Introduction
Bonaventure's quaestio [reference to Summa Theologica III, 3]: was the pain experienced by Jesus Christ on the cross extremely great? According to the theological doctors, never was nor will there be a pain as great as that of Jesus, and this can be demonstrated by twelve reasons: 1. “reason of occasion”: when one is punished without reason, i.e. without having committed any crime (like Jesus Christ), one suffers much more; 2. “reason of measure”: during the crucifixion Jesus didn’t suffer in only one part of his body, but in its entirety (reference to Isaiah 1, 6); 3. “reason of condition”: Jesus Christ was of such a noble constitution and condition that he couldn’t have died except by violent death; 4. “reason of deprivation”: Jesus Christ suffered extremely because he was aware that «countless Jews, Turks, Tartars, Saracens, infidels and ungrateful Christians» would not benefit from his passion, but would be damned; 5. “reason of obligation”: the suffering of Jesus Christ was as great as the suffering of the damned must have been; 6. “reason of cutting”: as a man would suffer so much if all his limbs were cut off, so Christ suffered so much knowing that the souls of human beings - which were his limbs - would be damned; 7. “reason of separation”: just as man suffers greatly when the beloved woman separates from him, so Christ suffered greatly when the soul of human beings - which is his bride - separated from him because of sin; Christ crucified stands «with his feet fixed because he is waiting for you [scil. soul], he calls to you with his head bowed, he holds his arms out to embrace you»; 8. “reason of contrition” (“Great as the sea is your contrition” [quote from Lamentations 2, 13]); 9. “reason of compassion”: Jesus Christ experienced much pain in seeing the martyrs suffer because of their love for him; 10. “reason of deformation”: the body of Christ was so deformed that the mother didn’t recognise it (reference to Lamentations 4, 8); 11. “reason of offense”: Jesus Christ never offended anyone and was sent among human beings to remedy original sin; 12. “reason of reverberation”: Jesus Christ saw his mother suffering for him and suffered in turn because of that pain that reverberated within him. On Good Friday, one must not have recourse to the Holy Trinity, because on that day mankind condemned Christ to death; nor must one have recourse to the Virgin Mary by reciting the Hail Mary, since on that day she is grieving over the death of her son. Caracciolo divides the text of the Hail Mary into three parts [the final invocation is missing] and shows how it’s inappropriate for Good Friday; the only appropriate prayer on Good Friday is the prayer at the cross (Ave crux, spes unica, hoc passionis tempore. Auge piis iusticiam, reique dona veniam. Amen [quote from Vexilla Regis, 21-24].
Divisio (see above) 1) First part: although Christ and God could have redeemed mankind even without it, Christ's passion was necessary because it was «the most congruous and fitting way for our redemption» (= “necessity of congruity”). Two reasons for the death of Christ: I. envy of the high priests, caused by the many miracles performed by Christ (reference to John 12, 10). Narration of the events of Palm Sunday and the following Monday (cursing of the fig tree; Jesus and the woman taken in adultery), Tuesday (Jesus on the Mount of Olives reveals the signs of the Last Judgement to the disciples) and Wednesday (betrayal by Judas). II. Judas' greed (reference to John 12, 3-6). Dialogue on the evening of Holy Wednesday between Jesus and the Virgin Mary, in which Jesus announces his imminent death to his mother; the Virgin Mary gives her son twelve reasons why he should not die: 1. “Reason of sentence”: the sentence given against the order of justice shall not be executed. 2. “Reason of justice”: Jesus doesn’t have to die because he committed nothing against justice. 3. “Reason of mercy”: Jesus deserves compassion because he is innocent. 4. “Reason of Scripture”: the just and innocent man must not be killed (reference to Exodus 23, 7), and Jesus is just and innocent; 5. “Reason of punishment”: there is no punishment without crime, and Jesus committed no crime. 6. “Reason of obedience”: there is no punishment without disobedience to the law, and Jesus obeyed it. 7. “Reason of assumed nature”: divinity doesn’t have to suffer for the death of Christ, because it is united to his flesh. 8. “Reason of married nature”: without sin there is no separation (reference to Liber Extra IV, 15?), and Jesus has no sin. 9. “Reason of wisdom”: the wisdom of Jesus is able to find another way to redeem humanity. 10. “Reason of hostility”: Jesus never offended anyone, so he doesn’t have to die. 11. “Reason of motherly compassion”: Jesus must have compassion for his mother who would be distressed because of his death. 12. “Reason of fatherly offence”: he who offends his father or mother must die (reference to Exodus 21, 17), but Jesus didn’t offend his father, so he doesn’t have to die. Christ, in reply, sets out twelve reasons why he must die: 1. Order of the Eternal Father; 2. Honour for the Eternal Father; 3. Appeasement of the Eternal Father; 4. Exaltation of Jesus' name; 5. Glorification of Jesus' name; 6. Confirmation of Jesus' name; 7. Exaltation of the Holy Spirit; 8. Attraction of the Holy Spirit; 9. Confirmation of the Holy Spirit; 10. Atonement for sin; 11. Spoliation of Hell; 12. Opening of the gates of Paradise.
2) Second part: twelve contemplations of the passions of Christ = twelve branches, each with three fruits [this subdivision is functional to the following narration of the passion of Christ, based on entire and often literal quotations from the Gospels]: I. “Pay attention, and you will see Jesus appear in the figure of a lamb” (reference to Exodus 12, 3-11); three fruits: 1. disciples' expedition (to look for a place that could host the Last Supper); 2. dinner preparation; 3. Jesus and the disciples go to the Upper Room. II. “Pay attention, and you will see Jesus dining with the disciples with great dilection”; three fruits: 1. arrangement of diners at the table («which now is in Rome»); 2. the diners start eating the lamb «roasted according to the Law»; 3. diners «with sticks in their hands, shoes on their feet, wearing a tunic, ate [scil. the lamb] with verjuice and lettuce». III. “Pay attention, and you will see Jesus on his knees washing the disciples' feet”; three fruits: 1. washing of the feet; 2. indication of the example; 3. insinuation of the traitor. IV. “Pay attention, and you will see Jesus consecrating the sacrament worthy of veneration”; three fruits: 1. consecration of the sacrament; 2. communication of the sacrament («it’s written in the Decree [= Decretum Gratiani] that you must tolerate the bad by taking the example of Christ, who communicated the traitor Judas»); 3. Betrayal tolerance. V. “Pay attention, and you will see Jesus speaking softly to the disciples”: Jesus' discourse to the disciples after the departure of Judas [without the canonical division into three fruits]. VI. “Pay attention, and you will see Jesus praying in the garden with much suffering”; three fruits: 1. Jesus’ exhortation to the disciples; 2. Jesus’ contrition; 3. Jesus’ suffering; VII. “Pay attention, and you will see Jesus caught with betrayal”; three fruits: 1. coming of Jesus; 2. coming of Judas; 3. healing of the ear; VIII. “Pay attention, and you will see Jesus not denying the false accusation”; Jesus was accused in front of three people: 1. Anna, the “old priest”; 2. Caiaphas, the “young priest”; 3. Pilate, the prefect. IX. “Pay attention, and you will see Jesus sent by Pilate to Herod to free him”; three fruits: 1. Christ is sent; 2. Christ is presented to Herod; 3. Christ is sent back from Herod to Pilate. X. “Pay attention, and you will se Jesus violently scourged by Pilate”; three fruits: 1. Christ sent back to Pilate; 2. Jesus' exchange with Barabbas;  3. scourging of Christ. XI. “Pay attention, and you will see Jesus condemned to crucifixion”; three fruits: 1. condemnation of Jesus to crucifixion; 2. attempt at absolution made by Pilate's wife [Caracciolo supports the interpretation that the dream of Pilate's wife was an attempt by the devil to prevent the death of the Redeemer]; 3. Pilate's washing of hands [Caracciolo reports both John's version and that of Matthew]. XII. “Pay attention, and you will see Jesus speaking to the crowd during the crucifixion”; three fruits: 1. Jesus carries the cross; 2. Jesus speaks to the women; 3. Jesus speaks to the crowd after being crucified; seven last words from the cross: 3.1 “Father, forgive them; for they know not what they do” (Luke 23, 34); 3.2 “Verily I say unto thee, To day shalt thou be with me in paradise” (Luke 23, 43); 3.3 “Woman, behold thy son!” and “Behold thy mother!” (John 19, 26-27); 3.4 “Eli, Eli, lama zabatani” (= “My God, my God, why hast thou forsaken me?” [Matthew 27, 46; Mark 15, 34]); 3.5 “Sitio” (= “I thirst” [John 19, 28]); 3.6 “It is finished” (John 19, 30); 3.7 “Father, into thy hands I commend my spirit” (Luke 23, 46).