title: Quaest. 4, Art. 1

source_text:
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### Quaestio IV. *De obedientia.*

Postquam quaesitum est de humilitate et de paupertate et de continentia, restat nunc quarto quaerere de obedientia. Et circa obedientiam tria possunt quaeri.

Primum est, utrum sit consonum iuri naturali, quod homo obediendo subiaceat alteri.

Secundum est, utrum sit consonum evangelicae perfectioni, quod unus astringat se voto ad obediendum alteri.

Tertium est, utrum sit conveniens christianae religioni, quod omnes obediant uni.

### Articulus I. *Utrum sit consonum iuri naturali, quod homo obediendo subiaceat alteri.*

Quantum ad primum[^p179-5] sic proceditur. Videtur, quod sit consonum iuri naturali, quod homo obediat homini.

1. Pietas enim naturalis dictat, parentes esse honorandos[^p179-6]; sed honor parentum est in exhibitione reverentiae, exhibitio autem reverentiae est obtemperando et obediendo: ergo etc.

2. Item, lex decalogi scripta in corde hominis dictat per dictamen naturae[^p179-7]; sed ipsa hoc praecipit, scilicet parentes honorari: ergo illud est consonum iuri naturali. Hoc autem fit per obsequium obedientiae: ergo etc.

3. Item, ad Ephesios sexto[^p179-8]: *Filii, obedite parentibus vestris per omnia;* sed paternitas et filiatio maxime consonant iuri naturali: ergo et filios parentibus obedire.

4. Item, ius naturae dictat ordinem; sed «ordo est parium dispariumque sua loca cuique tribuens dispositio», ut dicit Augustinus decimo nono de Civitate Dei[^p179-9]: si ergo ordo est, quod unus subdatur alteri, et ius naturae dictat ordinem; dictat ergo, quod unus alteri debeat subiici.

5. Item, ius naturae dictat pacem inter domesticos; sed pax in domo est «ordinata imperandi obe-

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diendique concordia[^p180-1]»: ergo iuri naturae competit imperare et obedire.

6. Item, ius naturale dictat, gradum esse servandum, «quia, si essent omnia aequalia, non essent omnia[^p180-2]»; ubi autem gradus, ibi est superioritas et inferioritas; sed si inferius non subiaceat superiori, non servatur gradus: ergo etc.

7. Item, ius naturae dictat ordinem hierarchicum, qui descendit a summa hierarchia per angelicam usque ad humanam[^p180-3]; sed ordini hierarchico consonat, quod inferior superiori obtemperat: ergo etc.

8. Item, ius naturae dictat «reddere unicuique quod suum est[^p180-4]»; sed honor maxime debetur homini stanti seu in statu innocentiae; honor autem exhibetur homini, dum obeditur: ergo etc.

9. Item, de dictamine legis naturae est «quod commune est apud omnes[^p180-5]»; sed omnibus commune est regimen et imperium, sive subiectio et obedientia: ergo etc.

10. Item, de dictamine iuris naturalis est, quod homo totus obediat rationi rectae in se[^p180-6]: ergo pari ratione ius naturae dictat, quod minus peritus et ignorans obediendo subiaceat magis perito et scienti: ergo videtur, quod homo obtemperet homini, consonum esse iuri naturali.

Sᴇᴅ ᴄᴏɴᴛʀᴀ hoc obiicitur sic. 1. Genesis primo[^p180-7]: *Faciamus hominem ad imaginem et similitudinem nostram, et praesit piscibus maris* etc.; super quo verbo dicit Augustinus decimo nono de Civitate Dei: «Rationalem hominem ad Dei imaginem factum dominari noluit Deus nisi irrationalibus»; sed de dictamine naturae est, quod homo servet institutionem divinam: ergo iuri naturali consonat, quod homo non imperet homini, nec unus obediendo subiaceat alteri.

2. Item, Gregorius[^p180-8]: «Omnes homines natura fecit aequales»: ergo ius naturae dictat aequalitatem; sed ubi aequalitas, nulla est ibi superioritas et inferioritas; sed obedientia dicit superioritatem et inferioritatem: ergo etc.

3. Item, vigesima secunda distinctione[^p180-9]: «Cum culpa non exigit, omnes secundum rationem humilitatis aequales sumus»; sed in statu naturae institutae nulla fuisset culpa: ergo fuisset aequalitas, ergo nulla fuisset praelatio nec subiectio: ergo etc.

4. Item, ius naturae dictat, *dignitatem* imaginis esse servandam; sed imago est immediate a Deo et soli Deo subiecta, quia, «nulla interposita natura, a prima Veritate formatur[^p180-10]»: ergo videtur, hoc, quod homo subiaceat obediendo homini, esse contra dignitatem imaginis.

5. Item, lex naturae dictat, *libertatem* esse servandam; sed liberum arbitrium aequaliter est in omnibus[^p180-11]: ergo aequaliter libertas in omnibus est servanda. Sed ubi subiectio et obedientia, non aequalis libertas: ergo etc.

6. Item, ius naturae dictat, *caritatem* esse servandam; sed caritas facit unionem, conformitatem et aequalitatem[^p180-12]: ergo privat omnem subiectionem et superpositionem: ergo etc.

7. Item, quod lex naturae dictat semper habet *esse* perpetuum; sed omnis subiectio et obedientia evacuabitur, quia primae ad Corinthios decimo quinto[^p180-13]: *Cum evacuaverit principatus* etc.; Glossa: «Dum durat mundus, homines hominibus praesunt»: ergo etc.

8. Item, si lex naturae dictat unum correlativorum, dictat et reliquum[^p180-14]: ergo si dictat esse obediendum, dictat etiam imperandum: ergo sicut potest appeti obedire et subesse sine peccato, pari ratione et appeti poterit imperare et praeesse. Sed hoc est falsum et inconveniens: ergo et illud, ex quo sequitur: ergo lex naturae non dictat imperare, ac per hoc nec etiam obedire.

9. Item, lex naturae dictat, honorem debitum Deo nulli alii esse reddendum[^p180-15]; sed honor debitus Deo exhibetur obediendo et obtemperando: ergo *obedire* est soli Deo reddendum, non ergo homini.

10. Item, lex naturalis est impressio facta a lege aeterna[^p180-16]; sed illa impressio movet animam in

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arduum, se autem subdere alteri obtemperando contrariatur arduo: ergo etc.

CONCLUSIO.

> *Lex naturalis dictat in generalitate quadam, quod inferior superiori obediendo subiaceat, diverso tamen modo secundum diversas superioritatis et inferioritatis differentias; hoc autem consonat legi scriptae et legi gratiae.*

Rᴇsᴘᴏɴᴅᴇᴏ: Ad praedictorum intelligentiam est notandum, quod, secundum quod dicit Augustinus in libro Octoginta trium Quaestionum[^p181-1], lex naturalis est impressio facta in anima a lege aeterna; lex autem aeterna est illa, qua incommutabili permanente, cetera ordinantur. Unde Augustinus, primo de Libero Arbitrio: «Ut breviter aeternae legis notionem, quae impressa est nobis, quantum valeo, verbis explicem: ea est, qua iustum est, ut omnia sint ordinatissima». Sed sicut dicitur decimo nono de Civitate Dei, decimo tertio capitulo: «Ordo est parium dispariumque sua cuique loca tribuens dispositio». Si ergo superioris est praeesse, et inferioris subesse, lex naturalis, quae manat a lege aeterna, naturaliter dictat, quod inferior superiori obediendo subiaceat; et hoc quidem dictat in generalitate quadam, diversimode tamen, secundum quod superioritatis et inferioritatis reperire contingit differentias diversas.

Dicitur enim alter alteri esse superior aut quantum ad *originem naturae,* aut quantum ad *dominium potentiae* seu praesidentiae, aut quantum ad *regimen providentiae.* Prima superioritas competit ipsi naturae ratione *sui,* quia «natura est vis insita rebus ex similibus similia procreans[^p181-2]»; secunda vero ratione *vitii,* quia, ut dicit Ambrosius, servitus est poena peccati; tertia autem competit ratione *remedii,* secundum illud Numerorum vigesimo septimo[^p181-3]: *Provideat Deus spirituum universae carnis hominem, qui sit super hanc multitudinem, ne sint sicut oves absque pastore.* — Primae superioritati debetur obedientia *filialis,* secundae obedientia *servilis,* tertiae vero obedientia *iurisdictionalis,* quae respicit dignitatem praelationis.

Hinc est igitur, quod lex naturalis dictat obedientiam *filialem,* sive secundum statum naturae *lapsae,* sive secundum statum naturae *institutae.* — Obedientiam autem *servilem* dictat non simpliciter, sed in statu naturae *lapsae* ad peccati punitionem, secundum dictamen iuris gentium, quod manat ex ratione et instinctu naturae[^p181-4]. — Obedientiam vero *iurisdictionalem* dictat secundum statum naturae *reparabilis* seu reparatae, et hoc in statu *viae,* secundum illud primae ad Corinthios decimo quinto[^p181-5]: *Cum evacuaverit omnem principatum* etc.; Glossa: «Dum durat mundus, Angeli Angelis, homines hominibus praeerunt ad utilitatem viventium; sed omnibus collectis, iam omnis praelatio cessabit, quia necessaria non erit». — Cum igitur secundum triformem differentiam superioritatis triplex sit modus obediendi; primum natura dictat *simpliciter,* quia universaliter et explicite et secundum omnem statum; secundum autem et tertium *implicite* et secundum *statum determinatum.*

Unde quaelibet dictarum obedientiarum consonat legi *naturae,* nec tantum legi naturae, verum etiam legi *gratiae* et legi *scriptae.* — Quia enim lex *gratiae* considerat naturae *ortum, lapsum* et *remedium;* ideo ipsius est *approbare* triplicem modum et differentiam obedientiae supradictae. Approbat enim obedientiam *filialem* ad Ephesios sexto[^p181-6]: *Filii, obedite parentibus vestris in Domino; hoc enim iustum est.* Approbat etiam obedientiam *servilem,* primae ad Timotheum sexto: *Quicumque sunt sub iugo servitutis, dominos suos omni honore dignos arbitrentur.* Laudat etiam obedientiam *iurisdictionalem* ad Hebraeos ultimo: *Obedite praepositis vestris et subiacete eis; ipsi enim pervigilant* etc. — Econtra autem, quia lex *scripta* erat lex rigoris, non tantum *approbat* istam triplicem obedientiam, sed etiam *punit* istius obedientiae transgressores. Punit enim *filium contumacem,* Deuteronomii vigesimo primo[^p181-7]: *Si ge-*

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*nuerit homo filium contumacem et protervum, qui non audiat patris imperium, et coercitus obedire contempserit; apprehendent eum et ducent ad seniores* etc. — Punit etiam *servum rebellem,* Exodi vigesimo primo: *Qui percusserit servum vel ancillam virga, si uno die vel duobus supervixerit, non subiacebit damno, quia pecunia illius est.* — Punit etiam *subditum non obedientem,* Deuteronomii decimo septimo: *Qui superbierit, nolens obedire sacerdotis imperio, morietur homo ille.* — Ex dictis igitur manifeste colligitur, quod obedientia hominis ad hominem consona est legi *gratiae* et legi *scriptae* et legi *naturae.* — Unde rationes, quae ad hanc partem inducuntur, concedendae sunt.

1. 2. 3. Ad illud ergo quod primo obiicitur de auctoritate Augustini, Gregorii et canonis, dicendum, quod in verbis illis non intendunt excludere subiectionem et obedientiam, sed servitutem coactam, quae quidem non fuit nec esse debuit, nisi interveniente reatu peccati tanquam morbo contrario ipsi naturae; in cuius etiam detestationem secundum dictamen rectae naturae subsequi debet punitio servitutis, propter contemptum maiestatis divinae et captivationem libertatis humanae et dehonestationem dignitatis rationalis naturae. Unde licet hoc non dictet natura pro se stante, dictat tamen pro se a statu cadente, secundum quod in praecedentibus dictum est[^p182-1].

4. Ad illud quod obiicitur de dignitate imaginis, iam potest patere responsio: quia, licet huius subiectio non competat imagini *formatae,* competit tamen imagini *deformatae,* vel etiam *reformandae;* sicut videmus in Sacramentis, quod homo reparandus quodam modo subiicitur sensibilibus elementis, licet homini stanti conveniat subiici respectu solius Dei[^p182-2]. — Aliter etiam potest dici, quod dupliciter est loqui de imagine: vel *in se,* vel in *relatione ad carnem;* et licet ipsa anima ratione *sui* a solo Deo habeat infundi et illi soli subiici, ratione tamen *carnis,* quae habet per vim humani ministerii propagari, subiici habet suae origini, sicut proles parenti, ita tamen, quod ex hoc in nullo dignitati imaginis praeiudicium generetur.

5. Ad illud quod obiicitur, quod lex naturae dictat, libertatem voluntatis esse servandam etc.; dicendum, quod cum sit libertas a *miseria,* a *culpa* et a *coactione;* libertas a *coactione* duplex est, scilicet a coactione *sufficiente* et *inducente*[^p182-3]. Primam quidem dictat natura esse servandam omnino *simpliciter et semper.* Secundam autem, scilicet a coactione *inducente,* non dictat nisi pro *eo tempore,* in quo quis abutitur libertate; et quia hoc est in statu *naturae lapsae:* ideo dictat pro hoc tempore, quod improbitas voluntatum restringatur per imperia praesidentium potestatum.

6. Ad illud quod obiicitur, quod ius naturae dictat, caritatem esse servandam; dicendum, quod sicut ad perfectionem corporis vivi requiritur *aequalitas complexionis,* in qua omnia membra conformantur, et *multiformitas organizationis,* in qua membra distinguuntur et ordinantur et secundum variam influentiam alia aliis praeponuntur; sic intelligendum est circa corpus Christi mysticum[^p182-4]. Et ideo unitas caritatis non excludit multiformitatem charismatum et discretionem dignitatum et officiorum, secundum quae unum membrum alteri habet subiici et secundum legem praelationis et subiectionis ab altero gubernari.

7. Ad illud quod obiicitur, quod illud quod dictatur a natura habet durationem perpetuam; dicendum, quod illud est verum de eo quod natura dictat *simpliciter,* sed non est verum de eo quod natura dictat *pro statu;* sicut in statu innocentiae dictabat, omnia esse communia, quod quidem non dictat in natura corrupta[^p182-5]. Et ideo propositio illa falsa est, universaliter intellecta.

8. Ad illud quod obiicitur, quod si lex naturae dictat unum correlativorum, dictat et reliquum; dicendum, quod sicut lex naturae dictat subiectionem, sic et praelationem. Sicut enim dictat, quod quis debet subiici alteri ad obedientiam; sic dictat, quod alter debet praefici alteri per providentiam. Sed ex hoc non sequitur, quod ibi debeat appeti praelatio, sicut appetitur subiectio. Nam appetitus subiectionis consonat humilitati et reverentiae; appetitus vero praelationis degenerat ut plurimum in fastum ambitionis et arrogantiae: ideo, quamvis locus dignitatis recte possit administrari secundum dictamen naturae, non tamen debet appeti propter annexum typum superbiae[^p182-6].

9. Ad illud quod obiicitur, quod honor Deo debitus nulli alii est reddendus; dicendum, quod honor debetur Deo, et in *propria natura* et in *imagine sua;* honor enim, qui exhibetur homini propter Deum, ad Deum refertur; et ideo quod proprium est Dei, scilicet honor latriae, non debet alteri attribui[^p182-7]. Quod autem convenit Deo operanti per ministrum, scilicet gubernatio et regnum et imperium respectu

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subiectorum, non est inconveniens, quod per Deum et propter Deum et secundum Deum alii tribuatur, quia totum refertur ad ipsum secundum rectum ordinem, quem quidem servat in gubernando mundum.

10. Ad illud quod obiicitur, quod impressio legis naturalis movet in arduum; dicendum, quod est *arduum honoris* et *arduum virtutis; arduum honoris* competit animae secundum statum patriae, *arduum virtutis* secundum statum viae. Ideo enim aliquis honoratur et excellenter laudatur, quia hoc meruit per arduum et excellens et difficile opus virtutis[^p183-1]; et quia tale opus est opus humilitatis et obedientiae, quod superbis mentibus est arduum et inaccessibile: ideo consonum est ipsi legi naturae et gratiae, quod homo per opus humilitatis et obedientiae sublevetur ad culmen honoris et felicitatis aeternae.

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### Question IV. *On obedience.*

Now that inquiry has been made concerning humility and concerning poverty and concerning continence, it remains now, fourthly, to inquire concerning obedience. And concerning obedience three things can be asked.

The first is whether it is consonant with natural right that man, by obeying, be subject to another.

The second is whether it is consonant with evangelical perfection that one bind himself by vow to obey another.

The third is whether it is fitting to the Christian religion that all obey one.

### Article I. *Whether it is consonant with natural right that man, by obeying, be subject to another.*

As to the first[^p179-5], the procedure is thus. It seems that it is consonant with natural right that man obey man.

1. For natural piety dictates that parents are to be honoured[^p179-6]; but the honour of parents consists in the showing of reverence, and the showing of reverence is by complying and obeying: therefore etc.

2. Again, the law of the decalogue, written in the heart of man, dictates through the dictate of nature[^p179-7]; but it commands this, namely that parents be honoured: therefore that is consonant with natural right. But this is done through the service of obedience: therefore etc.

3. Again, Ephesians the sixth[^p179-8]: *Children, obey your parents in all things;* but fatherhood and sonship are supremely consonant with natural right: therefore also that sons obey their parents.

4. Again, the right of nature dictates order; but «order is the disposition of equal and unequal things, allotting to each its own place», as Augustine says in the nineteenth book *On the City of God*[^p179-9]: if therefore order is that one be placed under another, and the right of nature dictates order, it dictates therefore that one ought to be subjected to another.

5. Again, the right of nature dictates peace among the members of a household; but peace in a house is «the ordered concord of commanding and

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obeying[^p180-1]»: therefore it belongs to the right of nature to command and to obey.

6. Again, natural right dictates that rank is to be kept, «because, if all things were equal, all things would not be[^p180-2]»; but where there is rank, there is superiority and inferiority; but if the inferior is not subject to the superior, rank is not kept: therefore etc.

7. Again, the right of nature dictates the hierarchical order, which descends from the highest hierarchy through the angelic as far as the human[^p180-3]; but it is consonant with the hierarchical order that the inferior comply with the superior: therefore etc.

8. Again, the right of nature dictates «to render to each what is his own[^p180-4]»; but honour is due most of all to man standing, or in the state of innocence; but honour is shown to a man when he is obeyed: therefore etc.

9. Again, it belongs to the dictate of the law of nature, «what is common among all[^p180-5]»; but government and command, or subjection and obedience, are common to all: therefore etc.

10. Again, it belongs to the dictate of natural right that the whole man obey right reason within himself[^p180-6]: therefore by a like reason the right of nature dictates that the less skilled and the ignorant, by obeying, be subject to the more skilled and the knowing: therefore it seems that for man to comply with man is consonant with natural right.

Sᴇᴅ ᴄᴏɴᴛʀᴀ, this is objected thus. 1. Genesis the first[^p180-7]: *Let us make man to our image and likeness: and let him have dominion over the fishes of the sea* etc.; on which word Augustine says in the nineteenth book *On the City of God:* «God did not will that the rational man, made to the image of God, should rule over any but irrational things»; but it belongs to the dictate of nature that man keep the divine institution: therefore it is consonant with natural right that man not command man, nor one, by obeying, be subject to another.

2. Again, Gregory[^p180-8]: «Nature made all men equal»: therefore the right of nature dictates equality; but where there is equality, there is no superiority and inferiority; but obedience bespeaks superiority and inferiority: therefore etc.

3. Again, in the twenty-second distinction[^p180-9]: «When fault does not require it, we are all equal according to the account of humility»; but in the state of nature as instituted there would have been no fault: therefore there would have been equality, therefore there would have been no prelacy nor subjection: therefore etc.

4. Again, the right of nature dictates that the *dignity* of the image is to be kept; but the image is immediately from God and subject to God alone, because «it is formed by the first Truth, no nature coming between[^p180-10]»: therefore it seems that this, that man by obeying be subject to man, is against the dignity of the image.

5. Again, the law of nature dictates that *liberty* is to be kept; but free choice is equally in all[^p180-11]: therefore liberty is to be kept equally in all. But where there is subjection and obedience, there is not equal liberty: therefore etc.

6. Again, the right of nature dictates that *charity* is to be kept; but charity makes union, conformity and equality[^p180-12]: therefore it removes all subjection and setting-over: therefore etc.

7. Again, what the law of nature dictates always has perpetual *being;* but all subjection and obedience shall be brought to nought, because of First Corinthians the fifteenth[^p180-13]: *When he shall have brought to nought principality* etc.; the Gloss: «While the world lasts, men are set over men»: therefore etc.

8. Again, if the law of nature dictates one of two correlatives, it dictates the other also[^p180-14]: therefore if it dictates that one is to obey, it dictates also that one is to command: therefore, just as to obey and to be under can be desired without sin, by a like reason to command and to be over can also be desired. But this is false and unfitting: therefore so is that from which it follows: therefore the law of nature does not dictate commanding, and by this neither obeying.

9. Again, the law of nature dictates that the honour due to God is to be rendered to no other[^p180-15]; but the honour due to God is shown by obeying and complying: therefore *to obey* is to be rendered to God alone, therefore not to man.

10. Again, the natural law is an impression made by the eternal law[^p180-16]; but that impression moves the soul towards

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the arduous, whereas to subject oneself to another by complying is contrary to the arduous: therefore etc.

CONCLUSION.

> *The natural law dictates, in a certain generality, that the inferior, by obeying, be subject to the superior, yet in a different way according to the different differences of superiority and inferiority; and this is consonant with the written law and with the law of grace.*

Rᴇsᴘᴏɴᴅᴇᴏ: For the understanding of what has been said, it is to be noted that, according to what Augustine says in the book of *Eighty-three Questions*[^p181-1], the natural law is an impression made in the soul by the eternal law; and the eternal law is that by which, itself remaining unchangeable, all other things are ordered. Whence Augustine, in the first book *On Free Choice:* «To set out briefly in words, as far as I am able, the notion of the eternal law which is impressed upon us: it is that by which it is just that all things be most ordered». But as is said in the nineteenth book *On the City of God,* the thirteenth chapter: «Order is the disposition of equal and unequal things, allotting to each its own place». If therefore it belongs to the superior to be over, and to the inferior to be under, the natural law, which flows from the eternal law, naturally dictates that the inferior, by obeying, be subject to the superior; and this indeed it dictates in a certain generality, yet in diverse ways, according as it happens that diverse differences of superiority and inferiority are found.

For one is said to be superior to another either as to the *origin of nature,* or as to *lordship of power* or presidency, or as to *government by providence.* The first superiority belongs to nature itself by reason *of itself,* because «nature is a force implanted in things, procreating like things from like[^p181-2]»; but the second by reason *of vice,* because, as Ambrose says, servitude is the penalty of sin; and the third belongs by reason *of remedy,* according to that of Numbers the twenty-seventh[^p181-3]: *May God of the spirits of all flesh provide a man, that may be over this multitude, lest they be as sheep without a shepherd.* — To the first superiority is owed *filial* obedience, to the second *servile* obedience, but to the third *jurisdictional* obedience, which regards the dignity of prelacy.

Hence it is, therefore, that the natural law dictates *filial* obedience, whether according to the state of nature *fallen,* or according to the state of nature *as instituted.* — But *servile* obedience it dictates not simply, but in the state of nature *fallen,* for the punishment of sin, according to the dictate of the right of nations, which flows from the reason and instinct of nature[^p181-4]. — But *jurisdictional* obedience it dictates according to the state of nature *repairable* or repaired, and this in the state *of the way,* according to that of First Corinthians the fifteenth[^p181-5]: *When he shall have brought to nought all principality* etc.; the Gloss: «While the world lasts, angels will be over angels, men over men, for the benefit of the living; but when all have been gathered, all prelacy will then cease, because it will not be necessary». — Since therefore, according to the threefold difference of superiority, there is a threefold mode of obeying: the first nature dictates *simply,* because universally and explicitly and according to every state; but the second and third *implicitly* and according to *a determinate state.*

Whence each of the said obediences is consonant with the law *of nature,* and not only with the law of nature, but also with the law *of grace* and the *written* law. — For because the law *of grace* considers the *rise, fall* and *remedy* of nature, therefore it belongs to it to *approve* the threefold mode and difference of obedience described above. For it approves *filial* obedience in Ephesians the sixth[^p181-6]: *Children, obey your parents in the Lord: for this is just.* It approves also *servile* obedience, in First Timothy the sixth: *Whosoever are under the yoke of servitude, let them count their masters worthy of all honour.* It praises also *jurisdictional* obedience in the last of Hebrews: *Obey your prelates, and be subject to them. For they watch* etc. — But on the other hand, because the *written* law was a law of rigour, it not only *approves* this threefold obedience, but also *punishes* the transgressors of this obedience. For it punishes the *contumacious son,* Deuteronomy the twenty-first[^p181-7]: *If a man*

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*have a contumacious and unruly son, who will not hear the command of his father, and being corrected, slighteth to obey: they shall take him and bring him to the ancients* etc. — It punishes also the *rebellious servant,* Exodus the twenty-first: *He that striketh his servant or handmaid with a rod, if the party survive one day or two, shall not be subject to the loss, because it is his money.* — It punishes also the *subject who does not obey,* Deuteronomy the seventeenth: *He that will be proud, refusing to obey the command of the priest, that man shall die.* — From what has been said, therefore, it is manifestly gathered that the obedience of man to man is consonant with the law *of grace* and the *written* law and the law *of nature.* — Whence the reasons which are brought forward for this side are to be conceded.

1. 2. 3. To that, then, which is objected first from the authority of Augustine, of Gregory and of the canon, it must be said that in those words they do not intend to exclude subjection and obedience, but coerced servitude, which indeed was not, nor ought to have been, except where the guilt of sin intervened, as a disease contrary to nature itself; in detestation of which also, according to the dictate of right nature, the punishment of servitude ought to follow, on account of the contempt of the divine majesty and the taking captive of human liberty and the dishonouring of the dignity of rational nature. Whence, although nature does not dictate this for itself while standing, it does dictate it for itself as falling from its state, according to what was said in the preceding[^p182-1].

4. To that which is objected concerning the dignity of the image, the response can already be plain: because, although subjection of this kind does not belong to the image *formed,* it belongs nevertheless to the image *deformed,* or also *to be reformed;* just as we see in the Sacraments that man, who is to be repaired, is in a certain way subjected to sensible elements, although to man standing it is fitting to be subjected in respect of God alone[^p182-2]. — It can also be said otherwise, that one may speak of the image in two ways: either *in itself,* or *in relation to the flesh;* and although the soul itself, by reason *of itself,* is to be infused by God alone and subjected to him alone, yet by reason *of the flesh,* which is to be propagated through the force of human ministry, it is to be subjected to its origin, as offspring to parent, yet in such a way that from this no prejudice at all is generated to the dignity of the image.

5. To that which is objected, that the law of nature dictates that the liberty of the will is to be kept etc.; it must be said that, since there is liberty from *misery,* from *fault* and from *coercion,* liberty from *coercion* is twofold, namely from *sufficient* and from *inducing* coercion[^p182-3]. The first, indeed, nature dictates is to be kept altogether *simply and always.* But the second, namely from *inducing* coercion, it does not dictate except for *that time* in which someone abuses liberty; and because this is in the state *of fallen nature,* therefore it dictates for this time that the wickedness of wills be restrained by the commands of presiding powers.

6. To that which is objected, that the right of nature dictates that charity is to be kept; it must be said that, just as for the perfection of a living body there is required an *equality of complexion,* in which all the members are conformed, and a *multiformity of organisation,* in which the members are distinguished and ordered and, according to a varied influence, some are set before others; so it is to be understood concerning the mystical body of Christ[^p182-4]. And therefore the unity of charity does not exclude the multiformity of charisms and the distinction of dignities and offices, according to which one member is to be subjected to another and, according to the law of prelacy and subjection, to be governed by another.

7. To that which is objected, that what is dictated by nature has perpetual duration; it must be said that this is true of what nature dictates *simply,* but it is not true of what nature dictates *for a state;* just as in the state of innocence it dictated that all things be common, which indeed it does not dictate in corrupted nature[^p182-5]. And therefore that proposition is false, understood universally.

8. To that which is objected, that if the law of nature dictates one of two correlatives, it dictates the other also; it must be said that, just as the law of nature dictates subjection, so also prelacy. For just as it dictates that one ought to be subjected to another for obedience, so it dictates that another ought to be set over another through providence. But from this it does not follow that prelacy ought there to be desired, as subjection is desired. For the desire of subjection is consonant with humility and reverence; but the desire of prelacy for the most part degenerates into the haughtiness of ambition and arrogance: therefore, although a place of dignity can rightly be administered according to the dictate of nature, yet it ought not to be desired, on account of the pattern of pride annexed to it[^p182-6].

9. To that which is objected, that the honour due to God is to be rendered to no other; it must be said that honour is due to God both in his *own nature* and in *his image;* for the honour which is shown to man on account of God is referred to God; and therefore what is proper to God, namely the honour of latria, ought not to be attributed to another[^p182-7]. But what befits God working through a minister, namely governance and kingship and command in respect

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of subjects, it is not unfitting that it be attributed to another through God and on account of God and according to God, because the whole is referred to him according to the right order, which indeed he keeps in governing the world.

10. To that which is objected, that the impression of the natural law moves towards the arduous; it must be said that there is an *arduous of honour* and an *arduous of virtue;* the *arduous of honour* belongs to the soul according to the state of the fatherland, the *arduous of virtue* according to the state of the way. For someone is honoured and excellently praised for this reason, that he merited it through an arduous and excellent and difficult work of virtue[^p183-1]; and because such a work is a work of humility and obedience, which to proud minds is arduous and inaccessible: therefore it is consonant with the very law of nature and of grace that man, through the work of humility and obedience, be raised up to the summit of honour and of eternal felicity.

la: Hic articulus sumtus est ex codd. A D.

en: This article is taken from codices A D.

la: Cicero, II. Rhetor. c. 54: *Natura ius* est, quod non opinio genuit, sed quaedam innata vis insevit, ut religionem, pietatem, gratiam... *pietas* [est], per quam sanguine coniunctis patriaeque benevolis officium et diligens tribuitur cultus. Cfr. ibid. c. 22, et August., 83 Qq. q. 31. n. 1.

en: Cicero, *Rhetoric* II [*On Invention* II], c. 54: *Right by nature* is that which not opinion has begotten, but a certain innate force has implanted, such as religion, piety, gratitude... *piety* [is that] through which duty and diligent regard are rendered to those joined to us by blood and to those well-disposed to the fatherland. Compare ibid. c. 22, and Augustine, *Eighty-three Questions,* q. 31, n. 1.

la: Vide Rom. 2, 14. seq., et III. Sent. d. 37. a. 1. q. 3.

en: See Rom. 2:14 f., and III *Sent.* d. 37, a. 1, q. 3.

la: Vers. 1, ubi Vulgata *in Domino* pro *per omnia.* Col. 3, 20: Filii, obedite parentibus per omnia. — De *minori* cfr. Isidor., V. Etymolog. c. 4. n. 1.

en: Verse 1 [Eph. 6:1], where the Vulgate has *in Domino* ("in the Lord") for *per omnia* ("in all things"). Col. 3:20: Children, obey your parents in all things. — On the *minor* compare Isidore, *Etymologies* V, c. 4, n. 1.

la: Cap. 13. — Pro *maiori* cfr. verba August., I. de Lib. Arb. c. 6. n. 15, infra in principio corp. quaest. allegata.

en: Chapter 13. — For the *major* compare the words of Augustine, *On Free Choice* I, c. 6, n. 15, cited below at the beginning of the body of the question.

la: August., XIX. de Civ. Dei, c. 13: Pax domus ordinata imperandi atque obediendi concordia cohabitantium. — De *maiori* cfr. supra pag. 46, nota 3.

en: Augustine, *On the City of God* XIX, c. 13: The peace of a house is the ordered concord of those dwelling together in commanding and obeying. — On the *major* compare above, p. 46, note 3.

la: Ut ait August., 83 Qq. q. 41, supra pag. 124, nota 5. allegatus. — De notione *gradus* vide I. Sent. d. 25. dub. 4.

en: As Augustine says, *Eighty-three Questions,* q. 41, cited above, p. 124, note 5. — On the notion of *rank* see I *Sent.* d. 25, doubt 4.

la: Cfr. Dionys., de Caelest. Hierarch. c. 3. et 4; c. 8. § 2, c. 10; de Ecclesiast. Hierarch. c. 1. et c. 5. § 4. Vide etiam II. Sent. d. 9. Praenotata, et ibid. pag. 28, nota 3.

en: Compare Dionysius, *On the Celestial Hierarchy* cc. 3 and 4; c. 8, § 2, c. 10; *On the Ecclesiastical Hierarchy* c. 1 and c. 5, § 4. See also II *Sent.* d. 9, *Praenotata,* and ibid. p. 28, note 3.

la: De hac *iustitiae* definitione cfr. tom. III. pag. 728, nota 1.

en: On this definition of *justice* compare tome III, p. 728, note 1.

la: Secundum Boeth., de Divisione: Nam quod apud omnes idem est naturae est etc. Cfr. tom. IV. pag. 14, nota 5. et pag. 436, nota 2.

en: According to Boethius, *On Division:* For what is the same among all is of nature etc. Compare tome IV, p. 14, note 5, and p. 436, note 2.

la: Aristot., II. Ethic. c. 2: Agere igitur secundum rectam rationem commune [omnium] est.

en: Aristotle, *Ethics* II, c. 2: To act, then, according to right reason is common [to all].

la: Vers. 26. — Verba August. inferius allegati habentur XIX. de Civ. Dei, c. 15.

en: Verse 26 [Gen. 1:26]. — The words of Augustine cited below are found in *On the City of God* XIX, c. 15.

la: Libr. XXI. Moral. c. 15. n. 22. Cfr. tom. II. pag. 1007, nota 6.

en: *Morals* book XXI, c. 15, n. 22. Compare tome II, p. 1007, note 6.

la: Can. *De Constantinopolitana* (4.), qui sumtus est ex duabus epistolis Gregorii; verba hic allegata inveniuntur in IX. Epistolarum, epist. 59. (alias 65.).

en: The canon *De Constantinopolitana* (4), which is taken from two letters of Gregory; the words cited here are found in *Letters* IX, letter 59 (otherwise 65).

la: August., 83 Qq. q. 51. n. 2. 4. et de Spiritu et anima (inter opera August.) c. 11. Cfr. tom. II. pag. 45, nota 5.

en: Augustine, *Eighty-three Questions,* q. 51, nn. 2, 4, and *On the Spirit and the Soul* (among the works of Augustine) c. 11. Compare tome II, p. 45, note 5.

la: De quo vide II. Sent. d. 25. p. II. q. 1. — Isidor., V. Etymolog. c. 4. n. 1. ad ius naturale pertinere dicit, quod sit «omnium una libertas».

en: On which see II *Sent.* d. 25, p. II, q. 1. — Isidore, *Etymologies* V, c. 4, n. 1, says that it pertains to natural right that there be «one liberty of all».

la: Dionys., de Div. Nom. c. 4. § 15: Amorem... unitivam quandam et concretivam intelligemus virtutem.

en: Dionysius, *On the Divine Names* c. 4, § 15: Love... we shall understand as a certain uniting and binding-together power.

la: Vers. 24: Cum evacuaverit omnem principatum etc. — De Glossa, quae est *ordinaria* apud Strabum et Lyranum, cfr. Haymo, in hunc loc., et Petr. Lombard., II. Sent. d. VI. c. 4. Inferius in corp. quaest. Glossa plenior datur.

en: Verse 24 [I Cor. 15:24]: When he shall have brought to nought all principality etc. — On the Gloss, which is the *ordinary* one in Strabo and Lyra, compare Haymo on this place, and Peter Lombard, II *Sent.* d. VI, c. 4. Below, in the body of the question, the Gloss is given more fully.

la: Quia secundum Aristot., de Praedicam. c. de *His quae ad aliquid,* relativa simul sunt natura.

en: Because, according to Aristotle, *Categories,* the chapter *On those things which are toward something,* relatives are simultaneous by nature.

la: Cfr. supra pag. 124, nota 2.

en: Compare above, p. 124, note 2.

la: Psalm. 4, 7: Signatum est super nos lumen vultus tui, Domine. Cfr. Rom. 2, 14. seq. et Glossa *ordinaria* ibid.; nec non inferius principium corp. quaest.

en: Psalm 4:7: "The lumen of thy countenance, O Lord, is signed upon us." Compare Rom. 2:14 f. and the *ordinary* Gloss there; and also below, the beginning of the body of the question.

la: Quaest. 53. n. 2, ubi, agens de ablatis ab Israelitis in Aegypto (Exod. 12, 35. seq.), ait: Ex hac igitur ineffabili atque sublimi rerum administratione, quae fit per divinam providentiam, quasi transcripta est naturalis lex in animam rationalem, ut in ipsa vitae huius conversatione moribusque terrenis homines talium distributionum imagines servent. Cfr. q. 51, ubi ostendit, animam humanam, eo ipso quod imago Dei, divinae sapientiae participem esse et ab ipsa Veritate formari. — Seq. loc. est I. de Lib. Arb. c. 6. n. 15.

en: Question 53, n. 2, where, treating of the things carried off by the Israelites in Egypt (Exod. 12:35 f.), he says: From this ineffable and sublime administration of things, then, which takes place through divine providence, the natural law is as it were transcribed into the rational soul, so that in the very conduct of this life and in earthly morals men may keep images of such distributions. Compare q. 51, where he shows that the human soul, by the very fact that it is the image of God, is a participant of the divine wisdom and is formed by Truth itself. — The following place is *On Free Choice* I, c. 6, n. 15.

la: Vide supra pag. 63, nota 10. — Seq. sententia Ambrosii colligi potest ex lib. de Elia et ieiunio, c. 5. n. 11, allegato II. Sent. d. 44. a. 2. q. 2. ad 3; II. de Iacob et vita beata, c. 3. n. 12; Epist. 37. n. 6. et 9; Comment. in Epist. ad Phil. 2, 7. (inter opera Ambrosii), ubi dicitur: Servi autem ex peccato fiunt, sicut Cham filius Noe, qui primus merito nomen *servi* accepit (Gen. 9, 25.), et ad Col. 4, 1. Cfr. II. Sent. d. 44. a. 2. q. 2. fundam. 5, ubi eadem sententia Augustino tribuitur.

en: See above, p. 63, note 10. — The following opinion of Ambrose can be gathered from the book *On Elijah and Fasting,* c. 5, n. 11, cited at II *Sent.* d. 44, a. 2, q. 2, reply to 3; *On Jacob and the Happy Life* II, c. 3, n. 12; *Letter* 37, nn. 6 and 9; the *Commentary on the Epistle to the Philippians* 2:7 (among the works of Ambrose), where it is said: But men become servants from sin, as Cham the son of Noah, who first deservedly received the name of *servant* (Gen. 9:25), and on Col. 4:1. Compare II *Sent.* d. 44, a. 2, q. 2, *fundamentum* 5, where the same opinion is attributed to Augustine.

la: Vers. 16. seq.: Provideat Dominus Deus spirituum omnis carnis... multitudinem hanc... ne sit populus Domini sicut oves etc. — Inferius pro *iurisdictionalis* D *iurisdictionis.*

en: Verse 16 f. [Num. 27:16–17]: May the Lord the God of the spirits of all flesh provide... this multitude... lest the people of the Lord be as sheep etc. — Below, for *iurisdictionalis* ("jurisdictional") D has *iurisdictionis* ("of jurisdiction").

la: Iustinian., Institut. imperial. lib. I. tit. 2. lege unica *Ius naturale* § *Ius autem civile* a iure gentium distinguitur... quod vero naturalis ratio inter omnes homines constituit, id apud omnes populos peraeque custoditur vocaturque *ius gentium,* quasi quo omnes gentes utantur. Cfr. ibid. § *Ius autem gentium,* et Isidor., V. Etymolog. c. 6, ubi ad hoc ius reducuntur *captivitates* et *servitutes.*

en: Justinian, *Imperial Institutes* book I, title 2, the single law *Ius naturale,* § *Ius autem civile:* civil right is distinguished from the right of nations... but what natural reason has established among all men, that is kept equally among all peoples and is called the *right of nations,* as that which all nations use. Compare ibid., § *Ius autem gentium,* and Isidore, *Etymologies* V, c. 6, where *captivities* and *servitudes* are traced back to this right.

la: Vers. 24. — In Glossa, de qua vide supra pag. 180, nota 13, textus originalis post *viventium* addit *vel ad deceptionem;* ultima propositio *quia necessaria non erit* non exhibetur a Strabo; habetur tamen apud Petr. Lombard., in hunc loc. — Inferius pro *triformem* D *omnem.*

en: Verse 24 [I Cor. 15:24]. — In the Gloss, on which see above, p. 180, note 13, the original text after *viventium* ("of the living") adds *vel ad deceptionem* ("or for deception"); the last proposition, *quia necessaria non erit* ("because it will not be necessary"), is not given by Strabo; it is found, however, in Peter Lombard on this place. — Below, for *triformem* ("threefold") D has *omnem* ("every").

la: Vers. 1. — Seq. locus est I. Tim. 6, 1, ubi Vulgata *servi* pro *servitutis;* tertius Hebr. 13, 17.

en: Verse 1 [Eph. 6:1]. — The following place is I Tim. 6:1, where the Vulgate has *servi* ("servants") for *servitutis* ("of servitude"); the third is Heb. 13:17.

la: Vers. 18. seq. Post *patris* Vulgata addit *aut matris.* — Seq. locus est Exod. 21, 20. seq.: Qui percusserit servum suum vel ancillam virga, et mortui fuerint in manibus eius, criminis reus est. Sin autem uno... non subiacebit poenae, quia etc. In tertio loco (Deut. 17, 12.) Vulgata post *Qui* addit *autem,* et post *imperio* plures propositiones subiungit.

en: Verse 18 f. [Deut. 21:18–19]. After *patris* ("of his father") the Vulgate adds *aut matris* ("or mother"). — The following place is Exod. 21:20 f.: He that striketh his servant or handmaid with a rod, and they die under his hands, shall be guilty of the crime. But if one... he shall not be subject to the punishment, because etc. In the third place (Deut. 17:12) the Vulgate adds *autem* ("but") after *Qui* ("he that"), and after *imperio* ("command") subjoins several propositions.

la: Cfr. etiam II. Sent. d. 44. a. 2. q. 2. — D bis *per se* loco *pro se.*

en: Compare also II *Sent.* d. 44, a. 2, q. 2. — D twice has *per se* ("through itself") in place of *pro se* ("for itself").

la: Vide IV. Sent. lit. Magistri, d. I. c. 5, et ibid. Comment. p. I. q. 1. in corp. — Superius fide A supplevimus *vel etiam reformandae.*

en: See IV *Sent.*, the Master's text, d. I, c. 5, and ibid. the Commentary, p. I, q. 1, in the body. — Above, on the authority of A, we have supplied *vel etiam reformandae* ("or also to be reformed").

la: Cfr. II. Sent. d. 25. p. II. q. 1. et 4. seq. — Post pauca pro *omnino simpliciter* A *cum* [omni?] *tempore;* de illa divisione cfr. IV. Sent. d. 26. a. 1. q. 3. in corp. Subinde pro *Secundam autem, scilicet* A *Secundam, quae est.*

en: Compare II *Sent.* d. 25, p. II, q. 1, and 4 ff. — A little after, for *omnino simpliciter* ("altogether simply") A has *cum* [*omni?*] *tempore* ("with [every?] time"); on that division compare IV *Sent.* d. 26, a. 1, q. 3, in the body. Next, for *Secundam autem, scilicet* ("But the second, namely") A has *Secundam, quae est* ("The second, which is").

la: Vide I. Cor. 12, 12. seqq.

en: See I Cor. 12:12 ff.

la: Cfr. II. Sent. d. 44. a. 2. q. 2. ad 4. et IV. Sent. d. 26. a. 1. q. 3. in corp.

en: Compare II *Sent.* d. 44, a. 2, q. 2, reply to 4, and IV *Sent.* d. 26, a. 1, q. 3, in the body.

la: Vide Gregor., XVII. Moral. c. 21. n. 31, ubi haec verba Iob 24, 5: *Ecce, gigantes gemunt sub aquis,* explicat de his qui ceteris praeesse ambiunt.

en: See Gregory, *Morals* XVII, c. 21, n. 31, where he explains these words of Job 24:5 [so printed; the verse is Job 26:5]: *Behold the giants groan under the waters,* of those who seek ambitiously to be over the rest.

la: Cfr. III. Sent. d. 9. a. 1. q. 5.

en: Compare III *Sent.* d. 9, a. 1, q. 5.

la: Vide supra pag. 139, nota 4. verba Aristot., qui etiam I. Ethic. c. 12. ait: Laus enim virtutis est.

en: See above, p. 139, note 4, the words of Aristotle, who also says in *Ethics* I, c. 12: For praise belongs to virtue. ---

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR (`raw/doctorisseraphic05bona_djvu.txt`, **raw L35703–L36296**), with every heading, italic, apparatus anchor, marginale and digit checked against the 450 dpi plates (`raw/vision/vol5/p-179..183.png`, 2571×3823; **p. 183 extracted ALONE and read first**, then pp. 180–182; p. 179 on disk from `q3-a3`). Body raw usable on pp. 179–181, rough on p. 182; footers usable but digit- and italic-blind. **Apparatus read from the footer bands only**, every entry paired with its body anchor. Fresh literal English translation. One agent, the standard cadence, small incremental appends.

**Structure.** p. 179 (below Q. III Art. III's reply 11): `QUAESTIO IV.` full measure, italic subtitle *De obedientia.* — **UNANCHORED** — and a two-column opener *Postquam quaesitum est de humilitate et de paupertate et de continentia, restat nunc quarto quaerere de obedientia. Et circa obedientiam tria possunt quaeri. Primum … Secundum … Tertium …* — **unanchored** (Q. I is indeed *De humilitate* — the registry's division 1 title — so the retrospect is exact). Then `ARTICULUS I.` full measure with the italic subtitle *Utrum sit consonum iuri naturali, quod homo obediendo subiaceat alteri.* — **UNANCHORED**; the body opens *Quantum ad primum*⁵ *sic proceditur* (n. 5 = the article's textual note, codd. A D). **Ten fundamenta** (marginale `Fundamenta.`; no authority/reason run-heads). **`Sᴇᴅ ᴄᴏɴᴛʀᴀ hoc obiicitur sic. 1.`** in-column small caps on p. 180 (marginale `Ad opposi-tum.`) — **ten arguments AGAINST**. `CONCLUSIO.` letter-spaced at the head of p. 181 over the indented italic conclusion (rendered `> *…*`). **`Rᴇsᴘᴏɴᴅᴇᴏ:`** (so printed) pp. 181–182: natural law as impression of the eternal law; Augustine's *ordo* definition; a threefold superiority (*origo naturae* / *dominium potentiae seu praesidentiae* / *regimen providentiae*) grounding filial / servile / jurisdictional obedience; an `Epilogus.`; then *Conclusio 5* — all three consonant with the law of nature, of grace (approves: Eph. 6:1, I Tim. 6:1, Heb. 13:17) and the written law (punishes: Deut. 21:18, Exod. 21:20, Deut. 17:12); ***Unde rationes, quae ad hanc partem inducuntur, concedendae sunt*** concedes the fundamenta. Then **replies `1. 2. 3.` (joint), 4–10** (marginale `Solutio op-positorum.`), closing on p. 183 with reply 10's *… felicitatis aeternae.*

**⭐ WHICH SERIES THE REPLIES ANSWER — MEASURED ON THE LEMMATA: the `Sᴇᴅ ᴄᴏɴᴛʀᴀ`.** ⚠ Both series number ten here, so **the count test is silent** and only the lemmata decide: `1. 2. 3.` *de auctoritate Augustini, Gregorii et canonis* (SC 1 Augustine on Gen. 1:26, SC 2 Gregory, SC 3 the canon of dist. 22); `4.` *de dignitate imaginis* (SC 4); `5.` *libertatem voluntatis esse servandam* (SC 5); `6.` *caritatem esse servandam* (SC 6); `7.` *habet durationem perpetuam* (SC 7); `8.` *unum correlativorum* (SC 8); `9.` *honor Deo debitus nulli alii* (SC 9); `10.` *impressio legis naturalis movet in arduum* (SC 10). **Score in this work: `q1` Contra, `q2-a1` Sed contra, `q2-a2`/`a3` opening, `q3-a1` Contra, `q3-a2`/`a3` Sed contra, `q4-a1` Sed contra.**

**Forecast checked:** no note in this chunk forecasts a unit after the replies (p. 180 n. 13 and p. 180 n. 16 point forward only to this article's own *corpus quaestionis*; p. 181 n. 5 points back to p. 180 n. 13). Measured: nothing stands between reply 10 and `ARTICULUS II.` on p. 183.

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

**Boundary 7 (p. 179) re-derived: SHARED LEAF, 4/5, as `q3-a3` measured.** Anchors verified on the plate: **Q. III Art. III** *coniugali*¹, *solidis*², *et*³, *privatis*⁴ (replies 8–11); **Q. IV Art. I** *primum*⁵ (opener, LEFT), *honorandos*⁶ (fund. 1, LEFT), *naturae*⁷ (fund. 2, LEFT), *sexto*⁸ (fund. 3, RIGHT), *Dei*⁹ (fund. 4, RIGHT). Footer: left block nn. 1–6, **n. 6 running over the gutter** into the head of the right block (*… quod non opi-* / *nio genuit …*) — **logged here as this chunk's**; right block nn. 7–9. Q. IV heading, subtitle, opener and Art. I subtitle read unanchored on the plate. No runover in (p. 179's register opens indented at n. 1).

⭐⭐ **Boundary 8 (p. 183) MEASURED FIRST, ON ITS OWN: A SHARED LEAF, split 1/7.** `raw/vision/vol5/p-183.png` was extracted alone before pp. 180–182. Numeral prints `183`; running head `DE PERFECTIONE EVANGELICA QUAEST. IV. ART. II.` Art. I's reply 9 (tail, *subiectorum, non est inconveniens …*) heads the LEFT column; reply 10 runs to the foot of the RIGHT column's upper block (*… felicitatis aeternae.*), carrying **n. 1 at *virtutis*¹**. Then, full measure: `ARTICULUS II.` with the italic subtitle *Utrum sit consonum evangelicae perfectioni, quod unus se astringat voto ad obediendum alteri.* — **UNANCHORED** — and a two-column body whose opener *Secundo quaeritur, utrum sit consonum evangelicae perfectioni, quod unus astringat se voto ad obediendum alteri. Et videtur, quod non.* is **also unanchored** (note the subtitle's *se astringat* against the opener's *astringat se*; as printed). Art. II anchors: *libertatis*² (arg. 1), *homo*³ (arg. 2, Anselm), *Gregorius*⁴ (arg. 3), *leve*⁵ (arg. 4), *se*⁶ (arg. 6), *sexto*⁷ (arg. 7), *subiicere*⁸ (arg. 8). Footer: left block nn. 1–4 with **n. 4 running over the gutter** into the head of the right block (*… (de Vera Relig. c. 14.* / *n. 27.); de quo cfr. III. Sent. d. 37 …*), right block nn. 5–8. ▶ **Hand-off for `bon-qpe-q4-a2`: it opens on p. 183 at the `ARTICULUS II.` heading (unanchored subtitle + unanchored opener), owns p. 183 nn. 2–8, inherits no runover from Art. I (p. 183's register opens indented at n. 1), and must log p. 183 n. 4's gutter runover as its own. The opening series argues *quod non* (against vowing obedience) — its first marginale is `Ad opposi-tum.`, so the fundamenta presumably FOLLOW (PREDICTION, not measured). `KNOWN_TOTALS[183] = 8` is set with nn. 2–8 PENDING.** Gutter p. 183: **1190** over Art. II's body (0.45–0.92, 24 windows spread 2 px, band 1162–1219, rule 1185–1194); Art. I's rows (0.06–0.19) measure **1195** (band 1163–1228, rule 1195–1199).

### ▶ RULINGS MET — STATED POSITIVELY

- **Ruling 5: met ONCE, EXTERNAL** — p. 181 n. 2 `II. Sent. d. 44. a. 2. q. 2. fundam. 5` → "II *Sent.* d. 44, a. 2, q. 2, *fundamentum* 5".
- **Ruling 2 (*lumen*): one site** — p. 180 n. 16 Ps. 4:7 *Signatum est super nos lumen vultus tui, Domine* → **"The lumen of thy countenance, O Lord, is signed upon us."** (the ruled `bon-qmt` rendering; the verse KEEPS "lumen"; no body prose here leans on it).
- **Ruling 1:** no *intellect-* word; *intelligentiam* → "understanding" (Respondeo), *intelligendum* → "to be understood", *intellecta* → "understood". **Zero bare "intellect".**
- **Numeral edition-sigla:** none met (codices A D only).
- ***vacare*: ZERO sites** (census over the raw band L35703–L36296: no *vaca-*, no *otium*). ***evacuare*** (I Cor. 15:24, SC 7 *evacuabitur*) is not *vacare* and is rendered in Douay's "brought to nought". **No translator's note written.**
- **Cross-references resolved against chunks we hold:** p. 180 n. 2 `supra pag. 124, nota 5` and p. 180 n. 15 `supra pag. 124, nota 2` → `bon-qpe-q1`/`q2-a1` share p. 124 (to read at the gate); p. 183 n. 1 `supra pag. 139, nota 4` → `bon-qpe-q2-a2` p. 139 n. 4 (Aristotle *Ethics* II c. 3, as `q3-a3`'s p. 176 n. 5 also found); p. 181 n. 5 `supra pag. 180, nota 13` → this chunk (internal, right).

### ⭐ REGISTER — Q. IV's FAMILY (for the WORK-CLOSE gate)

- ⭐ **FORCED CHOICE — *ius* vs *lex* BOTH OCCUR, INTERLEAVED, and are kept apart as "right" / "law":** *ius naturale* / *ius naturalis* → "natural right" (title, opener, fund. 2, 3, 6, 10, SC 1; p. 180 n. 11 Isidore) · *ius naturae* → "the right of nature" (fund. 4, 5, 7, 8, 10; SC 2, 4, 6; reply 6) · *ius gentium* → "the right of nations" (Respondeo; p. 181 n. 4 Justinian, with *ius civile* → "civil right") · against *lex naturalis* → "the natural law" (SC 10, CONCLUSIO, Respondeo, reply 10) · *lex naturae* → "the law of nature" (fund. 9; SC 5, 7, 8, 9; Respondeo; replies 5, 8, 10) · *lex aeterna* → "the eternal law" · *lex scripta* → "the written law" · *lex gratiae* → "the law of grace" · *lex decalogi* → "the law of the decalogue" · *lex praelationis et subiectionis* → "the law of prelacy and subjection" (reply 6). The article moves between the two words without marking a distinction (fund. 9 argues from *legis naturae* for a *ius* thesis), so the English does not pretend to one either — it only keeps the Latin visible. ⚠ The cost: "natural right" reads modern-political in English. Also p. 179 n. 6 Cicero's *Natura ius* → "*Right by nature*".
- ⭐ ***dominium* → "lordship" HERE, by Wilson's WORK-CLOSE RULING (2026-09-17): the word is SPLIT BY SENSE in this work.** Respondeo *quantum ad dominium potentiae seu praesidentiae* → "as to *lordship of power* or presidency" — political rule, the second superiority, *ratione vitii*, grounding servile obedience. The property sense keeps "ownership" (`q2-a1` p. 131 *non quantum ad dominium*, the Franciscan use/ownership argument). **Two sites in the whole work, one per sense, which is why the split costs nothing.** Kept apart: *dominari* (Augustine, SC 1) → "to rule over"; *dominos* (I Tim. 6:1) → "masters"; *praesit* (Gen. 1:26, Douay) → "have dominion over"; *proprietas* → "property".
- ***obedientia* obedience / *obedire* obey** (as adopted) · *obtemperare* → comply · *subiacere* → be subject · *subiici* → be subjected · *subdere* → place under / subject oneself · *subesse* / *praeesse* → be under / be over (Gloss *praesunt* / *praeerunt* → "are set over" / "will be over") · *praeficere* → set over · *subiectio* → subjection · *praelatio* → prelacy (**kept apart from *praelatus* "prelate"**, which does not occur here; *praepositis* in Heb. 13:17 → Douay "prelates") · *subditus* → subject (Deut. body *subditum non obedientem*) · *superioritas / inferioritas* → superiority / inferiority · *superpositio* → setting-over · *imperare / imperium* → command · *regimen* → government · *gubernatio* → governance · *regnum* → kingship · *praesidentia* → presidency · *iurisdictionalis* → jurisdictional · *filialis / servilis* → filial / servile · *servitus* → servitude; *servus* → servant (Exod. 21:20 Douay's "bondman" adjusted to keep one word) · *dictare / dictamen* → dictate (as `q3-a2`'s *dictamen naturale*) · *gradus* → rank · *ordo* → order · *pietas* → piety (carried ruling) · *arduum* → the arduous (*arduum honoris / virtutis* → "arduous of honour / of virtue") · *status patriae / viae* → the state of the fatherland / of the way · *coactio sufficiens / inducens* → sufficient / inducing coercion · *libertas / liberum arbitrium* → liberty / free choice · *humilitas* → humility (as adopted) · *consonus* → consonant · *conveniens* → fitting.
- **Scripture in Douay shape:** Eph. 6:1 (with *per omnia* → "in all things" as printed, Col. 3:20's wording) · Gen. 1:26 · I Cor. 15:24 "brought to nought all principality" · Num. 27:16–17 (printed text shorter than Douay; English follows the printed Latin) · I Tim. 6:1 ("under the yoke of servitude", *servitutis* as printed per n. 6) · Heb. 13:17 · Deut. 21:18–19 (*contumacem* → "contumacious", kept from Douay's "stubborn" because the body's *filium contumacem* names it) · Exod. 21:20–21 · Deut. 17:12 · Job 26:5.

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

- **p. 180 n. 2** `I. Sent. d. 25. dub. 4` (raw `d. 85`) · **p. 180 n. 3** `c. 10`, `c. 1.` (raw `c. 1 0`, `c. 1 .`) · **p. 180 n. 10** `q. 51. n. 2. 4.` · **p. 180 n. 11** `d. 25. p. II.` (raw `p. H.`) · **p. 181 n. 1** `Exod. 12, 35.` (raw `<2`), `q. 51` (raw `St`), `c. 6. n. 15` (raw `n. 13`) · **p. 181 n. 2** `d. 44.` (raw `4i`) · **p. 182 n. 3** `d. 25.` (raw `23`), `q. 1. et 4. seq.` · **p. 182 n. 6** `Iob 24, 5` (raw `24,3`) · **p. 182 n. 7** `q. 5.` (raw `S`).
- ⚠ **p. 182 n. 6 prints `Iob 24, 5` for Job 26:5** (*Ecce, gigantes gemunt sub aquis*; Gregory's *Moralia* XVII treats Job 26) — **a Quaracchi slip**, confirmed at 2.5× (clean `24`, clean `5`); transcribed as printed, the true verse given in square brackets in the English only.
- **p. 179 n. 8 / p. 181 n. 6:** fund. 3 prints Eph. 6:1 with *per omnia* (n. 8 says the Vulgate has *in Domino*), while the Respondeo quotes the same verse *in Domino; hoc enim iustum est.* Both as printed; English follows each.
- **p. 179 n. 6** prints `II. Rhetor.` for Cicero's *De inventione* II — expanded in square brackets in the English only.
- **p. 183 heading subtitle** prints *se astringat*; the opener prints *astringat se* — both as printed (Art. II's, recorded for `q4-a2`).
- The raw's p. 182 body is badly corrupted (`\^^^^j j^`, `i<im`, `Tripiei`); every word of p. 182 was set from the plate.

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

**Inbound (five records changed; read one by one):** (1) ⭐ **`bon-itin-c1` p. 299 n. 7 `Vide supra pag. 179, nota 9. definitionem ordinis ex August. allatam`** — p. 179 n. 9 IS this chunk's (fund. 4's *ordo est parium dispariumque …*, *De civ. Dei* XIX c. 13), and the Itinerarium's gloss matches it exactly. It was a false `chunk` → `bon-qpe-q3-a3`; it is now **`page-multi` → `bon-qpe-q3-a3+bon-qpe-q4-a1`** — the right chunk is now IN the set, but the resolver still cannot pick the owner of note *n* on a shared leaf. Correct-but-unresolved, not wrong. (2) `bon-brev-p7-c6` p. 288 n. 6 `supra pag. 180, nota 6` → here, **right** (Aristotle on right reason). (3) `bon-itin-c5` p. 308 n. 3 `supra pag. 180, nota 10` → here, **right** (Augustine's *nulla interposita natura*, after Ps. 4:7 as in this chunk). (4) ⚠ `bon-brev-p4-c1` p. 241 n. 10 `supra pag. 183, nota 3` → here, **WRONG CHUNK**: p. 183 n. 3 is Art. II's (Anselm, *Cur Deus homo* I c. 5, *eius servus idem homo*), so it belongs to `q4-a2`; it will become `page-multi` when that chunk lands. (5) ⚠ `bon-hex-c6` p. 361 n. 1 `(pag. 180)` is **Jourdain, *Recherches critiques* p. 180** — the bare-`pag. N` artefact, was `forward`, now a false `chunk`. **Own records: 49 new ledger lines; QA total 201 unchanged.** Artefacts for the WORK-CLOSE gate (not edits): p. 179 n. 6 Cicero's `ibid. c. 22` resolves as a Scripture anaphor to **Deut. 17** (inherited from the body); p. 181 n. 4 Justinian's `ibid. §` resolves to **II *Sent.* d. 44 a. 2 q. 2** (inherited from n. 2); p. 182 n. 2 `ibid. Comment.` (IV *Sent.* d. I) resolves to **II *Sent.* d. 44 a. 2 q. 2**; p. 182 n. 6 `Iob 24, 5` indexed as printed (true Job 26:5; in range, so the resolver cannot see the slip); `Petr. Lombard., II. Sent. d. VI. c. 4` (p. 180 n. 13, roman distinction) and `IV. Sent. lit. Magistri, d. I.` not parsed.

### ▶ GUTTERS

179 **1192** over Q. IV's body region (0.55–0.78: six windows spread 3 px, band 1164–1221, rule island 1182–1202 — as `q3-a3` measured; its 1201 was Art. III's rows) · 180 **1427** (skew screen 8 px; body windows 1425/54 px on 16 of 24, the rest blown out at ~341 px on the `Sᴇᴅ ᴄᴏɴᴛʀᴀ`/footer rows and discarded; band 1398–1456, rule 1424–1430 → **band midpoint adopted**, the default 1425 sat 2 px left) · 181 **1208** (24 windows spread 2 px on 59–62 px runs; band 1179–1238, rule 1203–1211; the top slice caught the CONCLUSIO block) · 182 **1401** (skew screen 1361→1369 over the body, i.e. ~8 px, one split suffices; windows 1401–1404 on 56–61 px, the lower windows blown out at 216–342 px on the footer and discarded; band 1374–1429, rule 1397–1407) · 183 **1195** over Art. I's rows (0.06–0.19) / **1190** over Art. II's body. **The centre rule was present on every leaf.**

### ▶ RUNOVERS AND THE INCOMING REGISTERS

**Five runovers: FOUR gutter-crossing, ONE page-crossing.** **p. 179 n. 6** (left block → head of right block, *… quod non opi-* / *nio genuit …* — handed over by `q3-a3`, logged here) · **p. 180 n. 9** (left block → head of right block, *… qui sumtus est ex dua-* / *bus epistolis Gregorii …*) · **p. 181 n. 3** (left block → head of right block, *… spirituum omnis* / *carnis… multitudinem hanc …*) · ⭐ **p. 181 n. 7 → p. 182 (PAGE-CROSSING)**: right block's foot *… Qui percusserit servum suum* continues at the HEAD of p. 182's LEFT block, unindented, *vel ancillam virga, et mortui fuerint …* through *… plures propositiones subiungit.*, above p. 182's n. 1 — set whole under `p181-7` · **p. 182 n. 3** (left block → head of right block, *… — Post pauca* / *pro omnino simpliciter …*). The head of every register was read before its first numeral: pp. 179 (Art. III's n. 1), 180, 181, 183 open INDENTED at n. 1; p. 182 opens with p. 181 n. 7's continuation. p. 183 n. 4's gutter runover is `q4-a2`'s. Ledger line appended.

### ▶ MARGINALIA, IN BODY ORDER (24)

**p. 179** — `Fundamenta.`
**p. 180** — `Ad opposi-tum.`
**p. 181** — `Quid lex na-turalis et aeterna.` · `Quid ordo.` · `Conclusio 1.` · `Triplex mo-dus superio-ritatis.` · `Triplex mo-dus obe-dientiae.` · `Conclusio 2.` · `Conclusio 3.` · `Conclusio 4.` · `Epilogus.` · `Conclusio 5.` · `Probatur.` · `Corollarium de lege scri-pta.`
**p. 182** — `Solutio op-positorum.` · `Notandum.` · `Notandum.` · `Alia solutio cum distin-ctione.` · `Triplex li-bertas. Subdistin-ctio.` · `Simile no-tandum.` · `Distinctio.` · `Notandum.` · `Axioma no-tandum.`
**p. 183** — `Duplex ar-duum.`

p. 183's `Ad opposi-tum.` beside Art. II's arg. 1 is `q4-a2`'s.

### LEDGER

**36 entries, pp. 179–183**: p. 179 **5** (nn. 5–9 of 9; nn. 1–4 are Q. III Art. III's) · p. 180 **16** · p. 181 **7** · p. 182 **7** · p. 183 **1** (n. 1 of 8; nn. 2–8 are Art. II's). Zero `[?]`. `KNOWN_TOTALS` additions: 180 = 16, 181 = 7, 182 = 7, 183 = 8 (nn. 2–8 PENDING until `q4-a2`); p. 179's comment updated.

### CHUNK TOTALS

**36 apparatus entries over pp. 179–183. Zero `[?]` flags. Five runovers (four gutter, one page-crossing). 24 marginalia. No translator's note** (no *vacare* site). Ruling 5 met once (external). Ruling 2 met once (Ps. 4:7 keeps "lumen"). Register: *ius*/*lex* → right/law (HELD at the work-close gate, 2026-09-17); *dominium potentiae* → "lordship of power" (Wilson's work-close ruling, 2026-09-17 — *dominium* split by sense, "ownership" for the property sites). **Registry: division 4 (Quaestio IV: De obedientia) added.**