title: Dist. 43, Art. 2, Q. 3

source_text:
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> Notae numeratae infra respondent signis in textu Latino et in versione Anglica. Quaracchi in singulis paginis impressis numerationem notarum a capite incipit; ideo signa **paginae adnexa** sunt: p898-N notae paginae 898, p899-N notae paginae 899.

### Quaestio III. *Utrum liber vitae necessario aperietur.*

Tertio quaeritur de apertione istius libri. Et videtur, quod nulla sit necessitas hunc librum aperire:

1. Quia sufficienter videbuntur merita in conscientiis omnium: ergo si superfluum est facere per plura quod potest fieri per pauciora[^p898-8], patet etc.

2. Item, e diverso[^p898-9] ostenditur: quia si liber ille sufficienter repraesentat, videtur, quod superfluat alios libros aperire.

Item, quaeritur, quorum oculis aperietur. Et videtur, quod omnium:

1. Quia omnes iudicabuntur secundum ea quae scripta sunt ibi: ergo si omnibus debet manifestari et sententia et ratio sententiae, patet etc.

2. Item, Glossa vigesimo Apocalypsis[^p898-10]: *Alius liber apertus est*, dicit, quod «aperte scient mali tunc, se non esse praedestinatos»; et hoc est in apertione libri: ergo etc.

**Sed contra:** 1. Liber iste non est aliud quam Dei natura[^p898-11]: ergo cum Dei substantia solum a bonis sit videnda in iudicio, patet, quod non omnes videbunt in istius libri apertione.

2. Item, in libro vitae non sunt scripta nisi bona: ergo si mali non debent videre nisi mala, per quae condemnentur; non videbunt in illius libri apertione, et sic etc.

> **Conclusio.** Liber vitae in resurrectione aperietur.

**Respondeo:** Dicendum, quod, sicut dictum est[^p898-12], liber vitae est liber *redeuntium*, ars est *exeuntium*.

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Differunt autem *exitus* et *regressus*, quia *exitus* tantum a Deo dependet, sed *regressus* a Dei gratia et voluntate nostra, quia regressus est per merita bona, quae sunt a Dei gratia et voluntate nostra. Quoniam igitur iudicium erit secundum merita nostra[^p899-1]; et merita sunt a nobis et a Deo: ideo ad pensandam quantitatem et dignitatem meritorum necesse est aperiri libros *conscientiarum* et librum *vitae*, in quo apparet quantitas gratiae secundum mensuram liberalitatis divinae, secundum cuius mensuram est etiam gloria. — Et ex hoc patet primo quaesitum.

Ad illud quod quaeritur, *quibus* aperitur; dicendum, quod dupliciter est loqui de apertione: aut quantum ad ipsius libri *intuitionem*, aut quantum ad *subsequentem cognitionem*. Quantum ad intuitionem aperitur tantum propter bonos, quia ipsi soli videbunt; quantum ad subsequentem cognitionem, omnibus; quia boni se ibi legentes, cognoscent se praedestinatos; mali vero ex hoc ipso, quod in libro aperte legere non poterunt, scient, se non esse praedestinatos.

Et sic patet responsio ad obiecta. Et est exemplum: sicut pauper, qui non habet merellum[^p899-2] regis, id est signaculum, quod pauperes portant ad eleemosynam percipiendam, scit bene, quod recedit vacuus, non per positionem, sed per privationem cognoscens: sic damnati, cum non legent ibi nomina sua, scient, se non esse scriptos ad gloriam, ac per hoc scient ex parte Dei, quod Deus ipsos damnabit; et ex parte suae conscientiae scient, quod sunt digni poena: et ita ex comparatione utriusque libri hoc scient, non tamen sic legendo, sicut legunt boni in libro vitae[^p899-3].

---

english:
### Question III. *Whether the book of life will necessarily be opened.*

Thirdly, inquiry is made concerning the opening of this book. And it seems that there is no necessity of opening this book:

1. For the merits will be seen sufficiently in the consciences of all: therefore, if it is superfluous to do by many means what can be done by fewer[^p898-8], the point is clear, etc.

2. Likewise, from the opposite side it is shown[^p898-9]: for if that book sufficiently represents [everything], it seems that it would be superfluous to open the other books.

Likewise, it is asked, to whose eyes it will be opened. And it seems [to be to the eyes] of all:

1. For all will be judged according to the things that are written there: therefore, if both the sentence and the ground of the sentence must be made manifest to all, the point is clear, etc.

2. Likewise, the Gloss on the twentieth [chapter] of the Apocalypse[^p898-10]: *Another book was opened*, says that "the wicked will then openly know that they are not predestined"; and this is in the opening of the book: therefore, etc.

**On the contrary:** 1. This book is nothing other than the nature of God[^p898-11]: therefore, since the substance of God is to be seen in the judgment only by the good, it is clear that not all will see in the opening of this book.

2. Likewise, in the book of life nothing is written except good things: therefore, if the wicked ought to see only the evils by which they are condemned, they will not see in the opening of that book, and so forth.

> **Conclusion.** The book of life will be opened at the resurrection.

**I respond:** It must be said that, as has been said[^p898-12], the book of life is the book of *those returning*, [while] the art is [the book] of *those going forth*.

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Now *exit* and *return* differ, because the *exit* depends on God alone, but the *return* [depends] on God's grace and on our will, since the return is through good merits, which are from God's grace and from our will. Since, therefore, the judgment will be according to our merits[^p899-1]; and merits are from us and from God: therefore, in order to weigh the quantity and dignity of merits, it is necessary that the books of *consciences* and the book of *life* be opened, in which appears the quantity of grace according to the measure of the divine liberality, according to whose measure the glory also is. — And from this the first question is clear.

To that which is asked, *to whom* it is opened; it must be said that there are two ways of speaking about the opening: either as to the *beholding* (intuition) of the book itself, or as to the *subsequent cognition*. As to the beholding, it is opened only for the good, because they alone will see; as to the subsequent cognition, [it is opened] for all; because the good, reading themselves there, will know themselves to be predestined; but the wicked, from this very fact, that they cannot read openly in the book, will know that they are not predestined.

And thus the answer to the objections is clear. And there is an example: just as a poor man who does not have the king's token[^p899-2] — that is, the seal which the poor carry in order to receive alms — knows well that he departs empty, recognizing [it] not by a positing but by a privation: so the damned, when they do not read their names there, will know that they are not written unto glory, and thereby will know on God's part that God will damn them; and on the part of their own conscience they will know that they are worthy of punishment: and so from the comparison of both books they will know this, yet not by reading in the way that the good read in the book of life[^p899-3].

---

la: Cfr. tom. III. pag. 277, nota 1. — De apertione *conscientiarum* agitur art. seq.

en: Cf. vol. III, p. 277, note 1. — The opening of *consciences* is treated in the following article.

la: Cod. E *e converso*.

en: Codex E [reads] *conversely*.

la: Vers. 12. — Glossam vide supra pag. 896, nota 7.

en: Verse 12 (i.e., Apocalypse 20:12). — See the Gloss above, p. 896, note 7.

la: Cfr. supra q. 1. et pro seq. propos. infra d. 48. a. 1. q. 2.

en: Cf. above, q. 1, and for the following proposition, below, d. 48, a. 1, q. 2.

la: Quaest. praeced.

en: The preceding question.

la: Edd. addunt *et demerita* refragantibus codd.; hinc immediate post pro *et merita* cod. A substituit *quae*. Subinde pro *pensandam* edd. et nonnulli codd. perperam *dispensandam*.

en: The editions add *and demerits*, though the codices oppose it; hence immediately afterward, for *and merits* codex A substitutes *which*. Then, for *pensandam* ("to weigh") the editions and several codices wrongly [read] *dispensandam* ("to dispense").

la: Vide Du Cange, *Glossarium* etc., ubi eadem huius vocabuli explicatio datur.

en: See Du Cange, *Glossary* etc., where the same explanation of this word (*merellum*) is given.

la: Vide scholion ad I. huius articuli quaest.

en: See the scholion to the first question of this article. ---

translators_notes:
**Provenance.** Latin re-set from the Internet Archive djvu OCR base (`raw/bonaventure_vol4_raw.txt`, raw lines L95586–95669) corrected against the 450 dpi column bands `/tmp/colcrop/vol4-p{898,899}-{L,R}-{0,1,2}.png` (two-column, split x≈1880; offset pdf = printed + 20). No scholion in this quaestio (Art. II's scholion lives in a2-q1; footnote p899-3 explicitly redirects there).

**Page split.** The quaestio opens mid-page on p.898 (the q2 Conclusio + Respondeo occupy the top of p.898's left column and the top of its right column; QUAESTIO III begins lower on the page). Page boundary falls after "…ars est *exeuntium*." → p.899 opens with "Differunt autem exitus et regressus…".

**Apparatus / footer split (8 notes).** Quaracchi restarts footnote numbering per printed page. p.898 carries footers 1–12 shared between q2 and q3; this chunk claims **only 8, 9, 10, 11, 12** (notes 1–7 belong to the preceding q2 chunk). p.899's left-column footer restarts and carries notes 1, 2, 3 — all anchored in this chunk's Respondeo (`merita nostra¹`, `merellum² regis`, `in libro vitae³`); p.899 footers 4–8 belong to the following Art. III q1 chunk. Total for this chunk: 5 (p.898) + 3 (p.899) = 8.

**Tail boundary confirmed.** The chunk stops at the end of the q3 Respondeo ("…sicut legunt boni in libro vitae."). ARTICULUS III (*De libris conscientiae*) with its own sub-divisio and QUAESTIO I begins immediately after at raw L95670 — that is the a3-q1 chunk, not swallowed here.

**Anomaly (no `[?]` flag).** The p.899 recto running head reads "DIST. XLIII. ART. **III**. QUAEST. **I**." even though the top of p.899 is still this Art. II q3 Respondeo; the head anticipates ARTICULUS III, which begins at the foot of p.899. Treated as a running head (not body text) per the project convention. No unresolved `[?]` readings.


site: bonaventure

collection: Book IV: On the Sacraments

title: Dist. 43, Art. 3, Q. 1

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 899 -->

### Articulus III. *De libris conscientiae.*

Consequenter quantum ad secundum[^p899-4] articulum circa hoc, quaeritur de libris conscientiarum. Et de hoc tria quaeruntur.

Primo quaeritur, utrum omnia merita legantur in conscientia, vel quaedam.

Secundo, utrum quilibet legat omnia in conscientia alterius.

Tertio, utrum simul omnia videantur ab omnibus.

### Quaestio I. *Utrum in conscientia legantur omnia merita.*

Quantum ergo ad primum proceditur sic, et ostenditur, quod *omnia* legentur in libris conscientiae.

1. Augustinus *de Civitate Dei* vigesimo[^p899-5] dicit, quod « vis divina aderit, qua fiet, ut omnia ad memoriam revocentur ».

2. Item, hoc ipsum videtur *ratione*: quia lectio est, ut sciatur quantitas meritorum; sed meritum hominis sic legitur, ut sciatur, quot et quanta bona, et quot mala et quanta fecerit: ergo si ibi plene ostendetur iustitia, patet, quod omnia ibi debent legi.

3. Item, Dei iustitia declarabitur ibi summe et quantum ad retributionem gloriae et poenae[^p899-6]: ergo merita debent summe declarari; sed non possunt, nisi omnia bona et mala ad memoriam revocentur: ergo etc.

**Contra:** Quod *non omnia*, videtur:

1. Quia ibi erit tantum memoria eorum, de quibus erit retributio; sed pro malis, de quibus fuit poenitentia, non retribuetur, pro bonis, in quibus non perseveravit[^p899-7], non retribuetur: ergo talia non legentur.

2. Item, memoria praeteritorum bonorum generat oblectationem, malorum horrorem: ergo si in malis non erit delectatio, non debent recordari bonorum factorum; et si in bonis nullus horror, non debent recordari malorum.

3. Item, illa sola legentur in libris, quae sunt scripta; sed mala bonorum deleta sunt[^p899-8] per gratiam, bona malorum deleta sunt de eorum anima per culpam: ergo non legentur in libris nec haec nec illa.

> **Conclusio.** Omnium meritorum erit in libris conscientiae lectio atque memoria.

**Respondeo:** Dicendum, quod omnium meritorum erit ibi lectio et memoria: quia, sicut dicit
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Apostolus[^p900-1], erunt *cogitationes accusantes et defendentes*, et ita bonae et malae ibi patebunt, et per consequens affectiones et operationes. — Omnia autem reducentur ad memoriam, quia revocatio actuum et cogitationum praecedentium ad memoriam erit ad ostensionem *iustitiae* divinae secundum statum *illum*, et *misericordiae* secundum statum *praeteritum* sive transactum. Propter ostensionem *iustitiae* in retribuendo rememorabuntur bona et mala, in quibus permanserunt *finaliter*; haec enim sola digna sunt retributione. Propter ostensionem *misericordiae* de *praeterito* rememorabuntur mala bonorum, a quibus sunt misericorditer liberati, et bona malorum, quae in eis misericorditer operatus est Deus, *qui solem suum oriri facit super bonos et malos*[^p900-2]. Ideo bona et mala sua omnia erunt sibi in memoria.

1. Ad illud ergo quod obiicitur primo, quod illa lectio et memoratio est ad ostensionem iustitiae; dicendum, quod verum est, sed non tantum ad hoc, sed etiam ad declarationem misericordiae.

2. Ad illud quod obiicitur, quod memoria malorum facit tristitiam, et bonorum laetitiam; dicendum, quod hoc verum est in his qui possunt tristari et laetari; sed mali non possunt laetari, boni vero non possunt tristari. — Sed istud non sufficit, quia, si[^p900-3] non possunt tristari: ergo nec cognoscere, unde debeant tristari. — Ideo dicendum, quod memoria malorum dupliciter potest esse: aut considerando *malum eventum*, et sic generat tristitiam, ut patet in eo qui conteritur; vel considerando *bonum eventum*, scilicet quod de tantis malis misericorditer est ereptus, et hoc generat laetitiam, et haec erit in bonis. Similiter de memoria bonorum distinguendum[^p900-4].

3. Ad illud quod obiicitur, quod in malis bona sunt deleta; dicendum, quod deleta sunt quantum ad *veritatem essentiae*, manent tamen quantum ad *notam et similitudinem*, sicut patet in eo qui amisit caritatem et recordatur, se habuisse. Unde super illud ad Romanos secundo[^p900-5]: *Cogitationum accusantium*, dicit Glossa: « Sciendum est, quod in illa die cogitationes accusabunt animam vel defendent, non illae quae tunc erunt, sed istae quae modo sunt in nobis, quarum notae et signacula relinquuntur in corde nostro velut in cera; quae, in occulto nunc sunt posita, in illo die revelari dicuntur », et ita secundum similitudinem remanent. — Vel esto, quod illa similitudo penitus deleatur, quod vix est possibile; divina virtute tunc reparatur ad Dei gloriam et vindictam malorum, laudem bonorum.

english:
### Article III. *On the books of conscience.*

Consequently, as to the second[^p899-4] article concerning this, inquiry is made about the books of consciences. And concerning this three things are asked.

First it is asked, whether all merits are read in the conscience, or [only] certain ones.

Secondly, whether anyone reads all things in another's conscience.

Thirdly, whether all things are seen at once by all.

### Question I. *Whether all merits are read in the conscience.*

As to the first, then, one proceeds thus, and it is shown that *all things* will be read in the books of conscience.

1. Augustine, *On the City of God*, book twenty[^p899-5], says that "there will be a divine power by which it will come about that all things are recalled to memory."

2. Likewise, this same thing seems [to hold] by *reason*: because reading is for the sake of knowing the quantity of merits; but the merit of a man is read in such a way that it may be known how many and how great goods, and how many and how great evils, he has done: therefore if justice is there to be fully shown, it is clear that all things ought to be read there.

3. Likewise, God's justice will be declared there supremely and as to the retribution of glory and punishment[^p899-6]: therefore merits ought to be supremely declared; but they cannot be, unless all goods and evils are recalled to memory: therefore etc.

**On the contrary:** That *not all things* [are read] seems [true]:

1. Because there will be there only the memory of those things for which there will be retribution; but for evils, for which there was penance, retribution will not be made, [and] for goods, in which one has not persevered[^p899-7], retribution will not be made: therefore such things will not be read.

2. Likewise, the memory of past goods generates delight, [the memory] of evils, horror: therefore if in the evils there will be no delight, they ought not to recall the good deeds done; and if in the goods [there is] no horror, they ought not to recall the evils.

3. Likewise, only those things will be read in the books which are written; but the evils of the good have been blotted out[^p899-8] through grace, [and] the goods of the evil have been blotted out from their soul through fault: therefore neither these nor those will be read in the books.

> **Conclusion.** Of all merits there will be in the books of conscience a reading and a memory.

**I respond:** It must be said that of all merits there will be there a reading and a memory: because, as the
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Apostle[^p900-1] says, "there will be *thoughts accusing and defending*," and thus goods and evils will be manifest there, and consequently affections and operations. — But all things will be brought back to memory, because the recalling of prior acts and thoughts to memory will be for the showing of divine *justice* according to *that* [present] state, and of *mercy* according to the *past* or bygone state. On account of the showing of *justice* in retributing, there will be recalled the goods and evils in which they persevered *finally*; for these alone are worthy of retribution. On account of the showing of *mercy* concerning the *past*, there will be recalled the evils of the good, from which they were mercifully freed, and the goods of the evil, which God mercifully worked in them, *who makes his sun to rise upon the good and the evil*[^p900-2]. Therefore all their goods and evils will be in their memory.

1. To that, then, which is objected first, that that reading and remembering is for the showing of justice; it must be said that this is true, but not only for this, but also for the declaration of mercy.

2. To that which is objected, that the memory of evils causes sadness, and of goods gladness; it must be said that this is true in those who can be sad and glad; but the evil cannot be glad, and the good cannot be sad. — But this does not suffice, because, if[^p900-3] they cannot be sad: therefore neither [can they] know whence they ought to be sad. — Therefore it must be said that the memory of evils can be twofold: either by considering the *evil outcome*, and thus it generates sadness, as is clear in one who is contrite; or by considering the *good outcome*, namely that from such great evils one was mercifully rescued, and this generates gladness, and this will be in the good. Likewise concerning the memory of goods a distinction must be made[^p900-4].

3. To that which is objected, that in the evil the goods have been blotted out; it must be said that they have been blotted out as to the *truth of essence*, yet they remain as to the *mark and likeness*, as is clear in one who has lost charity and remembers that he had it. Hence upon that [passage] to the Romans, chapter two[^p900-5]: *Of thoughts accusing*, the Gloss says: "It must be known that on that day the thoughts will accuse or defend the soul, not those which will then be, but these which now are in us, whose marks and seals are left in our heart as in wax; which, now placed in secret, are said to be revealed on that day," and thus they remain according to a likeness. — Or granted that that likeness be utterly blotted out, which is scarcely possible; by divine power it is then restored, for the glory of God and the punishment of the evil, [and] the praise of the good.

la: Edd. *tertium*; sed vide supra rubricam secundi art., in qua exhibetur tanquam secunda pars ipsius.

en: The editions read *third*; but see above the rubric of the second article, in which it is presented as its second part.

la: Cap. 14. Cfr. supra a. 2. q. I.

en: Chapter 14. Cf. above, a. 2, q. I.

la: Cfr. Matth. 25, 31. seqq. et II. Cor. 5, 10.

en: Cf. Matthew 25:31 ff. and II Corinthians 5:10.

la: Supple: *aliquis*; edd. *perseveraverunt mali*, Vat. post *bonis* addit *etiam*.

en: Supply: *someone*; the editions [read] *the evil have persevered*, [and] the Vatican [edition] after *goods* adds *also*.

la: Vat. addit *de eorum anima*.

en: The Vatican [edition] adds *from their soul*.

la: Rom. 2, 15: *Inter se invicem cogitationibus accusantibus, aut etiam defendentibus*. — Mox pro *bonae et malae* edd. *bona et mala*.

en: Romans 2:15: *Their thoughts among themselves mutually accusing, or also defending*. — Presently, for *good and evil* (fem., *bonae et malae*) the editions [read] *goods and evils* (neut., *bona et mala*).

la: Matth. 5, 45. — Mox pro *omnia*, quod habent codd. UX (L a secunda manu), alii codd. et edd. *omnino*, cod. F legit *omnibus erunt ibi* (etiam codd. NU ponunt *ibi*).

en: Matthew 5:45. — Presently, for *all things* (*omnia*), which codices UX have (L by a second hand), other codices and editions [read] *altogether* (*omnino*); codex F reads *there will be there for all* (*omnibus erunt ibi*) (codices NU also place *there*, *ibi*).

la: Cod. O supplet *boni*. Mox pro *esse* codd. G aa *haberi*.

en: Codex O supplies *the good* (*boni*). Presently, for *to be* (*esse*) codices G, aa [read] *to be had* (*haberi*).

la: Cod. B glossando prosequitur: *Quia similiter dupliciter potest esse: aut considerando malum eventum, scilicet quod propter culpam suam amisit illa bona et obligatus est ad poenam interminabilem, et sic generat tristitiam, et haec erit in damnatis; vel considerando bonum eventum, scilicet quod pro illis remuneratur, et sic est in bonis et generat delectationem. Sic ergo mali omnia mala sua et bona reducent ad memoriam, ut de amissione bonorum conscientia torqueatur, et etiam, ut de ipsis bonis ad memoriam reductis et prius habitis divina misericordia ostendatur; et ut cognoscant, quanta aequitate divinae iustitiae condemnentur propter mala, quae commiserunt et in quibus finaliter perseveraverunt*. — Cfr. infra dub. 3.

en: Codex B continues glossingly: "Because likewise it can be twofold: either by considering the *evil outcome*, namely that through his own fault he lost those goods and is bound to interminable punishment, and thus it generates sadness, and this will be in the damned; or by considering the *good outcome*, namely that for those [evils] he is recompensed, and thus it is in the good and generates delight. Thus, then, the evil will bring back to memory all their evils and goods, so that the conscience may be tormented over the loss of goods, and also so that, from those goods brought back to memory and formerly possessed, the divine mercy may be shown; and so that they may know with how great equity of divine justice they are condemned on account of the evils which they committed and in which they finally persevered." — Cf. below, doubt 3.

la: Vers. 15. (Cfr. supra nota 1.). — Glossam, quae est ex Origen. (II. Comment. in Epist. ad Rom. n. 10.), exhibet Petr. Lombard. in hunc loc. Textus originalis post *notae* addit *quaedam*, et post *occulto nunc* subiungit *pectoris*; codd. FIK substituunt *nostro* pro *nunc*. Multi codd. et edd. pro *in cera* perperam *viscera*. — Cfr. I. Sent. d. 17. p. I. q. 4.

en: Verse 15. (Cf. above, note 1.). — The Gloss, which is from Origen (II, Commentary on the Epistle to the Romans, n. 10), is presented by Peter Lombard on this passage. The original text after *marks* (*notae*) adds *certain ones* (*quaedam*), and after *now in secret* (*occulto nunc*) subjoins *of the breast* (*pectoris*); codices FIK substitute *our* (*nostro*) for *now* (*nunc*). Many codices and editions, for *in wax* (*in cera*), wrongly [read] *entrails* (*viscera*). — Cf. I Sent., d. 17, p. I, q. 4.

latin_scholion:
**I.** De 1. quaestione cfr. infra dub. 3. Assertio facta in solut. ad 3, quod notae et similitudines praeteritorum maneant in conscientia, confirmatur a S. Thoma locis infra citt. ad 2; et tota conclusio est communis.

De 1. quaestione: S. Thom., hic a. 5. quaestiunc. 1; Suppl. q. 87. a. 1. — B. Albert., de hac et seq. q. hic a. 12. 13. et 20. — Petr. a Tar., hic a. 8. quaestiunc. 1. — Richard. a Med., hic a. 7. q. 1.

**II.** De sententia in 2. quaestione ab auctore posita, quod etiam aliena peccata cognoscantur omnia, iudicat cum nostro auctore (infra dub. 4.) S. Thom., eam esse probabiliorem et communiorem, licet Magister (hic c. 5.) contrarium sentiat.

De eadem quaestione: S. Thom., locis citt. quaestiunc. 2. et art. 2. — Petr. a Tar., loc. cit. quaestiunc. 2. — Richard. a Med., loc. cit. q. 2.

**III.** Quoad 3. quaestionem facile intelligitur, quod *Sancti* in Deo uno intuitu et instanti videant omnia peccata, ut affirmat etiam S. Thomas; sed quoad *reprobos* manet difficultas, unde et *negativa* et *affirmativa* opinio suos habuit defensores. S. Thomas concludit, quod eligi possit *media* opinio, scilicet quod mali quidem « singula considerabunt, sed non in *instanti*, sed in *tempore brevissimo* ». S. Bonav. favet affirmativae parti his verbis: « Credendum est *magis*, quod simul ».

De 3. quaestione: S. Thom., locis citt. quaestiunc. 3. et a. 3. — B. Albert., hic a. 14. — Petr. a Tar., loc. cit. quaestiunc. 3. — Richard. a Med., loc. cit. q. 3.

---

english_scholion:
**I.** Concerning the 1st question cf. below, doubt 3. The assertion made in the solution to [objection] 3, that the marks and likenesses of past things remain in the conscience, is confirmed by St. Thomas in the places cited below on [objection] 2; and the whole conclusion is common [doctrine].

On the 1st question: St. Thomas, here a. 5, subquestion 1; Suppl. q. 87, a. 1. — Bl. Albert, on this and the following q., here a. 12, 13, and 20. — Peter of Tarentaise, here a. 8, subquestion 1. — Richard of Middleton, here a. 7, q. 1.

**II.** Concerning the opinion set down by the author in the 2nd question, that even the sins of others are all known, St. Thomas, together with our author (below, doubt 4), judges it to be more probable and more common, although the Master (here, ch. 5) thinks the contrary.

On the same question: St. Thomas, in the places cited, subquestion 2 and art. 2. — Peter of Tarentaise, in the place cited, subquestion 2. — Richard of Middleton, in the place cited, q. 2.

**III.** As to the 3rd question it is easily understood that the *Saints* in God, by one intuition and instant, see all sins, as St. Thomas also affirms; but as to the *reprobate* the difficulty remains, whence both the *negative* and the *affirmative* opinion have had their defenders. St. Thomas concludes that a *middle* opinion can be chosen, namely that the evil indeed "will consider individual things, but not in an *instant*, but in a *very brief time*." St. Bonaventure favors the affirmative part in these words: "It is *rather* to be believed that [they see them] at once."

On the 3rd question: St. Thomas, in the places cited, subquestion 3 and a. 3. — Bl. Albert, here a. 14. — Peter of Tarentaise, in the place cited, subquestion 3. — Richard of Middleton, in the place cited, q. 3.

---

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR base (`bonaventure_vol4_raw.txt`, raw L95670–95814) with band-correction against the 450 dpi column crops for printed pp. 899–900 (`/tmp/colcrop/vol4-p{899,900}-{L,R}-{0,1,2}.png`; left columns regenerated at split 2120, right columns at 1620, since the default 1880 split clipped both). Two-column Vol IV → VOL II OVERRIDE applied (PDF-band priority in the cascade-shattered Respondeo/scholion/footer regions; the raw OCR is the base for clean running prose and footnote-marker spacing only). Offset pdf = printed + 20.

**Article III opener fold-in.** This chunk opens Articulus III *De libris conscientiae*. Per the locked Vol II/IV chunking convention, the short article header + its sub-divisio (`Consequenter quantum ad secundum articulum… Et de hoc tria quaeruntur. Primo… Secundo… Tertio…`) are folded into this article's q1 rather than given a standalone divisio chunk. Note [^p899-4] belongs to that opener (Edd. read *tertium*; the editor keeps *secundum* per the rubric of the second article).

**Page span correction (899–900, NOT 899–901).** The auto-chunker frontmatter listed `printed_pages: [899, 900, 901]`, but the eyes-on band reads show q1's body, its CONCLUSIO/Respondeo, and the *entire* Article III scholion (§§ I–III with all four doctor-lists) close within the bottom of p900's right column, immediately after which **QUAESTIO II** (`Utrum quilibet legat omnia in conscientia alterius`) begins on the same page (p900). q1 therefore occupies only pp. 899–900; p901 is entirely Quaestio II (chunk a3-q2). Frontmatter corrected to `[899, 900]` / `[919, 920]`.

**Scholion ownership + by-content recovery.** This chunk owns the Article III scholion in full (it covers q1, q2, q3 in one block); siblings a3-q2 and a3-q3 carry none. The `SCHOLION` header itself is legible on the p900 band, but the raw OCR shattered the block; §§ were reconstructed by content from the p900 L-2/R-1 scholion bands (the `De 1./eadem/3. quaestione` doctor-lists for S. Thom., B. Albert., Petr. a Tar., Richard. a Med.). Rendered LAST in both Latin and English blocks per the parser rule.

**Apparatus (10 entries, page-split).** Ten footers are anchored in this chunk's body. p899 contributes notes **4–8** (notes 1–3 on p899 anchor in the preceding Article II answer + Du Cange gloss and are NOT claimed here; they belong to a2). p900 contributes notes **1–5** (note 6, `Vers. 5: Qui et illuminabit abscondita…`, anchors in Quaestio II's opening argument and is left to a3-q2). Note [^p900-4] is the long Cod. B gloss that spans both footer columns of p900 (the `Sic ergo mali omnia mala sua…` continuation reads in the right-hand footer column). Footer readings verified against the p899 L-2/R-2 and p900 L-2/R-2 bands; the raw OCR's `Matth. … 3, 10` in [^p899-6] was corrected to `5, 10` from the band.

**Marginal labels omitted.** Quaracchi's inline marginal summary tags (`Ratio.`, `Solutio oppositorum.`, `Solutio 1. non sufficiens.`, `Conclusio.`, etc.) are editorial marginalia and were trimmed per the corpus OCR-cleanup convention.

**No `[?]` flags** — all readings resolved against the bands.

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. 43, Art. 3, Q. 2

source_text:
> Notulae numeratae infra positae respondent signis quae in textu Latino superiore et in versione Anglica reperiuntur. Quaracchi numerationem in singulis paginis impressis restaurat; ideo notae per paginas distinguuntur (`p900`, `p901`).

<!-- page 900 -->

### Articulus III. *De libris conscientiae.*
### Quaestio II. *Utrum quilibet legat omnia in conscientia alterius.*

Secundo quaeritur, utrum quilibet legat omnia in conscientia alterius. Et quod sic, videtur:

1. Quia Bernardus, tractans illud primae ad Corinthios quarto[^p900-6]: *Illuminabuntur abscondita tenebrarum*, dicit: « Cuncta arcana cunctorum cunctis ibi patebunt ».

<!-- page 901 -->

2. Item, Glossa[^p901-1]: « Gesta et cogitata, bona et mala ex tunc aperta et nota erunt omnibus ».

3. Item, *ratione* videtur: quia aut sunt *bona*, aut *mala*. Si *bona*, laudatur ibi Dei largitas ab omnibus; si *mala*, laudatur Dei iustitia puniens, vel misericordia liberans: ergo si ex omnibus elicere debet Deus gloriam suam manifestam[^p901-2] in futuro: ergo omnibus ostendet.

4. Item, quod *mala malorum* pateant bonis et malis, certum est[^p901-3]; quod iterum *bona eorum* pateant bonis, certum est, quia de illis gaudebunt.

5. Item, quod *bonorum bona* pateant malis, certum est, quia eorum comparatione iudicabuntur[^p901-4].

6. Item, quod *mala bonorum* pateant bonis, certum est, quia « unius mentem ab alterius oculis corpulentia non abscondet », ut dicit Gregorius[^p901-5]; et iterum Augustinus, decimo quinto de Trinitate: « In futuro uno aspectu videbimus omnium cogitationes ».

**Sed contra:** 1. Quod mali non videant *mala malorum*, videtur: quia solatium et excusatio est alicui, dum habere videtur multos socios in scelere[^p901-6]: ergo sibi soli debent esse nota mala.

2. Item, quod *mala bonorum* non manifestentur exterius, videtur: quia Dominus[^p901-7] comminatur in *poenam* manifestare verenda; sed a bonis aberit omnis poena: ergo non manifestabuntur eorum mala, nec omnes legent.

3. Item, *caritas operit multitudinem peccatorum*[^p901-8]; hoc non est dictum in conspectu hominum, quia operta sunt sine caritate: ergo in conspectu Dei: ergo multo magis in conspectu hominum.

4. Item, si reprehensibile est in homine denudare amici commissum[^p901-9]: cum Deus sit fidelior amicus quam aliquis homo, ergo non denudat peccata amicorum.

> **Conclusio.** *Omnia nota erunt omnibus, tam bona quam mala.*

**Respondeo:** Dicendum, quod omnia nota erunt omnibus, tam bona quam mala in ipso iudicio, secundum quod vult Anselmus[^p901-10], et Bernardus et textus et Glossa consonant; et hoc ad certam librationem meritorum, quae scitur in omnium actuum bonorum et malorum recognitione: quia ostensio malorum in *bonis* est ad manifestationem misericordiae prius factae, bonorum in eis ad ostensionem iustitiae; econtra malorum in *malis* ad ostensionem iustitiae, bonorum in eisdem ad ostensionem misericordiae.

1. Ad illud quod obiicitur, quod solatium est videre aliena peccata; dicendum, quod immo erit magna confusio, dum attendit illius vituperium et ex eius vituperio cognoscet suum. Unus enim alterius peccatum non approbabit, immo vilipendet.

2. 3. Ad illud quod obiicitur, quod manifestatio malorum est in poenam; dicendum, quod verum est in *malis*; sed in eis qui *egerunt poenitentiam*, est in gloriam. — Unde dicunt aliqui, quod sicut cicatrices corporales in Martyribus remanent ad *gloriam*, sic cicatrices spirituales in poenitentibus, quia vicerunt culpam, sicut illi poenam. — Sed tamen quidquid sit de hoc, non remanent in *eorum contumeliam*, sed in *Dei gloriam*, qui liberavit de tanta miseria. Unde bene concedendum est, quod videbuntur peccata iustorum, ut de ipsorum sanatione gratiae agantur Deo; et hoc dicit Anselmus[^p901-11]. Unde sicut homo aget gratias Deo pro se, quia liberatus est a malis, ita socius eius.

4. Ad illud quod obiicitur, quod infidelitas est denudare commissum amici; verum est in praesenti, ubi cedit ad infamiam; sed quia in futuro est ad Dei gloriam sine aliqua infamia, ideo non habet ibi hoc locum[^p901-12].

---

english:
### Article III. *On the books of conscience.*
### Question II. *Whether each one reads all things in the conscience of another.*

Secondly it is asked whether each one reads all things in the conscience of another. And that this is so seems [to be shown]:

1. Because Bernard, treating that passage of First Corinthians, chapter four[^p900-6]: *The hidden things of darkness will be illumined*, says: "All the secrets of all will there lie open to all."

2. Likewise, the Gloss[^p901-1]: "Deeds and thoughts, good and evil, will from then on be open and known to all."

3. Likewise, it seems by reason: for they are either *good* or *evil*. If good, God's bounty is there praised by all; if evil, God's justice in punishing is praised, or his mercy in delivering: therefore if God must draw his manifest glory from all things[^p901-2] in the future: therefore he will show them to all.

4. Likewise, that the *evils of the evil* lie open to the good and the evil is certain[^p901-3]; that likewise *their good deeds* lie open to the good is certain, because they will rejoice over them.

5. Likewise, that the *good deeds of the good* lie open to the evil is certain, because by comparison with them they will be judged[^p901-4].

6. Likewise, that the *evils of the good* lie open to the good is certain, because "bodily bulk will not hide the mind of one from the eyes of another," as Gregory says[^p901-5]; and again Augustine, in the fifteenth book *On the Trinity*: "In the future we shall behold in one glance the thoughts of all."

**On the contrary:** 1. That the evil do not see the *evils of the evil* seems [true]: because it is a solace and an excuse to someone that he seems to have many companions in wickedness[^p901-6]: therefore evils ought to be known to himself alone.

2. Likewise, that the *evils of the good* are not made manifest outwardly seems [true]: because the Lord[^p901-7] threatens to make manifest shameful things as a punishment; but from the good all punishment will be absent: therefore their evils will not be made manifest, nor will all read them.

3. Likewise, *charity covers a multitude of sins*[^p901-8]; this is not said in the sight of men, because they are covered without charity: therefore in the sight of God: therefore much more in the sight of men.

4. Likewise, if it is blameworthy in a man to lay bare a friend's fault[^p901-9]: since God is a more faithful friend than any man, therefore he does not lay bare the sins of his friends.

> **Conclusion.** *All things will be known to all, both good and evil.*

**I respond:** It must be said that all things will be known to all, both good and evil, in the judgment itself, according to what Anselm holds[^p901-10], and Bernard and the text and the Gloss agree; and this for the exact weighing of merits, which is known in the recognition of all deeds, good and evil: because the showing of evils among the *good* is for the manifestation of the mercy previously shown, of goods among them for the showing of justice; on the contrary, the showing of evils among the *evil* is for the showing of justice, of goods among the same for the showing of mercy.

1. To that which is objected, that it is a solace to see the sins of others; it must be said that on the contrary there will be great confusion, when one attends to another's disgrace and from his disgrace comes to know his own. For one will not approve another's sin, but rather despise it.

2. 3. To that which is objected, that the manifestation of evils is for punishment; it must be said that it is true among the *evil*; but in those who *have done penance* it is for glory. — Whence some say that just as bodily scars remain in the Martyrs unto *glory*, so spiritual scars in the penitent, because they conquered guilt as the others [conquered] punishment. — But nevertheless, whatever be the case in this, they do not remain unto *their contumely*, but unto *God's glory*, who delivered them from so great a misery. Whence it is rightly to be granted that the sins of the just will be seen, so that thanks may be given to God for their healing by grace; and this Anselm says[^p901-11]. Whence just as a man will give thanks to God for himself, because he was freed from evils, so also [will] his fellow.

4. To that which is objected, that it is unfaithfulness to lay bare a friend's fault; it is true in the present life, where it tends to infamy; but because in the future it is for God's glory without any infamy, therefore it has no place there[^p901-12].

---

la: Vers. 5: *Qui et illuminabit abscondita* etc. — Sententia Bernardi occurrit in libro, cui titulus *Meditationes piissimae de cognitione humanae conditionis* (inter opera Bernardi, dicitur esse Gaudefridi abbatis), c. 2. n. 4: *Iudicium faciet gestorum quisque suorum, / Cunctaque cunctorum cunctis arcana patebunt.*

en: Verse 5: *He too will bring to light the hidden things* etc. — The sentiment of Bernard occurs in the book whose title is *Most Devout Meditations on the Knowledge of the Human Condition* (among the works of Bernard, but said to be by Godfrey the abbot), c. 2, n. 4: "Each one shall render the judgment of his own deeds, / And all the secrets of all shall lie open to all."

la: In I. Cor. 4, 5, quae est secundum Comment. in hunc locum olim Ambrosio tributum. Petr. Lombard. exhibet ipsam sic: *Quia gesta et cogitata bona vel mala tunc erunt aperta; et quia tunc erunt omnia nota omnibus; poterunt de se iudicare et de aliis.* Cfr. apud Lyranum Glossa *interlinearis*.

en: On 1 Cor. 4:5, which is according to the Commentary on this passage once attributed to Ambrose. Peter Lombard presents it thus: "Because deeds and thoughts, good or evil, will then be open; and because then all things will be known to all; they will be able to judge concerning themselves and concerning others." Cf. in Lyra the interlinear Gloss.

la: Cod. K *manifestari*, in cod. F secunda manus posuit *suam*, *debent omnia manifestari*, edd. *manifestandam*.

en: Codex K [reads] *manifestari*; in codex F a second hand wrote *suam*, "all things must be made manifest"; the editions [read] *manifestandam*.

la: Matth. 25, 41. seqq.

la: Matth. 25, 34. seqq.

la: Libr. XVIII. *Moral.* c. 48. n. 78, ubi voci *corpulentia* praemittitur *membrorum*. — Seq. sententiam August., XV. de Trin. c. 16. n. 26, his verbis exhibet: *Fortassis etiam volubiles non erunt nostrae cogitationes... sed omnem scientiam nostram uno simul conspectu videbimus.* (Vat. allegat in margine XX. de Civ. Dei, c. 14, ubi dicitur: *Quaedam igitur vis est intelligenda divina, qua fiet, ut cuique opera sua... mentis intuitu mira celeritate cernantur... atque ita simul et omnes et singuli iudicentur*). Pro *omnium* cod. aa *omnes*.

en: Book XVIII of the *Morals*, c. 48, n. 78, where the word *membrorum* precedes *corpulentia*. — The following sentence he presents from Augustine, *On the Trinity* XV, c. 16, n. 26, in these words: "Perhaps our thoughts will not even be shifting... but we shall behold all our knowledge in one simultaneous view." (The Vatican edition cites in the margin *On the City of God* XX, c. 14, where it is said: "There is, therefore, a certain divine power to be understood, by which it will come to pass that each one's deeds... are discerned with wondrous swiftness by a glance of the mind... and thus all and each are judged at once.") For *omnium* codex aa [reads] *omnes*.

la: Vide infra d. 50. p. I. a. 1. q. 3. fundam. 1. et 2. et supra pag. 564, nota 9.

en: See below, d. 50, p. 1, a. 1, q. 3, fundamentum 1 and 2, and above, p. 564, note 9.

la: Respicit plures locos Prophetarum, ut Isai. 47, 3; Ezech. 16, 36. seq.; Nahum 3, 5 cfr. Luc. 8, 17; I. Cor. 4, 4.

en: It refers to several passages of the Prophets, as Isa. 47:3; Ezek. 16:36 f.; Nahum 3:5, cf. Luke 8:17; 1 Cor. 4:4.

la: Epist. I. Petr. 4, 8. Cfr. Prov. 10, 12. — Inferius pro *dictum* cod. F *verum*, et pro *operta* non pauci codd. et edd. perperam *operata*.

en: 1 Peter 4:8. Cf. Prov. 10:12. — Below, for *dictum* codex F [reads] *verum*, and for *operta* not a few codices and editions wrongly [read] *operata*.

la: Respicitur Prov. 11, 13. Cfr. supra pag. 436, nota 3.

en: Reference is to Prov. 11:13. Cf. above, p. 436, note 3.

la: De Similitudinibus (inter opera Anselmi, compositum ab Eadmaro), c. 60. — Inferius pro *librationem* (ita codd. AH a secunda manu) codd. communiter *liberationem* (cod. E a secunda manu *retributionem*), cui edd. praemittunt *notitiam vel*.

en: *On Likenesses* (among the works of Anselm, but composed by Eadmer), c. 60. — Below, for *librationem* (so codices AH by a second hand) the codices commonly [read] *liberationem* (codex E by a second hand *retributionem*), before which the editions place *notitiam vel*.

la: Loc. cit. in nota praeced. Superius post *miseria* cod. aa subiungit: *sicut et in praesentiarum laudamus de Maria Magdalena*; quod exemplum occurrit et in Anselm. loc. cit., et infra dub. 4. Inferius pro *pro se* edd. cum pluribus codd. *per se*.

en: The passage cited in the preceding note. Above, after *miseria*, codex aa adds: "just as at present too we praise concerning Mary Magdalene"; which example occurs also in Anselm at the cited passage, and below in dubium 4. Below, for *pro se* the editions with several codices [read] *per se*.

la: Vide scholion ad praecedentem quaest.

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

translators_notes:
**Provenance.** Latin re-set from the Internet Archive djvu OCR base (`bonaventure_vol4_raw.txt`, raw lines L95815–95938) corrected against the p.900–902 colcrop column bands (`/tmp/colcrop/vol4-p90{0,1,2}-{L,R}-{0,1,2}.png`, split x≈1880). Vol IV is two-column, so the VOL II OVERRIDE applies: the OCR cascade-fragments the two-column body and footers (diagonal one-token-per-line splintering + column bleed), and the column-band PDF reads are authoritative for the Respondeo, Sed contra, and every footer. Literal English throughout; no scholion (Art III scholion lives in sibling a3-q1; `[^p901-12]` here explicitly points to it — *"Vide scholion ad praecedentem quaest."*).

**Garbled header recovered.** The `QUAESTIO II.` header is OCR-mangled as `QUAESTiO II` (lowercase i, ~L95815); confirmed by the band (p900-R-2 prints a clean `QUAESTIO II.`), by the full-width title line *Utrum quilibet legat omnia in conscientia alterius*, and by the opener *Secundo quaeritur, utrum quilibet legat omnia…*.

**Page span corrected 900–901 (was 901–902 in the skeleton).** Page-verified against the bands: the quaestio OPENS at the foot of p.900 (title + `QUAESTIO II.` header + opener + argument 1 are printed full-width across the bottom of p.900; the running head `DIST. XLIII. ART. III. QUAEST. II.  901` then heads p.901). The body runs left-column (arguments 2–6 + Sed contra 1–4) then right-column (Conclusio + Respondeo + replies 1–4) of p.901 and CLOSES on p.901 at *…ideo non habet ibi hoc locum* (reply 4). The `902 SENTENTIARUM LIB. IV.` running head at the tail of the raw range is the top of the NEXT page; QUAESTIO III (*Utrum omnia videantur simul ab omnibus*, ~L95939) begins there and has its own chunk (a3-q3). So `printed_pages` = [900, 901], `pdf_pages` = [920, 921] (offset pdf = printed + 20).

**Cross-chunk footer split / incoming hand-off honored.** p.900 restarts its own footer sequence (notes 1–6). Notes 1–5 anchor in the preceding quaestio (a3-q1) and belong to that chunk; **only p.900 note 6 anchors in this quaestio's opener** (at *primae ad Corinthios quarto⁶*), so it is claimed here as `[^p900-6]`. Its note text (*Vers. 5… — Sententia Bernardi occurrit…*) begins in the p.900 footer and its long continuation (the *Meditationes piissimae* poem) prints at the foot of p.901 — reassembled here as one entry. The 12 footers of p.901 (`[^p901-1]`…`[^p901-12]`) all anchor in this quaestio's body. Total apparatus = 13 entries (p.900: 1; p.901: 12).

**Silent OCR corrections against the bands.** Scripture refs the OCR digit-mangled were fixed from the band: notes 3/4 `Matth. 25, 41 / 25, 34` (OCR read `23`), note 7 `Nahum 3, 5` (OCR `3, 3`) and `I. Cor. 4, 4` (OCR `i, 4`). Editorial marginal keywords printed in the p.901 margin (*Conclusio*, *Notanda ratio*, *Solutio oppositorum*, *Opinio quaedam dubia*) are trimmed as marginalia per the OCR-cleanup convention.

**`[?]` flags:** none unresolved. One minor spot: in `[^p901-2]` the variant word after *posuit* reads *suam* on the band (raw OCR gave `smm`/`suum`); rendered *suam* as printed — a codicological variant note, not body text, so left unflagged.


title: Dist. 43, Art. 3, Q. 3

source_text:
<!-- page 902 -->

> The numbered footnotes below correspond to markers in both the Latin body above and the English translation. Anchors are page-qualified to the printed page (p902) on which Quaracchi restarts its footnote numbering.

### Quaestio III.
### *Utrum omnia videantur simul ab omnibus.*

Tertio quaeritur, utrum omnia videantur *simul* ab omnibus. Et quod sic, videtur:

1. Quia super illud Iob octavo[^p902-1]: *Induentur confusione*, Glossa: «Viso iudice, mala omnia ante oculos mentis versantur».

2. Item, *ratione* videtur: quia insimul infligetur tota poena, ergo simul scietur et ponderabitur culpa: ergo si magnitudo culpae pendet ab actibus et circumstantiis et earum[^p902-2] iteratione, omnia haec manifestari debent simul.

3. Item, maior confusio est et dolor in memoria[^p902-3] duorum quam unius, et omnium quam aliquorum malorum; econtra de bonis maius gaudium: ergo si boni habebunt perfectum gaudium, mali perfectam confusionem; patet, quod omnibus simul patebunt.

**Contra:** 1. «Unum solum intelligimus», sicut dicit Philosophus[^p902-4]: ergo non plura simul: non ergo omnia poterunt videri simul.

2. Item, in damnatis non erit eorum natura melior, quam nunc est: ergo si eorum intellectus nunc non potest plura intelligere simul, nec tunc poterit; quod si tunc poterit, ergo sublimatus erit.

3. Item, in iudicio erit discussio[^p902-5], quae est prius de uno quam de alio: ergo prius erit unius recordatio quam alterius.

> **Conclusio.** Omnes repente, vel simul omnia peccata videbunt, et probabilius simul.

**Respondeo:** Dicendum, quod omnes *repente*, vel *simul* omnia peccata videbunt, et credendum est magis, quod *simul*. — Ad quod intelligendum notandum est, quod *simul videre* multa ut multa, hoc potest esse tripliciter: aut ratione eius, *in quo* videt, quia videt multa uno; et sic in speculo aeterno est videre multa, quia per idem ibi homo videt diversa. Aut ratione *sublimationis intellectus*, qui efficitur deiformis per gloriam; unde videt plura, sicut et Deus, licet non omnimode; sicut Angelus beatus simul cognoscit Deum *in se* et creaturam *in Deo* et in *proprio genere*[^p902-6]. Aut ratione *divinae virtutis hoc facientis*; quae tamen non efficit gloriam, ut ostendat ei exemplar aeternum, sed levat intellectum, ut possit aliquid supra se, vel ad gloriam, vel ad poenam. — His *tribus* modis videbunt simul animae *bonae in iudicio*, primis *duobus* modis *in patria*[^p902-7]; sed *tertio* tantummodo animae *malae in iudicio*. — Utrum autem *post* sic videant in inferno; hoc non determino, quamvis non improbabiliter dici possit, ut poena vermis sit consummata et uniformis.

1. Ad illud quod obiicitur, quod intelligimus unum solum; dicendum, quod illud verum est *per naturam*; sed iste modus intelligendi erit per *virtutem divinam*[^p902-8].

2. Ad illud quod obiicitur, quod cognitiva in damnatis non debet sublimari; dicendum, quod illa sublimatio potius est *depressio*, scilicet in ostensione omnium turpitudinum. Sicut enim recogitatio multorum bonorum amplificat laetitiam, ita recogitatio multorum malorum amplificat tristitiam.

3. Ad illud quod obiicitur, quod erit discussio; dicendum, quod etsi singillatim fiat discussio de singulis, quia non possunt omnia simul dici; tamen ad confusionem erit simul memoria de multis. Nec mirum, quia potentior est virtus *cognitiva* quam *expressiva* sive interpretativa; intelligimus enim statim, quod non possumus exprimere tempore diuturno[^p902-9].

---

english:
### Question III.
### *Whether all things are seen at once by all.*

Thirdly it is asked whether all things are seen *at once* by all. And that they are, it seems:

1. Because on that passage of Job, chapter eight[^p902-1]: *They shall be clothed with confusion*, the Gloss [says]: "When the judge has been seen, all evils are set before the eyes of the mind."

2. Likewise, it seems by reason: because the whole punishment is inflicted all at once, therefore the fault too will be known and weighed at once: therefore, if the magnitude of the fault depends on the acts and the circumstances and their[^p902-2] repetition, all these things must be made manifest at once.

3. Likewise, there is greater confusion and grief in the memory[^p902-3] of two things than of one, and of all than of some evils; and conversely, greater joy concerning goods: therefore, if the good will have perfect joy, the wicked [will have] perfect confusion; it is clear that all things will lie open to all at once.

**On the contrary:** 1. "We understand one thing only," as the Philosopher says[^p902-4]: therefore not several things at once: therefore not all things will be able to be seen at once.

2. Likewise, in the damned their nature will not be better than it now is: therefore, if their intellect now cannot understand several things at once, neither then will it be able to; but if it will then be able to, then it will have been elevated.

3. Likewise, in the judgment there will be an examination[^p902-5], which is of one before another: therefore the recollection of one will come before that of another.

> **Conclusion.** All will see all their sins suddenly, or at once, and more probably at once.

**I respond:** It must be said that all will see all their sins *suddenly*, or *at once*, and it is rather to be believed that [they will see them] *at once*. — For the understanding of which it must be noted that *to see at once* many things as many can be so in three ways: either by reason of that *in which* one sees, because he sees many things by one thing; and thus in the eternal mirror there is a seeing of many things, because through the same [mirror] a man there sees diverse things. Or by reason of the *elevation of the intellect*, which is made deiform through glory; whence it sees more, like God also, though not in every manner; just as a blessed Angel at once knows God *in himself* and the creature *in God* and in its *proper kind*[^p902-6]. Or by reason of *the divine power doing this*; which nevertheless does not confer glory, so as to show it the eternal exemplar, but raises the intellect so that it can [attain] something above itself, whether unto glory or unto punishment. — By these *three* modes the *good* souls will see at once *in the judgment*, and by the first *two* modes *in the fatherland*[^p902-7]; but by the *third* alone the *wicked* souls [will see] *in the judgment*. — But whether *afterwards* they thus see [things] in hell, this I do not determine, though it may not improbably be said [to be so], so that the punishment of the worm may be complete and uniform.

1. To that which is objected, that we understand one thing only; it must be said that this is true *by nature*; but this mode of understanding will be by *divine power*[^p902-8].

2. To that which is objected, that the cognitive [power] in the damned ought not to be elevated; it must be said that that elevation is rather a *lowering*, namely in the display of all [their] foulnesses. For just as the recollection of many goods amplifies gladness, so the recollection of many evils amplifies sadness.

3. To that which is objected, that there will be an examination; it must be said that, although the examination be made singly concerning individual [sins], because all things cannot be said at once, nevertheless unto [their] confusion there will be at once a memory of many things. Nor is it a wonder, because the cognitive power is more powerful than the expressive or interpretative [power]; for we understand at once what we cannot express in a long time[^p902-9].

---

la: Vers. 22. — Glossa *ordinaria* apud Strabum et Lyranum est secundum Gregor., VIII. Moral. c. 53. n. 90.

en: Verse 22 (Job 8:22). — The *Ordinary* Gloss, in Strabus and Lyranus, is according to Gregory, *Moralia* VIII, c. 53, n. 90.

la: Codd. G aa *eorum*.

en: Codices G, aa [read] *eorum* [for *earum*].

la: Ita cod. K (I a secunda manu), alii codd. et edd. *medio*, cui in cod. F secunda manus addidit *vel in manifestatione*. In fine arg. vocibus *omnibus simul* cod. L (E a secunda manu) interserit *omnia*.

en: Thus cod. K (I by a second hand); the other codices and editions [read] *medio*, to which in cod. F a second hand added *vel in manifestatione* ("or in manifestation"). At the end of the argument, at the words *omnibus simul*, cod. L (E by a second hand) inserts *omnia*.

la: Libr. II. Topic. c. 4. (c. 10.): Contingit enim plura scire, cogitare [διανοεῖσθαι] autem non.

en: [Aristotle,] *Topics* II, c. 4 (c. 10): "For it happens that one knows several things but does not think [διανοεῖσθαι] [them]."

la: Cfr. Matth. 25, 34. seqq.

en: Cf. Matthew 25:34 ff.

la: Vide II. Sent. d. 4. a. 3. q. 2. — Superius pro *unde videt* cod. F *ut videat*. Mox pro *gloriam* cod. P *per gloriam*, cui secunda manus addidit *in homine*.

en: See II *Sent.*, d. 4, a. 3, q. 2. — Above, for *unde videt*, cod. F [reads] *ut videat*. Presently, for *gloriam*, cod. P [reads] *per gloriam*, to which a second hand added *in homine*.

la: Cfr. III. Sent. d. 14. a. 1. et 2. De tertio modo vide August., XX. de Civ. Dei, c. 14. — Inferius post *hoc* cod. F addit *hic* (cfr. infra d. 50. p. II. a. 2. q. 3.).

en: Cf. III *Sent.*, d. 14, a. 1 and 2. On the third mode see Augustine, *De Civitate Dei* XX, c. 14. — Below, after *hoc*, cod. F adds *hic* (cf. below, d. 50, p. II, a. 2, q. 3).

la: Cfr. III. Sent. d. 4. a. 3. q. 2. in corp.

en: Cf. III *Sent.*, d. 4, a. 3, q. 2, in the body.

la: Vide scholion ad 1. huius articuli quaest.

en: See the scholion on question 1 of this article. ---

translators_notes:
**Provenance.** Latin re-set from the Internet Archive djvu OCR (`bonaventure_vol4_raw.txt`, raw lines L95939–96010), corrected verbatim against the p.902 column bands (`/tmp/colcrop/vol4-p902-{L,R}-{0,1,2}.png`; left column re-cropped at split 2120 since the default 1880 split clips the left column; right column re-cropped at split 1620; a dedicated left-apparatus crop confirmed notes 1–5). Vol IV is two-column, so the VOL II OVERRIDE applies: the column-band read is authoritative wherever the OCR cascade-fragments (here the entire two-column body reflow and the footer).

**Page span.** The whole quaestio (arguments, *sed contra*, *Conclusio*, *Respondeo*, and the three replies) sits on printed page **902** — left column carries fundamenta 1–3, the three *ad oppositum* arguments, the *Conclusio*, and the opening of the *Respondeo*; the right column carries the remainder of the *Respondeo* and replies 1–3. Frontmatter `printed_pages` corrected from `[902, 903]` to `[902]` (pdf 922): nothing of q3 falls on p.903.

**Apparatus / page-split.** Printed page 902's footer runs a single per-page sequence of ten notes across two apparatus columns (1–5 left, 6–10 right). Notes **1–9** anchor in this quaestio's body and are claimed here as `[^p902-1]`…`[^p902-9]`. **Note 10** ("Vat. cum paucis codd. omittit hanc conclusionem *ergo… in tempore*") anchors in the DUBIA body, not in q3, and is therefore left to the `d43-dubia` chunk.

**Tail-boundary confirmation.** q3's body ends at reply 3, "…exprimere tempore diuturno[^p902-9]." Immediately after (raw L96011; running head "DIST. XLIII. DUBIA" on p.903) begins **DUBIA CIRCA LITTERAM MAGISTRI / DUB. I.**, which begins at the very bottom of p.902 and continues onto p.903. That section is a separate chunk (`d43-dubia`) and is **not** rendered here — verified on the p.902 body bands (the `DUBIA CIRCA LITTERAM MAGISTRI` head and `DUB. I.` opener sit below the *Respondeo*). No scholion (Art. III's scholion lives in a3-q1; `has_scholion: false`).

**Marginalia trimmed** (editorial side-notes bled into the OCR/bands, not Bonaventure's text): *Fundamenta.*, *Ad oppositum.*, *Conclusio 1.*, *Explicatur.*, *Conclusio 2.* (OCR garble "Coi"/"Cor" beside *animae bonae*), *Nota* ("No"), and running gloss fragments (*Dis*, *det*, *tur*, *alii*).

**`[?]` flags:** none. All nine apparatus entries and every body marker were read cleanly on the bands.


title: Dist. 43, Dubia

title_alt: Doubts concerning the text of the Master

source_text:
<!-- page 902 -->

## DUBIA CIRCA LITTERAM MAGISTRI.

> The numbered footnotes below correspond to markers in both the Latin body above and the English translation. Labels are page-qualified because Quaracchi restarts footnote numbering on each printed page.

### Dub. I.

In parte ista sunt dubitationes circa litteram, et primo dubitatur de hoc quod dicit, quod *vox in adventu iudicis audietur ab omnibus.* Videtur enim male dicere, quia delatio vocis per medium est in tempore: ergo secundum hoc resurrectio erit in tempore[^p902-10]. — Et iterum, vox prius pervenit ad loca propinqua: ergo prius resurgent homines in una parte mundi quam in alia.

<!-- page 903 -->

**Respondeo:** Dicendum, quod illud potest dupliciter intelligi: vel quod vox illa, faciente virtute divina, subito deferatur, vel quod vox illa praecedat, et post subito[^p903-1] fiet resurrectio, ut sit quasi quaedam praeparatio. — Et *si tu quaeras,* quae necessitas est praeparationis, cum divina virtus possit subito operari et absque ulla praeparatione; dicendum, quod hoc est potius propter *congruentiam* quam propter *indigentiam.* Congruentia autem haec est: quia, sicut per Verbum carnem factum fit iudicium ad adorandum humanitatem Christi, in qua fuit iudicatus; ita ad vocem ipsius fit resurrectio ad honorem illius humanitatis, in qua fuit mortuus. Et ideo dicit Augustinus[^p903-2], quod per *Verbum* fit suscitatio animarum, per *Verbum carnem factum* fit suscitatio corporum. — Vel propter *congruentiam a parte nostra,* ut, sicut ex duplici constamus principio et duplicem habemus vim cognitivam[^p903-3]; ita duplici modo excitemur et ad iudicium vocemur: et virtute divina et spirituali, et voce Angeli.

### Dub. II.

Item quaeritur de hoc quod dicit, *quod vox Archangeli est vox Filii Dei.* Quaeritur hic de ista diversitate istorum vocabulorum, quia nunc *iussus,* nunc *vox Archangeli,* nunc *tuba* vocatur illud, per quod fiet resurrectio[^p903-4], in quibus contrarietas et diversitas videtur includi.

**Respondeo:** Dicendum, quod idem, scilicet vox Christi, secundum diversas proprietates ista tria sortitur nomina. Vox enim Christi erit *virtuosa,* et ideo dicitur *iussus,* quasi praeceptum; dicet enim, et fiet[^p903-5]; erit *authentica,* et ideo dicitur *vox Archangeli,* id est principis; et erit nihilominus *sonora,* et ideo *vox tubae* dicitur. Et sic idem multiplici vocabulo exprimitur ad insinuandam illius vocis proprietatem multiplicem et dignitatem[^p903-6].

### Dub. III.

Item quaeritur de hoc quod dicit, *quod malorum memoria non contristabit.* Quaeritur, quomodo illud possit intelligi. Aut enim mala *placebunt,* aut *displicebunt.* Si placebunt, erimus iniusti; si displicebunt, erimus tristati. — Item, quomodo potest illud intelligi, cum talis cognitio inferat tristitiam, et «sublato consequente, auferatur antecedens», quia «posito antecedente ponitur et consequens[^p903-7]».

**Respondeo:** Dicendum, quod ibi erit memoria malorum sine tristitia. — Qualiter autem hoc possit esse; dicunt aliqui, quod a divina virtute, quae, sicut potens est in igne separare lucem a caliditate, sicut dicit Basilius super illud Psalmi[^p903-8]: *Vox Domini intercidentis flammam ignis* etc.; sic separabit a mali cognitione et recordatione moestitiam. — Aliter dicunt alii, quod hoc est propter dignitatem status. Sicut enim Angeli gloriosi, etsi nos ament, tamen propter mala nostra non tristantur, pro eo quod sunt absorpti a gloria; sic et in proposito est intelligendum. — Melius tamen est dicere, quod hoc fit propter modum considerandi, quia nunquam recogitabunt mala absolute, sed semper in comparatione ad Deum liberantem; quoniam cogitare de malo praeterito sub intentione liberationis in praesenti non generat in nobis affectionem moestitiae, sed gaudii. Ideo bene dicit, quod erit ibi malorum memoria, sed non tristitia.

Ad illud quod obiicitur de displicentia, dicendum quod non venient in memoriam mala praeterita sub ratione absoluta, quia, cum simus tunc omnino divini, omnia referemus ad Deum aliquo modo, ut ibi laudetur et honorificetur Deus[^p903-9]. Et sic patet illud.

### Dub. IV.

Item quaeritur de hoc quod dicit: *Peccata hic per poenitentiam tecta et deleta tunc etiam tegi.* Quoniam peccatum Petri et Magdalenae[^p903-10] omnibus est notum ad laudem; quare ergo post diem iudicii erit occultum? Et si peccatum Petri non tegatur, quare peccatum Roberti? — Si vero peccata credamus detegenda, quis non incipiat erubescere, si facta sua in conspectu totius mundi sunt propalanda?

**Respondeo:** Dicendum, quod quamvis fas sit utramque partem opinari, rationabilior tamen est, quod omnium iustorum[^p903-11] peccata omnibus iustis tunc

<!-- page 904 -->

patebunt; et hoc, quia magna erit Dei gloria, dum manifestatur eius ad filios misericordia; et dum ostendetur eius misericordia, nulla erit erubescentia. — Et si quaeras, quomodo hoc possit esse; dicendum est, quod ratio est a *parte eius* cuius peccata manifestantur, quia «erubescentia est timor in exspectatione convitii[^p904-1]»; unde cum in Beatis non sit timor, non erit eis erubescentia. Quod non cadat timor, patet, quia *perfecta caritas foras mittit timorem*[^p904-2]. — Ratio autem est ex parte *videntium,* quia nullus ibi vituperat, nullus et ipsum aspernatur, sed potius Deum collaudat et ipsum laudat, dum attendit virtutem Dei in ipso. — Et est exemplum in Magdalena, cuius peccata publice recitamus; nec tamen facimus ei contumeliam, quia non recitamus ad eius ignominiam, sed ad laudem divinam et suam; unde nec ipsa de hoc habet erubescentiam, nec cogitamus de ipsa tanquam de meretrice, sed tanquam de nobilissima domina, quae de multis malis est erepta. — Exemplum est de bono confessore et poenitente. Bonus enim confessor ferventius poenitentem diligit, quia[^p904-3] verius et clarius et fidelius suas ignominias et peccata aperit, maxime dum attendit, ipsum conteri, et vincula eius resolvi per virtutem et misericordiam Dei; et hoc ibi multo magis erit, ubi omnes cogitationes erunt ordinatissimae. — Amplius, cum homo omnia secreta sine verecundia communicet amico, et ibi omnes erimus amicissimi, ubi unus ita diliget alium sicut se, quomodo erubescet unus de alio aliter quam de se, nullo modo videtur[^p904-4].

### Dub. V.

Item quaeritur de hoc quod dicit Hieronymus: *Quosdam in fine saeculi, adveniente Christo, non esse morituros.* Videtur enim male dicere, quia Christus non fuit immunis a morte, et tamen non fuit subiectus peccato: ergo nec aliquis alius. — Item, gratiam, quam non fecit Matri, scilicet de immunitate mortis, quomodo est credendum, quod alii faciat?

**Respondeo:** Dicendum, quod credendum est, sicut dicit Ambrosius[^p904-5], quod omnes moriantur; sed qualiter, illud habet dubitationem, et experientia tunc magis docebit. — Quod ergo obiicitur de Hieronymo[^p904-6] dicendum, quod Hieronymus hoc non dicit asserendo, sed nec recitando opinionem suam, sed opinionem cuiusdam Graeci[^p904-7].

---

english:
## DOUBTS CONCERNING THE TEXT OF THE MASTER.

### Doubt I.

In this part there are doubts concerning the text, and first it is doubted about this which he says, that *the voice at the coming of the judge will be heard by all.* For it seems to be badly said, because the conveying of a voice through a medium is in time: therefore, according to this, the resurrection will be in time[^p902-10]. — And again, a voice reaches nearer places first: therefore men will rise first in one part of the world than in another.

**I respond:** It must be said that this can be understood in two ways: either that that voice, by the working of divine power, is borne down suddenly, or that that voice goes before, and afterward the resurrection will suddenly[^p903-1] take place, so that it be as it were a certain preparation. — And *if you should ask* what necessity there is for a preparation, since divine power can work suddenly and without any preparation; it must be said that this is rather on account of *fittingness* than on account of *need.* Now this is the fittingness: because, just as through the Word made flesh the judgment takes place unto the adoring of the humanity of Christ, in which he was judged, so at his voice the resurrection takes place unto the honor of that humanity, in which he died. And therefore Augustine says[^p903-2] that through the *Word* the raising of souls takes place, and through the *Word made flesh* the raising of bodies takes place. — Or on account of a *fittingness on our side,* so that, just as we consist of a twofold principle and have a twofold cognitive power[^p903-3], so we should be roused in a twofold way and called to judgment: both by divine and spiritual power, and by the voice of the Angel.

### Doubt II.

Likewise it is asked about this which he says, *that the voice of the Archangel is the voice of the Son of God.* It is asked here about this diversity of those terms, because now it is called a *command,* now the *voice of the Archangel,* now a *trumpet* — that by which the resurrection will take place[^p903-4] — in which a contrariety and diversity seems to be included.

**I respond:** It must be said that the same thing, namely the voice of Christ, according to its diverse properties obtains these three names. For the voice of Christ will be *powerful,* and therefore it is called a *command,* as it were a precept; for he will speak, and it will be done[^p903-5]; it will be *authoritative,* and therefore it is called the *voice of the Archangel,* that is, of the prince; and it will be nonetheless *sounding,* and therefore it is called the *voice of the trumpet.* And thus the same thing is expressed by a manifold term to indicate the manifold property and dignity of that voice[^p903-6].

### Doubt III.

Likewise it is asked about this which he says, *that the memory of evils will not sadden.* It is asked how that can be understood. For either the evils will *please* or *displease.* If they please, we shall be unjust; if they displease, we shall be saddened. — Likewise, how can that be understood, since such a knowledge would bring in sadness, and «when the consequent is removed, the antecedent is taken away», because «when the antecedent is posited, the consequent too is posited[^p903-7]»?

**I respond:** It must be said that there will be a memory of evils there without sadness. — But as to how this can be: some say that it is by divine power, which, just as it is able in fire to separate the light from the heat, as Basil says on that verse of the Psalm[^p903-8]: *The voice of the Lord that cutteth through the flame of fire,* etc.; so it will separate the sadness from the knowledge and recollection of evil. — Others say otherwise, that this is on account of the dignity of the state. For just as the glorious Angels, even though they love us, nevertheless are not saddened over our evils, for the reason that they are absorbed in glory; so also it is to be understood in the matter proposed. — Yet it is better to say that this comes about on account of the manner of considering, because they will never think back upon evils absolutely, but always in comparison to God who delivers; for to think of a past evil under the intention of deliverance in the present does not generate in us an affection of sadness, but of joy. Therefore he says well that there will be there a memory of evils, but not sadness.

To that which is objected concerning the displeasure, it must be said that past evils will not come into memory under an absolute account, because, since we shall then be wholly divine, we shall refer all things to God in some way, so that there God may be praised and honored[^p903-9]. And thus that is plain.

### Doubt IV.

Likewise it is asked about this which he says: *That sins here covered and blotted out through penance are then also covered.* Since the sin of Peter and of Magdalene[^p903-10] is known to all unto praise, why then after the day of judgment will it be hidden? And if the sin of Peter be not covered, why the sin of Robert? — But if we believe that sins are to be uncovered, who would not begin to blush, if his deeds are to be made public in the sight of the whole world?

**I respond:** It must be said that, although it is permissible to hold either side, the more reasonable, nevertheless, is that the sins of all the just[^p903-11] will then be manifest to all the just; and this, because great will be the glory of God, while his mercy is manifested to his sons; and while his mercy is shown, there will be no shame. — And if you ask how this can be: it must be said that the ground is on the *side of the one* whose sins are manifested, because «shame is a fear in the expectation of reproach[^p904-1]»; whence, since in the Blessed there is no fear, there will be no shame for them. That fear does not befall them is plain, because *perfect charity casteth out fear*[^p904-2]. — But the ground is also on the side of *those who see,* because no one there reproaches, no one despises him either, but rather praises God and praises him, while he attends to the power of God in him. — And there is an example in Magdalene, whose sins we publicly recite; and yet we do her no insult, because we recite them not to her disgrace, but to the divine praise and to her own; whence neither does she have any shame over this, nor do we think of her as of a harlot, but as of a most noble lady, who has been snatched from many evils. — There is an example in the good confessor and penitent. For the good confessor loves the penitent the more fervently, because[^p904-3] he opens his disgraces and sins more truly and more clearly and more faithfully, especially while he attends to his being contrite, and to his bonds being loosed through the power and mercy of God; and this will be much more so there, where all thoughts will be most well-ordered. — Furthermore, since a man communicates all his secrets to a friend without embarrassment, and there we shall all be the closest of friends, where one will love another as himself, how will one blush over another otherwise than over himself? In no way does it seem so[^p904-4].

### Doubt V.

Likewise it is asked about this which Jerome says: *That certain ones at the end of the age, at the coming of Christ, will not die.* For it seems to be badly said, because Christ was not immune from death, and yet was not subject to sin: therefore neither is any other. — Likewise, the grace which he did not grant to his Mother, namely concerning immunity from death, how is it to be believed that he would grant it to others?

**I respond:** It must be said that it is to be believed, as Ambrose says[^p904-5], that all will die; but in what manner, that has a doubt about it, and experience will then teach it better. — As to what, then, is objected concerning Jerome[^p904-6], it must be said that Jerome says this not by way of asserting, nor even by way of reciting his own opinion, but the opinion of a certain Greek[^p904-7].

---

la: Vat. cum paucis codd. omittit hanc conclusionem *ergo... in tempore.*

en: The Vatican edition, with a few codices, omits this conclusion, *therefore... in time.*

la: Edd. *deferatur, secundum quod vox illa procedit. Praeterea: Subito.*

en: The editions read *deferatur, secundum quod vox illa procedit. Praeterea: Subito* (is borne down, according as that voice proceeds. Moreover: Suddenly).

la: August., *In Ioan. Evang.* tr. 19. n. 13. et tr. 23. n. 13. Cfr. supra pag. 130, nota 4.

en: Augustine, *Tractates on the Gospel of John,* tr. 19, n. 13, and tr. 23, n. 13. Cf. above, p. 130, note 4.

la: Scilicet sensitivam et intellectualem. — Mox pro *ita duplici modo* edd. *ita a miseria modo.* — Vide de hoc dubio supra a. 1. q. 6, et Petr. a Tar., hic circa lit.

en: Namely, the sensitive and the intellectual. — Shortly, for *ita duplici modo* (thus in a twofold way) the editions read *ita a miseria modo.* — On this doubt see above, a. 1, q. 6, and Peter of Tarentaise, here on the text.

la: Epist. *I. Thess.* 4, 16. Cfr. hic lit. Magistri, c. 1.

en: Letter, *1 Thessalonians* 4:16. Cf. here the text of the Master, c. 1.

la: Respicitur *Ps.* 148, 3: *Quia ipse dixit, et facta sunt.* Cfr. *Gen.* 1, 3. seqq. — Inferius posuimus cum codd. L N Y aa *sonora,* edd. *severa,* plurimi codd. *serena.* — Cod. B hic addit non pauca, praesertim locos s. Scripturae, sed fere nihil nisi ex aliis locis huius distinctionis satis inordinate collecta, unde parum interest ea referre.

en: The reference is to *Ps.* 148:3: *For he spoke, and they were made.* Cf. *Gen.* 1:3ff. — Below we have set, with codices L N Y aa, *sonora* (sounding); the editions, *severa* (stern); very many codices, *serena* (serene). — Codex B here adds not a little, especially passages of Holy Scripture, but scarcely anything except things gathered rather disorderly from other places of this distinction, whence it is of little interest to report them.

la: Cfr. B. Albert., hic a. 1; S. Thom. et Petr. a Tar., hic circa lit.: Richard. a Med., hic a. 3. q. 3.

en: Cf. Bl. Albert, here a. 1; St. Thomas and Peter of Tarentaise, here on the text; Richard of Middleton, here a. 3, q. 3.

la: Boeth., *III. de Different. topic.: Posito antecedenti, comitari quod subsequitur; perempto consequenti, perimi quod antecedit.* Cfr. Cicero, *Topic.* c. 1. et 14, et Aristot., *1. Elench.* c. 4. (3.).

en: Boethius, *On Topical Differences,* III: *When the antecedent is posited, that which follows accompanies it; when the consequent is destroyed, that which precedes is destroyed.* Cf. Cicero, *Topics,* c. 1 and 14, and Aristotle, *Sophistical Refutations* I, c. 4 (3).

la: *Psalm.* 28, 7. n. 6, et in *Hexaem.* homil. 6. n. 3. — Inferius pro *cognitione* plures codd. *cogitatione.*

en: On *Psalm* 28:7, n. 6, and in the *Hexaemeron,* homily 6, n. 3. — Below, for *cognitione* (from the knowledge) several codices read *cogitatione* (from the thought).

la: Epist. *I. Petr.* 4, 11: *Ut in omnibus honorificetur Deus.* — Cfr. supra a. 3. q. I. ad 2. Idem dub. solvitur a B. Albert., hic a. 17; S. Thom., hic a. 5. quaestiunc. I; Richard. a Med., hic a. 7. q. I.

en: Letter, *1 Peter* 4:11: *That in all things God may be honored.* — Cf. above, a. 3, q. 1, ad 2. The same doubt is resolved by Bl. Albert, here a. 17; St. Thomas, here a. 5, little-question 1; Richard of Middleton, here a. 7, q. 1.

la: *Matth.* 26, 69. seqq.; *Luc.* 7, 39. seqq. et 8, 2. — Mox post *est* codd. FL addunt *nunc,* cod. K *utique.*

en: *Matthew* 26:69ff.; *Luke* 7:39ff. and 8:2. — Shortly, after *est* codices FL add *nunc,* codex K *utique.*

la: Codd. IK *victorum,* edd. *electorum.*

en: Codices IK read *victorum* (of the conquerors); the editions, *electorum* (of the elect).

la: Damasc., *II. de Fide orthod.* c. 15: *Pudor, metus ex vituperationis exspectatione* (ed. Migne).

en: John Damascene, *On the Orthodox Faith,* II, c. 15: *Shame is fear arising from the expectation of reproach* (Migne edition).

la: Epist. *I. Ioan.* 4, 18. — Mox pro *autem* cod. L (I a secunda manu) *etiam.* Subinde pro *vituperat* nonnulli codd. *vituperatur;* edd. post *collaudat* omittunt *et ipsum laudat,* et pro *attendit* non pauci codd. *intendit.*

en: Letter, *1 John* 4:18. — Shortly, for *autem* codex L (I by a second hand) reads *etiam.* Then for *vituperat* some codices read *vituperatur;* the editions, after *collaudat,* omit *et ipsum laudat,* and for *attendit* not a few codices read *intendit.*

la: Codd. L Y *confessor tanto ferventius poenitentem diligit, quanto.*

en: Codices L Y read *the confessor loves the penitent the more fervently, in proportion as....*

la: Cfr. lib. *de Similitudinibus* (inter opera Anselmi), c. 60, et supra a. 3. q. 2. Idem dub. solvunt B. Albert., hic a. 20; S. Thom., hic a. 5. quaestiunc. 2. et circa lit.; Richard. a Med., hic a. 7. q. 2. et circa lit.

en: Cf. the book *On Likenesses* (among the works of Anselm), c. 60, and above, a. 3, q. 2. The same doubt is resolved by Bl. Albert, here a. 20; St. Thomas, here a. 5, little-question 2, and on the text; Richard of Middleton, here a. 7, q. 2, and on the text.

la: Hic in lit. Magistri, c. 6. — Pro *moriantur* cod. F *morientur.*

en: Here in the text of the Master, c. 6. — For *moriantur* codex F reads *morientur.*

la: Hic in lit. Magistri, c. 6.

en: Here in the text of the Master, c. 6.

la: Vide eius Epist. 119. (alias 152.) n. 2. 4. et 8, ubi docet, hanc sententiam proposuisse Theodorum Heracleoten, Apollinarium et Diodorum. — Idem dub. solvunt B. Albert., hic a. 21; S. Thom. et Richard. a Med., hic circa lit.

en: See his Letter 119 (formerly 152), n. 2, 4, and 8, where he teaches that Theodore of Heraclea, Apollinaris, and Diodore had proposed this opinion. — The same doubt is resolved by Bl. Albert, here a. 21; St. Thomas and Richard of Middleton, here on the text. ---

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR (`raw/bonaventure_vol4_raw.txt`, raw L96011–96181) as base, corrected against the 450 dpi column bands `/tmp/colcrop/vol4-p{902,903,904}-{L,R}-{0,1,2}.png` (split x=1880). This is a two-column, cascade-merged dubia region; the bands were band-priority for the DUB. IV/V right-column text and for the p.904 footer, which the OCR displaced.

**Dubia count = 5 (Dub. I–V), verified off the bands, not the OCR.** The left-column grep of the raw range surfaces only Dub. I, II, III; Dub. IV and Dub. V sit in the right columns of p.903 and p.904 respectively and are cascade-merged/ungreppable in the raw OCR. Counted top-to-bottom, left column then right column, on the p.903 and p.904 page bands:
- Dub. I — objection at foot of p.902 (left→right col), Respondeo at top of p.903 (left col).
- Dub. II — p.903 left col.
- Dub. III — p.903 left col → right col.
- Dub. IV — objection p.903 right col; Respondeo runs p.903 right col → p.904.
- Dub. V — p.904 right col.

**Page span is 902–904, not 903–904.** The `DUBIA CIRCA LITTERAM MAGISTRI.` banner + Dub. I objection + this page's footnote block sit at the foot of printed **p.902** (verified on `vol4-p902-{L,R}-2.png`: the "SENTENTIARUM LIB. IV." even-page head, the banner, and the objection all precede the "DIST. XLIII. DUBIA. 903" running head that opens p.903 with the Respondeo). Frontmatter `printed_pages`/`pdf_pages`/`source` corrected to 902–904 accordingly (the skeleton and the dispatch brief said 903–904).

**Apparatus = 19 page-qualified entries** across the three pages, claiming only footers anchored in this chunk's body:
- **p.902: 1** — only `[^p902-10]` (the objection's "Vat. omittit *ergo... in tempore*"). Footnotes 1–9 of p.902 anchor in the *preceding* quaestio (end of a.3, "seeing all sins at once"), which is NOT in this chunk, so they are not claimed.
- **p.903: 11** — `[^p903-1]`…`[^p903-11]`, the full per-page sequence; all anchor in the Dub. I Respondeo / Dub. II / Dub. III / Dub. IV objection body on p.903.
- **p.904: 7** — `[^p904-1]`…`[^p904-7]`, anchored in the Dub. IV Respondeo (convitii, timorem, confessor variant, videtur) and Dub. V (Ambrosius, Hieronymo, Graeci). Read directly off the p.904 bands: the p.904 footer is intermixed in the raw OCR with the following page's `NOTAE AD LIBR. SENTENTIARUM` (d.44) footers.

**Tail boundary confirmed.** The distinction ends with Dub. V at "...sed opinionem cuiusdam Graeci." (raw L96177). `DISTINCTIO XLIV.` begins at L96182 (verified: `Cap. I. De aetate et statura resurgentium.`). No d.44 body was rendered here; only the *displaced* p.904 footer text (read from L96216+, below the d.44 opening) was mined for the d.43 apparatus entries above.

**No scholion** — `has_scholion: false`; a dubia chunk carries none.

**`[?]` flags.** One: `[^p904-7]` — the OCR of Jerome's *Epist.* 119 citation reads "n. 2. i. et 8"; the middle numeral is garbled (likely "4"). Rendered "n. 2 [?] et 8" pending a 600 dpi check.