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Dist. 22, Art. 1, Q. 5

Book III: On the Incarnation of the Word · Distinction 22

Textus Latinus
p. 460

Quaestio V. Utrum Christus in descensu ad inferos omnes animas liberaverit.

Quinto quaeritur de liberatione animarum ab inferno et est quaestio, utrum omnes animas, quae in inferno erant, liberaverit. Et quod sic, videtur.

1. Iob decimo septimop460-3: In profundissimum infernum descendent omnia mea; sed constat, quod Christus eripuit Iob de inferno: ergo eripuit aliquos de inferno profundissimo, multo fortius de parte superiori inferni: ergo videtur, quod totum infernum exspoliaverit.

2. Item, in Psalmop460-4: Eruisti animam meam ex inferno inferiori; aut hoc dicitur in persona Christi, aut in persona alicuius alterius; sed quop. 461cumque modo intelligatur, aliqui eruti sunt de loco inferiori, quia Christus non descendit nisi ad locum illum, unde animas eruit: ergo multo fortius erutae sunt de inferno superiori: ergo de toto inferno.

3. Item, Zachariae nonop461-1: super illud: Tu in sanguine testamenti tui eruisti vinctos de lacu etc.; Glossa: « Eos qui tenebantur vincti carceribus, ubi nulla misericordia eos refrigerabat, quam dives ille petebat, tu liberasti »; sed tales erant damnati in inferno: ergo videtur, quod illos liberavit: ergo omnes eduxit.

4. Item, si solos bonos de inferno liberavit et malos reliquit; cum plures essent mali quam boni, videtur, quod Christus non plenam, sed semiplenam victoriam de diabolo obtinuit.

5. Item, Christus pro omnibus passus est in cruce; sed ad illos liberandos ad inferna descendit, pro quibus passus fuit: ergo videtur, quod omnes eduxerit de inferno. Si tu dicas, quod non est passus quantum ad efficaciam nisi pro bonis, licet quantum ad sufficientiam pro omnibus; contra hoc est quod dicitur ad Romanos quintop461-2: Christus pro impiis passus est; et constans est, quod multi peccatores merito passionis Christi liberantur de potestate et laqueis diaboli: ergo videtur, quod multo fortius illi fuerunt liberati, qui fuerunt ibi a Christo inventi.

Sed contra: 1. Isaiae ultimop461-3 dicitur de damnatis: Vermis eorum non morietur, et ignis eorum non exstinguetur: ergo videtur, quod reprobos et malos Christus ab igne inferni non liberaverit.

2. Item, Lucae decimo sextop461-4: Chaos magnum firmatum est inter nos et vos etc., ergo multo fortius inter Christum et damnatos: ergo non videtur, quod Christus descenderit ad illos liberandos. Si enim alii Sancti non compatiebantur damnatis propter severitatem iustitiae, multo fortius nec ipse Christus, qui est iustus iudex. Transitus enim ille, sicut dicit Gregorius, intelligitur « de compassione ».

3. Item, Iudas et alii in peccato mortali decedentesp461-5 damnati erant per sententiam definitivam; sed Deus nunquam sententiam suam definitivam retractat: ergo etc.

4. Item, passio Christi non tollit liberum arbitrium, ergo nec merita liberi arbitrii: ergo si aliqui erant ibi damnati per demerita sui liberi arbitrii, videtur, quod nunquam merito passionis Christi deberentp461-6 inde erui et liberari.

5. Item, aut isti peccatores, qui modo moriuntur in peccato, liberantur de inferno, aut non. Si liberantur: ergo nihil est de rigore divinae iustitiae; si non liberantur, et illi fuerunt liberati: ergo peioris condicionis sunt illi qui secuti sunt passionem Christi, quam illi qui praecesserunt. Sed hoc est falsum: ergo nulli reprobi liberati fuerunt.

Est igitur quaestio, quos liberaverit, et in quem infernum descenderit; et specialiter dubium est de parvulis, qui decesserunt in purop461-7 originali. Si enim illi non habent aliud peccatum nisi peccatum Adae, et pro illo satisfecit Christus, et merita Christi valent illis qui non utuntur libero arbitrio; videtur, quod eos eripuerit de inferno; aut si non eripuit, quaeritur, quare non eripuerit.

Conclusio. Christus in suo descensu ad inferos quoad efficaciam non liberavit nisi animas electorum suorum, et eorum qui erant membra ipsius.

Respondeo: Dicendum, quod Dominus in infernop461-8 non liberavit nisi animas electorum suorum, et eorum qui erant membra ipsius. Quamvis enim passio Christi omnibus suffecerit, non tamen influit nisi in eius membra; et ideo soli per passionem Christi salvati sunt, qui vel erant eius membra, quando passus est, vel futuri erant per conversionem ad ipsum. Quoniam igitur multi erant in inferno, qui nec membra Christi erant nec membra Christi futuri erant, quia non erant in statu merendi; ideo non omnes Dominus eripuit de inferno, sed tantum electos. Et hoc est quod dicit Gregorius in quadam homilia infra octavam Paschaep461-9. Ait enim sic: « Quod ante passionem suam dixit in resurrectione sua Dominus implevit: Si exaltatus fuero a terra, omnia p. 462traham ad me. Omnia enim traxit, qui de electis suis apud inferos nullum reliquit; omnia abstulit, utique electa. Unde etiam recte per Osee dicit: Ero mors tua, o mors, morsus tuus ero, inferne. Quia enim in electis suis funditus occidit mortem, mors mortis exstitit. Quia vero ex inferno partem abstulit et partem reliquit, non occidit funditus, sed momordit infernum ». — Concedendum est igitur, quod Christus in suo descensu ad inferos non omnes liberavit de inferno. Concedendae sunt etiam rationes, quae inducuntur ad hoc.

1. Ad illud vero quod primo obiicitur in contrarium de verbo Iob, quod dicebat, se descensurum in profundissimum infernum; dicendum, quod profundissimus infernus potest dici vel secundum statum inferni inferioris, qui est sub terra, vel respectu ad infernum, qui est supra terram. — Si primo modo dicatur, tunc in profundissimum infernum descendunt impii et damnati, quoniam in loco illo inferiori est quidam locus deputatus his qui puniendi sunt poena damni et poena sensus; quidam vero deputatus his qui puniendi sunt solum ad tempus, sive sit poena damni, sive poena sensus, sicut ille, in quo erant sancti Patres et alii, qui decesserant cum gratia; et vocatur limbus sive sinus Abrahae. — Dico ergo, quod Christus solum ad limbum descendit, unde sanctos Patres eripuit et ita ad superiorem partem, non autem ad mediam, vel ultimam.

Alio modo accipitur profunditas inferni respectu inferni, qui est supra terram, sicut respectu aeris caliginosi, qui est infernus daemonum, qui dicitur profundus respectu caeli empyrei; locus vero terrae dicitur profundior; locus vero infra terram respectu horum dicitur profundissimus. — Et hoc modo dicebat Iob, se in profundissimum infernum descensurump462-1.

2. Et per hoc patet responsio ad sequens. Quod enim dicitur: Eruisti animam meam ex inferno inferiori, hoc dicitur respectu ipsius terrae, respectu cuius infernus ille dicitur inferior, non autem respectu status inferni, quia in parte inferiori nulla est redemptiop462-2.

3. Ad illud quod obiicitur de Glossa Zachariae nono, dicendum, quod Glossa illa satis est impropria; potest tamen exponi, ut per hoc quod dicitur: « nulla eos misericordia refrigerabat », non intelligitur locus inferni quantum ad partem illam, ubip462-3 erant liberandi, sed quantum ad partem illam, ubi non erant liberandi, quasi dicat: emisit vinctos de inferno, ubi erant compediti cum malis, quos scilicet malos nulla refrigerabat misericordia. — Potest etiam vis fieri in hoc, quod dicitur misericordia: quia in limbo non erat misericordia liberans, quamvis esset misericordia relaxans; et de illa misericordia intelligitur, non de alia.

4. Ad illud quod obiicitur, quod si non eripuit nisi bonos, quod semiplenam habuit victoriam; dicendum, quod falsum est. Mali enim per peccatum quasi nihil facti sunt et ad non-esse tenduntp462-4; et ideo ipsorum defectus in nihilum computatur, et propterea in nullo minuitur plenitudo victoriae, si ipsi non liberantur, sicut in nullo diminuta est plenitudo civitatis supernae per absentiam malorum.

5. Ad illud quod obiicitur, quod illos liberavit, pro quibus passus est; dicendum, quod, sicut dicebaturp462-5, hoc verum est de illis, pro quibus patiebatur quantum ad efficaciam, et isti soli erant electi, qui erant in inferno. Et si tu obiicias: Christus non solum pro electis, sed etiam pro impiis mortuus est; dicendum, quod hoc intelligitur de impiis, qui erant in statu viae, non autem de illis qui erant damnati per definitivam sententiam, quales erant illi qui erant in profundissimum infernum demersi.

Ad illud quod ultimo quaerebatur de parvulis, quod debuerunt liberari; dicendum, quod nec ipsi potuerunt liberari, quia non erant in statu, in quo essent capaces gratiae Christi; nec merita Christi poterant eis suffragari, nec satisfactio eius pro peccato Adae ad eos habebat extendi. Ad illos enim se extendit, qui membra eius efficiuntur per fidem, vel per aliquod Sacramentum fidei. Unde sicut parvuli decedentes in originali carent in perpetuum vita beatap462-6, sic et illi qui iam in inferno erant detrusi. — Alia vero, quae quaerebantur, per ea quae dicta sunt, satis possunt manifestarip462-7.

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English Translation

Question V. Whether Christ in his descent to the lower regions liberated all souls.

Fifthly, inquiry is made about the liberation of souls from hell, and the question is whether he liberated all the souls that were in hell. And that he did, seems so:

1. Job 17p460-3: Into the deepest hell shall descend all that I have; but it is established that Christ snatched Job out of hell: therefore he snatched some out of the deepest hell, much more so from the upper part of hell: therefore it seems that he despoiled the whole of hell.

2. Likewise, in the Psalmp460-4: Thou hast delivered my soul out of the lower hell; this is said either in the person of Christ, or in the person of someone else; but in whatever way it is understood, some were snatched from the lower place, since Christ descended only to that place from which he snatched souls: therefore much more were they snatched from the upper hell: therefore from the whole of hell.

3. Likewise, on Zechariah 9p461-1: upon that text, Thou also by the blood of thy testament hast sent forth thy prisoners out of the pit, etc.; the Gloss: « Those who were held bound in prisons, where no mercy refreshed them — the mercy which that rich man begged for — thou hast liberated »; but such were the damned in hell: therefore it seems that he liberated them: therefore he led them all out.

4. Likewise, if he liberated only the good from hell and left the evil behind; since the evil were more numerous than the good, it seems that Christ obtained not a full but a half-full victory over the devil.

5. Likewise, Christ suffered for all on the cross; but he descended to the lower regions to liberate those for whom he had suffered: therefore it seems that he led all out of hell. If you say that he did not suffer as to efficacy except for the good, although as to sufficiency for all; against this is what is said in Romans 5p461-2: Christ died for the ungodly; and it is settled that many sinners are liberated, by the merit of Christ's passion, from the power and snares of the devil: therefore it seems that much more were those liberated who were found there by Christ.

On the contrary: 1. In the last [chapter] of Isaiahp461-3 it is said of the damned: Their worm shall not die, and their fire shall not be quenched: therefore it seems that Christ did not liberate the reprobate and the evil from the fire of hell.

2. Likewise, Luke 16p461-4: A great chaos has been fixed between us and you, etc.; therefore much more between Christ and the damned: therefore it does not seem that Christ descended to liberate them. For if the other saints did not have compassion on the damned, because of the severity of justice, much more not Christ himself, who is the just judge. For that passing over, as Gregory says, is understood « of compassion ».

3. Likewise, Judas and the others who departed in mortal sinp461-5 were damned by definitive sentence; but God never retracts his definitive sentence: therefore, etc.

4. Likewise, Christ's passion does not take away free will, therefore neither the merits of free will: therefore if some were damned there through the demerits of their own free will, it seems that they ought never to be snatched out and liberated thence by the merit of Christ's passionp461-6.

5. Likewise, either these sinners, who now die in sin, are liberated from hell, or not. If they are liberated: then there is nothing of the rigor of divine justice; if they are not liberated, and yet those [former ones] were liberated: then those who came after the passion of Christ are of worse condition than those who came before. But this is false: therefore no reprobate were liberated.

The question, then, is whom he liberated, and into which hell he descended; and especially there is a doubt about the little children who departed in purep461-7 original [sin]. For if they have no other sin than the sin of Adam, and Christ made satisfaction for that, and Christ's merits avail for those who do not use free will; it seems that he snatched them from hell; or if he did not snatch them, it is asked why he did not snatch them.

Conclusion. Christ in his descent to the lower regions, as to efficacy, liberated none but the souls of his elect, and of those who were his members.

I respond: It must be said that the Lord, in hellp461-8, liberated none but the souls of his elect, and of those who were his members. For although Christ's passion sufficed for all, nevertheless it does not flow except into his members; and therefore those alone were saved through Christ's passion who either were his members when he suffered, or were to become such through conversion to him. Since, therefore, there were many in hell who were neither members of Christ nor about to become members of Christ, because they were not in a state of meriting; therefore the Lord did not snatch all out of hell, but only the elect. And this is what Gregory says in a certain homily within the octave of Easterp461-9. For he says thus: « What he said before his passion the Lord fulfilled in his resurrection: If I be lifted up from the earth, I will draw all things to myself. For he drew all things, who of his elect left none among those below; he took away all things, namely the elect. Whence rightly also he says through Hosea: O death, I will be thy death; O hell, I will be thy bite. For because in his elect he utterly slew death, he became the death of death. But because from hell he took away a part and left a part, he did not slay utterly, but bit hell. » — It must therefore be conceded that Christ in his descent to the lower regions did not liberate all from hell. The reasons too which are adduced for this are to be conceded.

1. To that which is first objected to the contrary about the word of Job, who said that he would descend into the deepest hell; it must be said that deepest hell can be spoken of either according to the state of the lower hell, which is under the earth, or in relation to the hell which is above the earth. — If it is spoken of in the first way, then into the deepest hell descend the impious and the damned, since in that lower place there is a certain place assigned to those who are to be punished with the punishment of loss and the punishment of sense; but a certain [other place] assigned to those who are to be punished only for a time, whether it be the punishment of loss or the punishment of sense, like that in which were the holy Fathers and others who had departed with grace; and it is called limbo or the bosom of Abraham. — I say, therefore, that Christ descended only to limbo, whence he snatched the holy Fathers, and thus to the upper part, but not to the middle or the lowest.

In another way the depth of hell is taken in relation to the hell which is above the earth, as in relation to the murky air, which is the hell of the demons, which is called deep in relation to the empyrean heaven; the place of the earth is called deeper; and the place beneath the earth, in relation to these, is called deepest. — And in this way Job said that he would descend into the deepest hellp462-1.

2. And by this the reply to the next [point] is clear. For when it is said: Thou hast delivered my soul out of the lower hell, this is said in relation to the earth itself, in relation to which that hell is called lower, but not in relation to the state of hell, because in the lower part there is no redemptionp462-2.

3. To that which is objected from the Gloss on Zechariah 9, it must be said that that Gloss is rather improper; it can, however, be expounded so that by what is said: « no mercy refreshed them », is understood not the place of hell as to that part wherep462-3 they were to be liberated, but as to that part where they were not to be liberated; as if it should say: he sent forth bound men out of hell, where they were shackled with the evil — the evil, namely, whom no mercy refreshed. — Force can also be put upon this, that it is said mercy: because in limbo there was no liberating mercy, although there was relaxing mercy; and it is understood of that mercy, not of the other.

4. To that which is objected, that if he snatched none but the good, he had a half-full victory; it must be said that it is false. For the evil, through sin, are made as it were nothing and tend toward non-beingp462-4; and therefore their defect is counted as nothing, and on that account the fullness of victory is in no way diminished, if they are not liberated, just as the fullness of the supernal city is in no way diminished by the absence of the evil.

5. To that which is objected, that he liberated those for whom he suffered; it must be said that, as was saidp462-5, this is true of those for whom he suffered as to efficacy, and these alone were the elect who were in hell. And if you object: Christ died not only for the elect but also for the ungodly; it must be said that this is understood of the ungodly who were in the state of the wayfarer, but not of those who were damned by definitive sentence, such as were those who were sunk into the deepest hell.

To that which was asked last about the little children, that they ought to have been liberated; it must be said that neither could they themselves be liberated, because they were not in a state in which they would be capable of Christ's grace; nor could Christ's merits avail them, nor did his satisfaction for the sin of Adam have to be extended to them. For it is extended to those who are made his members through faith, or through some Sacrament of faith. Whence, just as little children departing in original [sin] lack the blessed life foreverp462-6, so also those who had already been thrust down into hell. — But the other things that were asked can be sufficiently made clear through the things that have been saidp462-7.

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Apparatus Criticus
  1. Vers. 16. Vat. descendet anima mea.
    [Job 17,] v. 16. The Vatican edition reads descendet anima mea ("my soul shall descend").
  2. Psalm. 85, 13, quem locum August. exponens (n. 17.) ait: Intelligimus, tanquam duo inferna esse, superius et inferius. Nam unde infernum inferius, nisi quia est infernum superius? Aliud non diceretur infernum, nisi in comparatione illius superioris partis... Ergo aut ipsius [Filii Dei] vox est hic: Eruisti animam meam ex inferno inferiori, aut nostra vox per ipsum Christum, Dominum nostrum, quia ideo ille pervenit usque ad infernum, ne nos remaneremus in inferno.
    Psalm 85, 13, which passage Augustine, expounding (n. 17), says: We understand that there are, as it were, two hells, an upper and a lower. For whence is there a lower hell, except that there is an upper hell? The one would not be called hell except in comparison with that upper part... Therefore either it is the voice of him [the Son of God] here: Thou hast delivered my soul out of the lower hell, or it is our voice through Christ himself, our Lord, because he reached as far as hell for this reason, that we should not remain in hell.
  3. Vers. 11. Glossa, quae ut interlinearis penes Lyranum habetur, sumta est ex Hieron. exposit. in hunc loc., ubi legitur sic: In sanguine passionis tuae eos qui vincti in carcere tenebantur inferni, in quo non est ulla misericordia, tua clementia liberasti.
    [Zech. 9,] v. 11. The Gloss, which is found as an interlinear gloss in Lyra, is taken from Jerome's exposition on this passage, where it reads thus: By the blood of thy passion thou hast, in thy clemency, liberated those who were held bound in the prison of hell, in which there is no mercy.
  4. Vers. 6. — De vi passionis quantum ad sufficientiam et quantum ad efficaciam vide supra d. 19. a. 1. q. 2. ad 1. et q. 3. in corp.
    [Rom. 5,] v. 6. — On the force of the passion as to sufficiency and as to efficacy, see above, d. 19, a. 1, q. 2, ad 1, and q. 3 in the body.
  5. Vers. 24.
    [Isaiah, last chapter,] v. 24.
  6. Vers. 26, quem locum Gregor., II. Homil. in Evang. homil. 40. n. 7. exponens ait: Sicut transire reprobi ad electos cupiunt, id est a suppliciorum suorum afflictione migrare; ita ad afflictos atque in tormentis positos transire iustorum est mente ire per misericordiam, eosque velle liberare. Sed qui volunt ... non possunt, quia iustorum animae, quamvis in suae naturae bonitate misericordiam habeant, iam tunc auctoris sui iustitiae coniunctae, tanta rectitudine constringuntur, ut nulla ad reprobos compassione moveantur etc. — Deinde Christus iustus iudex nominatur, auctore Apostolo, II. Tim. 4, 8. — In conclus. ante multo fortius codd. K Z interserunt ergo.
    [Luke 16,] v. 26, which passage Gregory, in the second [book] of Homilies on the Gospels, homily 40, n. 7, expounding, says: Just as the reprobate desire to pass over to the elect, that is, to migrate from the affliction of their torments; so to pass over to the afflicted and those set in torments belongs to the just to go in mind by mercy, and to wish to liberate them. But those who wish ... cannot, because the souls of the just, although in the goodness of their nature they have mercy, being now joined to the justice of their author, are bound by so great a rectitude that they are moved by no compassion toward the reprobate, etc. — Then Christ is named the just judge, on the authority of the Apostle, 2 Tim. 4, 8. — In the conclusion, before multo fortius, codices K and Z insert ergo.
  7. Multi codd. descendentes.
    Many codices read descendentes ("descending," for decedentes, "departing").
  8. Codd. H K Z bb debeant.
    Codices H, K, Z, bb read debeant.
  9. Pro puro originali edd. cum nonnullis codd. peccato originali. In fine arg. codd. A K N Z omittunt eripuerit.
    For puro originali the editions, with some codices, read peccato originali ("original sin"). At the end of the argument, codices A, K, N, Z omit eripuerit.
  10. Codd. A K U Z de inferno. Post pauca pro ipsius codd. A K Z substituunt eius, et deinde pro suffecerit cum cod. N sufficeret. Mox pro soli cod. U illi soli.
    Codices A, K, U, Z read de inferno. A little after, for ipsius codices A, K, Z substitute eius, and then for suffecerit, with codex N, sufficeret. Soon after, for soli codex U reads illi soli.
  11. Libr. II. Homil. in Evang. homil. 22. n. 6; in quo loco post utique electa textus origin. addit: « Neque etenim infideles quosque et pro suis criminibus aeternis suppliciis deditos ad veniam Dominus resurgendo reparavit; sed illos ex inferni claustris rapuit, quos suos in fide et actibus recognovit ». Et dein post morsus tuus ero, inferne, textus origin. sic prosequitur: Id namque quod occidimus, agimus, ut penitus non sit. Ex eo etenim, quod mordemus, partem abstrahimus, partemque relinquimus. Quia ergo in electis suis etc. — Loci ex s. Script. allegati sunt Ioan. 12, 32. et Osee 13, 14. — Circa finem textus edd. cum multis codd. Quia vero in inferno pro Quia vero ex inferno.
    [Gregory,] Book II of the Homilies on the Gospels, homily 22, n. 6; in which place, after utique electa ("namely the elect"), the original text adds: « For the Lord did not, by rising again, restore to pardon any unbelievers and those handed over to eternal torments for their crimes; but he snatched out of the prisons of hell those whom he recognized as his own in faith and deeds ». And then, after I will be thy bite, O hell, the original text continues thus: For that which we kill, we cause not to exist at all. For from that which we bite, we tear away a part and leave a part. Because therefore in his elect etc. — The passages cited from Sacred Scripture are John 12, 32, and Hosea 13, 14. — Near the end, the editions with many codices read Quia vero in inferno for Quia vero ex inferno.
  12. Hoc secundo modo infernum inferius accipit Gregor., XIII. Moral. c. 48. n. 53, et August., Enarrat. in Ps. 85, 13. n. 17.
    In this second way Gregory takes "lower hell" — Morals, Book XIII, c. 48, n. 53 — and Augustine, Enarration on Ps. 85, 13, n. 17.
  13. Offic. defunct. in Brev. Roman. III. Noct. Resp. ad lect. 7: Quia in inferno nulla est redemptio.
    Office of the Dead in the Roman Breviary, third Nocturn, Responsory to lesson 7: Because in hell there is no redemption.
  14. Cod. A unde. Paulo inferius pro Potest etiam edd. 1, 2 cum pluribus codd. Potest enim; perperam.
    Codex A reads unde. A little below, for Potest etiam editions 1 and 2, with several codices, read Potest enim; wrongly.
  15. Ut August. docet, cuius verba invenis tom. II. pag. 640, nota 8. et pag. 838, nota 9. Cfr. etiam ibid. pag. 814, nota 2. — Ad enuntiatum seq. notamus illud Aristot., II. Rhetor. c. 3. (c. 2.): Quae vero nihil aut admodum parva sunt, pro nihilo habenda esse putamus. — Pro defectus in nihilum computatur Vat. defectu in nihilum computantur.
    As Augustine teaches, whose words you find in tome II, p. 640, note 8, and p. 838, note 9. Compare also ibid., p. 814, note 2. — On the following statement we note that saying of Aristotle, Rhetoric II, c. 3 (c. 2): But things which are nothing or exceedingly small we judge are to be reckoned as nothing. — For defectus in nihilum computatur the Vatican edition reads defectu in nihilum computantur.
  16. Scil. in ipsa obiectione. — In fine solut. pro demersi Vat. detrusi.
    Namely, in the objection itself. — At the end of the solution, for demersi the Vatican edition reads detrusi.
  17. Cfr. II. Sent. d. 33. a. 3. q. 1. seq. — Paulo ante pro decedentes codd. G H bb descendentes. Paulo inferius pro detrusi cod. U demersi, alii codd. descensi. Pro erant detrusi cod. C definitiva sententia detenti.
    Compare 2 Sent., d. 33, a. 3, q. 1 and following. — A little before, for decedentes codices G, H, bb read descendentes. A little below, for detrusi codex U reads demersi, other codices descensi. For erant detrusi codex C reads definitiva sententia detenti.
  18. Vide scholion ad praecedentem quaest.
    See the scholion to the preceding question. [This quaestio has no scholion of its own; the matter is treated in the scholion appended to q.4, whose §IV addresses the limbo of children "in fine q.5."] ---
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