Palladium theologicum, Tomus quintus: De virtutibus

Gaudenzio da Brescia

Palladium theologicum, Tomus quintus: De virtutibus

Gaudenzio da Brescia (1612–1672)

Reuerendi patris Gaudentij Bontempi, ... Palladium theologicum, seu Tota theologia scholastica in septem tomos distributa. Ad intimam mentem d. Bonauenturae seraphici doctoris ... Tomus quintus, De virtutibus

First published 1676

Bontempi's Palladium theologicum (Lyon 1676) is a complete scholastic theology composed ad mentem D. Bonaventurae, arranged in seven tractatus on the order of the Secunda secundae. This fifth volume, De virtutibus, treats the theological virtues (faith, hope, charity, with their gifts, beatitudes and fruits), the cardinal virtues and their opposite vices, and the states and offices of men (religious and prelates, bishops, princes), including the extensive disputations on contracts, religion, vows, fortitude, temperance and the judicial process. It is a significant example of the Bonaventurian scholastic school and a counterpart to the Thomist manuals of the period.

Tractatus I: PRIMUS DE VIRTUTIBUS THEOLOGICIS

Proemium I: Prooemium

Disputatio I: ON FAITH

Quaestio I: What FAITH signifies, and what it is

Quaestio II: What the object of FAITH is

Quaestio III: Whether the object of FAITH is something complex

Quaestio IV: Whether the object of FAITH can be false

Quaestio V: Whether the object of FAITH can be evident scientifically

Quaestio VI: Whether FAITH is concerned with those things which are seen by vision on the way

Quaestio VII: Whether the articles of FAITH are evidently credible

Quaestio VIII: Whether the things to be believed are rightly arranged according to the articles

Quaestio IX: Whether the articles of FAITH have grown over the course of time

Quaestio X: Whether FAITH has grown as regards light

Quaestio XI: Whether Faith has grown in certitude

Quaestio XII: Whether the articles of Faith are to be expounded by some authority which is an infallible teacher, and what it is

Quaestio XIII: What are the marks of the true Church, in which the authority of expounding FAITH resides

Quaestio XIV: What must be believed by the necessity of means

Quaestio XV: What things are to be believed by the necessity of precept

Quaestio XVI: Whether we are bound to confess FAITH, and when

Quaestio XVII: Whether it is lawful to dispute about FAITH, and when

Quaestio XVIII: Whether Faith resides in the Intellect

Quaestio XIX: Whether Faith is perfected by Charity, as by its form

Quaestio XX: Whether it is certain that FAITH remains without CHARITY

Quaestio XXI: Whether, and how, FAITH is a VIRTUE

Quaestio XXII: Whether FAITH is ONE VIRTUE

Quaestio XXIII: Whether FAITH is the first of the Virtues

Quaestio XXIV: Whether FAITH is more certain than any science, or than any intellectual habit

Quaestio XXV: Whether one can know with certainty that he has FAITH

Quaestio XXVI: In whom FAITH is found

Quaestio XXVII: Whether FAITH is a substantial Gift of GOD

Quaestio XXVIII: Whether the difference between FAITH and other acts, natural as opposed to supernatural moral acts, always arises from the object

Quaestio XXIX: On the effects of FAITH

Quaestio XXX: On the GIFT OF UNDERSTANDING

Dubitatio I: Whether UNDERSTANDING is a gift of the Holy Ghost

Dubitatio II: Whether the GIFT OF UNDERSTANDING can coexist with FAITH

Dubitatio III: Whether the GIFT OF UNDERSTANDING consists in the contemplation of the Creator and of Creation

Dubitatio IV: Whether the GIFT OF UNDERSTANDING is found in all who have grace, and whether in these alone

Dubitatio V: What is the necessity and utility of the GIFT OF UNDERSTANDING

Dubitatio VI: Whether* **the GIFT OF UNDERSTANDING** *corresponds to the sixth beatitude, namely, Blessed are the clean of heart, etc.

Dubitatio VII: Whether* **to the GIFT OF UNDERSTANDING** *there corresponds, among the fruits of the Holy Ghost, Faith

Quaestio XXXI: On the Gift of Knowledge

Dubitatio I: Whether* **KNOWLEDGE** *is a gift of the Holy Ghost

Dubitatio II: Whether knowledge is concerned with Divine things

Dubitatio III: Whether the gift of knowledge is speculative

Dubitatio IV: Whether the third Beatitude corresponds to the Gift of Knowledge: Blessed are they that mourn, etc.

Disputatio II: On Unbelief

Quaestio I: What UNBELIEF is, and what kind of sin it is

Quaestio II: Whether all the works of unbelievers are sins

Quaestio III: Whether unbelievers can be compelled to hear FAITH

Quaestio IV: Whether unbelievers can be compelled to embrace our FAITH, when it has been sufficiently set forth

Quaestio V: Whether unbaptized unbelievers can be compelled to abandon errors or rites contrary to natural reason

Quaestio VI: Whether the rites of unbelievers are to be permitted

Quaestio VII: Whether it is lawful to make agreements with unbelievers about the toleration of their rites

Quaestio VIII: Whether unbaptized unbelievers can retain power over the Faithful, and whether they can be deprived of it

Disputatio III: On Heresy

Quaestio I: What HERESY is

Quaestio II: Whether one who doubts about the articles of FAITH is a heretic

Quaestio III: Whether one who gives merely opinionative assent to an article of FAITH is a heretic

Quaestio IV: Whether, and what, Ignorance excuses from Heresy

Quaestio V: What pertinacity is required for HERESY

Quaestio VI: Whether, for one to be deemed a Heretic, it is necessary that he have been baptized and a believer

Quaestio VII: Whether the Church can compel heretics to receive the Catholic FAITH

Quaestio VIII: On the other means the Church uses against heretics, by forbidding their Books

Quaestio IX: Whether we are bound to avoid the conversation of heretics

Quaestio X: What excommunication is inflicted upon heretics

Quaestio XI: On the other spiritual punishments of heretics

Quaestio XII: On the temporal punishments of Heretics

Disputatio IV: On Hope

Quaestio I: What HOPE is

Quaestio II: What the material object of HOPE is

Question III

Quaestio IV: Whether a certain object is set forth for HOPE, and is hoped for

Quaestio V: Whether Hope is a Virtue

Quaestio VI: Whether HOPE is a Theological Virtue

Quaestio VII: Whether HOPE is at times formless

Quaestio VIII: Whether HOPE arises from merits

Quaestio IX: Whether Hope precedes Charity

Quaestio X: What the proximate subject of HOPE is

Quaestio XI: Whether HOPE remains in the Blessed

Quaestio XII: Whether there is a precept of hoping in GOD

Dubitatio I: UNICA. Would this precept bind one to whom certain damnation had been revealed

Disputatio V: On the Gift of Fear

Quaestio I: Whether FEAR is a Habit distinct from HOPE

Quaestio II: What the object of FEAR is

Quaestio III: Whether worldly Fear is always evil

Quaestio IV: Whether servile Fear is honorable, and a Gift of God

Quaestio V: Whether servile Fear is cast out when grace comes

Quaestio VI: Whether Initial and Filial Fear differ specifically

Quaestio VII: Whether, as Charity grows, Fear diminishes

Quaestio VIII: Whether gratuitous Fear remains in the fatherland

Quaestio IX: Whether Poverty of Spirit corresponds to the GIFT OF FEAR

Quaestio X: On the Effects, and the precept, of the FEAR OF GOD

Disputatio VI: On Despair

Quaestio I: UNICA. Of what power DESPAIR is an act, and what sin it is

Disputatio VII: On Presumption

Quaestio I: What PRESUMPTION is, and what kind of sin

Disputatio VIII: On Charity

Quaestio I: What CHARITY is

Quaestio II: What the object of Charity is

Quaestio III: Whether Charity is properly the friendship of God

Quaestio IV: Whether Charity is a created Habit

Quaestio V: Whether Charity is one special Virtue

Quaestio VI: Whether Charity is of a most special species

Quaestio VII: Whether Charity is the most excellent of the virtues

Quaestio VIII: Whether Charity is the Form of the Virtues

Quaestio IX: Whether besides infused Charity there is another charity, acquired by our own acts

Quaestio X: Whether Charity can be formless

Quaestio XI: Whether CHARITY increases, and how

Quaestio XII: Whether, and how, CHARITY in this life is perfect

Quaestio XIII: Whether Charity can be lost, and how

Quaestio XIV: What is the proximate subject of Charity

Quaestio XV: Whether God alone is to be loved out of Charity, or the neighbor also

Quaestio XVI: Whether Charity is to be loved out of Charity

Quaestio XVII: Whether all gratuitous gifts are to be loved out of CHARITY

Quaestio XVIII: Whether irrational creatures are to be loved out of CHARITY

Quaestio XIX: Whether a man ought to love himself out of CHARITY

Quaestio XX: Whether a man ought to love his own body out of Charity

Quaestio XXI: Whether sinners are to be loved out of Charity

Quaestio XXII: Whether it is necessary to love enemies out of CHARITY

Quaestio XXIII: Whether we are bound to show the effects of CHARITY toward enemies, and which

Quaestio XXIV: Whether Angels are to be loved out of CHARITY

Quaestio XXV: Whether Demons, and the Damned, are to be loved out of CHARITY

Quaestio XXVI: Whether it is fitting that four things to be loved out of CHARITY are enumerated

Quaestio XXVII: Whether God, and the neighbor, are loved with the same habit of CHARITY

Quaestio XXVIII: Whether there is order in CHARITY

Quaestio XXIX: Whether GOD is to be loved more than the neighbor

Quaestio XXX: Whether a man ought out of CHARITY to love God more than himself

Quaestio XXXI: Whether Nature inclines more to loving GOD than to loving ourselves

Quaestio XXXII: Whether a man ought to love himself more than his neighbor

Quaestio XXXIII: Whether the eternal salvation of the neighbor is to be loved more than our own life

Quaestio XXXIV: Whether one neighbor is to be loved more than another

Quaestio XXXV: Whether a Son is to be loved more than a Father

Quaestio XXXVI: Whether a man ought out of CHARITY to love his Mother more than his Father

Quaestio XXXVII: Whether a man ought to love his spouse more than his parents, and Children

Quaestio XXXVIII: Whether the order of CHARITY is considered in the affection, and in the effect

Quaestio XXXIX: Whether the order of CHARITY remains in heaven

Quaestio XL: Whether it is more proper to Charity to love than to be loved

Quaestio XLI: Whether Love is the same as Benevolence

Quaestio XLII: Whether, and whether he can, GOD must be loved in the way with the whole heart, the whole soul, the whole mind, and all one's strength

Quaestio XLIII: Whether some measure is to be kept in Divine love

Quaestio XLIV: Whether Charity ought to be enlarged in heaven

Quaestio XLV: Whether it is more meritorious to love an enemy than a friend

Quaestio XLVI: Whether a man, constituted in however small CHARITY, is bound to undergo death for CHRIST

Quaestio XLVII: Whether those having perfect CHARITY are bound to fulfill the things that are of perfection

Quaestio XLVIII: How, and when, the precept of the love of GOD binds

Quaestio XLIX: Whether a man is bound at the first instant of the use of reason to be converted to GOD

Quaestio L: How, and when, the precept of the love of the neighbor binds

Disputatio IX: On the internal effects of Charity, JOY, PEACE, and MERCY

§ I: On Joy

Quaestio I: Whether JOY is an Effect of Charity, and of what kind

Quaestio II: Whether JOY is a virtue

§ II: On Peace

Quaestio I: UNICA. What PEACE is

§ III: On Mercy

Quaestio I: What MERCY is

Quaestio II: Which, and what kind of Virtue, MERCY is

Disputatio X: On the external effects of Charity

§ I: De Beneficentia

Quaestio I: UNICA. What BENEFICENCE is

§ II: On Almsgiving

Quaestio I: Whether to give ALMS is an act of Charity

Quaestio II: Whether the kinds of ALMS are fittingly distinguished

Quaestio III: Whether ALMS is a matter of precept

Quaestio IV: Whether it is a precept, in common necessities, to give superfluities to the poor

Quaestio V: Whether anyone is bound at some time to give alms from things necessary to his state, apart from the extreme necessity of the neighbor

Quaestio VI: Whether alms is owed out of justice to one in extreme need

Quaestio VII: Whether Alms ought to be given from justly possessed goods

§ III: On Fraternal Correction

Quaestio I: Whether FRATERNAL CORRECTION is a matter of precept

Quaestio II: Whether the order of fraternal correction, even in Religious Orders, is a matter of precept, so that the correction first be made in secret

Disputatio XI: On Hatred

Quaestio I: What the object of HATRED is, and what it is

Quaestio II: What, and what kind of sin, hatred is

Disputatio XII: On Sloth

Quaestio I: What ACEDIA is, and what its object is

Disputatio XIII: On Envy

Quaestio I: What ENVY is, and what its object is

Quaestio II: How perverse ENVY is

Disputatio XIV: On Discord, and Contention

Quaestio I: What DISCORD is, and what kind of sin

Quaestio II: What kind, and how great, a sin Contention is

Disputatio XV: On Schism

Quaestio I: What kind of sin SCHISM is

Quaestio II: How great a sin SCHISM is

Quaestio III: What punishments are owed to SCHISMATICS

Disputatio XVI: DE BELLO

Quaestio I: Whether any war can be just

Quaestio II: What conditions are required for a just war

Quaestio III: By whom BELLUM (war) may be waged

Disputatio XVII: On Quarreling, and Sedition

Quaestio I: What RIXA (quarreling) is, and what kind of sin

Quaestio II: What sedition is

Disputatio XVIII: On Scandal

Quaestio I: What, and of how many kinds, SCANDAL is

Quaestio II: Whether SCANDAL is a special sin

Quaestio III: What is to be done, and what omitted, to avoid scandal

Quaestio IV: Whether it is lawful to persuade one resolved upon a great evil into a lesser evil

Disputatio XIX: On the Gift of Wisdom

Quaestio I: What kind of gift WISDOM is

Quaestio II: What is the usefulness, and necessity, of this Gift

Quaestio III: By what means is the GIFT OF WISDOM obtained from God

Quaestio IV: On the illumination that Wisdom brings

Quaestio V: On the spiritual delights of Wisdom

Quaestio VI: How Folly is opposed to Wisdom

Quaestio VII: Whether the seventh Beatitude corresponds to the gift of Wisdom

Disputatio XX: On Prudence

Quaestio I: What PRUDENCE is

Quaestio II: Whether PRUDENCE is a virtue

Quaestio III: Which are the offices of PRUDENCE

Quaestio IV: Who are the participants in PRUDENCE

Quaestio V: How Prudence is acquired, and lost

Quaestio VI: On the parts of the Virtue of PRUDENCE

Quaestio VII: How certain rules of prudence, applicable to the Monastic and Political state, are drawn from the Angelic Hierarchy

§ I: On the Prudence that men bound by solemn vows claim for themselves from the first choir of Angels

§ II: On the Governance of the Prelates of the Church, from the Second Hierarchy of the First Choir, likened to the Dominations

§ III: On the Prudence of Judges, compared with the Virtues, from the second order of the second Hierarchy

§ IV: On the governance of Princes, and similar Powers

§ V: On the Prudence of individuals, from the lowest Hierarchy

Quaestio I: Whether there is one PRUDENCE for all the moral virtues

Disputatio XXI: On the Gift of Counsel

Quaestio I: What the gift of COUNSEL is, and what its office is

Quaestio II: How the GIFT OF COUNSEL orders the mind

Quaestio III: Whether the Gift of COUNSEL remains in heaven

Quaestio IV: Whether the fifth Beatitude corresponds to the Gift of Counsel

Disputatio XXII: On the Vices contrary to Prudence

Quaestio I: On PRECIPITATION

Quaestio II: On INCONSIDERATENESS

Quaestio III: On INCONSTANCY

Quaestio IV: On Negligence

Quaestio V: On the prudence of the flesh

Quaestio VI: On ASTUTENESS

Quaestio VII: On CRAFT (dolus)

Quaestio VIII: On FRAUD

Quaestio IX: On solicitude for temporal things

Quaestio X: On solicitude for the Future

Quaestio XI: On the precepts of PRUDENCE

Disputatio XXIII: On Justice

Quaestio I: Whether Ius (right) is the object of JUSTICE

Quaestio II: What JUSTICE is

Quaestio III: Whether JUSTICE is a special virtue

Quaestio IV: In what subject JUSTICE consists

Quaestio V: Whether JUSTICE is the most excellent of the moral Virtues

Quaestio VI: What kind of sin INJUSTICE is, and how it is committed

Quaestio VII: Whether Judgment is an act of JUSTICE

Quaestio VIII: By what means the public Judgment of a Judge is just

Quaestio IX: In what way private judgment about the neighbor is illicit

Quaestio X: Whether Distributive JUSTICE differs in species from Commutative

Disputatio XXIV: On Restitution

Quaestio I: What RESTITUTION is

Quaestio II: Whether RESTITUTION is necessary for salvation

Quaestio III: Who is bound to RESTORE

Dubitatio I: Whether he is a true cause of loss without whom the loss would still have followed

Dubitatio II: On the indirect causes of loss

Dubitatio III: Whether one who has promised three or four times to restore, and has not restored, is to be absolved before restitution

Quaestio IV: To whom RESTITUTION is to be made

Quaestio V: What ought to be restored

Dubitatio I: Whether the goods of fortune are to be restored in the same way

Dubitatio II: In what manner RESTITUTION is to be made for goods of the body

Dubitatio III: Whether, and how, RESTITUTION of Fame, and Honor, is to be made

Dubitatio IV: On the restitution of goods of the soul

Dubitatio V: When a thing acquired by contract is to be restored

Dubitatio VI: When things acquired by donation ought to be restored

Dubitatio VII: When things acquired by prescription are to be restored

Dubitatio VIII: When a thing acquired as wages for the function of an office is to be restored

Dubitatio IX: Whether the wages of harlotry are to be restored

Dubitatio X: When things acquired by fowling, fishing, and hunting are to be restored

Dubitatio XI: When things acquired by the use of common things are to be restored

Dubitatio XII: Whether things acquired in illicit games are to be restored

Dubitatio XIII: Which things are to be restored on account of finding

Dubitatio XIV: On the restitution of goods impeded by violence, fraud, or evil intention

Dubitatio XV: Whether anyone is bound to restore defrauded customs duties

Dubitatio XVI: What form is to be observed in a just tribute

Quaestio VI: How much is to be Restored

Quaestio VII: When restitution is to be made, and the causes excusing from it

Dubitatio I: Whether entrance into Religion excuses from Restitution

Dubitatio II: Whether cession of goods excuses from restitution

Dubitatio III: On the causes excusing from Restitution on the part of the creditor

Dubitatio IV: On the causes excusing from restitution on the part of the debtor

Dubitatio V: On the causes excusing from Restitution on the part of the public authority

Quaestio VIII: Where restitution is to be made

Quaestio IX: How restitution is to be made

Quaestio X: In what order restitution is to be made

Quaestio XI: What Acceptance of Persons is, and what kind of sin

Quaestio XII: Whether, and how, it is a sin of acceptance of persons to choose the unworthy, or less deserving, for benefices

Quaestio XIII: Whether Acceptance of persons has place in the showing of honor, and reverence

Quaestio XIV: Whether acceptance of persons finds a place in the sentences of Judges

Dubitatio I: Whether a JUDGE can, without the note of acceptance of persons, adhere to the Favor of friends, when the law is doubtful among the Doctors

Disputatio XXV: On Homicide

Quaestio I: What Homicide is, and of how many kinds

Quaestio II: On homicide from deliberately, insidiously, and treacherously intending it

Quaestio III: Whether one who commands is to be burdened with the same guilt, and punishment as the one who executes

Quaestio IV: Whether an attempt at homicide, and other crimes, is to be punished with the same penalty as the crime consummated

Quaestio V: What are the punishments of voluntary Homicide

Quaestio VI: Whether it is lawful to kill a man with the moderation of blameless defense, for the defense of himself or his goods

Dubitatio I: Whether it is lawful to kill someone to preserve honor, not by fleeing etc.

Dubitatio II: Whether one who is attacked is bound in some case to kill the aggressor

Dubitatio III: Whether it is lawful, in defense of one's own goods, to kill a thief

Dubitatio IV: Whether, in defense of Chastity, it is lawful to kill the Assailant

Quaestio VII: Whether, and how, MONOMACHIA (dueling) is illicit

Quaestio VIII: Whether it is lawful for a Husband to kill a Wife caught in adultery, and a father his daughter, and a brother his Sister, together with the seducer

Quaestio IX: Whether it is lawful to kill oneself

Dubitatio I: Whether it is lawful to shorten our life by mortifications

Dubitatio II: Whether, to avoid a sin or another evil, it is lawful to kill oneself

Dubitatio III: Whether, for the life of the neighbor, it is lawful to give oneself over to death

Dubitatio IV: When we are bound to die for the salvation of souls

Quaestio X: Whether a pregnant Mother may, to save her own life, procure the abortion of the fetus

Quaestio XI: On accidental Homicide

Quaestio XII: Whether a JUDGE can condemn an innocent man to death who has been proven guilty in the trial

Quaestio XIII: Whether Princes can grant license to kill outlaws

Quaestio XIV: On the Restitution owed on account of homicide, or mutilation

Quaestio XV: Whether the mutilation of a limb is ever lawful

Quaestio XVI: Whether it is lawful to imprison or beat another

Disputatio XXVI: On Theft, and Rapine

Quaestio I: What Dominion is

Quaestio II: Whether it is lawful to have private dominion over things

Quaestio III: What THEFT is

Quaestio IV: What quantity is required for mortal sin in Theft

Dubitatio I: What is the grave quantity of theft for Sons, Wives, and Religious

Quaestio V: Whether Theft is mortal when, from many tiny thefts, there supervenes a particle making the thing grave

Quaestio VI: Whether in extreme, or urgent, necessity it is lawful to take what belongs to another

Quaestio VII: On the Thefts of Religious

Quaestio VIII: Whether men can be reduced to slavery, and sold

Quaestio IX: Whether slaves can wrest themselves from their Masters

Quaestio X: Whether it is lawful, by private authority, to recover what is ours

Quaestio XI: On the punishment of Thieves

Quaestio XII: On the restitution of thefts

Disputatio XXVII: On the JUDGE

Quaestio I: Whether power is necessary in a JUDGE

Quaestio II: Whether a JUDGE ought to follow the truth, and therefore be wise

Quaestio III: Whether the acts of a JUDGE who has not a true but only a putative title are valid, such that not even he sins

Quaestio IV: Whether the POPE can subject himself to someone's judgment

Quaestio V: Whether goodness is necessary in a JUDGE

Quaestio VI: On the external purity of the hands of the Judge

Quaestio VII: Whether excommunicated JUDGES sin in judging, and judge invalidly

Quaestio VIII: On the order to be observed by a JUDGE

Dubitatio I: On the mode of proceeding by Denunciation

Dubitatio II: On the mode of proceeding by Accusation

Dubitatio III: On the mode of proceeding by Inquisition

Disputatio XXVIII: On the Accused

Quaestio I: On the bringing of the Accused to the Tribunal

Quaestio II: Whether the Accused is bound to confess a crime half-proven

Quaestio III: Whether an ACCUSED, infamed for one crime, can be interrogated also about others

Quaestio IV: Whether one convicted of a crime can be interrogated about hidden accomplices, of whom there is no infamy

Quaestio V: Whether an Accused, unjustly denying a true crime for which he was to be condemned to a pecuniary penalty, is bound to pay, and whether he is subject to restitution

Quaestio VI: Whether a Reus, unjustly denying the truth, is bound to retract before the end of the Trial, when he is to be condemned

Quaestio VII: Whether, if the Accused is interrogated again, he can give only a relative answer, saying: as I answered

Quaestio VIII: How the ACCUSED ought to conduct himself in the examination, when pressed by the Judge's iniquitous interrogations

Quaestio IX: Whether it is lawful for the ACCUSED to appeal to another Judge

Quaestio X: Whether, and how, the ACCUSED can defend himself

Quaestio XI: Whether the Accused can flee, and how, and when

Disputatio XXIX: ON WITNESSES

Quaestio I: Whether anyone is sometimes bound to bear witness

Quaestio II: Who can be WITNESSES in a trial

Quaestio III: On the Injustice of false Witnesses

Quaestio IV: What penalties are established for false Witnesses

Disputatio XXX: On the Advocate

Quaestio I: Who can, and ought, to exercise this office

Quaestio II: On the sins of a wicked Advocate

Quaestio III: Whether an ADVOCATE is bound on account of light fault

Quaestio IV: Whether an Advocate, engaged by the year, is worthy of his fee in that year in which he did nothing

Quaestio V: Whether an Advocate is bound to defend a Client gratis in grave necessity

Quaestio VI: Whether an Advocate can receive gifts

Disputatio XXXI: On the Notary and the Tabellion

Quaestio I: On the Justice, or Injustice, of the Notary and the Tabellion

Disputatio XXXII: On Contumely

Quaestio I: What Contumely is, and whence it arises

Quaestio II: How a Christian ought to conduct himself when assailed by contumelies

Disputatio XXXIII: On Detraction

Quaestio I: What Detraction is, and of how many kinds

Quaestio II: Whether detraction is a mortal sin

Quaestio III: Whether it is mortal to reveal a hidden crime to one, or two prudent men, who will keep silent about it

Quaestio IV: Whether material Detraction, which comes from talkativeness, is deadly

Quaestio V: Whether to be silent about a good that has been blackened is mortal

Quaestio VI: On the various cases in which detraction seems to be excused

Quaestio VII: Whether it is ever lawful to defame another with a falsehood, or to open his hidden crime

Quaestio VIII: Whether it is lawful to narrate a crime, notorious in one place, in another, where it is not known

Quaestio IX: Whether it is lawful to open someone's hidden crime to spare him torments

Quaestio X: Whether anyone can defame himself

Disputatio XXXIV: On Whispering, Mockery, and Cursing

Quaestio I: On the malice of Whispering

Quaestio II: On the malice of Mockery

Quaestio III: On Cursings

Tractatus II: E CONTRACTIBUS

Proemium I: Prooemium

Disputatio I: FIRST. On CONTRACTS in general

Quaestio I: What a CONTRACT is, and of how many kinds

Quaestio II: Whether for the validity of a Contract the intention of contracting, and of binding oneself, is required

Quaestio III: How Error, or fraud, vitiates a Contract

Quaestio IV: How fear voids a Contract

Quaestio V: On conditional Contracts

Quaestio VI: On the obligation that results from a valid Contract

Quaestio VII: Which persons can enter into a Contract, and which cannot

Quaestio VIII: Whether, and when, it is lawful to withdraw from a contract, the other party objecting

Disputatio II: On the acquisition of Dominion over Persons, and other things, through the Division of things Acquired

Quaestio I: By what right the first division, and subjection, of things was made

Quaestio II: On the acquisition of DOMINION over Barbarians

Quaestio III: On the acquisition of DOMINION over irrational creatures

Disputatio III: On Promise

Quaestio I: What a PROMISE is, and how it differs from a DONATION

Quaestio II: Whether a simple PROMISE, once accepted, binds in justice

Quaestio III: Whether a merely internal PROMISE, made to a man, binds

Quaestio IV: Whether an external Promise binds before it is accepted

Quaestio V: Whether a PROMISE binds when made for a base cause

Disputatio IV: ON DONATION

Quaestio I: What DONATION is, and of how many kinds

Quaestio II: Who can donate, and what

Quaestio III: On the revocations of donations

Disputatio V: On Buying, and Selling

Quaestio I: What EMPTIO (buying), and VENDITIO (selling), are

Quaestio II: Which persons can buy, and sell

Quaestio III: Which things can be sold

Quaestio IV: Of how many kinds is the price of things

Quaestio V: Whether, for certain causes, it is lawful to reduce below the minimum price, or raise above the maximum

Quaestio VI: Whether on account of ceasing profit, or emerging loss, the price can be raised above the maximum

Quaestio VII: Whether it is lawful to sell more dearly above the top price, awaiting payment, than with money paid down

Quaestio VIII: Whether Stocolia and Barocolia (Italian), Stocch (Spanish, MOHATRA) are lawful

Quaestio IX: To what extent Buying, and Selling, in Monopolies is illicit

Quaestio X: Whether the seller is bound to disclose a grave defect of the thing

Quaestio XI: Whether a thing sold, not yet delivered, perishes to the buyer

Quaestio XII: On the rescission of a sale, and purchase, on account of fraud etc.

Quaestio XIII: Whether a sale with a pact of buying back is lawful

Disputatio VI: On the loan and Usury

Quaestio I: What MUTUUM (loan) and USURY are, and why the latter is a sin

Quaestio II: Whether it is USURY to lend so that, when I have need, you lend back to me, or buy from me at a just price

Quaestio III: Whether it is lawful to lend with the pact that the one who receives the loan confer an office, or ecclesiastical benefice

Quaestio IV: Whether it is USURY to receive, beyond the principal, any other gain whatever besides the money

Quaestio V: Whether, and what, the lender can receive on account of danger, and ceasing profit

Quaestio VI: Whether it is lawful to lend wheat, or something else, with the pact that it be restored in the same measure, even if the price has risen at the time of restitution

Quaestio VII: Whether, and how, gain acquired from Usury is to be restored

Quaestio VIII: Whether it is lawful to seek a loan from a Usurer

Disputatio VII: ON CENSUSES (annuities)

Quaestio I: What a Census is, and of how many kinds

Quaestio II: Whether a Census can lawfully be sold

Quaestio III: From which things a CENSUS can be sold by natural law

Quaestio IV: Until what time a CENSUS can be sold

Quaestio V: What conditions are required for a CENSUS

Disputatio VIII: ON EXCHANGES

Quaestio I: What CAMBIUM (exchange) is, and of how many kinds

Quaestio II: Whether in petty exchange it is lawful to receive something above the value of the coin fixed by law

Quaestio III: Whether in local exchange, or by letters, when the first Campsor receives, so that he may restore elsewhere, he can gain something

Quaestio IV: Whether CAMBIUM is lawful, when for the Campsor a Procurator of the Campsor answers with the moneys of the Campsor himself

Quaestio V: Whether the said Recambia are lawful only on account of ceasing profit, or emerging loss

Quaestio VI: Whether the solutions, and provisions, that Money-changers receive are lawful

Disputatio IX: On the Contract of Partnership

Quaestio I: In what the CONTRACT OF PARTNERSHIP consists, and what is required that it be just

Quaestio II: Whether, and how, other contracts can be united with the Contract of Partnership

Quaestio III: Whether the contract by which, for secure capital, some certain gain is received annually is lawful

Disputatio X: On Emphyteusis, Letting, Hiring, and the Feud

Quaestio I: What EMPHYTEUSIS is

Quaestio II: What Locatio (letting) is

Quaestio III: What a FEUDUM (fief) is, and of how many kinds

Disputatio XI: On Testaments

Quaestio I: What a TESTAMENT is, and of how many kinds

Quaestio II: What solemnity is required for a Testament, closed and open

Quaestio III: Who can, and ought, to make testaments, or be instituted heirs

Quaestio IV: Whether an heir instituted in a testament invalid through defect of solemnity by civil law can pursue the inheritance in the forum of conscience, despoiling the heir succeeding ab intestato

Quaestio V: By what means a Testament is revocable

Quaestio VI: What obligation Heirs instituted by testament undertake

Disputatio XII: On Legacies

Quaestio I: What a Legacy is, and of how many kinds

Quaestio II: Whether legacies ought to be paid to all those for whom they are made, and how

Quaestio III: Which things can be bequeathed

Quaestio IV: What a Pious, or Privileged, Legacy is

Quaestio V: By what means legacies are caducous, such that the Heir is not bound to pay them

Tractatus III: E RELIGIONE

Proemium I: Prooemium

Disputatio I: FIRST. On RELIGION in general

Quaestio I: What the Virtue of RELIGION is

Quaestio II: Whether Religion is a Virtue

Quaestio III: Whether LATRIA, or RELIGION, is a special virtue

Quaestio IV: Whether RELIGION is a Cardinal Virtue

Quaestio V: How widely the acts of Religion extend

Quaestio VI: Whether RELIGION is necessary

Quaestio VII: Whether true RELIGION ought to be one

Disputatio II: ON DEVOTION

Quaestio I: What Devotion is, and of how many kinds

Disputatio III: ON PRAYER

Quaestio I: What Prayer is

Quaestio II: Of how many kinds is PRAYER

Quaestio III: Whether PRAYER is necessary

Quaestio IV: Whether Prayer is not only petitory, but also satisfactory, and meritorious

Quaestio V: What conditions are required for perfect Prayer

Quaestio VI: What is to be sought in Prayer: where the petitions of the Lord's Prayer are expounded

Quaestio VII: Who ought to pray

Quaestio VIII: Who is to be prayed to

Quaestio IX: For whom one ought to pray

Quaestio X: How one ought to pray

Quaestio XI: On that mode of praying, the Canonical Hours

Dubitatio I: Whether Attention is necessary for the Office to be recited by precept

Dubitatio II: Whether one reciting the Office satisfies by reciting another for it

Dubitatio III: Whether to interrupt the parts of the same Hour

Dubitatio IV: Whether one omitting all the hours of one Day commits more sins

Dubitatio V: Whether one reciting the Divine office in Choir with voice very much lowered, so that he is not heard, satisfies

Dubitatio VI: Whether Canons conversing in Choir are capable of distributions

Dubitatio VII: Whether one who recites the office privately ought to hear himself

Dubitatio VIII: Whether one who says the office with a notable cutting off, or truncating, of syllables satisfies

Dubitatio IX: Whether one who says a great part of the office with the mind not intending to satisfy satisfies

Dubitatio X: What is the gravity of the matter in the omission of a Canonical Hour

Disputatio IV: ON ADORATION

Quaestio I: Whether Latria is in the genus of some virtue

Quaestio II: Whether Latria is distinct from Dulia

Quaestio III: On Sacred places, destined for adorations

Disputatio V: ON SACRIFICE

Quaestio I: What a SACRIFICE is

Quaestio II: What is required that a SACRIFICE be right

Quaestio III: Whether Sacrifice is of natural law

Quaestio IV: Whether besides Sacrifice, first-fruits are to be offered

Disputatio VI: On Tithes

Quaestio I: Whether Tithes are to be paid

Quaestio II: From which things tithes are to be paid

Quaestio III: To whom, and by whom tithes are to be paid

Quaestio IV: Where, and when, Tithes are to be paid

Quaestio V: By what authority the payment of tithes is to be exacted

Tractatus IV: E VOTIS

Proemium I: Prooemium

Disputatio I: FIRST. ON THE VOW

Quaestio I: What a VOW is, and what its conditions are

Quaestio II: What deliberation is required for a VOW

Quaestio III: Whether one promising something to God, and knowing the obligation, yet having the intention of not binding himself, is bound by Vow

Quaestio IV: Whether a Votive promise is made to God alone

Quaestio V: How error, or ignorance, concerning a VOW causes involuntariness

Quaestio VI: Whether fear inflicted makes a Vow invalid

Quaestio VII: Whether a necessary thing can be the matter of a Vow

Quaestio VIII: Whether a VOW is only about some good

Quaestio IX: Whether a VOW is only about a better good, or truly also about a lesser good

Quaestio X: Whether a VOW about a thing that can have a good, and an evil, outcome is valid

Quaestio XI: Whether any obligation arises from a VOW, and what it is

Quaestio XII: Whether the immature are bound by Vows

Quaestio XIII: What, and what kind of, is the power of invalidating VOWS

Quaestio XIV: On the power of the Prelates of Religious to invalidate VOWS

Quaestio XV: Whether a husband can invalidate all the Vows of his wife, beyond the Vow of chastity

Quaestio XVI: Whether a husband can invalidate the Vow of Chastity emitted by his wife without license, the marriage standing, and to be fulfilled then

Quaestio XVII: Whether a Husband can invalidate the Vows of his Wife, emitted without his license, to be fulfilled at the time the marriage is dissolved

Quaestio XVIII: Whether a husband can invalidate the Vows of his wife, emitted before marriage

Quaestio XIX: *Whether the Vows of a wife, made without the license of the husband, revive when the marriage is dissolved.*

Quaestio XX: *Whether a husband can invalidate the Vows of his wife emitted by his license: the Vow of Chastity excepted.*

Quaestio XXI: Whether a husband can revoke the Vow of Chastity of his wife, emitted by his license

Quaestio XXII: Whether a Husband can invalidate the Vows of his Wife, emitted under the preceding dominion of a father, or first husband

Quaestio XXIII: Whether a Wife can invalidate certain vows of her husband, and which

Quaestio XXIV: Whether parents, or Tutors, can invalidate all the Vows of their immature Sons

Quaestio XXV: Whether a Father, and Curator, can invalidate the personal Vows of their adolescent sons

Quaestio XXVI: Which real, or mixed, Vows of adolescents can be invalidated by the father

Quaestio XXVII: To whom the faculty of invalidating the Vows of adolescents, and the immature, belongs

Quaestio XXVIII: Which Vows of servants the Lords can invalidate

Quaestio XXIX: Whether in the Church there is power to dispense from Vows

Quaestio XXX: Whether a cause is required for a dispensation, and which

Quaestio XXXI: Whether, and how, the commutation of Vows is to be made

Quaestio XXXII: Whether commutation requires a cause

Question XXXIII

Disputatio II: SECOND. ON THE STATE OF RELIGION, OR ON SOLEMN VOWS

§ I: On the vows of Religious in common

Quaestio I: In what solemn vows differ from simple vows

Quaestio II: Whether solemn VOWS are necessary for the state of a Religious

Quaestio III: Whether, and how, this state is Holy

Quaestio IV: Whether the three vows of Poverty, Chastity, and Obedience are essential to Religion

Quaestio V: Whether the Pontiff can dispense in solemn Vows

Quaestio VI: Who are to be received into Religion

Quaestio VII: On NOVICES

Quaestio VIII: What is required for profession in Religion

Quaestio IX: Whether, and how, Religious are bound to perfection

Quaestio X: Whence the greater perfection of Religion is to be taken

Quaestio XI: On passing to another Religion

Quaestio XII: Whether the three vows of Poverty, Chastity, and Obedience are essential to Religion

Quaestio XIII: Whether the Pontiff can dispense in solemn Vows

Quaestio XIV: Who are to be received into Religion

Quaestio XV: On Novices

Quaestio XVI: What is required for profession in Religion

Quaestio XVII: Whether, and how, Religious are bound to perfection

Quaestio XVIII: Whence the greater perfection of Religion is to be taken

Quaestio XIX: On passing to another Religion

Quaestio XX: On Religious to be expelled

Quaestio XXI: Whether every Religious is bound to all the counsels

Quaestio XXII: Whether Religious ought to teach, preach, etc.

Quaestio XXIII: Whether Religious ought to labor with their hands

Quaestio XXIV: Whether it is lawful for Religious to transact secular business

Disputatio III: On the Vow of OBEDIENCE

Quaestio I: Whether the vow of obedience is chief among the Religious vows

Quaestio II: What obedience is promised in Religion

Quaestio III: Whether Religious are bound to obey Prelates in all things

Quaestio IV: Whether one doubting whether the thing commanded is lawful is bound to obey the Prelate

Quaestio V: Whether all the statutes of Religious Orders bind under sin

Disputatio IV: On the Vow of Poverty

Quaestio I: On the essence of this Vow

Quaestio II: Which Poverty is more excellent

Quaestio III: Whether mendicancy befits Religious Poverty

Quaestio IV: Whether Religious, on account of Poverty, ought to be clothed in mean garments

Quaestio V: Whether austere fare is owed to Religious Poverty

Quaestio VI: How Poverty is violated

Dubitatio I: Whether Prelates can concede to Religious an annual peculium

Dubitatio II: Whether a Religious, having superfluities by license of his superior, is a proprietor

Dubitatio III: Dubitatio III

Dubitatio IV: Whether a Legacy stands for a Religious, as pertaining to him precisely

Quaestio VII: On the penalties, and marks, of a Proprietor

Disputatio V: On the Vow of CHASTITY

Quaestio I: What difference there is between Cloistered, and Clerical, chastity

Quaestio II: From what time the solemn vow of Chastity began to dissolve a subsequent marriage

Quaestio III: Whether one vowing Chastity solemnly dissolves a marriage, whether consummated, or ratified, and by what law, and at what time this began to be done

Quaestio IV: By what law, and at what time, Religious Chastity began to be sealed with cloister

Quaestio V: By what means cloister is violated

Quaestio VI: Whether dispensation can fall upon Religious chastity, and who can dispense in cloister

Disputatio VI: On the Oath

Quaestio I: What an OATH is, and of how many kinds

Quaestio II: Whether it is lawful to swear by GOD

Quaestio III: Whether it is lawful to swear by creatures

Quaestio IV: What is required for an Oath

Quaestio V: Whether, and how, it is a Sin to swear without Truth

Quaestio VI: Whether, and what sin, is an OATH made without justice

Quaestio VII: Whether, and what sin, is an OATH lacking judgment

Quaestio VIII: Whether, and how, a custom of swearing is evil

Quaestio IX: When precisely one swearing incautiously from custom sins mortally

Quaestio X: What sin it is to swear dolosely

Quaestio XI: Whether it is lawful to require an Oath from a perjurer

Quaestio XII: Whether, and when, it is lawful to require an Oath from an Idolater

Quaestio XIII: On the obligation of a promissory Oath in itself

Quaestio XIV: Whether dolous Oaths bind

Quaestio XV: Whether an Oath extorted by injury, as of paying usuries, binds

Quaestio XVI: Whether an Oath extorted by fear binds

Quaestio XVII: Whether someone's Oath, by fraud, or error, or ignorance, is void

Quaestio XVIII: Whether an incautious promissory Oath binds

Quaestio XIX: Whether an Oath confirms contracts that could otherwise be voided

Quaestio XX: On the means of removing the obligation of an Oath

Quaestio XXI: On the Penalties imposed upon Perjuries

Disputatio VII: On Adjuration

Quaestio I: What ADJURATION is, and by what means it is made

Quaestio II: Whom it is lawful to adjure

Disputatio VIII: On Divine Praises

Quaestio I: NICA. On the Nature, and quality, of Divine praises

Disputatio IX: On the Observance of Feast Days

Quaestio I: On the origin of FEAST days

Quaestio II: Whose it is to institute FEASTS to be observed under mortal sin

Quaestio III: Whether mortal sins on a Feast are forbidden by this precept

Quaestio IV: Whether licit liberal work becomes servile because it is done for gain

Quaestio V: Which are servile works, forbidden on the Feast day

Dubitatio I: Which works are forbidden by Canon law on a feast

Quaestio VI: That a time of servile labor induces a grave transgression of the FEAST

Quaestio VII: On the causes excusing from violation of the Feast

Quaestio VIII: Whether, having merely heard a SACRED (sermon), it is forbidden to idle the whole Feast day

Disputatio X: On Superstition

Quaestio I: SUPERSTITION, what it is, and of how many kinds

Quaestio II: On Divination by the Stars

Quaestio III: On Divination by the Elements, and other mixed things

Quaestio IV: On Divination from Dreams

Quaestio V: On Sortileges

Quaestio VI: On superstitious observances for works

Quaestio VII: On the malefices of Witches

Quaestio VIII: Whether it is lawful to consult Witches, that at least the malefices be removed

Quaestio IX: On the penalties of Witches, etc.

Disputatio XI: ON THE TEMPTATION OF GOD

Quaestio I: What TEMPTATION is, and of how many kinds

Disputatio XII: ON SACRILEGE

Quaestio I: What Sacrilege is, and of how many kinds

Disputatio XIII: ON SIMONY

Quaestio I: What SIMONY is, and of how many kinds

Quaestio II: How Simony is recognized on the part of the object

Quaestio III: In what way Simony is committed on the part of the act of exchange itself

Quaestio IV: On the Penalties of Simoniacs

Disputatio XIV: ON THE OTHER VIRTUES ANNEXED TO JUSTICE

§ I: ON PIETY

Quaestio I: What PIETY is, and what kind of Virtue

Quaestio II: What reverence is to be shown to Parents

Quaestio III: What obedience is to be shown to Parents by Sons

Quaestio IV: How, and when, Sons are bound to relieve Parents

Quaestio V: On the obligation of Parents toward Sons

Quaestio VI: In which cases Parents can disinherit Sons

Quaestio VII: Whether Sons can ever refuse aliment to Parents, and disinherit them

Quaestio VIII: To what a Woman is bound, who has a Son from adultery, or has substituted one

Quaestio IX: On the mutual obligation of Servants, and Masters

Quaestio X: On the obligation of Brothers toward Brothers, and Sisters, and conversely

§ II: On Observance, Reverence, and Dulia

Quaestio I: On Observance, and Reverence

Quaestio II: On Dulia

§ III: ON OBEDIENCE, and DISOBEDIENCE

Quaestio I: On Observance, and Reverence

Quaestio II: On DISOBEDIENCE

§ IV: ON GRATITUDE, and VINDICATION, and the Vices opposed to them

Quaestio I: On GRATITUDE

Quaestio II: On INGRATITUDE

Quaestio III: On Vindication

§ V: On Truth, Friendship, Liberality, Epikeia, and the vices opposed to them: On the gift of Piety, and the Precepts of the Decalogue pertaining to Justice

Quaestio I: On TRUTH

Quaestio II: On the LIE

Dubitatio I: What a Lie is

Dubitatio II: Of how many kinds is a Lie

Dubitatio III: Whether every lie is intrinsically a sin

Dubitatio IV: Whether a Lie is mortal of its genus

Dubitatio V: Whether every Lie is mortal for perfect men

Dubitatio VI: Whether among the degrees of Lie there is a most grave, and a most light

Dubitatio VII: On the others that are reduced to Lying

Quaestio III: On Friendship

Quaestio IV: On Liberality

Dubitatio I: On Avarice

Dubitatio II: On PRODIGALITY

Quaestio V: On EPIKEIA

Quaestio VI: On the GIFT OF PIETY

Tractatus V: E VIRTUTE FORTITUDINIS

Proemium I: Prooemium

Disputatio I: FIRST. ON FORTITUDE

Quaestio I: Whether FORTITUDE is a Virtue, and which

Quaestio II: On the GIFT OF FORTITUDE

Quaestio III: On Martyrdom

Dubitatio I: Whether MARTYRDOM confers first grace

Dubitatio II: Whether the Baptism of infants can be supplied by martyrdom

Quaestio IV: On the precepts of Fortitude

Quaestio V: On the Vices opposed to Fortitude

Disputatio II: On the Virtues joined to Fortitude

Quaestio I: On Magnanimity

Quaestio II: On the Vices opposed to MAGNANIMITY

Quaestio III: On MAGNIFICENCE

Quaestio IV: On the Vices opposed to MAGNIFICENCE

Quaestio V: On PATIENCE

Quaestio VI: On the Vices opposed to PATIENCE

Quaestio VII: On PERSEVERANCE

Quaestio VIII: On the Vices opposed to PERSEVERANCE

Tractatus VI: E TEMPERANTIA

Proemium I: Prooemium

Disputatio I: FIRST. ON THE VIRTUE OF TEMPERANCE

Quaestio I: Which Virtue Temperance is, and of what kind

Quaestio II: Which Vices are contrary to TEMPERANCE

Quaestio III: On the parts of TEMPERANCE

Quaestio IV: On Shamefastness

Quaestio V: On Honesty

Quaestio VI: On Abstinence

Dubitatio I: What FASTING is, and of how many kinds

Dubitatio II: In what way natural Fasting is broken

Dubitatio III: Whether Fasting of itself is a good work, and a precept

Dubitatio IV: From what one must abstain in the Ecclesiastical Fast

Dubitatio V: On the evening collation

Dubitatio VI: On the hour of refreshment on the Fast day

Dubitatio VII: Who are bound to fast

Quaestio VII: On SOBRIETY

Quaestio VIII: On CHASTITY

Quaestio IX: On Virginity

Dubitatio I: Whether Virginity is a Virtue

Dubitatio II: Whether Virginity excels conjugal Continence

Dubitatio III: Whether the reward of Virginity is the Aureole

Quaestio X: On CONTINENCE

Dubitatio I: On MILDNESS

Quaestio XI: On CLEMENCY

Quaestio XII: On MODESTY

Quaestio XIII: On HUMILITY

Disputatio II: On the Vices opposed to the Virtue of TEMPERANCE

Quaestio I: On GLUTTONY

Quaestio II: On Drunkenness

Quaestio III: On LUST

Dubitatio I: What LUST is, and of how many kinds

Dubitatio II: Whether in the genus of Lust there is parvity of matter

Dubitatio III: On FORNICATION

Dubitatio IV: On STUPRATION

Dubitatio V: On INCEST

Dubitatio VI: On ADULTERY

Dubitatio VII: On SACRILEGE

Dubitatio VIII: On sins against nature

Dubitatio IX: On the lust of spouses

Dubitatio X: On ABDUCTION

Quaestio IV: On INCONTINENCE

Quaestio V: On ANGER

Quaestio VI: On CRUELTY

Question VII

Dubitatio I: On the adornment of Women

Dubitatio II: On Immodesty in words, gestures, jokes, and games

Quaestio VIII: On P R I D E

Quaestio IX: LAST. On the other Vices opposed to the potential parts of Temperance

Tractatus VII: E VARIIS HOMINUM STATIBUS, ET OFFICIIS

Proemium I: Prooemium

Disputatio I: FIRST. ON STATES, AND PERFECTION IN GENERAL

Quaestio I: What a STATE is, and of how many kinds

STATUS (state), as a particular condition of life, and as it were accepted at Tully pro Balbo, can thus be described with D. Thom.: A state is a certain moral, or spiritual condition of life, pertaining to some liberty, or subjection, or servitude, with a certain immobility.

HENCE all conditions of life are states, as that one be rich, or poor. Although states are various, nevertheless we treat only those which look to some particular perfection; and indeed a state properly has perfection, as D. Bonavent. notes in 2. dist. 4. dub. 3. litt.

AND since a state brings immobility, hence, although the state of the married, of virgins, and of widows is everywhere called a state by the Doctors, especially by D. Bonavent., they are nevertheless not properly states, because they lack immobility, except when widowhood, and virginity is a vow. But the state of the married is not now treated; partly because I shall deal with it in part 3 of the Tract. on matrimony, partly because here states having a special perfection are being treated.

IN many ways states are divided. First on the side of actions, and offices, which are various. Whereby one is the state of Bishops; another of Religious; another of Laics, of whom the Saintly Doctor treats most excellently de Ecclesiast. Hierarchia, and lib. 1. Pharetrae. In these there are various offices, and grades.

SECONDLY states are divided on the side of persons, who are constituted in some state pertaining to perfection. Here, indeed, one is the state of Beginners; another of Proficients; another of the Perfect, whom the Saintly Doctor pursues learnedly with the outstanding assertions of the holy Fathers lib. 1. Pharetrae, from cap. 33, and D. Thom. art. 4.

THE state of Beginners consists in continual combat against vices, as D. Bonav. teaches c. 33. l. 1. lib. Pharetrae, from D. Gregory homil. 17. on Ezech., and Bernard serm. 4. on the Assumption of the B. Virgin.

THE state of Proficients is, the impulse of the passions somehow conquered, to toil in the fashioning of virtues. Of which there are marvelous things which the Saintly Doctor reports from the Fathers cap. 34.

THE state of the perfect is that of those who, aflame with the ardor of CHARITY, live a tranquil life with God without great labor. This D. Bonaventure pursues at length with the golden sayings of the saints cap. 35.

But these three states are explained thus by D. Bonavent. c. 36, and D. Thom. art. 4.: spiritual states consist in human endeavor, which, like other things, since they have a beginning, a middle, and an end, require the Beginning of perfection, the Middle, and the Summit, confirmed by proportionate works.

YOU OBJECT first. To begin, to advance, and to be perfected pertain altogether to the same thing: Therefore there is one state of all these. The antecedent is clear from the holy Fathers: Bernard serm. 3. and 4. on the Canticle, Jerome in the Prologue on the books of Solomon, Gregory everywhere in the Morals, especially lib. 24. cap. 7, lib. 25. cap. 3, and homil. 10. and 14. on Ezech., Isidore de summo bono, lib. 2. cap. 7. sent. 7, and others in D. Bonavent. loco cit. of the Pharetra, whom Valentia disp. 10. quaest. 1. puncto 2 cites.

It is answered first with D. Bonavent. cap. 36, from D. Gregory himself, 24. moral. cap. 7, that these are diverse modes, which distinguish the states of spiritual men for diverse times.

It is answered second with the same D. Bonavent. there, from D. Ber. serm. 3. de assumptione, that these three states are enumerated in respect of diverse persons, so that beginners are diverse from proficients; and he distinguishes them by their diverse life, so that Beginners are expressed in Lazarus: Proficients in Martha: the Perfect in Mary. Both answers are good, but the first better, as Valentia notes.

YOU OBJECT second. State implies immobility; but these modes imply it not.

Valentia answers first that immobility is taken not as to mode, but as to the essence of the state; these, however, are three modes of the state. He adds second that these modes are also states, because we do not easily pass from beginners to proficients.

A weighty question confronts us with the heretics concerning the various men of the Church, who constitute various states: for there are first, as I said, the states of Laics, Clerics, and Religious, and of Bishops, which the Saintly Doctor pursues at length lib. 1. Pharetrae.

AGAIN the state of Laics is divided into the married, widows, and virgins. Of these the Saintly Doctor in Pharetra lib. 1. The state of Clerics into those constituted in Minor Orders, Subdeacons, Deacons, and Priests, who are not intersected by various states, but hold various grades, and perform various offices.

THE Episcopal state is divided into Bishops, Archbishops, Primates, Patriarchs, Cardinals, and the Pontiff.

THE state of Religious is various: For some cultivate the active life; others the contemplative; others the mixed. Of those, some busy themselves with corporal works of mercy, others with spiritual. The contemplative either live in solitude, and are called Anchorites, or in society, and the congregation of many brothers, and are called Cenobites. These again either attend properly to themselves alone, nor by institute serve in clerical functions, and are called Monks. Others by force of their institute are assigned to clerical offices, and functions, and are called Clerics. Both again either by institute live on begging, enjoy the privileges of Mendicants, and are called Mendicants: or without begging are nourished from revenues, and are called non-Mendicants. Finally both obtain various appellations according to the reason of their founder: Some Augustinians; others Benedictines; others Franciscans: others Dominicans, and so of the rest, whom Tannetus disp. 6. quaest. 1. dub. 1, and D. Thom. q. 183. art. 2. and 3, and more fully q. 188 recites. More broadly D. Bonav. lib. 1. Pharetrae, and in the Apologies for Religious, and serm. 22. Hexaëm., where he pursues the Institutes of all.

FURTHERMORE the diversity of offices, and so of ministers, arises in the Church from the difference of administrations, and actions, which are necessary by Divine Institution, in order that the faithful be led to beatitude.

AND indeed such actions are three, generally speaking, namely: The dissemination of the word of God through preaching: The administration of the Sacraments; and the Governance, or rule of souls.

WHICH three actions are rightly reduced to those three Hierarchical acts which S. Dionysius c. 5. and 6. de Eccl. Hierarch. has, namely to Purify, to Illuminate, and to Perfect; for the Preaching of the Divine word pertains to purification: Illumination, as Dionysius himself says, to the administration of the Sacraments, by which the splendor of grace is communicated to the faithful: but to Perfect pertains to those who rule, especially to Bishops, whom S. Dionysius calls Perfectors. Of these at length the Saintly Doctor lib. 1. Pharatra, and de Eccl. Hierarch., and serm. 22. Hexaëmeronis.

AND indeed to the office of preaching are destined in a special way the Preachers of the word of God in the Church, of whom I shall treat below, the only sub-question. But to the administration of the sacraments various ministers attend according to the various grades, which are contained in the sacrament of order.

FINALLY the governance is divided into various grades, for among Priests some are Parish priests, others Archpriests, others Provosts, others Archdeacons, others Primicerii, others Abbots. Again the state of Bishops has more, of Bishops, of Metropolitans, of Patriarchates: which grades are recited cap. Perlectis, 25. dist. The supreme Governor, however, is the Roman Pontiff, as I showed p. p. Tract. 1. in the Theological places, from the Saintly Doctor in serm. 20. and 22. Hexaëmeronis.

THE end of this whole ordination, and diversity, is the consummation of the saints, according to the Apostle Ephes. 4., that is, the Charity of God, by which the faithful are joined with God, and as Dionysius says lib. Eccl. Hierarch., and D. Bonaventure there, they are perfected, and made like God, as the Apostle expounds, Coloss. 1: Teaching in all wisdom, that we may make every man perfect in Christ Jesus; in which labor, etc.

AGAINST this array of camps rush the phalanxes of heretics. First they detest the state of Religious. Then they give the office of preaching to all. Both errors they ascribe to the Waldenses AEneas Sylvius lib. 1. de origine Bohem., and others. Following them were Wycliffe, John Hus, and Luther, who also denies the variety of grades, and the sacrament of order lib. de capt. Babylonica.

They execrate especially the Ecclesiastical power, which they proclaim tyrannical, and usurped by the Roman Pontiff, and the Bishops.

I refuted these errors Tom. 1. p. p. de locis Theol. and the Tract. on laws. Now let us show the diversity of these states in the Church, most useful.

I ASSERT therefore first: That variety of states in the Church is most congruous, and most pleasing to God.

It is proved first from D. Bonav. serm. 10. Hexaëmer. For the Church is nothing else than an orderly, and harmonious ordination of camps, as is said Cant. 7: What shall you see in the Sulamite, but the choirs of camps? And in camps there is a hierarchical ordination, that soldiers serve under Decurions; these under centurions; those under Leaders, and all serve under one Emperor.

It is proved second from S. Bonav. there, and serm. 21. The Church is as it were a firmament, in which there are various stars; the planets are of six magnitudes, among which are the Moon, and the Sun, from which the others, hanging therefrom, receive greater, or lesser light according to their capacity. Hence it is said Cant. 6: Who is she that goes forth, beautiful as the moon, chosen as the sun, terrible as an army set in array?

It is proved third from the Saintly Doctor serm. 20. and 21. Hexaëmer., and in 4. dist. 24. art. 2. quaest. 1. The Church militant is like the triumphant; for it is said Heb. 9. that these things, which are in the Church, are patterned from those which are in the celestial Jerusalem: but in the triumphant there are Hierarchical orders of various office, and ministry, some preceding others; some teaching, illuminating, and perfecting others: Therefore also in our Church. This argument the whole of serm. 22. pursues at length. Therefore the Church is that woman seen Apoc. 12, clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars, as the Saintly Doctor observes serm. 20. and 22. and 23. loco cit.

But that this city may be recognized as like to the supernal Jerusalem of the Church, that celestial one appeared to John descending from heaven. The corner stone compares, and joins both, and the image of this one is described by D. Paul to the Galatians. See the Saintly Doctor serm. 23. For the Apostle calls these celestial exemplars Heb. 9. and 10., and S. Dionysius cap. 1. de caelest. Hier. says the distinction of the celestial orders is expressed by the Divine goodness in the various priests, and orders of this Church, as the Saintly Doctor demonstrates at length in the sermon cited, and the opusc. de Eccles. Hierarchia.

¶ It is confirmed from the Saintly Doctor in the sermons cited, for the ancient Church was a figure of ours, as the Apostle often discourses 1. Cor. 9. Heb. loco cit.; but in the ancient one there were various orders of men ministering: Therefore.

¶ Moreover Christ instituted the governance of His Church as a Monarchy, that the Apostles, unequal, together with all others be subject to Peter, as is said Matth. 16. Ioan. 21., which I showed most broadly p. p. Tract. 1. disp. 4. and 5., and Turrianus elegantly pursues lib. 1. de Hierarch. ord. cap. 6. and 10. But that this Hierarchy of Orders was instituted, to last until the end of the world, I showed there. For the Church is always one body, as is said 1. Cor. 12. Rom. 12.; but in a body there is a head, from which the other members draw life, and sense; so therefore here, as I discoursed diffusely there, and the Saintly Doctor discourses serm. 22., where it draws its principality of members from the Head, although the heart is called the prince of members by the Philosopher. The same argument he has in 4. dist. 24.

¶ It is proved from the Saintly Doctor in the places cited by the authority of the Fathers, from whom I shall report some: Contemplate what it is to preside over the holy people, and consider how great a thing it is to labor over the divine sacraments. It is adduced in Pharetra lib. 1. cap. 20. from D. Augustine de singularitate clericorum: But it is noted in the margin to be in Pamelius, as a saying of S. Cyprian.

Jerome in Sophoniam cap. 3: He that desires a bishopric, he says, desires a good work. See what he said: work, not dignity. But if he has looked only at dignity, he will quickly fall, from Pharetra, lib. 1. cap. 19.

D. Augustine in Dial. ad Oros. quaest. 65: Let him know that he is not a bishop who desires to preside, not to profit; and lib. 19. de civitate, cap. 19: Bishop is a name of work, not of honor. For Scopos in Greek we can say in Latin to superintend, that he may understand that he is not a bishop who has desired to preside, not to profit, from Pharetra loco citato.

D. Ambrose de dignitate sacerd. cap. 3: As the episcopal grade is higher than the others, so, if it slides through negligence, the fall is graver: from Pharetra, loco citato.

D. Gregory in the Pastoral, part 2. cap. 1: The action of the Prelate ought so to transcend the action of the people as the life of the Shepherd is wont to differ from the flock. For he must studiously strive to measure himself by what necessity of the rectitude to be held he is bound, under whose estimation the people is called a flock.

D. Dionysius lib. de Eccl. Hier. cap. 5: Because the priestly distinctions are images of divine actions, most ornate, and without confusion, indicating the innate splendors of the order of divine operations, they are distinguished into the first, and middle, and last holy actions, and orders by pontifical discretion. The opusc. de Eccl. Hierar. often inculcates this sentiment.

S. Ignatius epist. ad Smyrnenses: All things be well ordered among you which are commanded in Christ: let the Laics be subject to the Deacons; the Deacons to the Priests, the Priests to the Bishop; the Bishop to Christ, as He to the Father. The sermons of the Hexaëmeron cited order this sentiment.

S. Gregory Nazianzen Apolog. 1: God has constituted these in the Churches, that some be fed, and receive rule (to whom it is useful), and be directed to the office both by speech, and by work; others on the contrary fulfill the office of Pastors, and Masters for the order, and perfection of the Church.

And in the oration to the citizens, struck with fear, addressing the Princes thus: You also the law of Christ subjects to my power, and my tribunals. For we too exercise rule, indeed so much the more excellent, and perfect. The sermons of the Hexaëmer. cap. 1 prove this dictum gravely.

D. Isidore de offic. Eccles. lib. 2. cap. 5: To the Bishop, when he is consecrated, a staff is given, that at its indication he may rule, or correct the subject people, or sustain the infirmities of the weak, from Pharetra lib. 1. c. 19.

¶ It is proved indeed by reason from the Saintly Doctor, indicated at the beginning of the opusc. de Eccl. Hierar., and D. Thom. here, art. 2. For as it was fitting that the perfection of God, who is the cause of the universe, be participated in diversely by various, and unequal creatures, that it might the more perfectly be made known; since indeed the invisible things of God are seen, being understood, by those things that are made, Rom. 1., and by the greatness of the beauty, and of the creature the Creator of them may be known, as is said Sap. 6.: So it is fitting that the multiple grace in Christ, the universal head of the Church, be participated, and shown in the various members of the Church, according to Ephes. 4.: Some he gave apostles, some evangelists, etc. unto the consummation of the saints. The Saintly Doctor pursues this reason at length in serm. 20 of the Hexaëmer.

¶ The second reason is D. Thom. loco cit., and D. Bonavent. serm. 22. Hexaëmer.: for this makes for the ornament of the Church, and its beauty; as in an ordered, and peaceful city there are various subordinate offices; so also here. Hence it is called beautiful, as Jerusalem, Cant. 6., because it is likened to Jerusalem by the disposition of the hierarchical grades.

¶ A third reason is drawn hence from D. Thom., and D. Bonavent. For as in an ordered city the citizens, and chief men more excellently execute those things which pertain to its best administration, and conservation by various ministries, offices, etc., so also in the Church, where various offices are distributed harmoniously, the orders are diverse. But how these come about, the Saintly Doctor elegantly discourses in serm. 22. cited.

¶ I ASSERT second, that rightly in the Church there are those three states, of the Married, of Religious, and of Bishops. So the Saintly Doctor in the places cited, especially serm. 21. For all are praised by God. The first Matth. 19.: What God hath joined together, let no man put asunder. The second Matth. 19.: There are eunuchs, etc. He that can take, let him take. The third indeed is had Ephes. 4.: Some he gave apostles; but these were Bishops, as is said Act. 20.: He placed you bishops to rule the Church of God: but Christ intimates the obligation of this state Ioan. 10., as the Saintly Doctor discourses on that place, and de Eccl. Hier., and in 4. dist. 24. part. 2. art. 2. quaest. 3.

¶ The holy Fathers have much on these. D. Augustine in Psalm. 131. says they were signified by that triple kind of men, of which Christ speaks Luke 17.: Two shall be in the field, Two in the bed, Two at the mill. For those, who are in the field, he says, signify Prelates, who labor in the vineyard of the Lord, of whom the Apostle 1. Cor. 3.: Neither he that planteth is anything; nor he that watereth, etc. But those, who are in the bed, signify Religious, devoted to quiet contemplation. Finally those grinding are the married, wrapped in cares, as Valentia reports disp. 20. q. 1. puncto 3., and D. Bonav. expounds p. p. Hierar. Eccl. c. 1. at the end.

S. BERNARD serm. ult. of the vigils of the Nat., and serm. primo Nat., and D. Gregory lib. 1. moral. cap. 13. compare these to the three men, of whom Ezech. 14.: Noe, Daniel, and Job; so that in Daniel, who led a celibate life, Religious are signified: in Noe, who governed the ark, Prelates; by Job, who had children, and abounded in wealth, the Married; as Valentia notes disp. 10. quaest. 2. puncto 1. from D. Bonavent. de Eccl. Hier. part. 1. cap. 1., toward the end.

The Saintly Doctor likewise explains with the sentences of the holy Fathers the three states named above, of Virgins, Widows, and Married Women, lib. 1. Pharetrae, from cap. 38. to 42., which see, differing most excellently.

I ASSERT third: That it is expedient that in the Church there be sacred ministers, separated from laics.

It is proved from the Saintly Doctor first in 4. dist. 24. part. 1. art. 2. quaest. 1. and 2., because every wise institutor disposes the things to be done by proportionate means: But Christ is the most wise institutor of the Church ordered to a supernatural end by proportionate means: Therefore he instituted also sacred dispensers of these means, which, since they are Sacraments, ought not to be exposed to the hands of all, lest they come into contempt.

It is confirmed from the Saintly Doctor quaest. 3., for the Evangelical law is holier than the ancient one, and has things more sacred, and Sacraments more divine; but in the old testament there were holy ministers, as is had in Exodus, Leviticus, and Deuteronom. 10. Hence 2. Paral. 29. Ezechias says: The Lord hath chosen you, that you may stand before him, and minister to him, and worship him, and burn incense to him.

THEREFORE if God instituted the Church congruously for His religious worship, he constituted also sacred ministers in sacred functions. This reason even the Pagans acknowledged. Hence Aristotle 6. Polit. says: There ought to be in the Republic those who have the care of the Gods. Hence Exodi 18. Jethro, priest of Madian, said to Moses: Be you to the people in those things that pertain to God, that you may refer what is said to him: and show the people the ceremonies, and rite of worship, as the Saintly Doctor observes in Bibl. pauperum, cap. 21.

I ASSERT fourth, that it is necessary also that select persons be deputed to sermons. It is of faith from the Council of Constance sess. 8., and this is decreed in the Council of Trent sess. 24. cap. 4. de reformatione, that no one preach without the approbation of the Bishop. Leo the Great epist. 60. and 61. took care that no one preach besides priests. Hence D. Hieron. epist. 2. ad Nepotianum, in D. Bonavent. lib. 1. Phar. cap. 15.: The mouth of the priest of Christ concur with his mind; and in the Lateran Council under Innocent III. can. 3. and in the 6th General Synod can. 64. Laics usurping that office are excommunicated. These things the Saintly Doctor indicates in the place to be cited in the questions.

HENCE D. Ambrose lib. de Virginibus, in D. Bonavent. in Phar. lib. 1. cap. 14.: He who teaches ought to excel him who is taught.

AND D. Jerome in Mich. lib. 2. cap. 2.: If we are in the place, and order of the Apostles, let us not only imitate their speech, but also their conversation, in D. Bonavent. lib. cit. Phar. cap. 15.

It is proved second from D. Bonavent. in quaest. ad regulam, quaest. 2., for Christ did not send all indifferently to preach, but some, to whom he imparted the gifts of wisdom, knowledge, and tongues. Therefore also to live from the Gospel is conceded to those elected for this office; the argument is had 1 Cor. 9. and 2. Tim. 3.; because all are not apt to expound the scriptures, and to hand on the Divine precepts; Therefore Holy mother Church, from whom is every spiritual law, the canons, etc., decreed that some learned, and apt men be destined for this office, as I showed above. The same he indicates in the Apologetic Little Book, against those who oppose the Order of the Friars Minor, quaest. 2.

It is confirmed from D. Bonav. quaest. 4. ad 9. Lucae; for God of old chose some for sermons, as Moses, and Jeremias, who even refused it as insufficient: but God willed to make them fit by His gifts.

THEREFORE he complains Jerem. 23.: They ran, when I had not sent them, namely to preach, and Paul Rom. 10.: How shall they preach, unless they be sent? and Christ Ioan. 7.: I came not of myself, but he sent me. These things the Saintly Doctor, which the others adduce to prove this, especially Alphonsus de Castro summa de haeres. v. Praedicatio, Valentia disp. 10. quaest. 1. puncto 3., and among all the same D. Bonavent. ad 9. Lucae, whence he observes that Isaias dared not preach unless sent: Behold me, send me, cap. 6.

I ASSERT fifth, that there ought also to be in the Church the power of spiritual governance, to which even secular Princes obey. This I treated more broadly p. p. tract. 1. in the proemial disputations, and I shall treat again part 3 of the Tract. on Penance, in the disputation on the power of the keys.

Of this Anacletus treats epist. 1., Alexand. I. epist. 1., Pope Gelas. epist. 4. ad Anastasium, Imperatorem, and it is reported 96. dist. can.: There are indeed two, Emperor Augustus, by which this world is ruled, the royal authority, and the authority of Pontiffs.

YOU OBJECT first. The Apostle 1 Cor. 14. wishes all to prophesy, and to speak with tongues: and 2. Cor. 6. he speaks to all in the same sense.

It is answered, that he wishes all indeed to be made fit, yet not without approbation. So D. Bonavent. ad 9. Lucae: but the approbation resides with the Roman Pontiff, and the Bishops, as the Council of Trent also declares.

YOU OBJECT second. In the primitive Church Bishops, and Priests were not distinguished, as D. Hieron. asserts in cap. 3. epist. ad Titum, where he says: this difference was introduced not so much by the dispensation of divine truth, as by the custom of the Church.

I SUPPOSE D. Jerome acknowledged the difference between Bishops, and Priests, as is clear from epist. ad Evagrium, and Francis Turrianus proves lib. 1. de Hierarchicis ordinationibus, who observes that D. Jerome in the place cited said only that the same person was Bishop, and priest, because they were few; therefore the Bishop fulfilled the office also of a Parish priest, etc. But afterward Bishops, and priests were constituted separately, and the other orders dispersed variously, as the Saintly Doctor also answers in 4. dist. 24. q. 1. ad 3. art. 2.

CASTRO verb. Episcopus admits no exposition of this, but makes D. Jerome err. This is altogether absurd to me, since D. Jerome was counsellor to Pope Damasus, at the time when all the ancient statutes of the Church were best known in that court, as the Saintly Doctor observes serm. 16. Hexaëmer. For who will tell me that Jerome did not know that Timothy was declared Bishop above the priests by Paul 1. cap. 5., and that from that Aërius was condemned, because he denied this pre-eminence, as is had in D. Augustine lib. de haeres. cap. 53.? Or who will say that Jerome, most skilled in the Greek tongue, did not know the etymology of Episcopus from Epi, which is above? as D. Bonavent. teaches 4. dist. 24. part. 2. art. 2. quaest. 3.

Quaestio II: On the state of perfection

Dubitatio I: In what the Perfection of man consists

Dubitatio II: What Perfection can be had in this life

Dubitatio III: Who are in the state of Perfection

Quaestio III: Whether some who are not in the state of perfection perform, by reason of their office, works more perfect than some who are in the state of Perfection

Disputatio II: On the State of the Bishop

Quaestio I: Whether a BISHOP is in the state of perfection

Quaestio II: Of what kind he must be who is assumed to the Episcopate

Quaestio III: Whether it is lawful to seek, or refuse, an Episcopate

Quaestio IV: Whether Residence is necessary for Bishops, and by what law

Quaestio V: Whether the Church, and Bishops, have dominion over certain temporal things

Quaestio VI: Whether Bishops, and other Ecclesiastics, have dominion over revenues that are superfluous to their state

Quaestio VII: Whether those Bishops who were formerly Religious are bound to Regular observance

Disputatio III: On the State of Regular Prelacy

Quaestio I: Whether the state of Regular Prelacy in a Religion is necessary

Quaestio II: How the Prelate of a Religion is to be chosen

Quaestio III: How many Prelates there are in one religion, and what order among them

Quaestio IV: Whether it befits a Regular Prelate to remain long in the same office

Quaestio V: Whether a religious Prelate has the power of coercing subjects with penalties, both spiritual and corporal

Quaestio VI: What solemnities a Regular Prelate, acting in judgment, is bound to observe

Quaestio VII: Whether appeal can be made from a Prelate, or Regular Judge

Quaestio VIII: Who is the Judge from Whom, and to Whom appeal is made

Quaestio IX: Whether a Regular Prelate can dispense with his subject, Who, and in what

Quaestio X: What power a Regular Prelate has to absolve, both from sins, and from penalties

Quaestio XI: Whether a Regular Prelate has the Power of administering temporal things, and what

Quaestio XII: Whether, and What, Regular Prelates can do concerning conferring Orders, and blessing things, or places

Disputatio IV: LAST. On the State of the Active, and Contemplative life

Quaestio I: Whether the Division of life into Active, and Contemplative is sufficient

Quaestio II: Which state is more excellent than the other: the state of the Active life, or conversely, the Contemplative

Quaestio III: Whether there is a Mixed Life resulting from the Active, and Contemplative, and which of these is more excellent

Quaestio IV: What are the chief exercises of the Active life

Quaestio V: On the chief Act of the Contemplative life, and how this act differs from Cogitation, Meditation, Speculation, and Intuitive vision

Quaestio VI: Whether Contemplation has certain degrees of its perfection, how many, and which

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