Introduction
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Division (see above) 1) First part: three reasons to demonstrate the truth of the Last Judgment: 1. «Divine justice»: just as every created thing has its own function, so too the attributes of the uncreated God manifest themselves through their effects: the divine power is shown in the creation of the Universe; the divine wisdom is shown in the «ornament and apparatus of the heavens and the four elements»; the divine mercy is shown in the redemption of humans. The divine justice is kept hidden by God («[…] Dio tace, supporta chol pie’ di piombo, non si move, dissimula, sta et vede et nulla iustitia adopra»), but will manifest itself on the day of the Last Judgment (Cum accepero tempus, ego iustitias iudicabo, quote from Psalmi 74, 3). 2. «Condecenzia»: it’s not befitting of God to leave works unfinished; therefore the Last Judgment is necessary to ensure that bodies, as well as souls, receive the right reward or punishment. 3. «Manifestation of glory»: only after the Last Judgment the glory reserved for the good souls will be manifested unequivocally. 2) Second part: three witnesses of the Last Judgment: 1. The first, «pagan and gentile»: Redemptor meus vivit, et in novissimo die de terra surrectus sum … et in carne mea videbo Deum Salvatorem meum (quote from to Iob 19, 25-26): et in novissimo die de terra surrectus sum = witness to the resurrection of human beings on the day of the Last Judgment; 2. The second, from the Old Testament: Dominus ad iudicium veniet cum senatoribus terre et principibus populi sui. In die illa auferet Deus ornamentum terre… et erit pro suavi odore fetor… et merebunt et lugebunt porte eius et desolata erit terra a facie Domini (reference to Isaiah 3, 14-26); 3. The third, from the New Testament: Ve, ve pregnantibus […] ad terminos eorum (quote from Matthew 24, 19-31). Matthew describes the three moments of the Last Judgment: a. distinction between the good and the bad ones (reference to Matthew 25, 33); b. remuneration of the good ones (reference to Matthew 25, 34 = thema); c. punishment of the bad ones (reference to Matthew 25, 41; cf. infra). 3) Third part: dramatic representation of the dialogue between the damned and Jesus Christ: the damned ask for mercy, but Jesus irrevocably (Que procedunt de labiis meis, non faciam irrita, quote from Psalmi 88, 35 about Jesus) condemns them to eternal fire (Ite, maledicti, in ignem eternum, quote from Matthew 25, 41). The judgment of human beings can be manipulated ([…] timor, census, dilectio, rancor sepe solent hominum rectos pervertere sensus, reference to Decretum Gratiani), but not that of Jesus: in fact, iudex ille numquam falletur verbis nec flectetur donis (quote from St. Bernard). Expressive description of Hell and invitation to conversion and fear of God.

Introduction After speaking about the Universal Judgment (cf. T19/2 Monday after Invocavit), Caracciolo introduces the topic of the destination of souls once they leave earthly life (three destinations: 1. Heaven; 2. Hell; 3. Purgatory).
Division (see above) 1) First part: God punishes and purifies souls in several places, but there are five main ones: 1. infernus inferior (reference to Psal. 85, 13) = Purgatory, close to Hell; 2. Mount Etna (reference to Gregory the Great, Dial. 4); 3. The so-called “St Patrick’s Purgatory”, in Ireland; 4. On earth, by water (reference to Gregory the Great, Dialogue: story of Cardinal Pascasio and the bishop of Capua); 5. On earth, by fire. 2) Second part: the punishment of Purgatory is greater than any other suffering on earth (references to Augustine and Decretum Gratiani). 3) Third part: four quaestiones: 1. Do the souls in Purgatory know where their bodies are buried and by whom? No, they don’t. (references to Augustine and Decretum Gratiani); 2. Can the souls in Purgatory know if someone is praying for them? Yes, they can know it: a. by divine revelation: b. by talking to other souls who have arrived in Purgatory; c. by remembering the prayers said during earthly life; d. by feeling relieved of suffering. 3. Can the burial site cause suffering to the soul? No, it can’t (reference to Augustine); 4. Is it useful for the souls in Purgatory to have their bodies buried near churches or near the graves of good people? Yes, it is: everyone should aspire to be buried near those churches in which there are many graves and many rites are performed (references to Augustine and Decretum Gratiani), and this for two reasons: a. Benefit from the prayers of the Saints and other souls related to that church; b. Benefit from the prayers of the people who go to that church (reference to Gregory the Great, Dialogue).
Conclusion
Quaestio: Is it right to mourn the souls in Purgatory? No, it isn’t, because their condition is better than that of the living, as the souls in Purgatory are no longer subject to sin and have guaranteed access to Heaven.

Introduction
Bonaventure's quaestio: are the goods done by human beings while in sin vain or meritorious? «No good is without merit in front of God» (reference to Augustine); three reasons: 1. «Divine equity»: it would not be right if God inflicted the same punishment on one sinner who has also done something good and on another who has never done any good. 2. “Honor your father and your mother” (quote from Exodus 20, 12): God has addressed this precept to all human beings, good and bad, so even a sinner will be worthy if he observes it. 3. «reason of goodness»: if one who does a good work for vainglory nevertheless receives a reward (reference to Matthew 6, 2), then a sinner who does a good work for God also deserves a reward: in fact, it is better to do good for God and not for vainglory.
Divisio (see above) 1) First part: God multiplies the temporal goods of sinners who also do good works (exemplum taken from Exodus 1, 15-21: God's reward for the Jewish midwives Shiphrah and Puah [names not mentioned] who saved the Hebrew boys). God, in fact, rewards even one good done among a hundred mortal sins (reference to Jerome); exemplum taken from Luke 16, 19-31: parable of the rich man and Lazarus (the rich man, though a sinner, is rewarded for his good deeds, but only in life; for the interpretation of the parable, reference is made to Gregory the Great, Homeliae in Evangelia). 2) Second part: reference to Decretum Gratiani. Exemplum taken from Acts 10 (conversion of Cornelius (centurion)). 3) Third part: the devil's power is enormous (“There is no power on earth equal to that of Satan”, reference to Job 41, 25 [but the source refers to Leviathan’s power]), but doing good deeds enables the human being - even the sinner - to free himself from the devil's grasp; exemplum: short story about a sinner who escapes from the devil's hands by simply reciting three Ave Maria and three Pater noster every day. 4) Fourth part: “participation in all goods” means that if you do a good work for the benefit of someone or something, then you will become a sharer in every good (temporal or eternal, depending on your condition) concerning that person or thing; for example, if you give alms to a Church, then you will benefit from all the prayers made by the clerics of that Church (references to Book of Sirach 29, 15 and Psalmi 118, 63). 5) Fifth part: a sinner who does good works receives less punishment than one who does not. 6) Sixth part: one must persevere in doing good, because sooner or later one will obtain divine mercy (reference to Luke 11, 9).

Introduction Interpretation of the thema: God deprived the ungrateful Jews of the vinea, i.e. of the honor of divine law, and gave it to aliae agricolae, i.e. to the Christians, because they were more grateful.
Divisio (see above) 1) First part: only the Christians are (spiritually) regenerated by the water of baptism; all other peoples are not children of God, but of «carnal and earthly Adam», so they live «carnally and bestially, like Jews, Turks and Moors». 2) Second part: only the Christians are freed from the «chains of sin»; “Tibi dabo claves regni celorum; et quodcumque ligaveris super terram, erit ligatum et in celis» (God to Peter, quote from Matthew 16, 19). 3) Third part: only the Christians were delivered from the hands of the devil by Jesus Christ; the submission of other peoples to the devil is represented by the image of Samson turning the Philistines' millstone (reference to Judges 16, 21). 4) Fourth part: the Jewish people, although they received the Law from God, never had such true news of God as that contained in the “New Law of Christ” intended for Christians (Moses, Abraham and Jacob never saw God clearly, but always through forms temporarily assumed by God; Christians, on the other hand, received the New Law directly from God made man). 5) Fifth part: Christians are the only people to whom God has given his body and blood as nourishment. Caracciolo mocks the Jews («O Giudei, chi eravati già chiamati figliuoli de Dio, a la barba vostra! [i.e. “Take that, Jews!”], because the manna they received in the desert didn’t give them eternal and blessed life as the body and blood of Christ give Christians (“Patres vestri manducaverunt manna in deserto et mortui sunt […] qui manducat hunc panem [i.e. the body of Christ] vivet in eternum” [quote from John 6, 49 and 59]), provided they receive it in a worthy manner (“Chi lo manza indigniamente, se manza el iudicio in contra”, quote from 1Corinthians 11, 29). 6) Sixth part: only Christians have received many effective remedies from God to heal their sins (other peoples, on the contrary, “go to the hot house” [i.e. to Hell] whether they die with mortal or venial sin). For Christians, the remedy for original sin is provided by baptism (reference to Decretum Gratiani); the remedies for mortal sins are the general confession during mass, the holy water and the devout prayer of the Pater Noster. 7) Seventh part: only Christians, as true children of God, can inherit God's grace and all his glory (“Si autem filii et heredes: heredes quidem Dei, coheredes autem Christi” [quote from Romans 8, 17]); all the other peoples are like bastard children and will not be welcomed into Paradise. Christians, precisely because of this greater reward received from God, must love, fear and reverence God more than all other peoples (“The more each person must be humble and ready to serve God for the gifts received, the more he or she feels obliged to give credit for the good received"[reference to Gregory the Great]).

Introduction Starting with the thema, taken from the parable of the rich man and Lazarus, the quaestio is posed: is penance done in dying accepted by God and useful to human being? According to some, it is, because «as long as free will lasts, man can do both good and evil» (reference to Augustine apud Decretum Gratiani II, c. 33, dist. 7 [C. VI]); according to others, it isn’t, because once human being has reached the end of his life, he cannot have sufficient penance.
Divisio (see above) 1) First conclusion: “the first conclusion is this: one who has always been bad can die in a state of grace at the end of his life”, because he still has free will (reference to Decretum Gratiani II, c. 33, dist. 7 [C. I]). 2) Second conclusion: “the second conclusion is this: although it’s possible to convert to God at the end of one's mortal life, it’s nevertheless a strong and very difficult thing”, because at the end of his life, the human being is more exposed to the devil's temptations (reference to Gregory the Great), and if he was not able to repel them when he was at the height of his energy, he certainly will not be able to do so at the moment of extreme weakness. 3) Third conclusion: “the third conclusion is this: when penance is delayed, one must greatly fear the damnation of the petty”, because just as it’s difficult to account to a trader suddenly for the events that took place so many years ago, so it’s difficult to account for one's sins suddenly and in a short time. 4) Fourth conclusion: “the fourth conclusion is this: postponing confession and doing good deeds until one becomes old and sick is madness beyond measure” (exemplum: Samson, «who didn’t want to kill the Philistines when he could do so; then, when he wanted to break the chain with which the Philistines had bound him, he couldn’t and died like a madman» [reference to Judges 15-16]). 5) Fifth conclusion: “the fifth conclusion is this: whoever wants to be saved should do penance - in a wise and serious manner - in time, when he is healthy, when he has time and when he can do well”, because at a certain point there comes a time when «God no longer does mercy, but justice», and he will not care for those who, in the past, did not care for him.

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).