--- a/summa/english/FS_vi.html	Sat Oct 30 17:57:13 2021 +0000
+++ b/summa/english/FS_vi.html	Sat Sep 10 09:56:59 2022 +0000
@@ -1314,7 +1314,8 @@
                   <p id="FS_Q94_A1-p10">
                      <b>Reply to Objection 3:</b> This argument proves that the natural law is held habitually; and this is granted.
                   </p>
-                  <p id="FS_Q94_A1-p11"> To the argument advanced in the contrary sense we reply that sometimes a man is unable to make use of that which is in him
+                  <p id="FS_Q94_A1-p11">
+                     <b>Reply to Objection 4:</b> To the argument advanced in the contrary sense we reply that sometimes a man is unable to make use of that which is in him
                      habitually, on account of some impediment: thus, on account of sleep, a man is unable to use the habit of science. In like
                      manner, through the deficiency of his age, a child cannot use the habit of understanding of principles, or the natural law,
                      which is in him habitually.
@@ -1884,7 +1885,8 @@
                      of preventing any harm ensuing from the law itself. And since, as stated above (
                      <a id="FS_Q95_A3-p8.1" shape="rect" href="summa.FS_Q90_A2.html">Q[90], A[2]</a>), law is ordained to the common good, this is expressed in the last part of the description.
                   </p>
-                  <p id="FS_Q95_A3-p9"> This suffices for the Replies to the Objections.</p>
+                  <p id="FS_Q95_A3-p9">
+                     <b>Reply to Objections:</b> This suffices for the Replies to the Objections.</p>
                   <p id="FS_Q95_A3-p10"></p>
                   <p id="FS_Q95_A3-p11"></p>
                   <a href="summa.FS_Q95_A2.html"></a>
@@ -1962,7 +1964,8 @@
                      the natural law by way of a conclusion that is not very remote from its premises. Wherefore men easily agreed thereto. Nevertheless
                      it is distinct from the natural law, especially it is distinct from the natural law which is common to all animals.
                   </p>
-                  <p id="FS_Q95_A4-p12"> The Replies to the other Objections are evident from what has been said.</p>
+                  <p id="FS_Q95_A4-p12">
+                     <b>Reply to Objections 2--4:</b> The Replies to the other Objections are evident from what has been said.</p>
                   <p id="FS_Q95_A4-p13"></p>
                   <p id="FS_Q95_A4-p14"></p>
                   <a href="summa.FS_Q95_A3.html"></a>
@@ -2506,9 +2509,9 @@
                   </p>
                   <p id="FS_Q97_A2-p8">
                      <b>Reply to Objection 2:</b> This argument proves that laws ought to be changed: not in view of any improvement, but for the sake of a great benefit or
-                     in a case of great urgency, as stated above. This answer applies also to the Third Objection.
-                  </p>
-                  <p id="FS_Q97_A2-p9"></p>
+                     in a case of great urgency, as stated above. 
+                  </p>
+                  <p id="FS_Q97_A2-p9"><b>Reply to Objection 3:</b> This answer applies also to the Third Objection.</p>
                   <p id="FS_Q97_A2-p10"></p>
                   <a href="summa.FS_Q97_A1.html"></a>
                   <a href="summa.FS_Q97_A3.html"></a>
@@ -3491,7 +3494,7 @@
                      as they belong to justice: of which virtue religion is a part, as Tully says (De Invent. ii). Wherefore the legal just cannot
                      be anything foreign to the ceremonial and judicial precepts.
                   </p>
-                  <p id="FS_Q99_A5-p13"> The Replies to the other Objections are clear from what has been said.</p>
+                  <p id="FS_Q99_A5-p13"> <b>Reply to Objections 2--4:</b> The Replies to the other Objections are clear from what has been said.</p>
                   <p id="FS_Q99_A5-p14"></p>
                   <p id="FS_Q99_A5-p15"></p>
                   <a href="summa.FS_Q99_A4.html"></a>
@@ -3649,7 +3652,7 @@
                      judge of which, human reason needs Divine instruction, whereby we are taught about the things of God: e.g. "Thou shalt not
                      make to thyself a graven thing, nor the likeness of anything; Thou shalt not take the name of the Lord thy God in vain."
                   </p>
-                  <p id="FS_Q100_A1-p8"> This suffices for the Replies to the Objections.</p>
+                  <p id="FS_Q100_A1-p8"><b>Reply to Objections</b> This suffices for the Replies to the Objections.</p>
                   <p id="FS_Q100_A1-p9"></p>
                   <p id="FS_Q100_A1-p10"></p>
                   <a href="summa.FS_Q100.html"></a>
@@ -3711,7 +3714,7 @@
                      powers to reason. It is in relation to this latter duty that the Philosopher speaks (Ethic. v, 11) of a kind of metaphorical
                      justice.
                   </p>
-                  <p id="FS_Q100_A2-p10"> The Reply to the Third Objection is clear from what has been said about the different kinds of community.</p>
+                  <p id="FS_Q100_A2-p10"> <b>Reply to Objection 3</b>The Reply to the Third Objection is clear from what has been said about the different kinds of community.</p>
                   <p id="FS_Q100_A2-p11"></p>
                   <p id="FS_Q100_A2-p12"></p>
                   <a href="summa.FS_Q100_A1.html"></a>
@@ -4012,7 +4015,6 @@
                      the decalogue are, as it were, the first elements of the Law, there was no need for mention of the irascible passions, but
                      only of the concupiscible passions.
                   </p>
-                  <p id="FS_Q100_A5-p20"></p>
                   <p id="FS_Q100_A5-p21"></p>
                   <a href="summa.FS_Q100_A4.html"></a>
                   <a href="summa.FS_Q100_A6.html"></a>
@@ -4782,7 +4784,7 @@
                   <p id="FS_Q101_A2-p12">
                      <b>Reply to Objection 3:</b> Augustine is speaking there of internal worship; to which, however, external worship should be ordained, as stated above.
                   </p>
-                  <p id="FS_Q101_A2-p13"> The same answer applies to the Fourth Objection: because men were taught by Him to practice more perfectly the spiritual
+                  <p id="FS_Q101_A2-p13"> <b>Reply to Objection 4</b> The same answer applies to the Fourth Objection: because men were taught by Him to practice more perfectly the spiritual
                      worship of God.
                   </p>
                   <p id="FS_Q101_A2-p14"></p>
@@ -6211,7 +6213,7 @@
                      purification, or to that also of any other uncleannesses, call for no special remark, beyond what applies to other sacrifices,
                      whether for sins or for trespasses.
                   </p>
-                  <p id="FS_Q102_A5-p39"> Reply OBJ 8 and 9: Just as the people were initiated by circumcision to the divine worship, so were the ministers by some
+                  <p id="FS_Q102_A5-p39"><b>Reply to Objections 8&amp;9</b> Just as the people were initiated by circumcision to the divine worship, so were the ministers by some
                      special purification or consecration: wherefore they are commanded to be separated from other men, as being specially deputed,
                      rather than others, to the ministry of the divine worship. And all that was done touching them in their consecration or institution,
                      was with a view to show that they were in possession of a prerogative of purity, power and dignity.
@@ -9488,4 +9490,4 @@
             <a href="summa.FS_Q89_A6.html"></a>
             <a href="summa.FS_Q90.html"></a>
          `
-     </div>
\ No newline at end of file
+     </div>