title: Dist. 47, Art. 2, Q. 3

title_alt:
De extensione illius ignis
On the extent of that fire

source_text:
<!-- page 978 -->

### Quaestio III. *De extensione illius ignis.*

> **On the footnote numbering.** The Quaracchi apparatus restarts its numbering on every printed page, so the notes below are labelled by page: notes 6 through 11 of page 978 and notes 1 through 7 of page 979. Notes 1 through 5 of page 978 belong to the preceding question, and notes 8 through 10 of page 979 belong to the following question.

Tertio quaeritur de illius ignis extensione.

1. Super illud secundae ad Thessalonicenses primo[^p978-6]: *In flamma ignis dantis vindictam;* Glossa: « Praecedet ignis in mundo, qui tantum ascendet, quantum aqua in diluvio ».

2. Item, Beda super illud secundae Petri tertio[^p978-7]: *Unus dies* etc.; Glossa: « Tantum ascendet ille ignis, quantum aqua altior super omnes montes ».

3. Item, *ratione* videtur: quia purgatio illa est propter peccatum, ergo debet se solum extendere ad habitationem peccantium; sed hic est aër caliginosus[^p978-8], qui constat quod non est super omnes montes plus quam quindecim cubitis: ergo etc.

4. Item, ille ignis non extendet se secundum totam virtutem, sed secundum divinum imperium; sed divinum imperium noluit, quod ultra procederent aquae quam *quindecim cubitis super montes*[^p978-9]: ergo similiter videtur de igne; aut si non, quare non?

**Contra:** 1. Videtur, quod ultra usque ad caelos: quia dicitur secundae Petri ultimo[^p978-10]: *Caeli ardentes solventur:* ergo si solventur illo igne, videtur, quod ascendet usque ad caelum.

2. Item, videtur, quod saltem usque ad sphaeram elementorum ultimam, quia dicit ibi[^p978-11] Glossa, quod « quatuor elementa ille maximus ignis absumet ».

3. Item, *ratione* videtur: quia ille ignis habet virtutem innovandi: ergo si omnia corpora innovabuntur, scilicet caelestia et elementaria; patet etc.

<!-- page 979 -->

### Conclusio

> *Ignis conflagrationis non ascendet ultra spatium continens elementa, non usque ad sidera, plus tamen, quam aquae diluvii ascenderunt.*

**Respondeo:** Dicendum, quod ille ignis ascendet tantum, quantum durant corpora consumtibilia et passibilia; et quia « corpora caelestia non sunt receptibilia alienae impressionis[^p979-1] », dico, quod quantum durat spatium continens elementa, ascendet flamma et ulterius non procedet; unde dico, quod non ascendet usque ad sidera, plus tamen ascendet quam aqua diluvii.

Ad obiecta vero dicendum, quod duplex est purgatio: una, quae fit a *foeditate peccati*, alia vero a *vetustate corruptionis*. Dico ergo, quod *foeditas culpae* se extendit per aërem caliginosum, non quod in ipso aëre sit peccatum, sed[^p979-2] quaedam foeditas contrahitur in loco ex peccato, et etiam fumo sacrificiorum idolorum quodam modo est aër infectus; et quantum ad istam purgationem tantum ascendet, quantum aqua diluvii. — Alia purgatio est a *vetustate corruptionis* sive naturae corruptae, et haec est in ceteris elementis, quae debent esse incorruptibilia post resurrectionem[^p979-3]; et quantum ad hanc ascendet usque ad ultimum sphaerae ignis. — Et secundum has duas rationes solvuntur obiectiones factae de purgatione.

3. Ad illud quod obiicitur de innovatione, dicendum, quod duplex est innovatio: uno modo per *abiectionem*, alio modo per *additionem* et *meliorationem*. Primo modo est in corporibus elementaribus, in quibus purgabuntur qualitates corporales; secundo modo in corporibus caelestibus, quibus augebitur lumen[^p979-4]. Prima innovatio est per operationem ignis, quae abiicit et purgat; secunda sine.

1. Ad illud vero quod dicit beatus Petrus, quod caeli ardentes solventur; dicendum, quod hoc non est intelligendum de illis caelis, qui sunt *incorruptibiles* et non corrumpentur; sed intelligendum de caelo *aëreo* et *igneo*, et haec vocat Scriptura *caelos*, secundum illud Matthaei decimo tertio[^p979-5]: *Volucres caeli comederunt illud.* — Similiter, si inveniatur, quod *stellae cadent de caelo*[^p979-6]; intelligitur de caelo *aëreo*; et *stellae* vocantur ibi a simili, quia habent similitudinem stellarum et secundum vulgarem opinionem dicuntur stellae cadere, quoniam a superius descendunt; et Scriptura conformat se modo communi loquendi. Tunc autem maxime fiet talis impressio, quia ignea qualitas abundabit; et hoc faciet Dominus ad terrorem peccatorum[^p979-7].

---

english:
### Question III. *On the extent of that fire.*

Thirdly it is asked about the extent of that fire.

1. Upon that text of the second [letter] to the Thessalonians, chapter one[^p978-6]: *In a flame of fire, giving vengeance;* the Gloss: « A fire shall go before in the world, which shall ascend as high as the water did in the flood ».

2. Likewise, Bede upon that text of the second [letter] of Peter, chapter three[^p978-7]: *One day* etc.; the Gloss: « That fire shall ascend as high as the water stood above all the mountains ».

3. Likewise, it seems *by reason*: because that purgation is on account of sin, therefore it ought to extend itself only to the dwelling-place of those who sin; but this is the dark air[^p978-8], which it is agreed is not above all the mountains more than fifteen cubits: therefore etc.

4. Likewise, that fire will not extend itself according to its whole power, but according to the divine command; but the divine command did not will that the waters should proceed further than *fifteen cubits above the mountains*[^p978-9]: therefore the like seems [to hold] concerning the fire; or if not, why not?

**On the contrary:** 1. It seems that [it will ascend] beyond, even as far as the heavens: because it is said in the last chapter of the second [letter] of Peter[^p978-10]: *The burning heavens shall be dissolved:* therefore if they shall be dissolved by that fire, it seems that it will ascend as far as heaven.

2. Likewise, it seems that [it will ascend] at least as far as the outermost sphere of the elements, because the Gloss says there[^p978-11] that « that greatest fire shall consume the four elements ».

3. Likewise, it seems *by reason*: because that fire has the power of renewing: therefore if all bodies shall be renewed, namely the celestial and the elemental; it is evident etc.

### Conclusion

> *The fire of the conflagration will not ascend beyond the space containing the elements, not as far as the stars, yet more than the waters of the flood ascended.*

**I respond:** It must be said that that fire will ascend only so far as bodies consumable and passible extend; and because « celestial bodies are not receptive of an alien impression[^p979-1] », I say that as far as the space containing the elements extends, the flame will ascend, and it will proceed no further; hence I say that it will not ascend as far as the stars, yet it will ascend more than the water of the flood.

But to the objections it must be said that purgation is twofold: one which is from the *foulness of sin*, the other from the *oldness of corruption*. I say therefore that the *foulness of guilt* extends itself through the dark air — not that there is sin in the air itself, but[^p979-2] that a certain foulness is contracted in the place from sin, and also that by the smoke of the sacrifices of idols the air is in some manner infected; and as regards that purgation it will ascend only as high as the water of the flood. — The other purgation is from the *oldness of corruption*, or of a corrupted nature, and this is in the remaining elements, which ought to be incorruptible after the resurrection[^p979-3]; and as regards this it will ascend as far as the outermost limit of the sphere of fire. — And according to these two grounds the objections made concerning purgation are resolved.

3. To that which is objected concerning renewal, it must be said that renewal is twofold: in one way by *casting off*, in another way by *addition* and *bettering*. In the first way it is in elemental bodies, in which the bodily qualities shall be purged; in the second way in celestial bodies, whose light shall be increased[^p979-4]. The first renewal is by the operation of fire, which casts off and purges; the second without [it].

1. But to that which blessed Peter says, that the burning heavens shall be dissolved; it must be said that this is not to be understood of those heavens which are *incorruptible* and shall not be corrupted; but it is to be understood of the *airy* and *fiery* heaven, and these Scripture calls *heavens*, according to that text of Matthew, chapter thirteen[^p979-5]: *The birds of heaven ate it up.* — Similarly, if it be found that *the stars shall fall from heaven*[^p979-6], it is understood of the *airy* heaven; and they are there called *stars* by likeness, because they have a likeness of stars, and according to common opinion they are said to be stars falling, since they come down from above; and Scripture conforms itself to the common manner of speaking. But such an impression will then occur most of all, because the fiery quality will abound; and the Lord will do this for the terror of sinners[^p979-7].

---

la: Vers. 8. — Glossam, quam exhibent Petr. Lombard. et Lyranus ut *ordinariam*, Haymo refert sic: Ignis praecedet eum [Dominum], tantum spatium aëris occupans, quantum occupavit aqua in diluvio. Cfr. August., XX. de Civ. Dei, c. 18. — Superius post *extensione* cod. S addit: *Et quod tantum ascendit, quantum aqua in diluvio, videtur.*

en: Verse 8. — The Gloss, which Peter Lombard and Lyranus give as the *ordinary* one, Haymo reports thus: A fire shall go before him [the Lord], occupying as much space of air as the water occupied in the flood. Compare Augustine, *On the City of God* XX, c. 18. — Above, after *extensione*, codex S adds: *And it seems that it ascends as high as the water in the flood.*

la: Vers. 8. — Beda in v. 10. ait: Tantum, ut recte creditur, spatii tenente, quantum aqua diluvii tenebat. — Post *altior* cod. G (bb a secunda manu) supplet *fuit*.

en: Verse 8. — Bede on v. 10 says: Occupying, as is rightly believed, as much space as the water of the flood occupied. — After *altior*, codex G (bb by a second hand) supplies *fuit*.

la: Qui dicitur habitaculum daemonum. Cfr. II. Sent. lit. Magistri, d. VI. c. 2, et ibid. Comment. a. I. q. I. et dub. 1. seq. — Vat. *sed hoc est in aëre caliginoso, de quo constat* etc.

en: Which is called the dwelling-place of the demons. Compare the second book of the Sentences, the text of the Master, d. VI, c. 2, and there the Commentary, a. I, q. I, and dubium 1 and following. — The Vatican edition [reads] *but this is in the dark air, of which it is agreed* etc.

la: Gen. 7, 20: Quindecim cubitis altior fuit aqua super montes, quos operuerat. — Post *sed secundum divinum imperium* edd. addunt *sicut aqua diluvii*.

en: Genesis 7:20: The water was fifteen cubits higher than the mountains which it had covered. — After *sed secundum divinum imperium* the editions add *sicut aqua diluvii*.

la: Vers. 12.

en: Verse 12.

la: Epist. II. Petr. 3, 10. Glossa est *ordinaria* ex Beda in hunc loc., in qua post *elementa* cod. aa cum textu originali addit: *quibus mundus* [Beda subiungit *iste*] *consistit*.

en: Second Letter of Peter 3:10. The Gloss is the *ordinary* one, from Bede on this passage, in which, after *elementa*, codex aa, with the original text, adds: *of which the world* [Bede subjoins *this*] *consists*.

la: Auctoritates Aristotelis etc. (impressae 1504 Coloniae) in 1. Meteor. c. 4: « Corpora caelestia motu suo generant calorem in istis inferioribus, ipsa tamen non recipiunt peregrinas, i. e. extraneas impressiones; quia calefieri non possunt ». Idem recurrit ibid. in 1. de Caelo et mundo, text. 20. seqq. In versione Latino-Arabica II. de Caelo et mundo, text. 3: Caelum non est corruptibile neque generabile neque recipiens passiones etc. Cfr. tom. II. pag. 350, nota 2.

en: *Auctoritates Aristotelis* etc. (printed at Cologne in 1504) on book 1 of the *Meteorology*, c. 4: « Celestial bodies by their motion generate heat in these lower things, yet they themselves do not receive foreign, that is, extraneous impressions; because they cannot be heated ». The same recurs there on book 1 of *On the Heaven and the World*, text 20 and following. In the Latin-Arabic version of *On the Heaven and the World* II, text 3: The heaven is neither corruptible nor generable nor receptive of passions, etc. Compare volume II, p. 350, note 2.

la: Cod. S addit *quia*, cod. A a secunda manu *quod*. Vat. hic substituit *et* pro *sed*, paulo superius cum ed. 1 substituto *quia* [nonnulli codd. *quod*] pro *non quod*.

en: Codex S adds *quia*, codex A by a second hand *quod*. The Vatican edition here substitutes *et* for *sed*, a little above having, with edition 1, substituted *quia* [several codices *quod*] for *non quod*.

la: Cfr. supra pag. 976, nota 8. — Pro *sive naturae corruptae* plures codd. *sive corruptibilitate*. Inferius pro *rationes* Vat. *purgationes*, et codd. E F G *oppositiones* (plures alii codd. et ed. 1 *opiniones*) pro *obiectiones*.

en: Compare above, p. 976, note 8. — For *sive naturae corruptae* several codices [read] *sive corruptibilitate*. Below, for *rationes* the Vatican edition [reads] *purgationes*, and codices E F G *oppositiones* (several other codices and edition 1 *opiniones*) for *obiectiones*.

la: Vide Isai. 30, 26: Et erit lux lunae sicut lux solis etc. — Pro *purgabuntur* plures codd. vel *depurabuntur* vel *privabuntur*.

en: See Isaiah 30:26: And the light of the moon shall be as the light of the sun, etc. — For *purgabuntur* several codices [read] either *depurabuntur* or *privabuntur*.

la: Vers. 4: Venerunt volucres caeli et comederunt ea. — Haec expositio est secundum Bedam (in II. Petr. 3, 6.), qui allegat August., in Ps. 101. serm. 2. n. 13. (cfr. III. de Gen. ad lit. c. 2. n. 2.). — De caelo *aëreo* et *igneo* vide tom. II. pag. 352, nota 4. Cfr. etiam hic lit. Magistri, c. 4. — Pro *et haec vocat* edd. *quos vocat*.

en: Verse 4: The birds of heaven came and ate them up. — This exposition is according to Bede (on II Peter 3:6), who cites Augustine, on Psalm 101, sermon 2, n. 13 (compare *On Genesis to the Letter* III, c. 2, n. 2). — On the *airy* and *fiery* heaven see volume II, p. 352, note 4. Compare also here the text of the Master, c. 4. — For *et haec vocat* the editions [read] *quos vocat*.

la: Matth. 24, 29. — August., XX. de Civ. Dei, c. 24. n. 1: Nam et illud quod scriptum est, stellas de caelo esse casuras, praeter quod potest multo probabilius et aliter intelligi, magis ostendit, mansuros esse illos caelos [superiores, in quorum firmamento sunt sidera]; si tamen stellae inde casurae sunt, cum vel tropica sit locutio, quod est credibilius, vel in isto *imo* caelo futurum sit, utique mirabilius, quam nunc fit. Alex. Hal., S. p. III. q. 25. m. 1. a. 1. docet, dupliciter hoc verbum posse intelligi: primo secundum Rabanum quantum ad mutationem luminositatis in obscuritatem, quo sensu dicitur Marc. 13, 25: *Et stellae caeli erunt decidentes* i. e. suo lumine privabuntur (cfr. Beda, in hunc loc.); secundo quantum ad apparitionem, sicut videtur nunc vapor ascendens inflammatus cadere ad modum stellae; sic etiam tunc, elevatis vaporibus et inflammatis, apparet casus stellarum. — In subnexis pro *a simili* et *a superius* codd. communiter substituunt *a sub* vel *assub*, ac pro *quoniam... descendunt* permulti codd. *quando... descendit*.

en: Matthew 24:29. — Augustine, *On the City of God* XX, c. 24, n. 1: For that also which is written, that the stars are to fall from heaven — besides that it can be understood much more probably and otherwise — rather shows that those heavens [the higher ones, in whose firmament the stars are] shall remain; if nevertheless the stars are to fall from thence, then either the expression is figurative, which is more credible, or it will come to pass in this *lowest* heaven, and assuredly more wondrously than now happens. Alexander of Hales, *Summa*, p. III, q. 25, m. 1, a. 1, teaches that this word can be understood in two ways: first, according to Rabanus, as regards the change of luminosity into darkness, in which sense it is said in Mark 13:25: *And the stars of heaven shall be falling*, that is, they shall be deprived of their own light (compare Bede on this passage); secondly, as regards appearance, just as an ascending inflamed vapour now seems to fall after the manner of a star; so also then, when vapours are raised and set aflame, a falling of stars appears. — In what follows, for *a simili* and *a superius* the codices commonly substitute *a sub* or *assub*, and for *quoniam... descendunt* very many codices [read] *quando... descendit*.

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

translators_notes:
**Provenance.** Latin re-set from the IA djvu OCR, raw lines 104051–104152 of `raw/bonaventure_vol4_raw.txt`, verified throughout against the 450 dpi column bands `/tmp/colcrop/vol4-p978-{L,R}-{1,2}.png` and `/tmp/colcrop/vol4-p979-{L,R}-{0,2}.png`. No bands were regenerated — the d.47 bands were already cut at the per-page measured gutter and read cleanly. Printed pp. 978–979; pdf pp. 998–999 (offset +20).

**Chunk creation.** This chunk did not exist before the 2026-07-18/19 re-chunk: its header is OCR-garbled as `QUAESTIO ni.` at L104051, so the auto-chunker never saw it and the preceding chunk had swallowed its whole range. Opener verified on the band: *Tertio quaeritur de illius ignis extensione* — the third of the four questions Article II's opener promises (quidditas / virtus / **extensio** / ordo). The band confirms `title_la` = *De extensione illius ignis*, matching the skeleton.

**Page layout (derived independently from the bands, not taken on trust).** On p.978 the `QUAESTIO III` header sits **mid-page and spans both columns**, so the split with `a2-q3`'s predecessor is horizontal, not column-wise: `a2-q2` holds the upper half of both columns and ends at *…faex elementorum ibit in infernum⁵* (confirmed at the top of `vol4-p978-R-1.png`); this chunk holds the lower half of both columns. Argument 4 runs across the gutter (*…sed secundum divinum imperium;* | *sed divinum imperium noluit…*) — confirmed continuous on the bands. On p.979 the `QUAESTIO IV` header likewise sits mid-page spanning both columns, so this chunk holds the upper half of both columns and closes at *…ad terrorem peccatorum⁷* (L104152), which parses as a complete sentence.

**Apparatus split map (13 entries claimed).**
- **p.978 — 11 notes total.** Notes 1–5 (left footer column) anchor in `a2-q2` and are **not** claimed here. **Notes 6–11 are claimed.** Note 6 begins at the foot of the left footer column and its tail (*Superius post* extensione *cod. S addit…*) runs over to the head of the right footer column — merged into one entry here. On this page the footer markers bind in **straight reading order** (6, 7, 8, 9, 10, 11 map to the body anchors in sequence), unlike p.973 in this distinction.
- **p.979 — 10 notes total.** **Notes 1–7 are claimed** (note 5's tail likewise continues at the head of the right footer column and is merged here). **Notes 8 (Psalm. 96, 3), 9 (Vers. 15) and 10 (Vers. 3: Et sedebit etc.) are forwarded to `a2-q4`**, whose body anchors them.

**⚠ Raw-OCR apparatus dropout.** The **entire p.979 footer block is missing from the IA djvu raw** — the raw jumps from the last body line of p.979 straight to `QUAESTIO IV.`. All seven p.979 entries above were recovered by direct band reads of `vol4-p979-L-2.png` and `vol4-p979-R-2.png`. This is the same failure already recorded for pp. 972, 973 and 975 in this distinction. The p.978 footer block *is* present in the raw but column-interleaved; it was re-read from the bands as well.

**Hand-offs.** Picked up from `a2-q2`: p.978 notes 6–11 — verified independently, and `a2-q2`'s claim of notes 1–5 is correct (note 5 = *Vide scholion ad praecedentem quaest.*, anchored at *ibit in infernum*). Forwarded to `a2-q4`: p.979 notes 8–10.

**Scholion.** None — Article II's scholion lives in `a2-q1`; note p979-7 cross-references it (*Vide scholion ad 1. huius articuli quaest.*).

**`[?]` flags.** None. Two OCR-vs-band disagreements were resolved at band time and are recorded here rather than parked: raw *voranlur* → **vocantur** (p.979 R, *et stellae vocantur ibi a simili*), and raw *exlensione* → **extensione** in the opener.


site: bonaventure

collection: Book IV: On the Sacraments

title: Dist. 47, Art. 2, Q. 4

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 979 -->

### Articulus II. *De igne conflagrationis.*
### Quaestio IV. *De ordine huius ignis ad ea quae fient in iudicio.*

> **On the footnote numbering.** The Quaracchi editors restart their footer numbering on every printed page. This chunk spans printed pages 979 and 980, so its apparatus labels are page-qualified: notes 8, 9 and 10 of page 979, and notes 1 through 9 of page 980. Notes 1–7 of page 979 are anchored in the preceding question (a2-q3), and notes 10–11 of page 980 are anchored in the *dubia* that follow.

Quarto quaeritur de ordine istius ignis ad ea quae fient in iudicio, et quaeritur, utrum ille ignis praecedat iudicium, aut sequatur. Et quod praecedat, videtur:

1. Per auctoritatem Psalmi[^p979-8]: *Ignis ante ipsum praecedet* etc.

2. Item, Isaiae ultimo[^p979-9]: *Dominus in igne veniet*; sed adventus est ante iudicium: ergo et ignis ante iudicium praecedet.

3. Item, *ratione* videtur: quia ille ignis purgabit electos, sicut dicitur in Malachiae tertio[^p979-10]: *Ipse sedebit conflans et emundans argentum*; sed in iudicio necesse est quod omnes electi praesententur iudici purgati et emundati: ergo etc.

<!-- page 980 -->

**Contra:** 1. Augustinus de Civitate Dei vigesimo in fine[^p980-1] posuit ordinem illorum quae erunt in iudicio, et dicit, quod « conflagratio erit post iudicium ».

2. Item, Augustinus[^p980-2] dicit: « Iudicatis impiis et in aeternum ignem missis, figura huius mundi mundanorum ignium conflagratione peribit ».

3. Item, constat, quod secundum quod dicitur primae ad Thessalonicenses quarto[^p980-3], Dominus inveniet multos vivos: *Deinde nos, qui vivimus* etc.: ergo constat, quod ignis conflagrationis, cum totum consumat, non praeibit[^p980-4].

4. Item, ignis conflagrationis est ordinatus ad innovationem, ita quod purgando innovat; sed innovatio sequitur iudicium, ut patet Apocalypsis vigesimo primo[^p980-5]: ergo etc.

### Conclusio

> *Alius ignis, sive alius effectus eiusdem, praecedet iudicium et purgabit electos, alius vero sequetur et purgabit mundum et tandem cruciabit damnatos.*

**Respondeo:** Ad hoc respondere voluerunt quidam distinguendo *iudicium*, dicentes, quod est iudicium *definitionis*, et illud praecedet ignem, quia ante dabitur sententia contra malos, quam veniat ignis; et est iudicium *exsecutionis*, et istud sequitur ignem, quia reprobi illo igne involventur et ad infernum deducentur. — Sed haec responsio non potest stare, quia Augustinus dicit, quod « iudicatis impiis et in aeternum ignem missis, figura huius mundi mundanorum ignium conflagratione peribit ».

Alii respondent distinguendo *duplicem effectum huius ignis*, scilicet *purgare* et *innovare*: ratione *purgationis* praecedit, ratione *innovationis* sequitur. Et secundum hoc solvunt rationes ad partes oppositas. — Sed nec istud videtur stare posse, quia ignis *purgando innovat*; unde effectus isti sunt coniuncti et indivisi; et ideo, si *natura* se habeant secundum ordinem, tamen *tempore* sunt simul.

Et ideo potest dici, sicut dicit Glossa super illud Malachiae tertio[^p980-6]: *Purgabit filios Levi*: « Duos ignes legimus futuros: unum, qui purgabit electos et praecedet iudicium, alterum, qui reprobos cruciabit ». Secundum hanc Glossam dicendum, quod sive dicantur duo ignes quantum ad *substantiam*, sive duo ratione duorum *effectuum*, dicendus est futurus ignis in iudicio ad *electorum purgationem*, quia debet uniuscuiusque opus probari et purgari in igne[^p980-7], ut totaliter sistantur mundati in conspectu Dei; et hic praecedet faciem iudicis et purgando amicos, *inflammabit in circuitu inimicos*. Est etiam ignis futurus ad *purgationem mundi* et eius innovationem; et iste, ut dicit[^p980-8], sequetur iudicium et exuret faciem mundi et purgabit et demum reprobos cruciabit. — Concedendae igitur sunt rationes probantes, quod aliquis ignis praecedet iudicium.

Quod vero obiicitur, quod nullus praecedat, quia Dominus inveniet multos vivos; dicendum, quod ille ignis erit ad purgationem electorum, non ad consumtionem; et ideo, sicut tres pueri in camino ignis ardentis divina sunt virtute conservati illaesi, sic fiet in illo igne, qui eos purgabit[^p980-9].

---

english:
### Article II. *On the fire of the conflagration.*
### Question IV. *On the order of this fire in relation to the things that will take place at the judgement.*

Fourthly there is asked about the order of that fire in relation to the things that will take place at the judgement, and it is asked whether that fire precedes the judgement or follows it. And that it precedes seems so:

1. By the authority of the Psalm[^p979-8]: *A fire shall go before him* etc.

2. Likewise, in the last chapter of Isaiah[^p979-9]: *The Lord will come in fire*; but the coming is before the judgement: therefore the fire also will go before the judgement.

3. Likewise, it seems so *by reason*: because that fire will purge the elect, as is said in the third chapter of Malachi[^p979-10]: *He shall sit refining and cleansing the silver*; but at the judgement it is necessary that all the elect be presented to the judge purged and cleansed: therefore etc.

**On the contrary:** 1. Augustine, in the twentieth book *On the City of God*, at the end[^p980-1], set out the order of those things which will be at the judgement, and says that "the conflagration will be after the judgement."

2. Likewise, Augustine[^p980-2] says: "When the impious have been judged and sent into the eternal fire, the figure of this world will perish by the conflagration of worldly fires."

3. Likewise, it is agreed that, according to what is said in the fourth chapter of the first letter to the Thessalonians[^p980-3], the Lord will find many living: *Then we who are alive* etc.: therefore it is agreed that the fire of the conflagration, since it consumes everything, will not go before[^p980-4].

4. Likewise, the fire of the conflagration is ordered to the renewal, in such a way that by purging it renews; but the renewal follows the judgement, as is clear from the twenty-first chapter of the Apocalypse[^p980-5]: therefore etc.

### Conclusion

> *One fire, or one effect of the same fire, will precede the judgement and will purge the elect; but another will follow and will purge the world and at last will torment the damned.*

**I respond:** To this some have wished to answer by distinguishing *judgement*, saying that there is a judgement *of definition*, and that one will precede the fire, because the sentence against the wicked will be given before the fire comes; and there is a judgement *of execution*, and that one follows the fire, because the reprobate will be enveloped by that fire and led down to hell. — But this answer cannot stand, because Augustine says that "when the impious have been judged and sent into the eternal fire, the figure of this world will perish by the conflagration of worldly fires."

Others answer by distinguishing *a twofold effect of this fire*, namely *to purge* and *to renew*: by reason of *the purging* it precedes, by reason of *the renewal* it follows. And according to this they resolve the arguments for the opposite sides. — But neither does this seem able to stand, because the fire *by purging renews*; hence these effects are conjoined and undivided; and therefore, even if *in nature* they stand in an order, nevertheless *in time* they are together.

And therefore it can be said, as the Gloss says upon that text of the third chapter of Malachi[^p980-6]: *He shall purify the sons of Levi*: "We read that two fires are to come: one, which will purge the elect and will precede the judgement; the other, which will torment the reprobate." According to this Gloss it must be said that, whether two fires be spoken of as regards *substance*, or two by reason of two *effects*, the fire that is to be at the judgement must be said to be for *the purgation of the elect*, because each one's work must be tested and purged in fire[^p980-7], so that they may be presented wholly cleansed in the sight of God; and this fire will precede the face of the judge, and while purging its friends, *it will set aflame its enemies round about*. There is also a fire to come for *the purgation of the world* and its renewal; and this one, as he says[^p980-8], will follow the judgement, and will burn up the face of the world and will purge, and finally will torment the reprobate. — Therefore the arguments proving that some fire will precede the judgement are to be granted.

But as to what is objected, that none precedes, because the Lord will find many living; it must be said that that fire will be for the purgation of the elect, not for their consuming; and therefore, just as the three boys in the furnace of burning fire were preserved unharmed by divine power, so it will happen in that fire which will purge them[^p980-9].

---

en: Psalm 96:3.

la: Vers. 15.

en: Verse 15.

la: Vers. 3: Et sedebit etc.

en: Verse 3: *And he shall sit* etc.

la: Cap. 30. n. 5: In illo itaque iudicio vel circa illud iudicium has res didicimus esse venturas: Eliam... mortuorum resurrectionem, bonorum malorumque diremptionem, mundi conflagrationem eiusdemque renovationem.

en: Chapter 30, n. 5: "In that judgement, therefore, or around that judgement, we have learned that these things will come to pass: Elijah... the resurrection of the dead, the separation of the good and the wicked, the conflagration of the world and its renewal."

la: Libr. XX. de Civ. Dei, c. 16. Textus originalis post *missis* plura addit et substituit *praeteribit* pro *peribit*.

en: Book XX *On the City of God*, c. 16. The original text adds more after *missis* and substitutes *praeteribit* for *peribit*.

la: Vers. 17.

en: Verse 17.

la: Edd. *peribit*, quae etiam cum pluribus codd. hanc propositionem a 3. arg. separant, ponentes *Item* pro *ergo*, et formantes aliud arg.

en: The editions read *peribit*; they also, together with several codices, separate this proposition from the third argument, putting *Item* for *ergo*, and forming another argument.

la: Vers. 1. in relatione cum fine c. 20.

en: Verse 1, in relation to the end of chapter 20.

la: Vers. 3. — Glossa exhibetur a Strabo et Lyrano ut *ordinaria* in 1. Cor. 3, 13: Duos ignes futuros legimus: unum aeternum, quo aeternaliter punientur reprobi, qui sequetur iudicium; alterum, qui praecedet, quo exuretur facies mundi huius, qui emendabit eos qui superaedificaverunt lignum etc. — Superius pro *si natura* cod. L *etsi natura*.

en: Verse 3. — The Gloss is presented by Strabo and Lyra as the *ordinary* gloss on 1 Corinthians 3:13: "We read that two fires are to come: one eternal, by which the reprobate will be eternally punished, which will follow the judgement; the other, which will precede, by which the face of this world will be burnt up, which will amend those who have built upon it wood" etc. — Above, for *si natura* codex L reads *etsi natura*.

la: Respicitur 1. Cor. 3, 13, seqq.: Et uniuscuiusque opus quale sit, ignis probabit etc. — Seq. locus est Psalm. 96, 3.

en: Reference is made to 1 Corinthians 3:13ff.: *And the fire shall try every man's work, of what sort it is* etc. — The following passage is Psalm 96:3.

la: Scilicet Glossa, sed alio sensu; vide supra notam 6.

en: Namely the Gloss, but in another sense; see note 6 above.

la: Secundum August. hic in lit. Magistri, c. 4, allegatum. — Respicitur Dan. 3, 49. seq. — Cod. S addit *Et sic patent obiecta*. — Vide scholion ad 1. huius articuli quaest.

en: According to Augustine, cited here in the Master's text, c. 4. — Reference is made to Daniel 3:49f. — Codex S adds *Et sic patent obiecta* ("And thus the objections are clear"). — See the scholion on question 1 of this article. ---

translators_notes:
**Provenance.** Latin re-set from `raw/bonaventure_vol4_raw.txt` L104153–104263 (IA djvu OCR), with every line verified against the 450 dpi column bands `/tmp/colcrop/vol4-p979-{L,R}-{0,1,2}.png` and `vol4-p980-{L,R}-{0,1,2}.png`. No bands were regenerated; the supplied crops are clean on all four columns. Reflowed column-by-column (Left top→bottom, then Right), not in raw-line order.

**Page span and layout.** Printed pp. 979–980 (pdf 999–1000). The question opens low in p.979-L (header `QUAESTIO IV.` + title), carries the opener and argument 1 in p.979-L, arguments 2–3 in p.979-R, and runs the whole *Contra* / *Conclusio* / *Respondeo* across p.980-L and p.980-R, closing at `sic fiet in illo igne, qui eos purgabit` at the foot of p.980-R.

**True page break.** The p.979→p.980 break falls *mid-sentence* inside argument 3, between `emundans argentum; sed in` (end of p.979-R) and `iudicio necesse est` (top of p.980-L). Because the corpus convention places `<!-- page N -->` at paragraph boundaries, the marker is set before the **Contra** paragraph rather than inside argument 3. The mid-sentence position is recorded here.

**Apparatus split map.**
- **p.979 — 10 notes total.** Notes 1–5 sit in the left footer column, notes 6–10 in the right; note 5 spills from the left column into the right (`pag. 352, nota 4…`). Numbering runs in straight reading order (left column body first, then right), matching the body anchors. **This chunk claims notes 8, 9, 10** (Psalm 96:3; Isaiah 66:15; Malachi 3:3), which anchor in arguments 1, 2 and 3 respectively. **Notes 1–7 belong to a2-q3** — note 6 (Matth. 24:29 + Augustine on the falling stars) and note 7 (`Vide scholion ad 1. huius articuli quaest.`) both anchor in a2-q3's closing paragraph on the falling stars, which ends at `ad terrorem peccatorum` immediately above the `QUAESTIO IV.` header. This split was derived independently from the bands, not taken from the neighbouring chunk.
- **p.980 — 11 notes total.** Notes 1–6 sit in the left footer column (note 6 spilling into the right), notes 7–11 in the right. Numbering again runs in straight reading order, not column order: note 6 is printed in the left footer but anchors in the right-hand body column (`Glossa super illud Malachiae tertio`). **This chunk claims notes 1–9.**

**Hand-offs forwarded.** To the `dubia` chunk (raw L104264ff., which shares printed p.980): **p.980 notes 10 and 11 are unclaimed here and belong to DUB. I.** Note 10 = `Vers. 21: Melius enim erat illis non cognoscere viam iustitiae quam etc. — Seq. locus est Luc. 11, 26: Et fiunt novissima etc.` (anchors at `secundae Petri secundo` in DUB. I's objection). Note 11 = `Vide supra pag. 840, nota 3. — Pro sunt facti edd. non sunt facti. Subinde post Ecclesiae codd. O U addunt: iudicat per nos Ecclesiae. Aliquanto inferius vocibus necesse est edd. interserunt non.` (anchors at `alios vero minime` in DUB. I's *Respondeo*). Both were read from `/tmp/colcrop/vol4-p980-R-2.png`; the raw OCR at L104281–104290 preserves only a truncated fragment of this footer block, so the band read is authoritative.

**Hand-offs picked up.** None: this chunk's opener (`Quarto quaeritur de ordine istius ignis…`) begins a fresh question directly under the `QUAESTIO IV.` header, and a2-q3's closing sentence (`et hoc faciet Dominus ad terrorem peccatorum`) parses complete on the band. No cascade-merge at the seam.

**Seam forward.** The closing sentence `sic fiet in illo igne, qui eos purgabit` parses complete and is followed on the band by the `DUBIA CIRCA LITTERAM MAGISTRI.` header (OCR-garbled as `DUBIA CIRGA LITTERAM MAGISTRI.` at L104264). No text is lost at the boundary.

**OCR corrections resolved at band time** (all legible on the bands; none parked as flags): `quaerilur`→*quaeritur*; `aucloritatem`→*auctoritatem*; `praececlet`→*praecedet*; `uUimo`→*ultimo*; `yidelnr`→*videtur*; `Malacbiae`→*Malachiae*; `eiecli`→*electi*; `praesentenlur`→*praesententur*; `emnndati`→*emundati*; `Angustinus`→*Augustinus*; `Thessaionicenses`→*Thessalonicenses*; `perjbit`→*peribit*; `gesimo prinio`→*vigesimo primo*; `definilionis`→*definitionis*; `exseculionis`→*exsecutionis*; `involvenlnr`→*involventur*; `respondenl`→*respondent*; `sciiicet`→*scilicet*; `purgaiionis`→*purgationis*; `raliones`→*rationes*; `el indivisi`→*et indivisi*; `leginius`→*legimus*; `reprolws`→*reprobos*; `subsiantiam`→*substantiam*; `in mdixcw 3.i\ electorum purgalionem`→*in iudicio ad electorum purgationem*; `lolaliter sislantur`→*totaliter sistantur*; `circuiiu`→*circuitu*; `valionem`→*vationem* (i.e. *innovationem*); `seqnetur`→*sequetur*; `consumlionem`→*consumtionem* (Quaracchi spelling, retained); `virtule conservali`→*virtute conservati*; `liel iii iilo`→*fiet in illo*. The garbled `CoNCLUSIO` heading reads `CONCLUSIO.` on the band.

**Marginalia trimmed** (editorial side-glosses, not Bonaventure's text): p.979-R `De stellis cadentibus.` (belongs to a2-q3); p.980-L `Pro 2. parte.`, `Opinio et distinctio 1.`, `Improbator.`; p.980-R `Opinio et distinctio 2.`, `Non tenet`, `Conclusio`, `Ad probationes`. The stray `1.` in the left margin beside `praecedet etc.` on p.979-L is likewise a marginal argument-number, not body text.

**`[?]` flags.** None. Every reading in this chunk was resolved directly against a legible band.
</content>
</invoke>

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. 47, Dubia

source_text:
> **Nota de numeratione apparatus.** Quaracchi restarts its footnote numbering on every printed
> page. This chunk spans two printed pages, so the apparatus below is page-qualified: notes 10 and
> 11 of page 980, and notes 1 through 7 of page 981. Notes 1 through 9 of page 980 anchor in the
> preceding chunk (art. II, q. 4) and are rendered there.

<!-- page 980 -->

### Dubia circa litteram Magistri.

#### Dub. I.

In parte ista sunt dubitationes circa litteram, et primo quaeritur de hoc quod dicit, quod *illi saltem verba iudicis audient, qui saltem fidem verbo tenuere.* Videtur enim falsum dicere: quia qui fidem habuit et non fecit quod fides dictavit, gravius peccavit, sicut dicitur secundae Petri secundo[^p980-10]; similiter Lucas: *Facta sunt novissima hominis illius peiora prioribus*: ergo ipsi sunt minus digni: ergo nec verba iudicis debent audire, sicut nec infideles.

**Respondeo:** Dicendum, quod sicut Ecclesia iudicat illos quos aliquando regeneravit unda baptismatis — alios vero minime[^p980-11] — propter hoc quod aliquo modo sunt facti de Ecclesia; ita sponsus Ecclesiae filios, ut ostendat, eos falso gestasse characterem. Unde quia de aliis satis apparet, quod a Dei regno sint excludendi propter defectum signaculi Christi; hos necesse est argui, ut pateat, eos falso signaculum Christi gestasse.

<!-- page 981 -->

Quod obiicitur, quod minus merentur; dicendum, quod credentibus prodest ex parte credidisse pro tempore, quo fuerunt in fide, pro alio autem tempore nocet; et pro primo tempore, quia habuerunt assensum et crediderunt verbo Dei, merentur audire verbum Dei; sed quoniam in bono coepto non permanserunt, ideo verbum eruditionis convertitur eis in verbum redargutionis[^p981-1].

#### Dub. II.

Item quaeritur de hoc quod dicit, quod *ministerio Angelorum non est dubitandum illa fieri.* Videtur enim male dicere: quia Angeli sunt nobiles ministri et quasi filii in curia Dei; sed non decet, tortorum officium committi filio sive filiis aut nobilissimis principibus: ergo videtur, quod nec ministerium mittendi malos in ignem.

**Respondeo:** Dicendum, quod aliud est *deducere ad tormenta*, aliud est *in ipsis*[^p981-2] *tormentis cruciare*. Primum non est tortorum, sed nobilium ministrorum, qui assistunt regi ad eius iussa complenda; unde non dicitur, quod Angeli sancti *torqueant* in igne, sed *producent et mittent in caminum*[^p981-3]. Et sic patet illud.

#### Dub. III.

Item de hoc quod dicit, quod *veniente ad iudicium Domino, emittetur vox illa*; quaeritur de illa voce: quare Dominus istorum trium ministerium praemittit, scilicet *ignis, Angeli* et *vocis*, cum totum solo nutu possit facere?

**Respondeo:** Dicendum, quod Deus in prima conditione condidit substantiam spiritualem, corporalem et mediam, et omnibus communicavit et dedit potentiam. Ut ergo ordo servetur in rebus, et ostendatur virtus creaturae collata, et amplius, virtus illa ostendatur a Deo[^p981-4]; voluit Dominus, ministerium creaturarum sibi deservire, et iterum creaturam angelicam, corporalem et mediam. Unde fiet ad ministerium Angeli, ad actionem ignis, postremo ad nutum et vocem Christi hominis; et vox aliquid corporale habet, nihilominus aliquid spirituale[^p981-5].

#### Dub. IV.

Item quaeritur de hoc quod dicit: *Quibusdam videtur, quod sint tortores in poena, sicut fuerunt incentores in culpa.* Videtur enim male dicere, quia boni Angeli suggesserunt et consuluerunt bona, et tamen non praeerunt in praemio: ergo[^p981-6] similiter mali in contrarium. — Item, illi qui magis peccaverunt, debent magis puniri: ergo daemones debent fieri hominibus inferiores propter maioritatem supplicii. — Item, ad confusionem daemonum convertitur multitudo damnatorum quantum ad culpam et poenam: ergo non videtur, quod in poenis eorum tunc delectentur: ergo non torquebunt.

**Respondeo:** Dicendum, quod probabilior est alia opinio, quod daemones non erunt tortores in poena post iudicium, quoniam ipsi erunt totaliter absorpti a poenis. Et illud quod dicitur, quod erunt tortores, solum secundum statum ante iudicium intelligitur esse verum[^p981-7].

---

english:
<!-- page 980 -->

### Doubts concerning the text of the Master.

#### Doubt I.

In this part there are doubts concerning the text, and first it is asked about this which he says, that *those at least will hear the words of the Judge, who at least held the faith in word.* For it seems that he says something false: because he who had faith and did not do what faith dictated sinned more gravely, as is said in the second [chapter] of the second [Epistle] of Peter[^p980-10]; likewise Luke: *The last things of that man are made worse than the first*: therefore they are less worthy: therefore neither ought they to hear the words of the Judge, just as neither do the unbelievers.

**I respond:** It must be said that, just as the Church judges those whom the water of baptism at some time regenerated — but others by no means[^p980-11] — on account of this, that they have in some manner been made [members] of the Church; so the Bridegroom [judges] the sons of the Church, in order that He may show that they falsely bore the character. Hence, since concerning the others it is sufficiently evident that they are to be excluded from the kingdom of God on account of the lack of the seal of Christ, these must needs be arraigned, so that it may be manifest that they falsely bore the seal of Christ.

<!-- page 981 -->

To what is objected, that they merit less, it must be said that it profits believers to have believed in part, for the time in which they were in the faith, but for the other time it harms them; and for the first time, because they had assent and believed the word of God, they merit to hear the word of God; but since they did not remain in the good begun, therefore the word of instruction is turned for them into a word of reproof[^p981-1].

#### Doubt II.

Likewise it is asked about this which he says, that *it is not to be doubted that those things come about by the ministry of the Angels.* For it seems that he says it ill: because the Angels are noble ministers and, as it were, sons in the court of God; but it is not fitting that the office of torturers be committed to a son or to sons or to most noble princes: therefore it seems that neither [is it fitting to commit to them] the ministry of sending the wicked into the fire.

**I respond:** It must be said that it is one thing *to lead down to the torments*, and another *to torment in the torments themselves*[^p981-2]. The first is not the work of torturers, but of noble ministers, who stand by the king to carry out his commands; hence it is not said that the holy Angels *torment* in the fire, but that they *shall bring forth and cast into the furnace*[^p981-3]. And thus that is clear.

#### Doubt III.

Likewise concerning this which he says, that *when the Lord comes to the judgement, that voice shall be sent forth*; it is asked concerning that voice: why does the Lord send before Him the ministry of these three, namely of *fire*, of the *Angel* and of the *voice*, when He could do the whole by His nod alone?

**I respond:** It must be said that God in the first founding [of things] founded a spiritual substance, a corporeal, and an intermediate one, and communicated and gave power to all of them. Therefore, in order that order may be preserved in things, and that the power conferred upon the creature may be shown, and further, that that power may be shown [to be] from God[^p981-4]; the Lord willed that the ministry of creatures should serve Him, and again the angelic creature, the corporeal, and the intermediate. Hence it will come about by the ministry of the Angel, by the action of the fire, and finally by the nod and voice of Christ the man; and the voice has something corporeal, yet none the less something spiritual[^p981-5].

#### Doubt IV.

Likewise it is asked about this which he says: *To some it seems that they are torturers in the punishment, just as they were instigators in the fault.* For it seems that he says it ill, because the good Angels suggested and counselled good things, and yet they will not preside in the reward: therefore[^p981-6] likewise the evil ones in the contrary [case]. — Likewise, those who sinned more ought to be punished more: therefore the demons ought to be made inferior to men on account of the greater magnitude of their punishment. — Likewise, the multitude of the damned is turned to the confusion of the demons as regards both fault and punishment: therefore it does not seem that they then take delight in their punishments: therefore they will not torment.

**I respond:** It must be said that the other opinion is more probable, namely that the demons will not be torturers in the punishment after the judgement, since they themselves will be wholly absorbed in punishments. And that which is said, that they will be torturers, is understood to be true only according to the state before the judgement[^p981-7].

---

la: Vers. 21: *Melius enim erat illis non cognoscere viam iustitiae quam* etc. — Seq. locus est Luc. 11, 26: *Et fiunt novissima* etc.

en: Verse 21: *For it were better for them not to have known the way of justice, than* etc. — The following passage is Luke 11, 26: *And the last things become* etc.

la: Vide supra pag. 840, nota 3. — Pro *sunt facti* edd. *non sunt facti.* Subinde post *Ecclesiae* codd. O U addunt: *iudicat per nos Ecclesiae.* Aliquanto inferius vocibus *necesse est* edd. interserunt *non.*

en: See above, page 840, note 3. — For *sunt facti* the editions read *non sunt facti.* Then, after *Ecclesiae*, codices O U add: *iudicat per nos Ecclesiae.* Somewhat further down the editions insert *non* into the words *necesse est.*

la: Idem dub. solvunt S. Thom., Petr. a Tar. et Richard. a Med., hic circa lit.

en: The same doubt is resolved by St. Thomas, Peter of Tarentaise and Richard of Middleton, here, on the text.

la: Edd. pro *in ipsis* substituunt *impios.* Subinde pro *regi* cod. aa *iudici*, et pro *producent* (cod. bb addit *in ignem*) codd. F H L O R U *perducent.*

en: For *in ipsis* the editions substitute *impios.* Then, for *regi* codex aa reads *iudici*, and for *producent* (codex bb adds *in ignem*) codices F H L O R U read *perducent.*

la: Matth. 13, 42. et 50: *Et mittent eos in caminum ignis.* — Cfr. de hoc dubio S. Thom. et Petr. a Tar., hic circa lit.

en: Matthew 13, 42 and 50: *And they shall cast them into the furnace of fire.* — Compare, on this doubt, St. Thomas and Peter of Tarentaise, here, on the text.

la: Pro *a Deo* cod. R *ideo*, quod codd. L M T U substituunt paulo inferius pro *iterum.*

en: For *a Deo* codex R reads *ideo*, which codices L M T U substitute a little further down in place of *iterum.*

la: Cfr. supra pag. 234, nota 8. et d. 43. dub. 1. seq.

en: Compare above, page 234, note 8, and d. 43, doubt 1 and following.

la: Edd. *ergo nec,* et in fine tertii arg. substituunt *torquebuntur* pro *torquebunt.*

en: The editions read *ergo nec,* and at the end of the third argument substitute *torquebuntur* for *torquebunt.*

la: Vide S. Thom., hic q. 1. a. 2. quaestiunc. 4; Petr. a Tar., hic q. 1. a. 1; Richard. a Med., hic circa lit. et supra pag. 525, nota 5.

en: See St. Thomas, here, q. 1, a. 2, little question 4; Peter of Tarentaise, here, q. 1, a. 1; Richard of Middleton, here, on the text, and above, page 525, note 5. ---

translators_notes:
**Provenance.** Latin re-set from `raw/bonaventure_vol4_raw.txt` L104264–104391, verified column-by-column against the 450 dpi bands for pp. 980 and 981 (left column top-to-bottom, then right; body bands then footer bands). No bands were regenerated; the supplied crops read cleanly at both gutters.

**Dubium count — verified off the bands.** Exactly **four** dubia are printed (Dub. I, II, III, IV). The d.45 failure mode (small-caps headers invisible to grep) does **not** occur here: p.980-L carries the `DUBIA CIRCA LITTERAM MAGISTRI.` banner and `Dub. I.`; p.981-L carries `Dub. II.` and `Dub. III.`; p.981-R carries `Dub. IV.`. Nothing else lies between them. The raw's apparent count of four is correct, and no unmapped dubium needs a new chunk.

**Running-head bleed.** The `DISTINCTIO XLVIII. 981` at raw L104305 is the p.981 running head, not a section start; d.47 genuinely runs to L104391. The chunk was not cut short there.

**Page → apparatus split map.**
- **p. 980** — 11 footer notes in total. Notes **1–9** anchor in the preceding chunk (`d47-a2-q4`: Augustine *de Civitate Dei*, the *Vers.* references, the Strabo/Lyra *Glossa* on 1 Cor. 3, and Dan. 3) and belong there. Notes **10** (2 Pet. 2, 21 with Luke 11, 26) and **11** (*sunt facti* / codd. O U) anchor in Dub. I's body and are claimed here. This split was derived independently from the p.980 footer bands, not taken from the neighbouring chunk's account.
- **p. 981** — 7 footer notes in the main commentary register; **all seven** anchor in Dub. I–IV and are claimed here in full.

**Hand-off forwarded to the d.48 writer.** Printed p. 981 is shared. Below the dubia, `DISTINCTIO XLVIII.` opens with `Cap. 1. De forma iudicis` — left column: *Solet etiam quaeri, in qua forma Christus iudicabit. — In forma utique servi iudicabit, quae omnibus…*; right column: *…in iudicio apparebit, ut videant mali, in quem pupugerunt. Divinitatem vero eius mali non videbunt; unde Isaias: Tollatur impius, ne videat gloriam Dei. « Humanitatem videbunt, ut timeant, Divinitatem vero non, ne gaudeant. Divinitas enim sine gaudio videri non potest ».* (with the marginal gloss *Isidorus.*). That littera text is **not** claimed here. Its apparatus sits in a **second, separately numbered footer register** on p.981-R headed **`NOTAE AD LIBR. SENTENTIARUM.`**, whose note 1 reads: *Respicitur Apoc. 1, 7. (cfr. Zach. 12, 10.); deinde citatur Isai. 26, 10. (secundum Septuaginta). Seq. locus est Isidor., 1. Sent. c. 27. n. 8, paucis mutatis; cfr. August., in Evang. Ioannis, tr. 21. n. 13.* The d.48 littera chunk should pick that register up under a distinct label prefix so it cannot collide with the commentary register's page-981 note 1.

**Raw-OCR footer dropout (confirmed).** The IA djvu OCR **dropped the entire p.981 footer block** — none of p.981's commentary notes 1–7, nor the `NOTAE AD LIBR. SENTENTIARUM.` register, appear anywhere in L104264–104391. All p.981 apparatus above was recovered from the bands. This continues the pattern already seen on pp. 972, 973 and 975 of this distinction. The p.980 footer did survive in the raw and matched the band read.

**Marginalia trimmed** (editorial glosses, not Bonaventure's text): *Praefertur alia opinio.* (beside Dub. IV's Respondeo) and *Isidorus.* (beside the d.48 littera). The raw also bleeds fragments of the a2-q4 marginalia *Opinio et distinctio 1.* / *Improbator.* into this range; those belong to the prior chunk.

**Reading resolved at band time, not flagged.** In Dub. I's Respondeo the printed text reads *«…ita sponsus Ecclesiae filios, ut ostendat, eos falso gestasse characterem»* with the governing verb elided (supplied from *Ecclesia iudicat* just above). This is the printed reading, not an OCR artifact; the English supplies *[judges]* in brackets.

**Seam check.** Opening sentence (*In parte ista sunt dubitationes circa litteram…*) is a fresh section opener immediately under the printed `DUBIA CIRCA LITTERAM MAGISTRI.` banner, following a2-q4's close (*…sic fiet in illo igne, qui eos purgabit.*) — continuous and complete. Closing sentence (*…solum secundum statum ante iudicium intelligitur esse verum.*) parses and is the last line before the `DISTINCTIO XLVIII.` rule on p.981-R. No cascade-merge signature.

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


title: Dist. 48

title_alt: Littera Magistri (Lombard), Distinctio XLVIII — De adventu iudicis et de forma in qua apparebit

title_alt: The text of the Master (Lombard), Distinction XLVIII — On the coming of the judge and the form in which he will appear

source_text:
<!-- page 981 -->

> The footnotes below are keyed page by page, because the Quaracchi edition restarts its numbering on every printed page. Page 981 carries a **second, separately numbered** footer register headed *Notae ad Libr. Sententiarum* — its single note (labelled with the suffix "n" on this page) belongs to the Master's text, while page 981's seven commentary-register notes belong to the preceding chunk on the dubia of distinction 47. Page 982 carries notes 1–6 and page 983 notes 1–3 of the Master's text; page 983's *Notae ad Commentarium* register belongs to the following chunk.

### Distinctio XLVIII.

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

Solet etiam quaeri, in qua forma Christus iudicabit. — In forma utique *servi* iudicabit, quae omnibus in iudicio apparebit, ut videant mali, *in quem pupugerunt*[^p981n-1]. Divinitatem vero eius mali non videbunt; unde Isaias: *Tollatur impius, ne videat gloriam Dei.* « Humanitatem videbunt, ut timeant, Divinitatem vero non, ne gaudeant. Divinitas enim sine gaudio videri non potest ».

<!-- page 982 -->

#### Cap. II.
##### *Qualis apparebit forma servi.*

Sed cum in forma humana constet eum appariturum, quaeritur, an in forma illa *gloriosa* appareat, sicut vere est, an in forma, qualis in passione exstitit. — Quidam putant, a malis talem videri, qualem crucifixerunt, id est *infirmam*, quia dicit Scriptura, ut videant, *in quem pupugerunt*. — Sed aperte Augustinus[^p982-1] dicit, formam servi *glorificatam* a bonis et a malis tunc videri, sic: « Cum in forma servi glorificata iudicantem viderint boni et mali, tolletur impius, ut non videat claritatem Dei, qua Deus est, quam soli *mundo corde videbunt*; quod erit eis vita aeterna ». Forma igitur humana in Christo glorificata videbitur a cunctis: unde et Christus dicitur iudicaturus, *quia filius hominis est*. Ita enim legitur in Evangelio Ioannis[^p982-2]: *Et potestatem dedit ei iudicium facere, quia filius hominis est*; non quod ipse ex *virtute hominis* sit iudicaturus, vel quod ipse solus sine Patre et Spiritu sancto sit iudicium facturus, sed quia ipse solus in forma servi iudicans bonis et malis videbitur. Cum ergo dicitur[^p982-3]: *Pater non iudicat quemquam, sed omne iudicium dedit Filio*; non ita est intelligendum, quasi Filius solus iudicet et non Pater, sed quia forma Filii humana cunctis in iudicio apparebit, non infirma, sed gloriosa. Iudicabit autem ex virtute Divinitatis, non sine Patre et Spiritu sancto, et apparebit terribilis impiis et mitis iustis. Erit enim terror malis et lumen iustis.

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

Et sicut dicitur Christus secundum formam servi *iudicaturus* propter causam praemissam, ita etiam dicitur *suscitaturus corpora mortuorum* secundum humanitatem, cum tamen virtute Divinitatis sit suscitaturus, non humanitatis. Sed hac ratione illud dicitur, quia in humanitate suscepit quod est causa nostrae resurrectionis, id est passionem et resurrectionem. Ideo ei ascribitur secundum *hominem* suscitatio mortuorum. Unde Augustinus[^p982-4]: « Per Verbum, Filium Dei, fit animarum resurrectio; per Verbum, factum in carne filium hominis, fit corporum resurrectio ». Item, « Iudicat et suscitat corpora non Pater, sed Filius secundum dispensationem humanitatis, in qua est minor Patre Christus ». « In eo, quod est Filius Dei, est vita, quae vivificat animas, in eo quod filius hominis, iudex est ». — Ecce secundum formam humanitatis dicitur *suscitaturus corpora* et *iudicaturus*: *iudicaturus* autem, quia illa forma cunctis in iudicio apparebit, et *suscitaturus*, quia in eadem forma meritum et causam nostrae resurrectionis suscepit; et quia secundum eandem formam vocem dabit, qua mortui de monumentis resurgent et procedent. Secundum quod Deus est, vivificat animas, non Pater tantum, quia non tantum Pater vita est, sed et Filius cum eo et Spiritus sanctus eadem vita est, quae pertinet ad animam, non ad corpus. Corpus enim non sentit vitam sapientiae, sed anima, quae illuminatur a lumine aeterno ». Licet igitur Christus potentia Divinitatis vivificet animas et suscitet corpora et iudicet; non otiose tamen et praeter rationem ei secundum formam Dei tribuitur vivificatio animarum, et secundum formam *servi* iudicium et resuscitatio corporum.

#### Cap. IV.
##### *De loco iudicii.*

Putant quidam, Dominum descensurum in vallem Iosaphat in iudicio, eo quod ipse per Ioelem[^p982-5] prophetam sic loquitur: *Congregabo omnes gentes et deducam eas in vallem Iosaphat et disceptabo ibi cum eis.* In cuius capituli expositione ita reperi: « Hoc quidam pueriliter intelligunt, quod in valle, quae est in latere montis Oliveti, descensurus sit Dominus ad iudicium; quod frivolum est, quia non in terra, sed in spatio huius aeris sedebit contra locum montis Oliveti, ex quo ascendit. Et sicut Ioannes Chrysostomus dicit, Angeli deferent ante eum signum crucis »; unde in Evangelio Veritas ait: *Et tunc apparebit signum Filii hominis* etc. « *Iosaphat* autem interpretatur *iudicium Domini*; in vallem ergo Iosaphat, id est iudicii Domini, congregabuntur omnes impii. Iusti vero non descendent in vallem iudicii, id est damnationis, sed in nubibus elevabuntur *obviam Christo* ».

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

Veniente autem ad iudicium Domino in fortitudine et *potestate magna*[^p982-6], sol et luna dicuntur *obscurari*, non sui luminis privatione, sed superveniente maioris luminis claritate. *Virtutes* quoque *caelorum*, id est Angeli, dicuntur *moveri*, non metu damnationis vel aliqua perturbatione pavoris, sed quadam admiratione eorum quae viderint. Unde Iob: *Columnae caeli pavent adventum eius.* Ante diem vero iudicii sol et luna eclipsim patientur, sicut Ioel testatur dicens: *Sol convertetur in tenebras, et luna in sanguinem, antequam veniat dies Domini magnus et horribilis*; *magnus* vero dicitur propter magna, quae ibi fient.

<!-- page 983 -->

Cum autem factum fuerit *caelum novum et terra nova*[^p983-1], tunc erit *lux lunae sicut lux solis*, testante Isaia, *et lux solis septempliciter, id est sicut lux septem dierum*, quia, quantum luxit sol in prima conditione septem dierum ante peccatum primi hominis, tantum lucebit post iudicium. Minorata enim fuit lux solis et lunae aliorumque siderum per peccatum primi hominis; sed tunc recipiet sol mercedem sui laboris, quia septempliciter lucebit; et tunc non erit vicissitudo diei et noctis, sed tantum dies. Unde Zacharias[^p983-2]: *Et erit dies una, quae nota est Domino, non dies neque nox, et in tempore vesperae erit lux.* Quia non erit tunc varietas diei et noctis, quae modo est, sed continua dies et lux. Isaias tamen videtur dicere, quod tunc non luceat sol vel luna, loquens congregationi Sanctorum: *Non erit ibi*, inquit, *amplius sol ad lucendum per diem, nec splendor lunae illuminabit te; sed erit tibi Dominus in lucem sempiternam.* Sed his verbis non negat, solem et lunam tunc lucere, sed significat, his qui erunt in aeterna beatitudine, nullum lucis usum praestare; quia, ut ait Hieronymus super eundem locum, « caeli terraeque, solis atque lunae nobis cessabit officium, et erit ipse Dominus lumen suis in perpetuum ». — Potest etiam intelligi illud Isaiae ea ratione dictum, quia sol et luna tunc non habebunt ortum et occasum, sicut nunc. Unde Isidorus[^p983-3], illud Isaiae quasi exponens, ait: « Post iudicium sol laboris sui mercedem suscipiet »; unde Propheta: *Lucebit septempliciter*, et non veniet ad occasum nec sol nec luna, sed in ordine, quo creati sunt, stabunt, ne impii in tormentis sub terra positi fruantur luce eorum. Unde Habacuc: *Sol et luna steterunt in ordine suo.* — Ecce aperte dicit, solem et lunam tunc lucere, sed stabiliter permanere; ubi etiam significat, infernum esse sub terra. — Si vero quaeritur, quis sit usus lucis solis et lunae tunc, fateor me ignorare, quia in Scripturis non memini me legisse.

---

english:
<!-- page 981 -->

### Distinction XLVIII.

#### Chapter I.
##### *On the form of the judge.*

It is also customarily asked, in what form Christ will judge. — He will judge assuredly in the form of a *servant*, which will appear to all in the judgement, so that the wicked may see *him whom they pierced*[^p981n-1]. But his Divinity the wicked will not see; whence Isaiah: *Let the impious man be taken away, lest he see the glory of God.* « They will see his Humanity, that they may fear, but not his Divinity, lest they rejoice. For the Divinity cannot be seen without joy ».

<!-- page 982 -->

#### Chapter II.
##### *Of what sort the form of a servant will appear.*

But since it is agreed that he will appear in human form, it is asked whether he will appear in that *glorious* form, such as it truly is, or in the form such as he had in the passion. — Some think that he is seen by the wicked such as they crucified him, that is, *weak*, because Scripture says that they will see *him whom they pierced*. — But Augustine[^p982-1] plainly says that the form of a servant *glorified* is then seen by the good and by the wicked, thus: « When the good and the wicked shall have seen him judging in the glorified form of a servant, the impious man will be taken away, that he may not see the brightness of God whereby he is God, which only the *clean of heart shall see*; and that will be for them eternal life ». Therefore the human form glorified in Christ will be seen by all: whence also Christ is said to be about to judge, *because he is the son of man*. For so it is read in the Gospel of John[^p982-2]: *And he gave him power to do judgement, because he is the son of man*; not that he is going to judge out of the *power of a man*, or that he alone without the Father and the Holy Spirit is going to render judgement, but because he alone will be seen judging the good and the wicked in the form of a servant. When therefore it is said[^p982-3]: *The Father judges no one, but has given all judgement to the Son*; it is not so to be understood as though the Son alone judges and not the Father, but because the human form of the Son will appear to all in the judgement, not weak, but glorious. But he will judge out of the power of the Divinity, not without the Father and the Holy Spirit, and he will appear terrible to the impious and mild to the just. For there will be terror for the wicked and light for the just.

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

And just as Christ is said to be *about to judge* according to the form of a servant for the reason set out above, so also he is said to be *about to raise up the bodies of the dead* according to his humanity, although he is going to raise them up by the power of the Divinity, not of the humanity. But this is said for this reason, that in his humanity he took on what is the cause of our resurrection, that is, his passion and resurrection. Therefore the raising up of the dead is ascribed to him according to the *man*. Whence Augustine[^p982-4]: « Through the Word, the Son of God, the resurrection of souls comes about; through the Word made flesh, the son of man, the resurrection of bodies comes about ». Likewise, « It is not the Father who judges and raises up bodies, but the Son according to the dispensation of the humanity, in which Christ is less than the Father ». « In that he is the Son of God, he is the life which vivifies souls; in that he is the son of man, he is judge ». — See, according to the form of the humanity he is said to be *about to raise up bodies* and *about to judge*: *about to judge*, because that form will appear to all in the judgement, and *about to raise up*, because in that same form he took on the merit and cause of our resurrection; and because according to that same form he will utter the voice by which the dead will rise from their tombs and come forth. According to what he is as God, he vivifies souls — not the Father only, because not only the Father is life, but the Son with him and the Holy Spirit are the same life, which pertains to the soul, not to the body. For the body does not feel the life of wisdom, but the soul, which is illumined by the eternal light ». Although therefore Christ by the power of the Divinity vivifies souls and raises up bodies and judges; yet not idly and without reason is the vivification of souls attributed to him according to the form of God, and according to the form of a *servant* the judgement and the resuscitation of bodies.

#### Chapter IV.
##### *On the place of the judgement.*

Some think that the Lord will descend into the valley of Josaphat at the judgement, because he himself speaks thus through Joel[^p982-5] the prophet: *I will gather all the nations and lead them down into the valley of Josaphat and will there dispute with them.* In the exposition of this chapter I have found the following: « Some understand this childishly, as though the Lord were going to descend for judgement into the valley which lies on the side of the mount of Olives; which is frivolous, because he will sit not on the earth, but in the space of this air, over against the place of the mount of Olives, from which he ascended. And as John Chrysostom says, the Angels will carry the sign of the cross before him »; whence in the Gospel Truth says: *And then shall appear the sign of the Son of man* etc. « *Josaphat* moreover is interpreted *the judgement of the Lord*; into the valley of Josaphat, therefore, that is, of the Lord's judgement, all the impious will be gathered. But the just will not descend into the valley of judgement, that is, of damnation, but will be raised up in the clouds *to meet Christ* ».

#### Chapter V.
##### *On the quality of the luminaries and of the time after the judgement.*

When the Lord comes to the judgement in strength and *great power*[^p982-6], the sun and the moon are said to be *darkened*, not by the privation of their own light, but because the brightness of a greater light supervenes. The *powers* also *of the heavens*, that is, the Angels, are said to be *moved*, not from fear of damnation or from any disturbance of dread, but from a certain wonder at the things they shall have seen. Whence Job: *The pillars of heaven tremble at his coming.* But before the day of judgement the sun and the moon will suffer eclipse, as Joel testifies, saying: *The sun shall be turned into darkness, and the moon into blood, before the great and horrible day of the Lord comes*; and it is called *great* on account of the great things that will happen there.

<!-- page 983 -->

But when there shall have been made a *new heaven and a new earth*[^p983-1], then *the light of the moon shall be as the light of the sun*, as Isaiah testifies, *and the light of the sun sevenfold, that is, as the light of seven days*, because, as much as the sun shone in the first constitution of the seven days before the sin of the first man, so much will it shine after the judgement. For the light of the sun and of the moon and of the other stars was diminished through the sin of the first man; but then the sun will receive the wages of its labour, because it will shine sevenfold; and then there will be no alternation of day and night, but only day. Whence Zechariah[^p983-2]: *And there shall be one day, which is known to the Lord, not day nor night, and at evening time there shall be light.* Because there will not then be that variation of day and night which there now is, but continual day and light. Isaiah nevertheless seems to say that the sun or the moon will not then shine, speaking to the congregation of the Saints: *There shall not be there*, he says, *any more a sun to shine by day, nor shall the brightness of the moon enlighten thee; but the Lord shall be to thee an everlasting light.* But by these words he does not deny that the sun and the moon then shine, but signifies that for those who will be in eternal beatitude they afford no use of light; because, as Jerome says on the same passage, « the service of heaven and earth, of sun and moon, shall cease for us, and the Lord himself will be the light of his own for ever ». — That saying of Isaiah can also be understood as said for this reason, that the sun and the moon will then not have rising and setting, as now. Whence Isidore[^p983-3], expounding as it were that saying of Isaiah, says: « After the judgement the sun will receive the wages of its labour »; whence the Prophet: *It shall shine sevenfold*, and neither sun nor moon shall come to its setting, but they shall stand in the order in which they were created, lest the impious set in torments beneath the earth should enjoy their light. Whence Habakkuk: *The sun and the moon stood still in their order.* — See, he plainly says that the sun and the moon then shine, but remain fixed; where he also signifies that hell is beneath the earth. — But if it be asked what the use of the light of the sun and the moon will then be, I confess that I do not know, because I do not remember having read it in the Scriptures.

---

la: Respicitur Apoc. 1, 7. (cfr. Zach. 12, 10.); deinde citatur Isai. 26, 10. (secundum Septuaginta). Seq. locus est Isidor., 1. Sent. c. 27. n. 8, paucis mutatis; cfr. August., in Evang. Ioannis, tr. 21. n. 13.

en: Reference is made to Apocalypse 1, 7 (cf. Zechariah 12, 10); then Isaiah 26, 10 is cited (according to the Septuagint). The following passage is Isidore, *Sentences*, bk. 1, c. 27, n. 8, with slight alterations; cf. Augustine, *On the Gospel of John*, tr. 21, n. 13.

la: Libr. I. de Trin. c. 13. n. 28; Enarrat. in Ps. 85. n. 21, in Ps. 100. n. 12, ubi respicitur Matth. 5, 8. Quae sequuntur excerpta sunt ex August., 1. de Trin. loc. cit. n. 28. seq.

en: *On the Trinity*, bk. I, c. 13, n. 28; *Expositions on the Psalms*, on Ps. 85, n. 21, and on Ps. 100, n. 12, where Matthew 5, 8 is referred to. What follows is excerpted from Augustine, *On the Trinity*, bk. 1, at the place cited, n. 28 f.

la: Cap. 5, 27; cfr. August., in hunc locum, tr. 19. n. 15. seq. et tr. 22. n. 11.

en: Chapter 5, 27; cf. Augustine on this passage, tr. 19, n. 15 f., and tr. 22, n. 11.

la: In solis edd., excepta I, omittitur *dicitur*. Locus Scripturae est Ioan. 5, 22. — Ante *infirma* cod. E et pleraeque edd. addunt *in forma*.

en: In the editions alone, except I, *dicitur* is omitted. The Scripture passage is John 5, 22. — Before *infirma*, codex E and most editions add *in forma*.

la: Loc. cit. tr. 19. n. 15. Seq. locus est tr. 23. n. 13; verbotenus apud Lyranum in Ioan. 5, 21, ubi et quae sequuntur. Tertius est ibid. tr. 19. n. 15, tr. 22. n. 11; et quartus ibid. tr. 19. n. 14.

en: At the place cited, tr. 19, n. 15. The following passage is tr. 23, n. 13; word for word in Lyra on John 5, 21, where also are the things that follow. The third is in the same work, tr. 19, n. 15, and tr. 22, n. 11; and the fourth in the same, tr. 19, n. 14.

la: Cap. 3, 2; sequitur Glossa ibid., ubi citatur Chrysost., 1. Homil. de Cruce et latrone, n. 4. Locus seq. est Matth. 24, 30. cum sua Glossa, ubi respicitur 1. Thess. 4, 17.

en: Chapter 3, 2; there follows the *Gloss* on the same passage, where Chrysostom is cited, *Homily 1 on the Cross and the Thief*, n. 4. The following passage is Matthew 24, 30, with its *Gloss*, where 1 Thessalonians 4, 17 is referred to.

en: Apocalypse 21, 1; Isaiah 30, 26.

la: Cap. 14, 7; deinde Isai. 60, 19, cum explicatione Hieron., XVII. Comment. in eund.

en: Chapter 14, 7; then Isaiah 60, 19, with the explanation of Jerome, *Commentary* XVII on the same.

la: De Ordine creaturarum, c. 5. n. 6. 7. Locus Scripturae alter est Hab. 3, 11.

en: *On the Order of Creatures*, c. 5, nn. 6 and 7. The other Scripture passage is Habakkuk 3, 11. ---

translators_notes:
**Provenance.** Latin re-set from `raw/bonaventure_vol4_raw.txt` L104392–104641, verified column-by-column against the 450 dpi bands for pp. 981, 982 and 983 (left column top-to-bottom, then right; body bands then footer bands). **No bands were regenerated** — the supplied crops at the measured gutters (981:1574, 982:2159, 983:1518) read cleanly, with marginalia captured and no clipping.

**Header.** `DISTmCTIO XLVIII.` at L104392 is the genuine distinction header (IN→m ligature garble), not a running-head bleed. `SENTENTIARUM LIB. IV.` (p.982) and `DIST. XLVIII. DIVISIO TEXTUS.` (p.983) are page furniture and are not rendered.

**Structure.** Five chapters, verified off the bands: Cap. I *De forma iudicis* (p.981), Cap. II *Qualis apparebit forma servi*, Cap. III *Quare secundum formam servi dicitur Christus suscitaturus corpora*, Cap. IV *De loco iudicii*, Cap. V *De qualitate luminarium et temporis post iudicium* (all p.982, Cap. V running over to p.983). Nothing unmapped; no chapter lacks a home.

**Page → apparatus split map (10 entries).**
- **p. 981 — 1 entry claimed.** The page carries **two** footer registers. The upper (commentary) register holds notes 1–7 and anchors entirely in `bon-sent-IV-d47-dubia`; **none of it is claimed here.** Below it a second register headed `NOTAE AD LIBR. SENTENTIARUM.` holds a single note **1**, anchored at *in quem pupugerunt* in the littera's Cap. I. That note alone is claimed here, labelled **`p981n-1`** with an "n" suffix so it cannot collide with d.47's `p981-N` labels. The split was re-derived from the p.981-R footer band, not taken on trust.
- **p. 982 — 6 entries claimed (1–6), all of them.** The whole page is littera, so the page carries a single unheaded register. Notes 1–3 sit in the left-column footer, 4–6 in the right-column footer. **Binding is straight reading order on this page** (verified anchor-by-anchor against note content, not by position): 1→*Augustinus* in Cap. II; 2→*in Evangelio Ioannis*; 3→*Cum ergo dicitur*; 4→*Unde Augustinus* in Cap. III; 5→*per Ioelem* in Cap. IV; 6→*potestate magna* in Cap. V.
- **p. 983 — 3 entries claimed (1–3).** The littera occupies only the top of the page; its notes 1–3 open the footer with no register heading (1→*caelum novum et terra nova*, 2→*Unde Zacharias*, 3→*Unde Isidorus*). Beneath them a separate register headed `NOTAE AD COMMENTARIUM.` begins its own note 1 (*Edd. legunt: duas. In prima determinat de forma…*) — **not claimed here.**

**Raw-OCR footer dropout (confirmed).** The IA djvu OCR **dropped the entire p.981 footer block** and **the whole of p.983's footer** (both the littera register 1–3 and the `NOTAE AD COMMENTARIUM.` register); the raw runs from the last p.983 littera line straight into the `C0MMENTARIU8` header. Both were recovered from the bands. The p.982 footer did survive in the raw and matched the band read exactly. This continues the pattern already logged for pp. 972, 973, 975 and 981 of d.47.

**Hand-off forwarded to `d48-divisio` (raw L104642 →).** Printed p.983 is shared. The commentary opens on p.983-L with `COMMENTARIUS IN DISTINCTIONEM XLVIII.` / *De forma et qualitate iudicis* / *Solet etiam quaeri, in qua forma Christus iudicabit etc.* / `DIVISIO TEXTUS.` The divisio's own body text runs across both columns: p.983-L carries *Ad intelligentiam praesentis distinctionis secundum duo, quae determinat Magister, duo principaliter quaeruntur. Primo quaeritur de iudicis apparitione. Secundo, de corporum superiorum innovatione.* and p.983-R carries *Circa primum quaeruntur quatuor. Primo quaeritur de iudiciaria potestate. Secundo, de forma, in qua apparebit. Tertio, de qualitate formae. Quarto quaeritur de hora iudicii.* — plus the running divisio-textus paragraph in the right-hand footer register (*…servi, et hoc facit primo, cum dicit: Et sicut dicitur Christus etc.; secundo ponit duas rationes… In quarta determinat de loco etc.*). **The whole `NOTAE AD COMMENTARIUM.` register on p.983 belongs to the divisio chunk**, beginning with its note 1: *Edd. legunt: duas. In prima determinat de forma, in qua se ostendet. In secunda de loco, ibi: Putant etc. Cod. B hic ponit quatuor, et infra post In tertia determinat prosequitur: in qua forma suscitabit mortuos, quia in forma…* (run-over continues on p.984). That register should be labelled `p983c-N` or similar so it cannot collide with this chunk's `p983-1..3`.

**Hand-off picked up.** From `bon-sent-IV-d47-dubia`: the p.981 littera opening and its separately numbered `NOTAE AD LIBR. SENTENTIARUM.` register, both rendered here. The seven p.981 commentary-register notes were left with d.47, as instructed and as independently confirmed off the p.981-L-2 and p.981-R-2 footer bands (notes 1–5 left column, 6–7 right column, all anchoring in Dub. I–IV).

**Marginalia trimmed** (editorial glosses, not the Master's text): *Isidorus.* (p.981-R), *Augustinus.* (p.982-L, twice), *Glossa.* / *Dub.* / *Chrysost.* (p.982-R), *Dubium 6.* / *Hieronymus.* / *Alia expositio.* / *Isidorus.* / *Dubium 7.* (p.983-R). The paragraph numerals **4.** and **5.** printed in the p.983-L margin are Quaracchi's internal reference numbers, likewise trimmed.

**Reading resolved at band time, not flagged.** In Cap. III the printed text closes Augustine's third excerpt with a stray closing guillemet — *…quae illuminatur a lumine aeterno »* — while the quotation's opening mark stands several clauses earlier at *« In eo, quod est Filius Dei…*. This is the printed state (bands p.982-L-1 and p.982-R-0 agree with the raw), not an OCR artifact, and is reproduced as printed. The raw's `Scriptora` (p.982-L) is the OCR garble of printed *Scriptura*, silently corrected.

**Seam check.** Opening (*Solet etiam quaeri, in qua forma Christus iudicabit.*) sits immediately under the `DISTINCTIO XLVIII.` rule on p.981, following d.47-dubia's close (*…solum secundum statum ante iudicium intelligitur esse verum.*) — a clean section break, both sides parsing. Closing sentence (*…quia in Scripturis non memini me legisse.*) parses and is the last line of the Master's text before the `COMMENTARIUS` banner on p.983. Derived independently; no cascade-merge signature.

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


title: Dist. 48, Divisio Textus

title_alt: Division of the text and treatment of the questions

source_text:
<!-- page 983 -->

### COMMENTARIUS IN DISTINCTIONEM XLVIII.
#### *De forma et qualitate iudicis.*

*Solet etiam quaeri, in qua forma Christus iudicabit* etc.

> **On the apparatus numbering.** Printed page 983 carries two separately numbered footer registers. The first (notes 1–3 of page 983) is headed *Notae ad librum Sententiarum* and belongs to the Lombard littera above; those notes are rendered in the littera chunk. The register rendered below is the second one, headed *Notae ad Commentarium*, which restarts at 1 and holds a single entry. Its label is qualified with a `c` so that it cannot collide with the littera register's labels for the same page.

### DIVISIO TEXTUS.

Supra determinavit Magister de ordine iudicii. In hac parte determinat de forma et qualitate iudicantis. Et dividitur haec pars in duas. In prima determinat de qualitate iudicantis in se. In secunda, in effectibus, in quibus ostenditur magnitudo potestatis suae, scilicet luminarium obscuratio et postmodum melioratio, ibi: *Veniente autem ad iudicium Domino* etc.

Prima pars habet tres[^p983c-1]. In prima parte determinat de forma et potestate. In secunda vero determinat de formae qualitate, in qua se ostendet, ibi: *Sed cum in humana forma constet* etc. In tertia determinat de loco, ibi: *Et putant quidam Dominum* etc. — Et ita tanguntur hic duo in universo. Primum est de forma, in qua iudex adveniet. Secundum vero est de innovatione et perfectione corporum mundi.

### TRACTATIO QUAESTIONUM.

Ad intelligentiam praesentis distinctionis secundum duo, quae determinat Magister, duo principaliter quaeruntur.

Primo quaeritur de iudicis apparitione.

Secundo, de corporum superiorum innovatione.

Circa primum quaeruntur quatuor.

Primo quaeritur de iudiciaria potestate.

Secundo, de forma, in qua apparebit.

Tertio, de qualitate formae.

Quarto quaeritur de hora iudicii.

---

english:
### COMMENTARY ON DISTINCTION XLVIII.
#### *On the form and quality of the judge.*

*It is also customarily asked, in what form Christ will judge* etc.

### DIVISION OF THE TEXT.

Above the Master determined concerning the order of the judgement. In this part he determines concerning the form and quality of the one judging. And this part is divided into two. In the first he determines concerning the quality of the one judging in himself. In the second, [concerning that quality] in its effects, in which the greatness of his power is shown, namely the darkening of the luminaries and afterwards their bettering, there: *But when the Lord comes to the judgement* etc.

The first part has three [members][^p983c-1]. In the first part he determines concerning the form and the power. In the second, however, he determines concerning the quality of the form in which he will show himself, there: *But since he stands in human form* etc. In the third he determines concerning the place, there: *And some think that the Lord* etc. — And thus two things in all are touched upon here. The first is concerning the form in which the judge will come. The second is concerning the renewal and perfection of the bodies of the world.

### TREATMENT OF THE QUESTIONS.

For the understanding of the present distinction, according to the two things which the Master determines, two things are principally asked.

First it is asked concerning the appearing of the judge.

Second, concerning the renewal of the higher bodies.

Concerning the first, four things are asked.

First it is asked concerning the judiciary power.

Second, concerning the form in which he will appear.

Third, concerning the quality of the form.

Fourth it is asked concerning the hour of the judgement.

---

la: Edd. legunt: *duas. In prima determinat de forma, in qua se ostendet. In secunda de loco, ibi: Putant* etc. Cod. B hic ponit *quatuor*, et infra post *In tertia determinat* prosequitur: *in qua forma suscitabit mortuos, quia in forma servi, et hoc facit primo, cum dicit:* Et sicut dicitur Christus etc.; *secundo ponit duas rationes, quare in tali forma. Et est prima ratio, quia in ea suscepit quod est causa nostrae redemptionis, et tangitur ibi:* Sed hac ratione etc., *secunda est, quia in illa forma dabit vocem, cuius virtute resurgent mortui, et hoc ibi:* Et quia secundum eandem formam. *Tertio determinat quoddam incidens; quod enim dictum est, quod secundum formam humanam suscitabit mortuos, ne aliquis propter hoc crederet, quod secundum eandem suscitaret animas, dicit ibi, quod non, et hoc ibi:* Secundum quod Deus est etc. *In quarta determinat de loco* etc.

en: The editions read: *two. In the first he determines concerning the form in which he will show himself. In the second, concerning the place, there: They think* etc. Codex B here puts *four*, and below, after *In the third he determines*, continues: *in what form he will raise the dead, namely in the form of a servant, and he does this first when he says:* And as Christ is said etc.; *secondly he sets down two reasons why in such a form. And the first reason is that in it he took up that which is the cause of our redemption, and it is touched upon there:* But for this reason etc.; *the second is that in that form he will utter the voice by whose power the dead will rise again, and this there:* And because according to the same form. *Thirdly he determines a certain incidental matter; for since it was said that he will raise the dead according to the human form, lest anyone should on this account believe that he would raise souls according to the same [form], he says there that he will not, and this there:* According as he is God etc. *In the fourth he determines concerning the place* etc. ---

translators_notes:
**Provenance.** Latin re-set from `raw/bonaventure_vol4_raw.txt` L104642–104695, reflowed column-by-column (Left top→bottom, then Right) and verified against the 450 dpi column bands `/tmp/colcrop/vol4-p983-{L,R}-{0,1,2}.png` (gutter 1518, pre-measured; **no bands regenerated**). The raw for this range is unusually intact — both the body and both footer registers are present — but every reading was still confirmed off the bands.

**Page span.** Printed p. 983 only (PDF 1003). The chunk opens at the OCR-garbled header `C0MMENTARIU8 IN DI8T1NCTI0NEM XLVIII.` (rendered as the header it is) and closes at `Quarto quaeritur de hora iudicii.`, the last body line of p. 983 in both columns.

**Page → apparatus split map (p. 983).** p. 983 carries **two** numbered footer registers, both printed in the left-hand footer, with the second register's run-over filling the entire right-hand footer:

| Register | Notes | Owner |
|---|---|---|
| *Notae ad librum Sententiarum* (unheaded here; continues from p. 982) | 1 = Apoc. 21, 1; Isai. 30, 26 · 2 = Cap. 14, 7; deinde Isai. 60, 19, cum explicatione Hieron., XVII. Comment. in eund. · 3 = De Ordine creaturarum, c. 5. n. 6. 7. Locus Scripturae alter est Hab. 3, 11. | **`d48-littera`** — all three anchor in the Lombard text above. Not claimed here. |
| *NOTAE AD COMMENTARIUM.* | 1 = *Edd. legunt: duas…* | **this chunk** — anchors at `Prima pars habet tres ¹` in the Divisio textus. Rendered as `[^p983c-1]`. |

That is the whole of p. 983's apparatus: **3 notes out to the littera, 1 note claimed here, 0 unmapped.** Marker binding is straight reading order on this page — the single commentary anchor is the only one in my body, so no positional ambiguity arises.

**Correction to the raw.** The OCR reads `Cap. ii, 7` for littera note 2; the band reads unambiguously **`Cap. 14, 7`**. That note belongs to the littera chunk — **forwarded to the littera writer** so the digit is not carried over garbled.

**Seam — derived independently, not taken from a neighbour.**
- *Upstream:* the littera's last line on p. 983 is `…fateor me ignorare, quia in Scripturis non memini me legisse.` (right column, above the Commentarius header). My chunk opens with a display header, so no grammatical continuity test applies across that seam; the header is genuine (confirmed on band `L-1`/`R-1`, large caps, centred and spanning the gutter).
- *Downstream:* **p. 983 is shared TWO ways, not three.** The band shows nothing below `Quarto quaeritur de hora iudicii.` except the footer rules. `ARTIGULUS I. / De iudicis apparitione. / QUAESTIO I.` (raw L104696 ff.) sits at the head of **p. 984**, under the running head `984 SENTENTIARUM LIB. IV.` — so `a1-q1` holds no part of p. 983 and claims none of its footers. Flagging this because the dispatch brief described p. 983 as a three-way share.

**TRACTATIO vs. real question titles.** The listing here paraphrases; the real titles come from the line after each `QUAESTIO` header. Checked against raw and they agree in substance — q2 *Utrum Christus in forma Divinitatis apparebit malis* (listed "de forma, in qua apparebit"), q3 *Utrum Christus apparebit reprobis in forma humanitatis gloriosa* ("de qualitate formae"), q4 *Utrum hora iudicii sit nota alicui creaturae* ("de hora iudicii"). **No disagreement to report.** The q-writers own their own titles.

**`[?]` flags:** none. Every reading on this page was legible at 450 dpi.