbering on every printed page, so the notes below are labelled by page: notes 3 through 9 of page 939, then notes 1 through 4 of page 940. Notes 1 and 2 of page 939 are anchored in the preceding *divisio* chunk; notes 5 and 6 of page 940 are anchored in Quaestio II.

Circa primum proceditur sic, et quod ante Christi adventum descenderant ad infernum, ostenditur:

1. *Primo* per vetus testamentum. Ita dixit patriarcha Iacob Genesis quadragesimo secundo[^p939-3]: *Deducetis canos meos cum dolore ad inferos*; et Genesis trigesimo septimo: *Descendam ad filium meum lugens in infernum*: ergo etc.

2. Item, Iob decimo septimo[^p939-4]: *In tenebris stravi lectulum meum, infernus domus mea est*; et constat, quod iustus erat: ergo etc.

3. Item, hoc ipsum ostenditur etiam per novum testamentum: quia dicitur in Symbolo[^p939-5]: « Descendit ad inferos »; constat, quod non nisi ad ereptionem iustorum: iusti ergo descendebant.

4. Item, Actuum secundo[^p939-6]: *Quem Deus suscitavit, solutis doloribus inferni*: ergo omnes alii detinebantur in inferno.

5. Item, debitum originalis peccati nondum erat solutum, ergo nec homo de potestate diaboli ereptus: ergo quantumcumque esset iustus, poterat ipsum diabolus trahere deorsum.

**Sed contra:**

1. Infernus est locus debitus malis et iniustis; sed ante adventum Christi multi mortui sunt boni et iusti: ergo illi non descendebant in infernum.

2. Item, unaquaeque anima habet locari secundum exigentiam meritorum: ergo cum viri sancti ante adventum Christi multum distarent ab impiis quantum ad meritum, ergo etiam quantum ad locum.

3. Item, « in inferno nulla est redemptio[^p939-7] »: ergo si iusti descenderunt ad infernum, videtur, quod nunquam fuerunt inde liberati; quod manifeste falsum est.

4. Item, sicut patet ex Lucae decimo sexto[^p939-8], chaos magnum firmatum erat inter Lazarum et divitem, ut non possent mutuo ad se transire: ergo videtur, quod in locis distantibus erant.

5. Item, Augustinus duodecimo super Genesim ad litteram[^p939-9]: « Videmus, inferorum mentionem non esse factam in requie pauperis, sed in supplicio divitis ». Et iterum idem: « Nondum inveni et adhuc requiro, nec mihi occurrit, inferos alicubi in bono posuisse Scripturam: non autem nisi in bono accipiendum sinum Abrahae »: ergo si sancti Patres in sinum Abrahae portantur, sicut Dominus ipse de Lazaro testatur, patet etc.

<!-- page 940 -->

### Conclusio

> **Conclusio.** Infernus dicitur tum locus infimus cum poena sensus et damni, tum locus inferior cum sola poena damni, scilicet limbus, qui est vel limbus parvulorum, vel limbus Patrum sive sinus Abrahae.

**Respondeo:** Dicendum, quod infernus dicitur locus poenarum et locus, qui est inferior tum ratione status, qui vilis est, tum ratione situs. Potest ergo infernus denominari a suo summo; et tunc dicitur infernus locus, in quo est maxima poena et locus infimus; et iste non competit nisi damnatis, qui puniuntur poena sensus et sine spe inferius[^p940-1] proiiciuntur. Potest iterum appellari locus inferior, in quo quis punitur poena damni; et iste dicitur limbus[^p940-2]. Et in hunc descendebant ante Christi adventum sancti Patres, et descendunt nunc parvuli non baptizati.

Sed attendendum, quod Patres fuerunt in parte superiori, et parvuli in parte inferiori. Et ratio huius est, quia isti habent carentiam visionis sine exspectatione; illi habebant cum exspectatione, et ideo, quia in parte superiori erant et visionem Dei exspectabant, non tantum in limbo, sed in sinu Abrahae dicebantur esse. Ille ergo locus dicebatur infernus, et quia inferior et quia aliquo modo locus erat miseriae; limbus, quia erat poena carentiae; sed sinus Abrahae[^p940-3], quia erat exspectatio gloriae. — Et ita infernus non sonat nisi in malum, qualitercumque accipiatur; sinus autem Abrahae in bonum, et hoc, quia est ibi requies aut per privationem mali, aut per collationem omnis boni; et sic est locus gloriae[^p940-4].

**Ad argumenta:**

Et per hanc distinctionem patet responsio ad utramque partem. Rationes enim ad primam partem procedunt de inferno large dicto et secundum situm; rationes vero ad oppositum de inferno dicto proprie et secundum poenam, sicut patet discurrenti per singulas.

english:
### Article I. *On the abodes of souls that have been stripped [of the body].*

### Question I. *On the abodes of souls before the coming of Christ.*

Concerning the first the procedure is thus; and that before Christ's coming they had descended to hell is shown:

1. *First*, from the Old Testament. Thus said the patriarch Jacob, Genesis forty-two[^p939-3]: *You will bring down my grey hairs with sorrow to the nether world*; and Genesis thirty-seven: *I shall go down to my son, mourning, into hell*: therefore etc.

2. Likewise, Job seventeen[^p939-4]: *In the darkness I have made my bed, hell is my house*; and it is agreed that he was just: therefore etc.

3. Likewise, this same thing is shown also through the New Testament: because it is said in the Creed[^p939-5]: « He descended into hell »; and it is agreed that this was for nothing other than the deliverance of the just: therefore the just were descending.

4. Likewise, Acts two[^p939-6]: *Whom God raised up, having loosed the sorrows of hell*: therefore all the others were being detained in hell.

5. Likewise, the debt of original sin had not yet been paid, therefore neither was man snatched from the power of the devil: therefore however just he might be, the devil could drag him downward.

**On the contrary:**

1. Hell is the place due to the wicked and the unjust; but before the coming of Christ many died good and just: therefore those were not descending into hell.

2. Likewise, each and every soul must be placed according to the requirement of its merits: therefore, since holy men before the coming of Christ stood far apart from the impious as regards merit, therefore also as regards place.

3. Likewise, « in hell there is no redemption[^p939-7] »: therefore if the just descended to hell, it seems that they were never freed from there; which is manifestly false.

4. Likewise, as is clear from Luke sixteen[^p939-8], a great chasm was fixed between Lazarus and the rich man, so that they could not pass across to one another: therefore it seems that they were in places far apart.

5. Likewise, Augustine, in the twelfth [book] *On Genesis according to the Letter*[^p939-9]: « We see that mention of the nether world is not made in the rest of the poor man, but in the punishment of the rich man ». And again the same: « I have not yet found, and I still seek, nor has it occurred to me, that Scripture has anywhere set the nether world in a good sense: but the bosom of Abraham is to be taken in no way except in a good sense »: therefore if the holy Fathers are carried into the bosom of Abraham, as the Lord himself testifies concerning Lazarus, it is clear etc.

<!-- page 940 -->

### Conclusion

> **Conclusion.** "Hell" is said both of the lowest place, with the punishment of sense and of loss, and of the lower place with the punishment of loss alone, namely limbo, which is either the limbo of infants or the limbo of the Fathers, that is, the bosom of Abraham.

**I respond:** It must be said that hell is called a place of punishments, and a place which is lower both by reason of its state, which is base, and by reason of its situation. Hell can therefore be named from its highest point; and then "hell" is called the place in which there is the greatest punishment, and the lowest place; and this belongs to none but the damned, who are punished with the punishment of sense and are cast down below[^p940-1] without hope. Again it can be called the lower place, in which someone is punished with the punishment of loss; and this is called limbo[^p940-2]. And into this the holy Fathers descended before Christ's coming, and unbaptized infants descend now.

But it must be noted that the Fathers were in the upper part, and the infants in the lower part. And the reason for this is that the latter have the lack of the vision without expectation; the former had it with expectation, and therefore, because they were in the upper part and were awaiting the vision of God, they were said to be not merely in limbo, but in the bosom of Abraham. That place, then, was called hell, both because it was lower and because in some way it was a place of misery; limbo, because it was a punishment of lack; but the bosom of Abraham[^p940-3], because there was an expectation of glory. — And so "hell" sounds only toward evil, in whatever way it be taken; but "the bosom of Abraham" toward good, and this because there is rest there, either through the privation of evil or through the conferral of every good; and thus it is a place of glory[^p940-4].

**To the arguments:**

And through this distinction the answer to both sides is clear. For the reasons for the first side proceed concerning hell taken broadly and according to situation; but the reasons for the opposite, concerning hell taken properly and according to punishment, as is clear to one who runs through them one by one.

la: Vers. 38. — Seq. locus ibid. 37, 35.

en: Verse 38. — The following passage, ibid. 37, 35.

la: Vers. 13: *Si sustinuero, infernus domus mea est, et in tenebris stravi lectulum meum.*

en: Verse 13: *If I wait, hell is my house, and in the darkness I have made my bed.*

la: Scilicet Apostolorum. — Inferius pro *ereptionem* cod. F *extractionem* (cfr. III. Sent. d. 22. q. 4. seqq.), et pro *descendebant* cod. E *descenderant*.

en: Namely, of the Apostles [the Apostles' Creed]. — Below, for *ereptionem* codex F reads *extractionem* (cf. III *Sent.* d. 22, q. 4 ff.), and for *descendebant* codex E reads *descenderant*.

la: Vers. 24.

en: Verse 24.

la: Breviar. Roman. in Officio defunctor. III. Noct. Resp. ad lect. 7, et Bernard., Serm. 42. de Diversis, n. 5.

en: Roman Breviary, in the Office of the Dead, Third Nocturn, Responsory to lesson 7; and Bernard, *Sermon* 42 *On Various Subjects*, n. 5.

la: Vers. 26.

en: Verse 26.

la: Cap. 33. n. 63. (respicitur Luc. 16, 22.). — Seq. locus est ibid. n. 64. Textus originalis substituit *quaero* pro *requiro*, et post *Scripturam* prosequitur: *dumtaxat canonicam. Non autem in bono accipiendum sinum Abrahae... nescio, utrum quisquam possit audire* etc.

en: Chapter 33, n. 63 (Luke 16:22 is referred to). — The following passage is ibid. n. 64. The original text substitutes *quaero* for *requiro*, and after *Scripturam* it continues: *only the canonical [Scripture]. But that the bosom of Abraham is not to be taken except in a good sense... I do not know whether anyone can hear* etc.

la: Fere omnes codd. et ed. 1 *inferius*, cod. M *evasionis*.

en: Nearly all the codices and edition 1 read *inferius*; codex M reads *evasionis*.

la: Du Cange, Glossarium etc., recensens etymologiam huius vocis *limbus*, refert, quod aliqui putant sic appellatum, quod is locus sit veluti *limbus* inferorum i. e. *ora* inferorum, quemadmodum etiam dicitur *limbus Angliae* i. e. ora Angliae. — Aliquanto inferius post *visionis* codd. R X supplent *Dei*.

en: Du Cange, *Glossarium* etc., in reviewing the etymology of this word *limbus*, reports that some think it is so called because that place is as it were the *limbus* [hem] of the nether regions, i.e. the *shore* of the nether regions, in the same way as one also says *limbus Angliae*, i.e. the coast of England. — Somewhat further below, after *visionis*, codices R and X supply *Dei*.

la: Petr. Comestor, Histor. scholast. in Gen. c. 87: Erat enim tunc in inferno quidam locus Beatorum, longe semotus a locis poenalibus, qui ob quietem et separationem ab aliis *sinus* dicebatur, sicut sinum maris dicimus. Et dictus est etiam *sinus Abrahae*, quia etiam Abraham ibi erat etc.

en: Peter Comestor, *Historia scholastica* on Genesis, c. 87: For there was then in the nether world a certain place of the Blessed, far removed from the places of punishment, which on account of its quiet and its separation from the others was called a *bosom* [*sinus*], as we speak of a bosom of the sea. And it was also called the *bosom of Abraham*, because Abraham too was there, etc.

la: Vide supra d. 1. p. II. dub. 3.

en: See above, d. 1, p. II, dub. 3. ---

latin_scholion:
**I.** Constat, spiritus animasque separatas non esse circumscriptive in loco; nihilominus communiter docetur, eisdem deputata esse a Deo diversa loca, statui et meritis eorum congruentia, ut satis apparet ex s. Scriptura. Communiter etiam distinguuntur quinque *receptacula*, quorum unum, scil. *limbus Patrum*, post adventum Christi cessavit. Distinguitur enim *limbus Patrum* a *limbo puerorum*, si non secundum locum, saltem secundum *qualitatem*, quia *Patres* antiqui testamenti, deleta culpa originali et personali, viventes in fide, spe et caritate, habebant quidem ante satisfactionem a Christo completam impedimentum visionis beatificae, sed non nisi ex parte *naturae*, ut dicit S. Thomas, dum in *pueris* ab originali peccato non liberatis insuper est impedimentum ex parte *personae*. — Terminus *sinus Abrahae* communiter dicitur de *limbo Patrum*, sed interdum adhibetur etiam de completa requie Sanctorum, ut observat cum nostro auctore S. Thom. (hic q. 1. a. 2. quaestiunc. 1. ad 2.). — Alias etiam quaestiones circa haec receptacula S. Thomas exhibet hic q. 1. a. 1. 2. 3; Suppl. q. 69. a. 1-9.

De 1. et 2. quaestione praeter S. Thomam: B. Albert., de hac et seqq. qq. supra d. 44. a. 4. 5. — Petr. a Tar., hic q. 1. a. 1-3. — Richard. a Med., hic a. 1. q. 1. 2. — Dionys. Carth., hic q. 1.

**II.** In solutione 2. quaestionis S. Bonav. docet, nunquam damnatas animas ante iudicium exire ex loco tormentorum; sed S. Thom. (hic q. 1. a. 1. quaestiunc. 3; Suppl. q. 69. a. 3.) dicit: « Hoc etiam credi potest, quod aliquando de damnatis contingat, quod ad eruditionem hominum et terrorem permittuntur viventibus apparere ».

De eadem quaestione praeter laudatos: Petr. a Tar., loc. cit. — Richard. a Med., hic a. 1. q. 3.

---

english_scholion:
**I.** It is agreed that separated spirits and souls are not circumscriptively in a place; nevertheless it is commonly taught that diverse places have been assigned to them by God, places congruent with their state and merits, as sufficiently appears from Sacred Scripture. Commonly, too, five *abodes* are distinguished, one of which, namely the *limbo of the Fathers*, ceased after the coming of Christ. For the *limbo of the Fathers* is distinguished from the *limbo of children*, if not according to place, at least according to *quality*, because the *Fathers* of the Old Testament, their original and personal guilt having been blotted out, living in faith, hope and charity, did indeed have, before the satisfaction completed by Christ, an impediment to the beatific vision, but only on the side of *nature*, as St. Thomas says, whereas in *children* not freed from original sin there is in addition an impediment on the side of the *person*. — The term *bosom of Abraham* is commonly said of the *limbo of the Fathers*, but is sometimes applied also to the complete rest of the Saints, as St. Thomas observes along with our author (here q. 1, a. 2, quaestiuncula 1, ad 2). — Other questions as well concerning these abodes St. Thomas sets out here q. 1, a. 1, 2, 3; *Suppl.* q. 69, a. 1–9.

On the 1st and 2nd question, besides St. Thomas: Bl. Albert, on this and the following questions, above d. 44, a. 4, 5. — Peter of Tarantaise, here q. 1, a. 1–3. — Richard of Middleton, here a. 1, q. 1, 2. — Denis the Carthusian, here q. 1.

**II.** In the solution of the 2nd question St. Bonaventure teaches that damned souls never go out from the place of torments before the judgment; but St. Thomas (here q. 1, a. 1, quaestiuncula 3; *Suppl.* q. 69, a. 3) says: « This too can be believed, that it sometimes happens with the damned that they are permitted to appear to the living for the instruction and terror of men ».

On the same question, besides those already praised: Peter of Tarantaise, loc. cit. — Richard of Middleton, here a. 1, q. 3.

---

translators_notes:
**Provenance.** Latin re-set from `raw/bonaventure_vol4_raw.txt` L99948–L100065 (IA djvu OCR), with 450 dpi column-band verification at `/tmp/colcrop/vol4-p939-{L,R}-{0,1,2}.png` and `vol4-p940-{L,R}-{0,1,2}.png`. No bands were regenerated; the default vol4 crop was adequate. Offset `pdf = printed + 20`.

**Article opener.** This chunk opens with the `ARTICULUS I.` header (OCR `ARTIGULUS I.`) and its rubric *De receptaculis animarum exutarum*, per the locked convention that a short article opener folds into that article's q1. Bonaventure prints **no praenotata text** between the `ARTICULUS I.` rubric and `QUAESTIO I.` — the article's sub-divisio (*Circa primum quaeruntur tria. Primo quaeritur de receptaculis animarum ante adventum Christi…*) sits **before** the ARTICULUS header, in the right column of the TRACTATIO QUAESTIONUM, and therefore stays with the `d45-divisio` chunk (raw L99878–99947). Nothing is dropped at the seam.

**Question title.** The skeleton's `title_la` was already correct: the line after the OCR-garbled `QUAESTfO I.` header reads *De receptaculis animarum ante adventum Christi*. Note this is a *De…* rubric, not an *Utrum…* one; the TRACTATIO's paraphrase agrees.

**Page → apparatus split map.**
- **p. 939** — 9 footer notes in total. Notes 1–2 anchor in the TRACTATIO QUAESTIONUM (*mediocriter bono*, *impendunt vivis*) and belong to the **incoming `d45-divisio` chunk**; this chunk claims **notes 3–9** (7 entries), all anchored in the *quod sic* series and the *Sed contra*.
- **p. 940** — 6 footer notes in total. This chunk claims **notes 1–4** (4 entries), anchored in the Respondeo (*inferius*, *limbus*, *sinus Abrahae*, *locus gloriae*). **Notes 5–6 are forwarded to `d45-a1-q2`**: note 5 (Psalm. 36, 10 + the Lombard *Glossa*) anchors at *Glossa super illud*, and note 6 (Augustine, *De Spiritu et anima* c. 30) at *Augustinus de Spiritu et anima*, both in Quaestio II's opening arguments, which begin at the **foot of p. 940** — not on p. 941 as the dispatch assumed. Total apparatus in this file: **11 entries**.

**Seam check.** The opening (*Circa primum proceditur sic…*) is grammatically continuous with the divisio's close (*…Circa primum quaeruntur tria… Tertio, utrum egrediantur ad exteriora.*). The closing (*…sicut patet discurrenti per singulas.*) parses cleanly and is immediately followed by the SCHOLION, then by `QUAESTIO II.` at L100066 — the chunk boundary.

**Scholion.** Article I's single SCHOLION covers all three of its questions (its §I treats qq. 1–2; its §II treats q. 2's solution). a1-q2 and a1-q3 therefore correctly have **no** scholion of their own — this is not an error. Rendered last in each language block per the parser requirement.

**OCR disagreements resolved at band time** (band authoritative; no `[?]` parked):
- p.939 note 6: OCR `Vers. U.` → band reads **`Vers. 24.`** (Acts 2:24).
- p.939 note 9: OCR `possit attdire` → band **`possit audire`**; OCR `substiluit quaero` confirmed as **`substituit quaero`**.
- p.939 note 7: OCR `Serm. 42. de Diversis, n. o.` → band **`n. 5.`**.
- p.940 note 1: OCR fragment resolved from the band as *inferius* / cod. M *evasionis*, binding to *sine spe inferius proiiciuntur*.
- Marginal glosses bleeding inline in the OCR were trimmed as editorial marginalia, not body text: `concinsio 1.`, `concinsio2.`, `Ada`/`adAda`, `coat`, `coroi`, the stray `1.` before *triarcha Iacob*, the `e.` before *lis et iniustis*, and `Ad opposi-tum.` (which belongs to Quaestio II).

**`[?]` flags:** none parked. One low-confidence reading is documented rather than flagged: the scholion's Albert reference prints as `supra d. 44. a. 45.` in the band; it is rendered here as **`supra d. 44. a. 4. 5.`** (two article numbers), since an article 45 within d. 44 is implausible and the OCR independently gives `a. 4.3.` — both witnesses point to a two-numeral list with a hairline separator.


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

source_text:
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### Articulus I. *De receptaculis animarum exutarum.*
### Quaestio II. *Utrum animae post adventum Christi habeant receptacula sive loca determinata.*

> **On the footnote numbering.** The Quaracchi editors restart their footnote sequence on every printed page. This chunk spans printed pages 940–942, so the apparatus below is labelled by page: notes 5–6 of page 940, notes 1–11 of page 941, and notes 1–2 of page 942. Notes 1–4 of page 940 are anchored in the preceding question and are rendered there; notes 3–6 of page 942 are anchored in the following question and are rendered there.

De receptaculis animarum post adventum Christi, et quaeritur, utrum habeant receptacula vel loca determinata. Et quod non, videtur de *bonis*.

1. Glossa super illud[^p940-5]: *Adhuc pusillum, et non erit* etc.: « *Adhuc pusillum* est usque ad finem vitae cuiusque, quando liberantur Sancti. Post hanc tamen vitam non ita erit, ubi erunt Sancti, quibus dicetur: *Venite benedicti* ».

2. Item, quod *mali* non habeant receptacula, videtur. Augustinus *de Spiritu et anima*[^p940-6]: « Quae-

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dam animae puniuntur in loco, ubi deliquerunt, quaedam in abditis receptaculis ».

3. Item, quod neutri, videtur. Augustinus in *Enchiridio*[^p941-1]: « Tempus, quod inter hominis mortem et ultimam resurrectionem interpositum est, animas abditis receptaculis continet, sicut unaquaeque digna est requie vel aerumna ».

4. Item, ratione videtur: quia animae a corporibus exutae sunt spirituales et omnino a corpore non dependent: ergo locus et earum remuneratio universalis[^p941-2].

**Contra:**

1. Quod *mali* habeant, videtur: quia Lucae decimo sexto[^p941-3] dixit Dominus: *Mortuus est dives et sepultus est in inferno*; et post subditur: *Ne veniant in locum hunc tormentorum*: ergo etc.

2. Item, quod *boni*, videtur. Secundae ad Corinthios quinto[^p941-4]: *Si terrena nostra habitatio dissolvatur, domum habemus in caelis*; et Gregorius: « Qui Christum in caelo esse non dubitat in corpore, nec Pauli animam esse negat ».

3. Item, ratione videtur: quia loci congruitas confert ad operationem: ergo cum animae beatae sint excellentissimae virtutis contemplando Deum et omnino immutabiles, ergo locus supremus eis debetur: ergo ab oppositis, damnatis infimus[^p941-5].

4. Item, excellentia retributionis consistit in societate mutua, quia « nullius sine socio iucunda est possessio »: ergo animae post hanc vitam sunt simul[^p941-6].

### Conclusio

> *Animarum receptacula post adventum Christi sunt paradisus, infernus, limbus et purgatorium.*

**Respondeo:** Dicendum, quod triplicem statum contingit intelligere, scilicet remunerationis quietae, exspectationis[^p941-7] et purgationis. — Et ratio huius est, quia anima exuta duplici ex causa potest impediri a remuneratione beata: aut propter hoc, quod ianua est clausa, aut propter hoc, quod ipsa non est plene purgata. Statui retributionis respondet locus proprius et receptaculum determinatum in se et quoad nos, scilicet caelum empyreum quoad bonos, et quoad malos locus infimus. — Statui quietis et exspectationis respondet locus determinatus in se, sed non quoad nos, quia nescitur per Scripturas, ubi sit limbus. — Statui vero purgationis respondet locus indeterminatus et quoad nos et quoad se, quia non omnes in eodem loco purgantur[^p941-8], licet forte in aliquo multi sint. Et quantum ad hunc locum loquitur Augustinus. — Quod vero obiicitur de Glossa, non loquitur de loco, sed de statu quantum ad secundam stolam[^p941-9].

Potest tamen aliter dici et melius, quod animae receptacula aut sunt secundum merita bona, et sic est paradisus et locus caelestis; aut propter peccata, et sic distinguitur triplex locus secundum triplex peccati genus, scilicet purgatorius, et hic debetur veniali; limbus, et hic originali; et infernus, et hic mortali. — Et bene potest esse et satis probabile est, quod gradatim se habeant ista tria loca, sed tamen circa eandem partem sint, sicut colligi potest ex Sanctorum dictis, et ex his quae in praecedentibus[^p941-10] dicta sunt. — Unde possunt loca animarum distingui sic, ut reducantur ad bimembrem divisionem: locus retributionis aut est *gloriae*, aut *poenae*. Si gloriae, sic caelum; si poenae, sic infernus. Gloria non distinguitur, quia caritas, quae unius speciei est, meretur gloriam[^p941-11]; sed poenalis locus est duplex: aut secundum poenam damni, et sic limbus; aut secundum poenam sensus, et sic infernus. Et utrumque membrum dividitur: quia qui poena damni puniuntur, aut simpliciter et aeternaliter, et hi in inferiori parte illius partis, quae dicitur limbus; aut ad tempus, et hi in superiori, quae dicitur sinus Abrahae. — Similiter illi qui puniuntur poena sensus, aut simpliciter, et sic infernus proprie dictus; aut ad tempus, et sic locus purgatorius. — Et sic patet, quod animae habent receptacula, et quae.

**Ad argumenta:** Et si aliquae auctoritates con-

<!-- page 942 -->

trariae videantur, intelligendae sunt vel quantum ad *statum*, vel quantum ad *aliquas animas*, quae purgantur, de quibus supra[^p942-1] dictum est, quod dispensative in diversis locis animae purgantur, licet secundum legem communem sit aliquis locus communis[^p942-2].

---

english:
### Article I. *On the abodes of souls stripped of the body.*
### Question II. *Whether after the coming of Christ souls have determinate abodes or places.*

Concerning the abodes of souls after the coming of Christ, it is asked whether they have abodes or determinate places. And that they do not, seems [to hold] of the *good*.

1. The Gloss on that text[^p940-5]: *Yet a little while, and he shall not be* etc.: « *Yet a little while* is until the end of each one's life, when the Saints are set free. After this life, however, it will not be so, where the Saints will be, to whom it will be said: *Come, ye blessed* ».

2. Likewise, that the *wicked* do not have abodes, seems [to hold]. Augustine, *On the Spirit and the Soul*[^p940-6]: « Certain

souls are punished in the place where they offended, certain ones in hidden abodes ».

3. Likewise, that neither [group has them], seems [to hold]. Augustine in the *Enchiridion*[^p941-1]: « The time which is interposed between a man's death and the last resurrection holds souls in hidden abodes, according as each is worthy of rest or of hardship ».

4. Likewise, it seems [so] by reason: because souls stripped of their bodies are spiritual and in no way depend upon the body: therefore their place and their reward is universal[^p941-2].

**On the contrary:**

1. That the *wicked* have [them], seems [to hold]: because in Luke the sixteenth[^p941-3] the Lord said: *The rich man died and was buried in hell*; and afterwards it is added: *Lest they come into this place of torments*: therefore etc.

2. Likewise, that the *good* [have them], seems [to hold]. Second to the Corinthians, the fifth[^p941-4]: *If our earthly habitation be dissolved, we have a house in the heavens*; and Gregory: « He who does not doubt that Christ is in heaven in the body, does not deny that Paul's soul is there either ».

3. Likewise, it seems [so] by reason: because the fittingness of place contributes to operation: therefore since the blessed souls are of the most excellent power in contemplating God and are wholly unchangeable, therefore the highest place is due to them: therefore, from the opposites, the lowest to the damned[^p941-5].

4. Likewise, the excellence of the reward consists in mutual fellowship, because « the possession of nothing is pleasant without a companion »: therefore souls after this life are together[^p941-6].

### Conclusion

> *The abodes of souls after the coming of Christ are paradise, hell, limbo, and purgatory.*

**I respond:** It must be said that it is possible to understand a threefold state, namely of quiet reward, of expectation[^p941-7], and of purgation. — And the ground of this is that a soul stripped [of the body] can be hindered from the blessed reward by a twofold cause: either because the gate is closed, or because it is not itself fully purged. To the state of retribution there corresponds a proper place and an abode determinate both in itself and in relation to us, namely the empyrean heaven as regards the good, and as regards the wicked the lowest place. — To the state of rest and expectation there corresponds a place determinate in itself, but not in relation to us, because it is not known through the Scriptures where limbo is. — But to the state of purgation there corresponds a place indeterminate both in relation to us and in itself, because not all are purged in the same place[^p941-8], although perhaps many are in some one place. And it is with respect to this place that Augustine speaks. — But as to what is objected from the Gloss, it does not speak of place, but of state as regards the second robe[^p941-9].

It can nevertheless be said otherwise, and better, that the abodes of souls either are according to good merits, and thus there is paradise and the heavenly place; or are on account of sins, and thus a threefold place is distinguished according to the threefold kind of sin, namely purgatory, and this is due to venial [sin]; limbo, and this to original [sin]; and hell, and this to mortal [sin]. — And it may well be, and is sufficiently probable, that these three places stand in a graded order, yet are about the same region, as can be gathered from the sayings of the Saints and from those things which have been said in the foregoing[^p941-10]. — Hence the places of souls can be distinguished in such a way that they are reduced to a twofold division: the place of retribution is either of *glory* or of *punishment*. If of glory, thus heaven; if of punishment, thus hell. Glory is not distinguished, because charity, which is of one species, merits glory[^p941-11]; but the penal place is twofold: either according to the punishment of loss, and thus limbo; or according to the punishment of sense, and thus hell. And each member is divided: because those who are punished with the punishment of loss are so either simply and eternally, and these are in the lower part of that part which is called limbo; or for a time, and these are in the upper [part], which is called Abraham's bosom. — Likewise those who are punished with the punishment of sense, either simply, and thus [it is] hell properly so called; or for a time, and thus [it is] the place of purgatory. — And thus it is clear that souls have abodes, and which ones.

**To the arguments:** And if any authorities seem con-

trary, they are to be understood either as regards the *state*, or as regards *certain souls* which are purged, of which it was said above[^p942-1] that souls are purged by dispensation in diverse places, although according to the common law there is some common place[^p942-2].

---

la: Psalm. 36, 10. — De *Glossa*, quam Petr. Lombard. exhibet integre et in qua pro *non ita erit* substituit *nondum eris*, vide supra pag. 557, nota 10. Lectio codd. et edd. videtur esse corrupta. — In fine Glossae respicitur Matth. 25, 34.

en: Psalm 36:10. — On the *Gloss*, which Peter Lombard gives in full and in which for *it will not be so* he substitutes *you will not yet be*, see above p. 557, note 10. The reading of the codices and editions seems to be corrupt. — At the end of the Gloss, Matthew 25:34 is referred to.

la: Cap. 30: (inter opera August.): *Quaedam autem animae in eisdem locis, in quibus culpam commiserunt, puniuntur; quaedam vero abditis receptaculis usque ad ultimam resurrectionem continentur, sicut unaquaeque digna est requie vel miseria.*

en: Chapter 30 (among the works of Augustine): *But certain souls are punished in the same places in which they committed the fault; certain ones, however, are held in hidden abodes until the last resurrection, according as each is worthy of rest or of misery.*

la: Cap. 109. n. 29. — Cod. aa addit *et est li littera* (hic c. I.).

en: Chapter 109, n. 29. — Codex aa adds *and it is the letter* (here c. 1).

la: Cod. G supplet *spirituales*, quod codd. N aa substituunt pro *universalis*. Cod. M legit: *ergo nec secundum locum, ergo et locus remunerationis earum*. Superius pro *et omnino* codd. S T *et ideo*.

en: Codex G supplies *spiritual*, which codices N aa substitute for *universal*. Codex M reads: *therefore not according to place either, therefore also the place of their reward*. Above, for *and in no way* codices S T [read] *and therefore*.

la: Vers. 22: *Mortuus est autem et dives* etc. — Seq. locus ibid. v. 28: *Ne et ipsi veniant* etc.

en: Verse 22: *And the rich man also died* etc. — The following passage [is] in the same place, v. 28: *Lest they also come* etc.

la: Vers. 1: *Scimus enim, quoniam, si terrestris domus nostra huius habitationis dissolvatur, quod aedificationem ex Deo habemus, domum non manufactam, aeternam in caelis.* — Sententia Gregorii habetur IV. Dialog. c. 25.

en: Verse 1: *For we know that, if our earthly house of this habitation be dissolved, we have a building from God, a house not made with hands, eternal in the heavens.* — Gregory's statement is found in *Dialogues* IV, c. 25.

la: Cfr. supra d. 44. p. II. a. 1. q. 2. fundam. 4. et 5. — Superius post *excellentissimae* plures codd. addunt *et*, quam lectionem incongruam secunda manus in cod. P correxit praemittendo *operationis*. Voci *contemplando* codd. E I K praefigant *in*.

en: Compare above d. 44, p. II, a. 1, q. 2, fundamenta 4 and 5. — Above, after *most excellent*, several codices add *and*, an incongruous reading which a second hand in codex P corrected by prefixing *of operation*. To the word *contemplating* codices E I K prefix *in*.

la: Seneca, Epist. 6. n. 4: *Nullius boni sine* etc. — Pro *mutua*, quod habent codd. S U, alii codd. et edd. *multa*.

en: Seneca, *Letter* 6, n. 4: *Of no good thing without* etc. — For *mutual*, which codices S U have, other codices and the editions [read] *much*.

la: Vat. *quietis et exspectationis*.

en: The Vatican edition [reads] *of rest and of expectation*.

la: Vide supra d. 20. p. I. q. 6.

en: See above d. 20, p. I, q. 6.

la: Sive *stolam corporis*. Cfr. supra pag. 558, nota 1, et Gregor., IV. Dialog. c. 25. — Post *de Glossa* edd. supplent *dicendum, quod*.

en: That is, *the robe of the body*. Compare above p. 558, note 1, and Gregory, *Dialogues* IV, c. 25. — After *from the Gloss* the editions supply *it must be said that*.

la: Quaest. praeced. et d. 20. p. I. q. 6, ubi etiam *dicta Sanctorum* allegata sunt; cfr. Isidor. I. de Differ. n. 288.

en: The preceding question and d. 20, p. I, q. 6, where also the *sayings of the Saints* are cited; compare Isidore, *On Differences* I, n. 288.

la: Dist. 20. p. I. q. 6. — Inferius voci *animae* cod. L praemittit *aliquae*.

en: Distinction 20, p. I, q. 6. — Below, to the word *souls* codex L prefixes *some*.

la: Vide Scholion ad praecedentem quaest.

en: See the Scholion on the preceding question. ---

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR, raw lines 100066–100205 of `raw/bonaventure_vol4_raw.txt`, reflowed column-by-column and verified against 450 dpi column bands `/tmp/colcrop/vol4-p94{0,1,2}-{L,R}-{0,1,2}.png` (pdf = printed + 20).

**Page span correction.** The skeleton frontmatter carried `printed_pages: [941, 942]`. The band read shows the QUAESTIO II header, the question's opening sentence and objections 1–2 are printed at the **foot of p. 940** (both columns), with the running head `DIST. XLV. ART. I. QUAEST. II. | 941` beginning the next page mid-objection-2 (`Quae- | dam animae puniuntur…`). Frontmatter corrected to `[940, 941, 942]` / `[960, 961, 962]`.

**Apparatus page-split map** (15 entries):
- **p. 940** — notes 1–4 belong to a1-q1 (limbus etymology / Du Cange / Petr. Comestor / *Vide supra d. I. p. II. dub. 3*) and are rendered there. This chunk claims **notes 5 and 6** only, both anchored in its own body (the Ps. 36:10 Gloss; *de Spiritu et anima* c. 30). Note 6's text runs over into the unnumbered head of p. 941's footer block and is rendered here in full.
- **p. 941** — **all 11 notes** (1–4 left column, 5–11 right column) are anchored in this chunk's body. No hand-off either direction.
- **p. 942** — this chunk claims **notes 1 and 2** only, anchored in the two-sentence tail of the *Ad argumenta* at the head of the left column. **Notes 3–6 of p. 942 are forwarded to a1-q3** (Psalm 26:4; Job vers. 9; codd. K aa *ad gloriam vel ad poenam*; codd. E L P Q S Y *meremur*) — they anchor in q3's objections 1–4.

**Hand-offs.** Picked up: none required from a1-q1 (its p. 939–940 footers 1–4 are its own). Forwarded to a1-q3: p. 942 footer notes 3–6, plus note 10 of p. 942 (anchored at `5. Item, Gregorius in Dialogo`), which lies outside this chunk's line range.

**Seam checks.** Opening sentence (`De receptaculis animarum post adventum Christi, et quaeritur…`) is a fresh question opener directly under the QUAESTIO II header — continuous with a1-q1's close. Closing sentence at L100205 (`…licet secundum legem communem sit aliquis locus communis.`) parses complete and is immediately followed on the page by the `QUAESTIO III.` header (raw L100206). No cascade-merge signature at either seam.

**No scholion.** Confirmed twice: Article I's scholion is printed under q1 (raw L100042) and covers all three questions, and p. 942 footer note 2 reads *Vide Scholion ad praecedentem quaest.* — the Quaracchi editors explicitly redirect this question's scholion to q1. `has_scholion: false` is correct.

**OCR-vs-band disagreements resolved at band time** (no `[?]` parked):
- p. 941 note 5: OCR `CIV. supra d. il. p. II.` → band reads clearly **`Cfr. supra d. 44. p. II.`**
- p. 941 note 5: OCR `niKtondo opcrationis` → band `correxit prae- | …perationis` = **`praemittendo operationis`**
- p. 941 note 9: OCR `pag. 5S8, nota I` → band **`pag. 558, nota 1`**
- p. 940 note 5: OCR `pag. 537` and `Matth. 28, 34` → band **`pag. 557`** and **`Matth. 25, 34`**
- p. 942 note 1: OCR truncated at the column edge; a regenerated wider left band (`colcrop.py vol4 942 2120 3 1.15`) gives the full **`Inferius voci animae cod. L praemittit aliquae`**
- Body: OCR `spensative` → band **`dispensative`** (line-broken `di-` at the p. 941/942 column turn); `purgutionis` → `purgationis`; `distingni` → `distingui`; `Angustinus` → `Augustinus`.

**Band regeneration.** Regenerated p. 942's bands once with a wider left column (`python3.11 tools/colcrop.py vol4 942 2120 3 1.15`) to recover the right-clipped tail of footer note 1.

**Marginalia trimmed** (editorial side-glosses, not Bonaventure's text): `Ad oppositum`, `Conclusio 1/2/3` (both series), `Via 2. et melior`, `De locis`, `Ad argg.` — the last is retained in sense as the `**Ad argumenta:**` section marker where the replies begin.

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