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1 <?xml version="1.0" encoding="UTF-8"?><div xmlns="http://www.w3.org/1999/xhtml" id="XP.iv" class="div2">
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2 <a href="summa.XP_Q86_A3.html"></a>
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3 <a href="summa.XP_Q87.html"></a>
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74
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4 <h2 id="XP.iv-p0.1">TREATISE ON THE LAST THINGS (QQ[87]-99)</h2>
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64
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5 <div id="XP_Q87" class="div3">
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6 <a href="summa.XP.iv.html"></a>
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7 <a href="summa.XP_Q87_A1.html"></a>
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8 <h3 id="XP_Q87-p0.1">OF THE KNOWLEDGE WHICH, AFTER RISING AGAIN, MEN WILL HAVE AT THE JUDGMENT CONCERNING MERITS AND DEMERITS (THREE ARTICLES)</h3>
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9 <p id="XP_Q87-p1"></p>
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10 <p id="XP_Q87-p2"> In the next place we must treat of those things which follow the resurrection. The first of these to be considered will be
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11 the knowledge, which after rising again, men will have at the judgment, concerning merits and demerits; the second will be
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12 the general judgment itself, as also the time and place at which it will be; thirdly we shall consider who will judge and
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13 who will be judged; fourthly we shall treat of the form wherein the judge will come to judge; and fifthly we shall
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14 consider what will be after the judgment, the state of the world and of those who will have risen again.
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15 </p>
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16 <p id="XP_Q87-p3"> Under the first head there are three points of inquiry:</p>
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17 <p id="XP_Q87-p4"> (1) Whether at the judgment every man will know all his sins?</p>
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18 <p id="XP_Q87-p5"> (2) Whether every one will be able to read all that is on another's conscience?</p>
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19 <p id="XP_Q87-p6"> (3) Whether one will be able at one glance to see all merits and demerits?</p>
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20 <div id="XP_Q87_A1" class="div4">
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21 <a href="summa.XP_Q87.html"></a>
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22 <a href="summa.XP_Q87_A2.html"></a>
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23 <h4 id="XP_Q87_A1-p0.1">Whether after the resurrection every one will know what sins he has committed?</h4>
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24 <p id="XP_Q87_A1-p1"></p>
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25 <p id="XP_Q87_A1-p2">
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26 <b>Objection 1:</b> It seems that after the resurrection everyone will not be able to know all the sins he has committed. For whatever we know,
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27 either we receive it anew through the senses, or we draw it from the treasure house of the memory. Now after the resurrection
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28 men will be unable to perceive their sins by means of sense, because they will be things of the past, while sense perceives
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29 only the present: and many sins will have escaped the sinner's memory, and he will be
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30 unable to recall them from the treasure house of his memory. Therefore after rising again one will not be cognizant of all
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31 the sins one has committed.
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32 </p>
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33 <p id="XP_Q87_A1-p3">
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34 <b>Objection 2:</b> Further, it is stated in the text (Sent. iv, D, 43), that "there are certain books of the conscience, wherein each one's
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35 merits are inscribed." Now one cannot read a thing in a book, unless it be marked down in the book: and sin leaves its mark
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36 upon the conscience according to a gloss of Origen on
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37 <a class="scripRef" id="XP_Q87_A1-p3.1" href="./asv.html#Rom.2.15" target="asv"> Rom. 2:15, </a> "Their conscience bearing witness," etc. which mark, seemingly, is nothing else than the guilt or stain. Since then in many
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38 persons
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39 the guilt or stain of many sins is blotted out by grace, it would seem that one cannot read in one's conscience all the sins
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40 one has committed: and thus the same conclusion follows as before.
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41 </p>
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42 <p id="XP_Q87_A1-p4">
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43 <b>Objection 3:</b> Further, the greater the cause the greater the effect. Now the cause which makes us grieve for the sins which we recall to
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44 memory is charity. Since then charity is perfect in the saints after the resurrection, they will grieve exceedingly for their
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45 sins, if they recall them to memory: yet this is impossible, seeing that according to
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46 <a class="scripRef" id="XP_Q87_A1-p4.1" href="./asv.html#Rev.21.4" target="asv">Apoc. 21:4</a>, "Sorrow and mourning shall flee away from them." [*The quotation is from
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47 <a class="scripRef" id="XP_Q87_A1-p4.2" href="./asv.html#Isa.35.10" target="asv"> Is. 35:10.</a> The text of
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48 the Apocalypse has: "Nor mourning, nor crying, nor sorrow shall be any more."] Therefore they will not recall their own sins
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49 to memory.
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50 </p>
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51 <p id="XP_Q87_A1-p5">
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52 <b>Objection 4:</b> Further, at the resurrection the damned will be to the good they once did as the blessed to the sins they once committed.
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53 Now seemingly the damned after rising again will have no knowledge of the good they once did, since this would alleviate their
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54 pain considerably. Neither therefore will the blessed have any knowledge of the sins they had committed.
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55 </p>
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56 <p id="XP_Q87_A1-p6">
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57 <b>On the contrary,</b> Augustine says (De Civ. Dei xx) that "a kind of Divine energy will come to our aid, so that we shall recall all of our sins
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58 to mind."
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59 </p>
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60 <p id="XP_Q87_A1-p7"> Further, as human judgment is to external evidence, so is the Divine judgment to the witness of the conscience, according
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61 to
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62 <a class="scripRef" id="XP_Q87_A1-p7.1" href="./asv.html#iKgs.16.7" target="asv">1 Kings 16:7, </a> "Man seeth those things that appear, but the Lord beholdeth the heart." Now man cannot pass a perfect judgment on a matter
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63 unless evidence be taken on all the points that need to be judged. Therefore, since the Divine judgment is most perfect, it
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64 is necessary for the conscience to witness to everything that has to be
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65 judged. But all works, both good and evil, will have to be judged (
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66 <a class="scripRef" id="XP_Q87_A1-p7.2" href="./asv.html#iiCor.5.10" target="asv">2 Cor. 5:10</a>): "We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body,
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67 according as he hath done, whether it be good or evil." Therefore each one's conscience must needs retain all the works he
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68 has done, whether good or evil.
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69 </p>
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70 <p id="XP_Q87_A1-p8">
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71 <b>I answer that,</b> According to
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72 <a class="scripRef" id="XP_Q87_A1-p8.1" href="./asv.html#Rom.2.15" target="asv"> Rom. 2:15,16, </a> "In the day when God shall judge" each one's conscience will bear witness to him and his thoughts will accuse and defend
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73 him. And since in every judicial hearing, the witness, the accuser, and the defendant need to be acquainted with the matter
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74 on which judgment has to be pronounced, and since at the general judgment all the works of men will be submitted to judgment,
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75 it will behoove every man to be cognizant
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76 then of all his works. Wherefore each man's conscience will be as a book containing his deeds on which judgment will be pronounced,
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77 even as in the human court of law we make use of records. Of these books it is written in the Apocalypse (20:12): "The books
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78 were opened: and another book was opened, which is the book of life; and the dead were judged by those things which were written
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79 in the books [Vulg.: 'book'], according to their works." According to Augustine's exposition (De Civ. Dei xx) the
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80 books which are here said to be opened "denote the saints of the New and Old Testaments in whom God's commandments are exemplified."
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81 Hence Richard of St. Victor (De judic. potest.) says: "Their hearts will be like the code of law." But the book of life, of
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82 which the text goes on to speak, signifies each one's conscience, which is said to be one single book, because the one Divine
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83 power will cause all to recall their deeds, and this energy, in so far as it reminds a man of his deeds, is called
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84 the "book of life" [*Cf.
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85 <a id="XP_Q87_A1-p8.2" shape="rect" href="summa.FP_Q24_A1.html">FP, Q[24], A[1]</a>, ad 1]. Or else we may refer the first books to the conscience, and by the second book we may understand the Judge's sentence
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86 as expressed in His providence.
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87 </p>
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88 <p id="XP_Q87_A1-p9">
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89 <b>Reply to Objection 1:</b> Although many merits and demerits will have escaped our memory, yet there will be none of them but will remain somewhat in
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90 its effect, because those merits which are not deadened will remain in the reward accorded to them, while those that are deadened
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91 remain in the guilt of ingratitude, which is increased through the fact that a man sinned after receiving grace. In like manner
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92 those demerits which are not blotted out by repentance remain in the debt
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93 of punishment due to them, while those which have been blotted out by repentance remain in the remembrance of repentance,
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94 which they will recall together with their other merits. Hence in each man there will be something whereby he will be able
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95 to recollect his deeds. Nevertheless, as Augustine says (De Civ. Dei xx), the Divine energy will especially conduce to this.
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96 </p>
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97 <p id="XP_Q87_A1-p10">
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98 <b>Reply to Objection 2:</b> Each one's conscience will bear certain marks of the deeds done by him; and it does not follow that these marks are the guilt
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99 alone, as stated above.
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100 </p>
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101 <p id="XP_Q87_A1-p11">
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102 <b>Reply to Objection 3:</b> Although charity is now the cause of sorrow for sin, yet the saints in heaven will be so full of joy, that they will have
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103 no room for sorrow; and so they will not grieve for their sins, but rather will they rejoice in the Divine mercy, whereby
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104 their sins are forgiven them. Even so do the angels rejoice now in the Divine justice whereby those whom they guard fall headlong
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105 into sin through being abandoned by grace. and whose salvation none the less they
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106 eagerly watch over.
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107 </p>
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108 <p id="XP_Q87_A1-p12">
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109 <b>Reply to Objection 4:</b> The wicked will know all the good they have done, and this will not diminish their pain; indeed, it will increase it, because
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110 the greatest sorrow is to have lost many goods: for which reason Boethius says (De Consol. ii) that "the greatest misfortune
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111 is to have been happy."
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112 </p>
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113 <p id="XP_Q87_A1-p13"></p>
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114 <p id="XP_Q87_A1-p14"></p>
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115 <a href="summa.XP_Q87.html"></a>
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116 <a href="summa.XP_Q87_A2.html"></a>
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117 </div>
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118 <div id="XP_Q87_A2" class="div4">
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119 <a href="summa.XP_Q87_A1.html"></a>
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120 <a href="summa.XP_Q87_A3.html"></a>
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121 <h4 id="XP_Q87_A2-p0.1">Whether every one will be able to read all that is in another's conscience?</h4>
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122 <p id="XP_Q87_A2-p1"></p>
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123 <p id="XP_Q87_A2-p2">
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124 <b>Objection 1:</b> It seems that it will be impossible for every one to read all that is in another's conscience. For the knowledge of those
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125 who rise again will not be clearer than that of the angels, equality with whom is promised us after the resurrection (
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126 <a class="scripRef" id="XP_Q87_A2-p2.1" href="./asv.html#Matt.22.30" target="asv">Mat. 22:30</a>). Now angels cannot read one another's thoughts in matters dependent on the free-will, wherefore they need to speak in order
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127 to notify such things to one another [*Cf. FP, Q[107]]. Therefore
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128 after rising again we shall be unable to read what is contained in another's conscience.
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129 </p>
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130 <p id="XP_Q87_A2-p3">
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131 <b>Objection 2:</b> Further, whatever is known is known either in itself, or in its cause, or in its effect. Now the merits or demerits contained
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132 in a person's conscience cannot be known by another in themselves, because God alone enters the heart and reads its secrets.
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133 Neither will it be possible for them to be known in their cause, since all will not see God Who alone can act on the will,
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134 whence merits and demerits proceed. Nor again will it be possible to know them from their
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135 effect, since there will be many demerits, which through being wholly blotted out by repentance will leave no effect remaining.
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136 Therefore it will not be possible for every one to know all that is in another's conscience.
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137 </p>
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138 <p id="XP_Q87_A2-p4">
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139 <b>Objection 3:</b> Further, Chrysostom says (Hom. xxxi in Ep. ad Hebr.), as we have quoted before (Sent. iv, D, 17): "If thou remember thy sins
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140 now, and frequently confess them before Cod and beg pardon for them, thou wilt very soon blot them out; but if thou forget
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141 them, thou wilt then remember them unwillingly, when they will be made public, and declared before all thy friends and foes,
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142 and in the presence of the holy angels." Hence it follows that this publication will be the
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143 punishment of man's neglect in omitting to confess his sins. Therefore the sins which a man has confessed will not be made
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144 known to others.
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145 </p>
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146 <p id="XP_Q87_A2-p5">
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147 <b>Objection 4:</b> Further, it is a relief to know that one has had many associates in sin, so that one is less ashamed thereof. If therefore
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148 every one were to know the sin of another, each sinner's shame would be much diminished, which is unlikely. Therefore every
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149 one will not know the sins of all.
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150 </p>
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151 <p id="XP_Q87_A2-p6">
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152 <b>On the contrary,</b> A gloss on
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153 <a class="scripRef" id="XP_Q87_A2-p6.1" href="./asv.html#iCor.4.5" target="asv">1 Cor. 4:5, </a> "will . . . bring to light the hidden things of darkness," says: "Deeds and thoughts both good and evil will then be revealed
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154 and made known to all."
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155 </p>
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156 <p id="XP_Q87_A2-p7"> Further, the past sins of all the good will be equally blotted out. Yet we know the sins of some saints, for instance of
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157 Magdalen, Peter, and David. Therefore in like manner the sins of the other elect will be known, and much more those of the
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158 damned.
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159 </p>
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160 <p id="XP_Q87_A2-p8">
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161 <b>I answer that,</b> At the last and general judgment it behooves the Divine justice, which now is in many ways hidden, to appear evidently to
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162 all. Now the sentence of one who condemns or rewards cannot be just, unless it be delivered according to merits and demerits.
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163 Therefore just as it behooves both judge and jury to know the merits of a case, in order to deliver a just verdict, so is
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164 it necessary, in order that the sentence appear to be just, that all who know the sentence
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165 should be acquainted with the merits. Hence, since every one will know of his reward or condemnation, so will every one else
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166 know of it, and consequently as each one will recall his own merits or demerits, so will he be cognizant of those of others.
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167 This is the more probable and more common opinion, although the Master (Sent. iv, D, 43) says the contrary, namely that a
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168 man's sins blotted out by repentance will not be made known to others at the judgment. But it would follow from this that
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169 neither would his repentance for these sins be perfectly known, which would detract considerably from the glory of the saints
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170 and the praise due to God for having so mercifully delivered them.
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171 </p>
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172 <p id="XP_Q87_A2-p9">
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173 <b>Reply to Objection 1:</b> All the preceding merits or demerits will come to a certain amount in the glory or unhappiness of each one rising again.
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174 Consequently through eternal things being seen, all things in their consciences will be visible, especially as the Divine
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175 power will conduce to this so that the Judge's sentence may appear just to all.
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176 </p>
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177 <p id="XP_Q87_A2-p10">
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178 <b>Reply to Objection 2:</b> It will be possible for a man's merits or demerits to be made known by their effects as stated above (A[1], ad 1), or by
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179 the power of God, although the power of the created intellect is not sufficient for this.
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180 </p>
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181 <p id="XP_Q87_A2-p11">
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182 <b>Reply to Objection 3:</b> The manifestation of his sins to the confusion of the sinner is a result of his neglect in omitting to confess them. But
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183 that the sins of the saints be revealed cannot be to their confusion or shame, as neither does it bring confusion to Mary
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184 Magdalen that her sins are publicly recalled in the Church, because shame is "fear of disgrace," as Damascene says (De Fide
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185 Orth. ii), and this will be impossible in the blessed. But this manifestation will bring
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186 them great glory on account of the penance they did, even as the confessor hails a man who courageously confesses great crimes.
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187 Sins are said to be blotted out because God sees them not for the purpose of punishing them.
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188 </p>
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189 <p id="XP_Q87_A2-p12">
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190 <b>Reply to Objection 4:</b> The sinner's confusion will not be diminished, but on the contrary increased, through his seeing the sins of others, for
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191 in seeing that others are blameworthy he will all the more acknowledge himself to be blamed. For that confusion be diminished
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192 by a cause of this kind is owing to the fact that shame regards the esteem of men, who esteem more lightly that which is customary.
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193 But then confusion will regard the esteem of God, which weighs every sin
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194 according to the truth, whether it be the sin of one man or of many.
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195 </p>
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196 <p id="XP_Q87_A2-p13"></p>
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197 <p id="XP_Q87_A2-p14"></p>
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198 <a href="summa.XP_Q87_A1.html"></a>
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199 <a href="summa.XP_Q87_A3.html"></a>
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200 </div>
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201 <div id="XP_Q87_A3" class="div4">
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202 <a href="summa.XP_Q87_A2.html"></a>
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203 <a href="summa.XP_Q88.html"></a>
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204 <h4 id="XP_Q87_A3-p0.1">Whether all merits and demerits, one's own as well as those of others, will be seen by anyone at a single glance?</h4>
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205 <p id="XP_Q87_A3-p1"></p>
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206 <p id="XP_Q87_A3-p2">
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207 <b>Objection 1:</b> It would seem that not all merits and demerits, one's own as well as those of others, will be seen by anyone at a single
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208 glance. For things considered singly are not seen at one glance. Now the damned will consider their sins singly and will bewail
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209 them, wherefore they say (
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210 <a class="scripRef" id="XP_Q87_A3-p2.1" href="./asv.html#Wis.5.8" target="asv">Wis. 5:8</a>): "What hath pride profited us?" Therefore they will not see them all at a glance.
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211 </p>
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212 <p id="XP_Q87_A3-p3">
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213 <b>Objection 2:</b> Further, the Philosopher says (Topic. ii) that "we do not arrive at understanding several things at the same time." Now merits
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214 and demerits, both our own and those of others, will not be visible save to the intellect. Therefore it will be impossible
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215 for them all to be seen at the same time.
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216 </p>
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217 <p id="XP_Q87_A3-p4">
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218 <b>Objection 3:</b> Further, the intellect of the damned after the resurrection will not be clearer than the intellect of the blessed and of
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219 the angels is now, as to the natural knowledge whereby they know things by innate species. Now by such knowledge the angels
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220 do not see several things at the same time. Therefore neither will the damned be able then to see all their deeds at the same
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221 time.
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222 </p>
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223 <p id="XP_Q87_A3-p5">
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224 <b>On the contrary,</b> A gloss on
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225 <a class="scripRef" id="XP_Q87_A3-p5.1" href="./asv.html#Job.8.22" target="asv"> Job 8:22, </a> "They . . . shall be clothed with confusion," says: "As soon as they shall see the Judge, all their evil deeds will stand
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226 before their eyes." Now they will see the Judge suddenly. Therefore in like manner will they see the evil they have done,
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227 and for the same reason all others.
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228 </p>
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229 <p id="XP_Q87_A3-p6"> Further, Augustine (De Civ. Dei xx) considers it unfitting that at the judgment a material book should be read containing
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230 the deeds of each individual written therein, for the reason that it would be impossible to measure the size of such a book,
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231 or the time it would take to read. But in like manner it would be impossible to estimate the length of time one would require
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232 in order to consider all one's merits and demerits and those of others, if one saw these various things one
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233 after the other. Therefore we must admit that each one sees them all at the same time.
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234 </p>
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235 <p id="XP_Q87_A3-p7">
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236 <b>I answer that,</b> There are two opinions on this question. For some say that one will see all merits and demerits, both one's own and those
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237 of others, at the same time in an instant. This is easily credible with regard to the blessed, since they will see all things
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238 in the Word: and consequently it is not unreasonable that they should see several things at the same time. But with regard
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239 to the damned, a difficulty presents itself, since their intellect is not raised so that
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240 they can see God and all else in Him. Wherefore others say that the wicked will see all their sins and those of others generically
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241 at the same time: and this suffices for the accusation or absolution necessary for the judgment; but that they will not see
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242 them all down to each single one at the same time. But neither does this seem consonant with the words of Augustine (De Civ.
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243 Dei xx), who says that they will count them all with one glance of the mind; and what is known generically is not
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244 counted. Hence we may choose a middle way, by holding that they will consider each sin not instantaneously, but in a very
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245 short time, the Divine power coming to their aid. This agrees with the saying of Augustine (De Civ. Dei xx) that "they will
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246 be discerned with wondrous rapidity." Nor is this impossible, since in a space of time, however short, is potentially an infinite
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247 number of instants. This suffices for the replies to the objections on either side of the question.
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248 </p>
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249 <p id="XP_Q87_A3-p8"></p>
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250 <p id="XP_Q87_A3-p9"></p>
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251 <a href="summa.XP_Q87_A2.html"></a>
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252 <a href="summa.XP_Q88.html"></a>
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253 </div>
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254 <a href="summa.XP.iv.html"></a>
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255 <a href="summa.XP_Q87_A1.html"></a>
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256 </div>
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257 <div id="XP_Q88" class="div3">
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258 <a href="summa.XP_Q87_A3.html"></a>
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259 <a href="summa.XP_Q88_A1.html"></a>
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260 <h3 id="XP_Q88-p0.1">OF THE GENERAL JUDGMENT, AS TO THE TIME AND PLACE AT WHICH IT WILL BE (FOUR ARTICLES)</h3>
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261 <p id="XP_Q88-p1"></p>
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262 <p id="XP_Q88-p2"> We must next consider the general judgment, as to the time and place at which it will be. Under this head there are four
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263 points of inquiry:
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264 </p>
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265 <p id="XP_Q88-p3"> (1) Whether there will be a general judgment?</p>
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266 <p id="XP_Q88-p4"> (2) Whether as regards the debate it will be conducted by word of mouth?</p>
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267 <p id="XP_Q88-p5"> (3) Whether it will take place at an unknown time?</p>
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268 <p id="XP_Q88-p6"> (4) Whether it will take place in the valley of Josaphat?</p>
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269 <div id="XP_Q88_A1" class="div4">
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270 <a href="summa.XP_Q88.html"></a>
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271 <a href="summa.XP_Q88_A2.html"></a>
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272 <h4 id="XP_Q88_A1-p0.1">Whether there will be a general judgment?</h4>
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273 <p id="XP_Q88_A1-p1"></p>
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274 <p id="XP_Q88_A1-p2">
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275 <b>Objection 1:</b> It would seem that there will not be a general judgment. For according to
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276 <a class="scripRef" id="XP_Q88_A1-p2.1" href="./asv.html#Nah.1.9" target="asv"> Nahum 1:9, </a> following the Septuagint version, "God will not judge the same thing a second time." But God judges now of mans' every work,
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277 by assigning punishments and rewards to each one after death, and also by rewarding and punishing certain ones in this life
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278 for their good or evil deeds. Therefore it would seem that there will be no other judgment.
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279 </p>
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280 <p id="XP_Q88_A1-p3">
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281 <b>Objection 2:</b> Further, in no judicial inquiry is the sentence carried cut before judgment is pronounced. But the sentence of the Divine
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282 judgment on man regards the acquisition of the kingdom or exclusion from the kingdom (
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283 <a class="scripRef" id="XP_Q88_A1-p3.1" href="./asv.html#Matt.25.34" target="asv">Mat. 25:34</a>,
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284 <a class="scripRef" id="XP_Q88_A1-p3.2" href="./asv.html#Matt.25.41" target="asv">41</a>). Therefore since some obtain possession of the kingdom now, and some are excluded from it for ever, it would seem that there
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285 will be no other judgment.
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286 </p>
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287 <p id="XP_Q88_A1-p4">
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288 <b>Objection 3:</b> Further, the reason why certain things are submitted to judgment is that we may come to a decision about them. Now before
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289 the end of the world each of the damned is awarded his damnation, and each of the blessed his beatitude. Therefore, etc.
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290 </p>
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291 <p id="XP_Q88_A1-p5">
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292 <b>On the contrary,</b> It is written (
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293 <a class="scripRef" id="XP_Q88_A1-p5.1" href="./asv.html#Matt.12.41" target="asv">Mat. 12:41</a>): "The men of Nineve shall rise in judgment with this generation, and shall condemn it." Therefore there will be a judgment
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294 after the resurrection.
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295 </p>
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296 <p id="XP_Q88_A1-p6"> Further, it is written (
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297 <a class="scripRef" id="XP_Q88_A1-p6.1" href="./asv.html#John.5.29" target="asv">Jn. 5:29</a>): "They that have done good things shall come forth unto the resurrection of life, but they that have done evil, unto the
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298 resurrection of judgment." Therefore it would seem that after the resurrection there will be a judgment.
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299 </p>
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300 <p id="XP_Q88_A1-p7">
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301 <b>I answer that,</b> Just as operation refers to the beginning wherefrom things receive their being, so judgment belongs to the term, wherein
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302 they are brought to their end. Now we distinguish a twofold operation in God. One is that whereby He first gave things their
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303 being, by fashioning their nature and by establishing the distinctions which contribute to the perfection thereof: from this
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304 work God is stated to have rested (
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305 <a class="scripRef" id="XP_Q88_A1-p7.1" href="./asv.html#Gen.2.2" target="asv">Gn. 2:2</a>). His other operation is that whereby He works
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306 in governing creatures; and of this it is written (
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307 <a class="scripRef" id="XP_Q88_A1-p7.2" href="./asv.html#John.5.17" target="asv">Jn. 5:17</a>): "My Father worketh until now; and I work." Hence we distinguish in Him a twofold judgment, but in the reverse order. One
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308 corresponds to the work of governance which cannot be without judgment: and by this judgment each one is judged individually
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309 according to his works, not only as adapted to himself, but also as adapted to the government of the universe. Hence one man's
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310 reward is delayed for the good of others
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311 (
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312 <a class="scripRef" id="XP_Q88_A1-p7.3" href="./asv.html#Heb.11.13" target="asv">Heb. 11:13</a>,
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313 <a class="scripRef" id="XP_Q88_A1-p7.4" href="./asv.html#Heb.11.39" target="asv">39</a>,
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314 <a class="scripRef" id="XP_Q88_A1-p7.5" href="./asv.html#Heb.11.40" target="asv">40</a>), and the punishment of one conduces to the profit of another. Consequently it is necessary that there should be another,
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315 and that a general judgment corresponding on the other hand with the first formation of things in being, in order that, to
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316 wit, just as then all things proceeded immediately from God, so at length the world will receive its ultimate complement,
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317 by each one receiving finally his own personal due. Hence at this judgment the Divine justice
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318 will be made manifest in all things, whereas now it remains hidden, for as much as at times some persons are dealt with for
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319 the profit of others, otherwise than their manifest works would seem to require. For this same reason there will then be a
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320 general separation of the good from the wicked, because there will be no further motive for the good to profit by the wicked,
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321 or the wicked by the good: for the sake of which profit the good are meanwhile mingled with the wicked, so long as this state
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322 of life is governed by Divine providence.
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323 </p>
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324 <p id="XP_Q88_A1-p8">
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325 <b>Reply to Objection 1:</b> Each man is both an individual person and a part of the whole human race: wherefore a twofold judgment is due to him. One,
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326 the particular judgment, is that to which he will be subjected after death, when he will receive according as he hath done
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327 in the body [*Cf.
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328 <a class="scripRef" id="XP_Q88_A1-p8.1" href="./asv.html#iiCor.5.10" target="asv">2 Cor. 5:10</a>], not indeed entirely but only in part since he will receive not in the body but only in the soul. The other judgment will
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329 be passed on him as a part of the human race: thus a man
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330 is said to be judged according to human justice, even when judgment is pronounced on the community of which he is a part.
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331 Hence at the general judgment of the whole human race by the general separation of the good from the wicked, it follows that
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332 each one will be judged. And yet God will not judge "the same thing a second time," since He will not inflict two punishments
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333 for one sin, and the punishment which before the judgment was not inflicted completely will be completed at the last judgment,
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334 after which the wicked will be tormented at the same time in body and soul.
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335 </p>
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336 <p id="XP_Q88_A1-p9">
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337 <b>Reply to Objection 2:</b> The sentence proper to this general judgment is the general separation of the good from the wicked, which will not precede
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338 this judgment. Yet even now, as regards the particular sentence on each individual, the judgment does not at once take full
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339 effect since even the good will receive an increase of reward after the judgment, both from the added glory of the body and
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340 from the completion of the number of the saints. The wicked also will receive an
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341 increase of torment from the added punishment of the body and from the completion of the number of damned to be punished,
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342 because the more numerous those with whom they will burn, the more will they themselves burn.
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343 </p>
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344 <p id="XP_Q88_A1-p10">
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345 <b>Reply to Objection 3:</b> The general judgment will regard more directly the generality of men than each individual to be judged, as stated above.
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346 Wherefore although before that judgment each one will be certain of his condemnation or reward, he will not be cognizant of
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347 the condemnation or reward of everyone else. Hence the necessity of the general judgment.
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348 </p>
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349 <p id="XP_Q88_A1-p11"></p>
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350 <p id="XP_Q88_A1-p12"></p>
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351 <a href="summa.XP_Q88.html"></a>
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352 <a href="summa.XP_Q88_A2.html"></a>
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353 </div>
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354 <div id="XP_Q88_A2" class="div4">
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355 <a href="summa.XP_Q88_A1.html"></a>
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356 <a href="summa.XP_Q88_A3.html"></a>
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357 <h4 id="XP_Q88_A2-p0.1">Whether the judgment will take place by word of mouth? </h4>
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358 <p id="XP_Q88_A2-p1"></p>
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359 <p id="XP_Q88_A2-p2">
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360 <b>Objection 1:</b> It would seem that this judgment, as regards the inquiry and sentence, will take place by word of mouth. For according to
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361 Augustine (De Civ. Dei xx) "it is uncertain how many days this judgment will last." But it would not be uncertain if the things
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362 we are told will take place at the judgment were to be accomplished only in the mind. Therefore this judgment will take place
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363 by word of mouth and not only in the mind.
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364 </p>
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365 <p id="XP_Q88_A2-p3">
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366 <b>Objection 2:</b> Further, Gregory says (Moral. xxvi): "Those at least will hear the words of the Judge, who have confessed their faith in
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367 Him by words." Now this cannot be understood as referring to the inner word, because thus all will hear the Judge's words,
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368 since all the deeds of other men will be known to all both good and wicked. Therefore it seems that this judgment will take
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369 place by word of mouth.
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370 </p>
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371 <p id="XP_Q88_A2-p4">
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372 <b>Objection 3:</b> Further, Christ will judge according to His human form, so as to be visible in the body to all. Therefore in like manner
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373 it seems that He will speak with the voice of the body, so as to be heard by all.
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374 </p>
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375 <p id="XP_Q88_A2-p5">
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376 <b>On the contrary,</b> Augustine says (De Civ. Dei xx) that the book of life which is mentioned
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377 <a class="scripRef" id="XP_Q88_A2-p5.1" href="./asv.html#Rev.20.12" target="asv">Apoc. 20:12</a>,
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378 <a class="scripRef" id="XP_Q88_A2-p5.2" href="./asv.html#Rev.20.15" target="asv">15</a> "is a kind of Divine energy enabling each one to remember all his good or evil works, and to discern them with the gaze of
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379 the mind, with wondrous rapidity, his knowledge accusing or defending his conscience, so that all and each will be judged
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380 at the same moment." But if each one's merits were discussed by word of mouth, all and each could not be
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381 judged at the same moment. Therefore it would seem that this judgment will not take place by word of mouth.
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382 </p>
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383 <p id="XP_Q88_A2-p6"> Further, the sentence should correspond proportionately to the evidence. Now the evidence both of accusation and of defense
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384 will be mental, according to
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385 <a class="scripRef" id="XP_Q88_A2-p6.1" href="./asv.html#Rom.2.15" target="asv"> Rom. 2:15,16, </a> "Their conscience bearing witness to them, and their thoughts between themselves accusing or also defending one another in
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386 the day when God shall judge the secrets of men." Therefore seemingly, this sentence and the entire judgment will take place
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387 mentally.
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388 </p>
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389 <p id="XP_Q88_A2-p7">
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390 <b>I answer that,</b> It is not possible to come to any certain conclusion about the truth of this question. It is, however, the more probable
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391 opinion that the whole of this judgment, whether as regards the inquiry, or as regards the accusation of the wicked and the
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392 approval of the good or again as regards the sentence on both, will take place mentally. For if the deeds of each individual
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393 were to be related by word of mouth, this would require an inconceivable length of time.
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394 Thus Augustine says (De Civ. Dei xx) that "if we suppose the book, from the pages of which all will be judged according to
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395
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396 <a class="scripRef" id="XP_Q88_A2-p7.1" href="./asv.html#Rev.20" target="asv">Apoc. 20</a>, to be a material book, who will be able to conceive its size and length? or the length of time required for the reading
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397 of a book that contains the entire life of every individual?" Nor is less time requisite for telling by word of mouth the
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398 deeds of each individual, than for reading them if they were written in a material book. Hence, probably we should
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399 understand that the details set forth in
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400 <a class="scripRef" id="XP_Q88_A2-p7.2" href="./asv.html#Matt.25" target="asv">Mat. 25</a> will be fulfilled not by word of mouth but mentally.
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401 </p>
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402 <p id="XP_Q88_A2-p8">
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403 <b>Reply to Objection 1:</b> The reason why Augustine says that "it is uncertain how many days this judgment will last" is precisely because it is not
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404 certain whether it will take place mentally or by word of mouth. For if it were to take place by word of mouth, a considerable
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405 time would be necessary. but if mentally, it is possible for it to be accomplished in an instant.
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406 </p>
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407 <p id="XP_Q88_A2-p9">
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408 <b>Reply to Objection 2:</b> Even if the judgment is accomplished solely in the mind, the saying of Gregory stands, since though all will be cognizant
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409 of their own and of others' deeds, as a result of the Divine energy which the Gospel describes as speech (
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410 <a class="scripRef" id="XP_Q88_A2-p9.1" href="./asv.html#Matt.25.84" target="asv">Mat. 25:84-46</a>), nevertheless those who have had the faith which they received through God's words will be judged from those very words,
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411 for it is written (
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412 <a class="scripRef" id="XP_Q88_A2-p9.2" href="./asv.html#Rom.2.12" target="asv">Rom. 2:12</a>): "Whosoever have
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413 sinned in the Law shall be judged by the Law." Hence in a special way something will be said to those who had been believers,
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414 which will not be said to unbelievers.
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415 </p>
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416 <p id="XP_Q88_A2-p10">
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417 <b>Reply to Objection 3:</b> Christ will appear in body, so that the Judge may be recognized in the body by all, and it is possible for this to take place
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418 suddenly. But speech which is measured by time would require an immense length of time, if the judgment took place by word
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419 of mouth.
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420 </p>
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421 <p id="XP_Q88_A2-p11"></p>
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422 <p id="XP_Q88_A2-p12"></p>
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423 <a href="summa.XP_Q88_A1.html"></a>
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424 <a href="summa.XP_Q88_A3.html"></a>
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425 </div>
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426 <div id="XP_Q88_A3" class="div4">
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427 <a href="summa.XP_Q88_A2.html"></a>
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428 <a href="summa.XP_Q88_A4.html"></a>
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429 <h4 id="XP_Q88_A3-p0.1">Whether the time of the future judgment is unknown?</h4>
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430 <p id="XP_Q88_A3-p1"></p>
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431 <p id="XP_Q88_A3-p2">
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432 <b>Objection 1:</b> It would seem that the time of the future judgment is not unknown. For just as the holy Fathers looked forward to the first
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433 coming, so do we look forward to the second. But the holy Fathers knew the time of the first coming, as proved by the number
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434 of weeks mentioned in
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435 <a class="scripRef" id="XP_Q88_A3-p2.1" href="./asv.html#Dan.9" target="asv">Daniel 9</a>: wherefore the Jews are reproached for not knowing the time of Christ's coming (
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436 <a class="scripRef" id="XP_Q88_A3-p2.2" href="./asv.html#Luke.12.56" target="asv">Lk. 12:56</a>): "You hypocrites, you know how to discern the face of the heaven and of
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437 the earth, but how is it that you do not discern this time?" Therefore it would seem that the time of the second coming when
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438 God will come to judgment should also be certified to us.
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439 </p>
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440 <p id="XP_Q88_A3-p3">
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441 <b>Objection 2:</b> Further, we arrive by means of signs at the knowledge of the things signified. Now many signs of the coming judgment are
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442 declared to us in Scripture (
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443 <a class="scripRef" id="XP_Q88_A3-p3.1" href="./asv.html#Matt.24" target="asv">Mat. 24</a>,
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444 <a class="scripRef" id="XP_Q88_A3-p3.2" href="./asv.html#Mark.13" target="asv">Mk. 13</a>,
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445 <a class="scripRef" id="XP_Q88_A3-p3.3" href="./asv.html#Luke.21" target="asv">Lk. 21</a>). Therefore we can arrive at the knowledge of that time.
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446 </p>
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447 <p id="XP_Q88_A3-p4">
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448 <b>Objection 3:</b> Further, the Apostle says (
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449 <a class="scripRef" id="XP_Q88_A3-p4.1" href="./asv.html#iCor.10.11" target="asv">1 Cor. 10:11</a>): "It is on us [*'These things . . . are written for our correction, upon whom the ends of the world are come'] that the
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450 ends of the world are come," and (
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451 <a class="scripRef" id="XP_Q88_A3-p4.2" href="./asv.html#iJohn.2.18" target="asv">1 Jn. 2:18</a>): "Little children, it is the last hour," etc. Since then it is a long time since these things were said, it would seem that
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452 now at least we can know that the last judgment is nigh.
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453 </p>
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454 <p id="XP_Q88_A3-p5">
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455 <b>Objection 4:</b> Further, there is no need for the time of the judgment to be hidden, except that each one may be careful to prepare himself
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456 for judgment, being in ignorance of the appointed time. Yet the same care would still be necessary even were the time known
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457 for certain, because each one is uncertain about the time of his death, of which Augustine says (Ep. ad Hesych. cxcix) that
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458 "as each one's last day finds him, so will the world's last day find him." Therefore there
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459 is no necessity for the time of the judgment to be uncertain.
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460 </p>
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461 <p id="XP_Q88_A3-p6">
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462 <b>On the contrary,</b> It is written (
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463 <a class="scripRef" id="XP_Q88_A3-p6.1" href="./asv.html#Mark.13.32" target="asv">Mk. 13:32</a>): "Of that day or hour no man knoweth, neither the angels in heaven, nor the Son, but the Father." The Son, however, is said
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464 not to know in so far as He does not impart the knowledge to us.
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465 </p>
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466 <p id="XP_Q88_A3-p7"> Further, it is written (
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467 <a class="scripRef" id="XP_Q88_A3-p7.1" href="./asv.html#iThess.5.2" target="asv">1 Thess. 5:2</a>): "The day of the Lord shall so come as a thief in the night." Therefore seemingly, as the coming of a thief in the night
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468 is altogether uncertain, the day of the last judgment is altogether uncertain.
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469 </p>
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470 <p id="XP_Q88_A3-p8">
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471 <b>I answer that,</b> God is the cause of things by His knowledge [*Cf.
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472 <a id="XP_Q88_A3-p8.1" shape="rect" href="summa.FP_Q14_A8.html">FP, Q[14], A[8]</a>]. Now He communicates both these things to His creatures, since He both endows some with the power of action on others whereof
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473 they are the cause, and bestows on some the knowledge of things. But in both cases He reserves something to Himself, for He
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474 operates certain things wherein no creature co-operates with Him, and again He knows certain things which are unknown to
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475 any mere creature. Now this should apply to none more than to those things which are subject to the Divine power alone, and
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476 in which no creature co-operates with Him. Such is the end of the world when the day of judgment will come. For the world
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477 will come to an end by no created cause, even as it derived its existence immediately from God. Wherefore the knowledge of
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478 the end of the world is fittingly reserved to God. Indeed our Lord seems to assign this very reason when He said (
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479 <a class="scripRef" id="XP_Q88_A3-p8.2" href="./asv.html#Acts.1.7" target="asv">Acts
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480 1:7
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481 </a>): "It is not for you to know the times or moments which the Father hath put in His own power," as though He were to say,
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482 "which are reserved to His power alone."
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483 </p>
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484 <p id="XP_Q88_A3-p9">
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485 <b>Reply to Objection 1:</b> At His first coming Christ came secretly according to
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486 <a class="scripRef" id="XP_Q88_A3-p9.1" href="./asv.html#Isa.45.15" target="asv">Is. 45:15</a>, "Verily Thou art a hidden God, the God of Israel, the Saviour." Hence, that He might be recognized by believers, it was
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487 necessary for the time to be fixed beforehand with certainty. On the other hand, at the second coming, He will come openly,
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488 according to
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489 <a class="scripRef" id="XP_Q88_A3-p9.2" href="./asv.html#Ps.49.3" target="asv"> Ps. 49:3, </a> "God shall come manifestly." Consequently there can be no error affecting the knowledge of His coming.
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490 Hence the comparison fails.
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491 </p>
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492 <p id="XP_Q88_A3-p10">
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493 <b>Reply to Objection 2:</b> As Augustine says, in his letter to Hesychius concerning the day of judgment (Ep. cxcix), "the signs mentioned in the Gospels
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494 do not all refer to the second advent which will happen at the end of the world, but some of them belong to the time of the
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495 sack of Jerusalem, which is now a thing of the past, while some, in fact many of them, refer to the advent whereby He comes
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496 daily to the Church, whom He visits spiritually when He dwells in us by faith and
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497 love." Moreover, the details mentioned in the Gospels and Epistles in connection with the last advent are not sufficient to
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498 enable us to determine the time of the judgment, for the trials that are foretold as announcing the proximity of Christ's
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499 coming occurred even at the time of the Early Church, in a degree sometimes more sometimes less marked; so that even the days
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500 of the apostles were called the last days (
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501 <a class="scripRef" id="XP_Q88_A3-p10.1" href="./asv.html#Acts.2.17" target="asv">Acts 2:17</a>) when Peter expounded the saying of
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502 <a class="scripRef" id="XP_Q88_A3-p10.2" href="./asv.html#Joel.2.28" target="asv"> Joel
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503 2:28,
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504 </a>"It shall come to pass in the last days," etc., as referring to that time. Yet it was already a long time since then: and
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505 sometimes there were more and sometimes less afflictions in the Church. Consequently it is impossible to decide after how
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506 long a time it will take place, nor fix the month, year, century, or thousand years as Augustine says in the same book (Ep.
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507 ad Hesych. cxcix). And even if we are to believe that at the end these calamities will be more frequent, it is
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508 impossible to fix what amount of such calamities will immediately precede the judgment day or the coming of Antichrist, since
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509 even at the time of the Early Church persecutions were so bitter, and the corruptions of error were so numerous, that some
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510 looked forward to the coming of Antichrist as being near or imminent; as related in Eusebius' History of the Church (vi, 7)
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511 and in Jerome's book De Viris Illustribus lii.
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512 </p>
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513 <p id="XP_Q88_A3-p11">
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514 <b>Reply to Objection 3:</b> The statement, "It is the last hour" and similar expressions that are to be found in Scripture do not enable us to know the
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515 exact length of time. For they are not intended to indicate a short length of time, but to signify the last state of the world,
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516 which is the last age of all, and it is not stated definitely how long this will last. Thus neither is fixed duration appointed
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517 to old age, which is the last age of man, since sometimes it is seen to
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518 last as long as or even longer than all the previous ages, as Augustine remarks (Qq. 83, qu. lviii). Hence also the Apostle
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519 (
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520 <a class="scripRef" id="XP_Q88_A3-p11.1" href="./asv.html#iiThess.2.2" target="asv">2 Thess. 2:2</a>) disclaims the false signification which some had given to his words, by believing that the day of the Lord was already at
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521 hand.
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522 </p>
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523 <p id="XP_Q88_A3-p12">
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524 <b>Reply to Objection 4:</b> Notwithstanding the uncertainty of death, the uncertainty of the judgment conduces to watchfulness in two ways. First, as
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525 regards the thing ignored, since its delay is equal to the length of man's life, so that on either side uncertainty provokes
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526 him to greater care. Secondly, for the reason that a man is careful not only of his own person, but also of his family, or
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527 of his city or kingdom, or of the whole Church, the length of whose duration is not
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528 dependent on the length of man's life. And yet it behooves each of these to be so ordered that the day of the Lord find us
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529 not unprepared.
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530 </p>
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531 <p id="XP_Q88_A3-p13"></p>
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532 <p id="XP_Q88_A3-p14"></p>
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533 <a href="summa.XP_Q88_A2.html"></a>
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534 <a href="summa.XP_Q88_A4.html"></a>
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535 </div>
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536 <div id="XP_Q88_A4" class="div4">
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537 <a href="summa.XP_Q88_A3.html"></a>
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538 <a href="summa.XP_Q89.html"></a>
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539 <h4 id="XP_Q88_A4-p0.1">Whether the judgment will take place in the valley of Josaphat?</h4>
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540 <p id="XP_Q88_A4-p1"></p>
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541 <p id="XP_Q88_A4-p2">
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542 <b>Objection 1:</b> It would seem that the judgment will not take place in the valley of Josaphat or in the surrounding locality. For at least
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543 it will be necessary for those to be judged to stand on the ground, and those alone to be raised aloft whose business it will
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544 be to judge. But the whole land of promise would not be able to contain the multitude of those who are to be judged. Therefore
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545 it is impossible for the judgment to take place in the neighborhood of that valley.
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546 </p>
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547 <p id="XP_Q88_A4-p3">
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548 <b>Objection 2:</b> Further, to Christ in His human form judgment is given that He may judge justly, since He was judged unjustly in the court
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549 of Pilate, and bore the sentence of an unjust judgment on Golgotha. Therefore these places would be more suitably appointed
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550 for the judgment.
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551 </p>
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552 <p id="XP_Q88_A4-p4">
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553 <b>Objection 3:</b> Further, clouds result from the exhalation of vapors. But then there will be no evaporation or exhalation. Therefore it will
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554 be impossible for the just to be "taken up . . . in the clouds to meet Christ, into the air": and consequently it will be
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555 necessary for both good and wicked to be on the earth, so that a much larger place than this valley will be required.
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556 </p>
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557 <p id="XP_Q88_A4-p5">
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558 <b>On the contrary,</b> It is written (
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559 <a class="scripRef" id="XP_Q88_A4-p5.1" href="./asv.html#Joel.3.2" target="asv">Joel 3:2</a>): "I will gather together all nations and will bring them down into the valley of Josaphat, and I will plead with them there."
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560 </p>
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561 <p id="XP_Q88_A4-p6"> Further, it is written (
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562 <a class="scripRef" id="XP_Q88_A4-p6.1" href="./asv.html#Acts.1.11" target="asv">Acts 1:11</a>): "(This Jesus) . . . shall so come as you have seen Him going into heaven." Now He ascended into heaven from Mount Olivet
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563 which overlooks the valley of Josaphat. Therefore He will come to judge in the neighborhood of that place.
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564 </p>
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565 <p id="XP_Q88_A4-p7">
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566 <b>I answer that,</b> We cannot know with any great certainty the manner in which this judgment will take place, nor how men will gather together
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567 to the place of judgment; but it may be gathered from Scripture that in all probability He will descend in the neighborhood
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568 of Mount Olivet, even as He ascended from there, so as to show that He who descends is the same as He who ascended.
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569 </p>
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570 <p id="XP_Q88_A4-p8">
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571 <b>Reply to Objection 1:</b> A great multitude can be enclosed in a small space. And all that is required is that in the neighborhood of that locality
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572 there be a space, however great, to contain the multitude of those who are to be judged, provided that Christ can be seen
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573 thence since being raised in the air, and shining with exceeding glory, He will be visible from a great distance.
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574 </p>
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575 <p id="XP_Q88_A4-p9">
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576 <b>Reply to Objection 2:</b> Although through being sentenced unjustly Christ merited His judiciary power, He will not judge with the appearance of infirmity
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577 wherein He was judged unjustly, but under the appearance of glory wherein He ascended to the Father. Hence the place of His
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578 ascension is more suitable to the judgment than the place where He was condemned.
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579 </p>
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580 <p id="XP_Q88_A4-p10">
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581 <b>Reply to Objection 3:</b> In the opinion of some the name of clouds is here given to certain condensations of the light shining from the bodies of
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582 the saints, and not to evaporations from earth and water. Or we may say that those clouds will be produced by Divine power
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583 in order to show the parallel between His coming to judge and His ascension; so that He Who ascended in a cloud may come to
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584 judgment in a cloud.
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585 </p>
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586 <p id="XP_Q88_A4-p11"> Again the cloud on account of its refreshing influence indicates the mercy of the Judge.</p>
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587 <p id="XP_Q88_A4-p12"></p>
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588 <p id="XP_Q88_A4-p13"></p>
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589 <a href="summa.XP_Q88_A3.html"></a>
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590 <a href="summa.XP_Q89.html"></a>
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591 </div>
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592 <a href="summa.XP_Q87_A3.html"></a>
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593 <a href="summa.XP_Q88_A1.html"></a>
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594 </div>
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595 <div id="XP_Q89" class="div3">
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596 <a href="summa.XP_Q88_A4.html"></a>
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597 <a href="summa.XP_Q89_A1.html"></a>
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598 <h3 id="XP_Q89-p0.1">OF THOSE WHO WILL JUDGE AND OF THOSE WHO WILL BE JUDGED AT THE GENERAL JUDGMENT (EIGHT ARTICLES)</h3>
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599 <p id="XP_Q89-p1"></p>
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600 <p id="XP_Q89-p2"> We must next consider who will judge and who will be judged at the general judgment. Under this head there are eight points
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601 of inquiry:
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602 </p>
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603 <p id="XP_Q89-p3"> (1) Whether any men will judge together with Christ?</p>
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604 <p id="XP_Q89-p4"> (2) Whether the judicial power corresponds to voluntary poverty?</p>
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605 <p id="XP_Q89-p5"> (3) Whether the angels also will judge?</p>
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606 <p id="XP_Q89-p6"> (4) Whether the demons will carry out the Judge's sentence on the damned?</p>
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607 <p id="XP_Q89-p7"> (5) Whether all men will come up for judgment?</p>
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608 <p id="XP_Q89-p8"> (6) Whether any of the good will be judged?</p>
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609 <p id="XP_Q89-p9"> (7) Whether any of the wicked will be judged?</p>
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610 <p id="XP_Q89-p10"> (8) Whether the angels also will be judged?</p>
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611 <div id="XP_Q89_A1" class="div4">
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612 <a href="summa.XP_Q89.html"></a>
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613 <a href="summa.XP_Q89_A2.html"></a>
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614 <h4 id="XP_Q89_A1-p0.1">Whether any men will judge together with Christ?</h4>
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615 <p id="XP_Q89_A1-p1"></p>
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616 <p id="XP_Q89_A1-p2">
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617 <b>Objection 1:</b> It would seem that no men will judge with Christ. For it is written (
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618 <a class="scripRef" id="XP_Q89_A1-p2.1" href="./asv.html#John.5.22" target="asv">Jn. 5:22,23</a>): "The Father . . . hath given all judgment to the Son, that all men may honor the Son." Therefore, etc.
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619 </p>
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620 <p id="XP_Q89_A1-p3">
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621 <b>Objection 2:</b> Further, whoever judges has authority over that which he judges. Now those things about which the coming judgment will have
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622 to be, such as human merits and demerits, are subject to Divine authority alone. Therefore no one is competent to judge of
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623 those things.
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624 </p>
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625 <p id="XP_Q89_A1-p4">
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626 <b>Objection 3:</b> Further, this judgment will take place not vocally but mentally. Now the publication of merits and demerits in the hearts
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627 of all men (which is like an accusation or approval), or the repayment of punishment and reward (which is like the pronouncement
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628 of the sentence) will be the work of God alone. Therefore none but Christ Who is God will judge.
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629 </p>
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630 <p id="XP_Q89_A1-p5">
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631 <b>On the contrary,</b> It is written (
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632 <a class="scripRef" id="XP_Q89_A1-p5.1" href="./asv.html#Matt.19.28" target="asv">Mat. 19:28</a>): "You also shall sit on twelve seats judging the twelve tribes of Israel." Therefore, etc.
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633 </p>
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634 <p id="XP_Q89_A1-p6"> Further, "The Lord will enter into judgment with the ancients of His people" (
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635 <a class="scripRef" id="XP_Q89_A1-p6.1" href="./asv.html#Isa.3.14" target="asv">Is. 3:14</a>). Therefore it would seem that others also will judge together with Christ.
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636 </p>
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637 <p id="XP_Q89_A1-p7">
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638 <b>I answer that,</b> To judge has several significations. First it is used causally as it were, when we say it of that which proves that some
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639 person ought to be judged. In this sense the expression is used of certain people in comparison, in so far as some are shown
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640 to be deserving of judgment through being compared with others: for instance (
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641 <a class="scripRef" id="XP_Q89_A1-p7.1" href="./asv.html#Matt.12.41" target="asv">Mat. 12:41</a>): "The men of Nineve shall rise in judgment with this generation, and shall condemn it." To rise in
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642 judgment thus is common to the good and the wicked. Secondly, the expression "to judge" is used equivalently, so to say; for
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643 consent to an action is considered equivalent to doing it. Wherefore those who will consent with Christ the Judge, by approving
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644 His sentence, will be said to judge. In this sense it will belong to all the elect to judge: wherefore it is written (
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645 <a class="scripRef" id="XP_Q89_A1-p7.2" href="./asv.html#Wis.3.7" target="asv">Wis. 3:7,8</a>): "The just . . . shall judge nations." Thirdly, a person is said to judge assessorially and by
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646 similitude, because he is like the judge in that his seat* is raised above the others: and thus assessors are said to judge.
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647 [*An "assessor" is one who "sits by" the judge.] Some say that the perfect to whom judiciary power is promised (
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648 <a class="scripRef" id="XP_Q89_A1-p7.3" href="./asv.html#Matt.19.28" target="asv">Mat. 19:28</a>) will judge in this sense, namely that they will be raised to the dignity of assessors, because they will appear above others
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649 at the judgment, and go forth "to meet Christ, into the air." But this apparently does not suffice for
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650 the fulfilment of our Lord's promise (
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651 <a class="scripRef" id="XP_Q89_A1-p7.4" href="./asv.html#Matt.19.28" target="asv">Mat. 19:28</a>): "You shall sit . . . judging," for He would seem to make "judging" something additional to "sitting." Hence there is a
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652 fourth way of judging, which will be competent to perfect men as containing the decrees of Divine justice according to which
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653 men will be judged: thus a book containing the law might be said to judge: wherefore it is written (
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654 <a class="scripRef" id="XP_Q89_A1-p7.5" href="./asv.html#Rev.20.12" target="asv">Apoc. 20:12</a>): "(Judgment took her seat*) and the books were
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655 opened." [*The words in brackets are not in the Vulgate.
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656 <a class="scripRef" id="XP_Q89_A1-p7.6" href="./asv.html#Rev.20.4" target="asv">Apoc. 20:4</a> we find: "I saw seats, and they sat upon them and judgment was given to them."] Richard of St. Victor expounds this judging
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657 in this way (De judic. potest.), wherefore he says: "Those who persevere in Divine contemplation, who read every day the book
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658 of wisdom, transcribe, so to speak, in their hearts whatever they grasp by their clear insight of the truth"; and further
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659 on: "What else are the hearts of those who judge, divinely
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660 instructed in all truth, but a codex of the law?" Since, however, judging denotes an action exercised on another person, it
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661 follows that, properly speaking, he is said to judge who pronounces judgment on another. But this happens in two ways. First,
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662 by his own authority: and this belongs to the one who has dominion and power over others, and to whose ruling those who are
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663 judged are subject, wherefore it belongs to him to pass judgment on them. In this sense to judge belongs to God alone.
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664 Secondly, to judge is to acquaint others of the sentence delivered by another's authority, that is to announce the verdict
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665 already given. In this way perfect men will judge, because they will lead others to the knowledge of Divine justice, that
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666 these may know what is due to them on account of their merits: so that this very revelation of justice is called judgment.
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667 Hence Richard of St. Victor says (De judic. potest.) that for "the judges to open the books of their decree in the presence
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668 of
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669 those who are to be judged signifies that they open their hearts to the gaze of all those who are below them, and that they
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670 reveal their knowledge in whatever pertains to the judgment."
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671 </p>
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672 <p id="XP_Q89_A1-p8">
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673 <b>Reply to Objection 1:</b> This objection considers the judgment of authority which belongs to Christ alone: and the same answer applies to the Second
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674 Objection.
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675 </p>
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676 <p id="XP_Q89_A1-p9">
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677 <b>Reply to Objection 3:</b> There is no reason why some of the saints should not reveal certain things to others, either by way of enlightenment, as
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678 the higher angels enlighten the lower [*Cf. FP, Q[106]],: or by way of speech as the lower angels speak to the higher [*Cf.
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679
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680 <a id="XP_Q89_A1-p9.1" shape="rect" href="summa.FP_Q107_A2.html">FP, Q[107], A[2]</a>].
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681 </p>
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682 <p id="XP_Q89_A1-p10"></p>
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683 <p id="XP_Q89_A1-p11"></p>
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684 <a href="summa.XP_Q89.html"></a>
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685 <a href="summa.XP_Q89_A2.html"></a>
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686 </div>
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687 <div id="XP_Q89_A2" class="div4">
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688 <a href="summa.XP_Q89_A1.html"></a>
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689 <a href="summa.XP_Q89_A3.html"></a>
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690 <h4 id="XP_Q89_A2-p0.1">Whether the judicial power corresponds to voluntary poverty?</h4>
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691 <p id="XP_Q89_A2-p1"></p>
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692 <p id="XP_Q89_A2-p2">
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693 <b>Objection 1:</b> It would seem that the judicial power does not correspond to voluntary poverty. For it was promised to none but the twelve
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694 apostles (
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|
695 <a class="scripRef" id="XP_Q89_A2-p2.1" href="./asv.html#Matt.19.28" target="asv">Mat. 19:28</a>): "You shall sit on twelve seats, judging," etc. Since then those who are voluntarily poor are not all apostles, it would
|
|
|
696 seem that the judicial power is not competent to all.
|
|
|
697 </p>
|
|
|
698 <p id="XP_Q89_A2-p3">
|
|
|
699 <b>Objection 2:</b> Further, to offer sacrifice to God of one's own body is more than to do so of outward things. Now martyrs and also virgins
|
|
|
700 offer sacrifice to God of their own body. whereas the voluntarily poor offer sacrifice of outward things. Therefore the sublimity
|
|
|
701 of the judicial power is more in keeping with martyrs and virgins than with those who are voluntarily poor.
|
|
|
702 </p>
|
|
|
703 <p id="XP_Q89_A2-p4">
|
|
|
704 <b>Objection 3:</b> Further, it is written (
|
|
|
705 <a class="scripRef" id="XP_Q89_A2-p4.1" href="./asv.html#John.5.45" target="asv">Jn. 5:45</a>): "There is one that accuseth you, Moses in whom you trust---because you believe not his voice," according to a gloss, and
|
|
|
706 (
|
|
|
707 <a class="scripRef" id="XP_Q89_A2-p4.2" href="./asv.html#John.12.48" target="asv">Jn. 12:48</a>): "The word that I have spoken shall judge him in the last day." Therefore the fact that a man propounds a law, or exhorts
|
|
|
708 men by word to lead a good life, gives him the right to judge those who scorn his utterances. But this belongs to doctors.
|
|
|
709 Therefore
|
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|
710 it is more competent to doctors than to those who are poor voluntarily.
|
|
|
711 </p>
|
|
|
712 <p id="XP_Q89_A2-p5">
|
|
|
713 <b>Objection 4:</b> Further, Christ through being judged unjustly merited as man to be judge of all in His human nature [*Cf.
|
|
|
714 <a id="XP_Q89_A2-p5.1" shape="rect" href="summa.TP_Q59_A6.html">TP, Q[59], A[6]</a>], according to
|
|
|
715 <a class="scripRef" id="XP_Q89_A2-p5.2" href="./asv.html#John.5.27" target="asv"> Jn. 5:27, </a> "He hath given Him power to do judgment, because He is the Son of man." Now those who suffer persecution for justice' sake
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|
716 are judged unjustly. Therefore the judicial power is competent to them rather than to the voluntarily poor.
|
|
|
717 </p>
|
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|
718 <p id="XP_Q89_A2-p6">
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|
719 <b>Objection 5:</b> Further, a superior is not judged by his inferior. Now many who will have made lawful use of riches will have greater merit
|
|
|
720 than many of the voluntarily poor. Therefore the voluntarily poor will not judge where those are to be judged.
|
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|
721 </p>
|
|
|
722 <p id="XP_Q89_A2-p7">
|
|
|
723 <b>On the contrary,</b> It is written (
|
|
|
724 <a class="scripRef" id="XP_Q89_A2-p7.1" href="./asv.html#Job.36.6" target="asv">Job 36:6</a>): "He saveth not the wicked, and He giveth judgment to the poor."
|
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|
725 </p>
|
|
|
726 <p id="XP_Q89_A2-p8"> Further, a gloss on
|
|
|
727 <a class="scripRef" id="XP_Q89_A2-p8.1" href="./asv.html#Matt.19.28" target="asv"> Mat. 19:28, </a> "You who have left all things' [*Vulg.: 'You who have followed Me']" says: "Those who left all things and followed God will
|
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|
728 be the judges; those who made right use of what they had lawfully will be judged," and thus the same conclusion follows as
|
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|
729 before.
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|
730 </p>
|
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|
731 <p id="XP_Q89_A2-p9">
|
|
|
732 <b>I answer that,</b> The judicial power is due especially to poverty on three counts. First, by reason of congruity, since voluntary poverty belongs
|
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|
733 to those who despise all the things of the world and cleave to Christ alone. Consequently there is nothing in them to turn
|
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|
734 away their judgment from justice, so that they are rendered competent to be judges as loving the truth of justice above all
|
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|
735 things. Secondly, by reason of merit, since exaltation corresponds by way of merit to
|
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|
736 humility. Now of all the things that make man contemptible in this world humility is the chief: and for this reason the excellence
|
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|
737 of judicial power is promised to the poor, so that he who humbles himself for Christ's sake shall be exalted. Thirdly, because
|
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|
738 poverty disposes a man to the aforesaid manner of judging. For the reason why one of the saints will be said to judge as stated
|
|
|
739 above [*Cf. A[1]], is that he will have the heart instructed in all Divine truth which he will be thus able to
|
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|
740 make known to others. Now in the advancement to perfection, the first thing that occurs to be renounced is external wealth,
|
|
|
741 because this is the last thing of all to be acquired. And that which is last in the order of generation is the first in the
|
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|
742 order of destruction: wherefore among the beatitudes whereby we advance to perfection, the first place is given to poverty.
|
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|
743 Thus judicial power corresponds to poverty, in so far as this is the disposition to the aforesaid perfection. Hence also it
|
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|
744 is
|
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|
745 that this same power is not promised to all who are voluntarily poor, but to those who leave all and follow Christ in accordance
|
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|
746 with the perfection of life.
|
|
|
747 </p>
|
|
|
748 <p id="XP_Q89_A2-p10">
|
|
|
749 <b>Reply to Objection 1:</b> According to Augustine (De Civ. Dei xx), "we must not imagine that because He says that they will sit on twelve seats only
|
|
|
750 twelve men will judge with Him. else since we read that Matthias was appointed apostle in the place of the traitor Judas,
|
|
|
751 Paul who worked more than the rest will have nowhere to sit as judge." Hence "the number twelve," as he states (De Civ. Dei
|
|
|
752 xx), "signifies the whole multitude of those who will judge, because the two parts of
|
|
|
753 seven, namely three and four, being multiplied together make twelve." Moreover twelve is a perfect number, being the double
|
|
|
754 of six, which is a perfect number.
|
|
|
755 </p>
|
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|
756 <p id="XP_Q89_A2-p11"> Or, speaking literally, He spoke to the twelve apostles in whose person he made this promise to all who follow them.</p>
|
|
|
757 <p id="XP_Q89_A2-p12">
|
|
|
758 <b>Reply to Objection 2:</b> Virginity and martyrdom do not dispose man to retain the precepts of Divine justice in his heart in the same degree as poverty
|
|
|
759 does: even so, on the other hand, outward riches choke the word of God by the cares which they entail (
|
|
|
760 <a class="scripRef" id="XP_Q89_A2-p12.1" href="./asv.html#Luke.8.14" target="asv">Lk. 8:14</a>). Or we may reply that poverty does not suffice alone to merit judicial power, but is the fundamental part of that perfection
|
|
|
761 to which the judicial power corresponds. Wherefore among those things
|
|
|
762 regarding perfection which follow after poverty we may reckon both virginity and martyrdom and all the works of perfection:
|
|
|
763 yet they do not rank as high as poverty, since the beginning of a thing is its chief part.
|
|
|
764 </p>
|
|
|
765 <p id="XP_Q89_A2-p13">
|
|
|
766 <b>Reply to Objection 3:</b> He who propounded the law or urged men to good will judge, in the causal (Cf. A[1]) sense, because others will be judged
|
|
|
767 in reference to the words he has uttered or propounded. Hence the judicial power does not properly correspond to preaching
|
|
|
768 or teaching. or we may reply that, as some say, three things are requisite for the judicial power; first, that one renounce
|
|
|
769 temporal cares, lest the mind be hindered from the contemplation of wisdom; secondly
|
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|
770 that one possess Divine justice by way of habit both as to knowledge and as to observance; thirdly that one should have taught
|
|
|
771 others this same justice; and this teaching will be the perfection whereby a man merits to have judicial power.
|
|
|
772 </p>
|
|
|
773 <p id="XP_Q89_A2-p14">
|
|
|
774 <b>Reply to Objection 4:</b> Christ humbled Himself in that He was judged unjustly; for "He was offered because it was His own will" (
|
|
|
775 <a class="scripRef" id="XP_Q89_A2-p14.1" href="./asv.html#Isa.53.7" target="asv">Is. 53:7</a>): and by His humility He merited His exaltation to judicial power, since all things are made subject to Him (
|
|
|
776 <a class="scripRef" id="XP_Q89_A2-p14.2" href="./asv.html#Phil.2.8" target="asv">Phil. 2:8,9</a>). Hence, judicial power is more due to them who humble themselves of their own will by renouncing temporal goods, on account
|
|
|
777 of which men are honored by worldlings, than to those
|
|
|
778 who are humbled by others.
|
|
|
779 </p>
|
|
|
780 <p id="XP_Q89_A2-p15">
|
|
|
781 <b>Reply to Objection 5:</b> An inferior cannot judge a superior by his own authority, but he can do so by the authority of a superior, as in the case
|
|
|
782 of a judge-delegate. Hence it is not unfitting that it be granted to the poor as an accidental reward to judge others, even
|
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|
783 those who have higher merit in respect of the essential reward.
|
|
|
784 </p>
|
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|
785 <p id="XP_Q89_A2-p16"></p>
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786 <p id="XP_Q89_A2-p17"></p>
|
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787 <a href="summa.XP_Q89_A1.html"></a>
|
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|
788 <a href="summa.XP_Q89_A3.html"></a>
|
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|
789 </div>
|
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|
790 <div id="XP_Q89_A3" class="div4">
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791 <a href="summa.XP_Q89_A2.html"></a>
|
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792 <a href="summa.XP_Q89_A4.html"></a>
|
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793 <h4 id="XP_Q89_A3-p0.1">Whether the angels will judge?</h4>
|
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|
794 <p id="XP_Q89_A3-p1"></p>
|
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|
795 <p id="XP_Q89_A3-p2">
|
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|
796 <b>Objection 1:</b> It would seem that the angels will judge. For it is written (
|
|
|
797 <a class="scripRef" id="XP_Q89_A3-p2.1" href="./asv.html#Matt.25.31" target="asv">Mat. 25:31</a>): "When the Son of man shall come in His majesty, and all the angels with Him." Now He is speaking of His coming to judgment.
|
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|
798 Therefore it would seem that also the angels will judge.
|
|
|
799 </p>
|
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|
800 <p id="XP_Q89_A3-p3">
|
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|
801 <b>Objection 2:</b> Further, the orders of the angels take their names from the offices which they fulfill. Now one of the angelic orders is
|
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|
802 that of the Thrones, which would seem to pertain to the judicial power, since a throne is the "judicial bench, a royal seat,
|
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|
803 a professor's chair" [*Cf. St. Isidore, Etym. vii, 5]. Therefore some of the angels will judge.
|
|
|
804 </p>
|
|
|
805 <p id="XP_Q89_A3-p4">
|
|
|
806 <b>Objection 3:</b> Further, equality with the angels is promised the saints after this life (
|
|
|
807 <a class="scripRef" id="XP_Q89_A3-p4.1" href="./asv.html#Matt.22.30" target="asv">Mat. 22:30</a>). If then men will have this power of judging, much more will the angels have it.
|
|
|
808 </p>
|
|
|
809 <p id="XP_Q89_A3-p5">
|
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|
810 <b>On the contrary,</b> It is written (
|
|
|
811 <a class="scripRef" id="XP_Q89_A3-p5.1" href="./asv.html#John.5.27" target="asv">Jn. 5:27</a>): "He hath given Him power to judgment, because He is the Son of man." But the angels have not the human nature in common
|
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|
812 with Him. Neither therefore do they share with Him in the judicial power.
|
|
|
813 </p>
|
|
|
814 <p id="XP_Q89_A3-p6"> Further, the same person is not judge and judge's minister. Now in this judgment the angels will act as ministers of the
|
|
|
815 Judge and, according to
|
|
|
816 <a class="scripRef" id="XP_Q89_A3-p6.1" href="./asv.html#Matt.13.41" target="asv"> Mat. 13:41</a>: "The Son of man shall send His angels and they shall gather out of His kingdom all scandals." Therefore the angels will
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817 not judge.
|
|
|
818 </p>
|
|
|
819 <p id="XP_Q89_A3-p7">
|
|
|
820 <b>I answer that,</b> The judge's assessors must be conformed to the judge. Now judgment is ascribed to the Son of man because He will appear to
|
|
|
821 all, both good and wicked, in His human nature, although the whole Trinity will judge by authority. Consequently it behooves
|
|
|
822 also the Judge's assessors to have the human nature, so as to be visible to all, both good and wicked. Hence it is not fitting
|
|
|
823 for the angels to judge, although in a certain sense we may say that the angels will
|
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|
824 judge, namely by approving the sentence [*Cf. A[1]].
|
|
|
825 </p>
|
|
|
826 <p id="XP_Q89_A3-p8">
|
|
|
827 <b>Reply to Objection 1:</b> As a gloss on this passage observes, the angels will come with Christ, not to judge, but "as witnesses of men's deeds because
|
|
|
828 it was under their guardianship that men did well or ill."
|
|
|
829 </p>
|
|
|
830 <p id="XP_Q89_A3-p9">
|
|
|
831 <b>Reply to Objection 2:</b> The name of Thrones is given to angels in reference to the judgment which God is ever pronouncing, by governing all things
|
|
|
832 with supreme justice: of which judgment angels are in a way the executors and promulgators. On the other hand, the judgment
|
|
|
833 of men by the man Christ will require human assessors.
|
|
|
834 </p>
|
|
|
835 <p id="XP_Q89_A3-p10">
|
|
|
836 <b>Reply to Objection 3:</b> Equality with angels is promised to men as regards the essential reward. But nothing hinders an accidental reward from being
|
|
|
837 bestowed on men to the exclusion of the angels, as in the case of the virgins' and martyrs' crowns: and the same may be said
|
|
|
838 of the judicial power.
|
|
|
839 </p>
|
|
|
840 <p id="XP_Q89_A3-p11"></p>
|
|
|
841 <p id="XP_Q89_A3-p12"></p>
|
|
|
842 <a href="summa.XP_Q89_A2.html"></a>
|
|
|
843 <a href="summa.XP_Q89_A4.html"></a>
|
|
|
844 </div>
|
|
|
845 <div id="XP_Q89_A4" class="div4">
|
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|
846 <a href="summa.XP_Q89_A3.html"></a>
|
|
|
847 <a href="summa.XP_Q89_A5.html"></a>
|
|
|
848 <h4 id="XP_Q89_A4-p0.1">Whether the demons will carry out the sentence of the Judge on the damned?</h4>
|
|
|
849 <p id="XP_Q89_A4-p1"></p>
|
|
|
850 <p id="XP_Q89_A4-p2">
|
|
|
851 <b>Objection 1:</b> It would seem that the demons will not carry out the sentence of the Judge on the damned after the day of judgment. For,
|
|
|
852 according to the Apostle (
|
|
|
853 <a class="scripRef" id="XP_Q89_A4-p2.1" href="./asv.html#iCor.15.24" target="asv">1 Cor. 15:24</a>): "He will then bring to naught [*Vulg.: 'When He shall have brought to naught', etc.] all principality, and power, and virtue."
|
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|
854 Therefore all supremacy will cease then. But the carrying out of the Judge's sentence implies some kind of supremacy. Therefore
|
|
|
855 after the judgment day the
|
|
|
856 demons will not carry out the Judge's sentence.
|
|
|
857 </p>
|
|
|
858 <p id="XP_Q89_A4-p3">
|
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|
859 <b>Objection 2:</b> Further, the demons sinned more grievously than men. Therefore it is not just that men should be tortured by demons.
|
|
|
860 </p>
|
|
|
861 <p id="XP_Q89_A4-p4">
|
|
|
862 <b>Objection 3:</b> Further, just as the demons suggest evil things to men, so good angels suggest good things. Now it will not be the duty of
|
|
|
863 the good angels to reward the good, but this will be done by God, immediately by Himself. Therefore neither will it be the
|
|
|
864 duty of the demons to punish the wicked.
|
|
|
865 </p>
|
|
|
866 <p id="XP_Q89_A4-p5">
|
|
|
867 <b>On the contrary,</b> Sinners have subjected themselves to the devil by sinning. Therefore it is just that they should be subjected to him in their
|
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|
868 punishments, and punished by him as it were.
|
|
|
869 </p>
|
|
|
870 <p id="XP_Q89_A4-p6">
|
|
|
871 <b>I answer that,</b> The Master in the text of Sentent. iv, D, 47 mentions two opinions on this question, both of which seem consistent with Divine
|
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|
872 justice, because it is just for man to be subjected to the devil for having sinned, and yet it is unjust for the demon to
|
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873 be over him. Accordingly the opinion which holds that after the judgment day the demons will not be placed over men to punish
|
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|
874 them, regards the order of Divine justice on the part of the demons punishing; while
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|
875 the contrary opinion regards the order of Divine justice on the part of the men punished.
|
|
|
876 </p>
|
|
|
877 <p id="XP_Q89_A4-p7"> Which of these opinions is nearer the truth we cannot know for certain. Yet I think it truer to say that just as, among the
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|
878 saved, order will be observed so that some will be enlightened and perfected by others (because all the orders of the heavenly
|
|
|
879 hierarchies will continue for ever) [*Cf.
|
|
|
880 <a id="XP_Q89_A4-p7.1" shape="rect" href="summa.FP_Q108_A7.html">FP, Q[108], AA[7]</a>,8], so, too, will order be observed in punishments, men being punished by demons, lest the Divine order, whereby the angels
|
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|
881 are placed between the
|
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|
882 human nature and the Divine, be entirely set aside. Wherefore just as the Divine illuminations are conveyed to men by the
|
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883 good angels, so too the demons execute the Divine justice on the wicked. Nor does this in any way diminish the punishment
|
|
|
884 of the demons, since even in torturing others they are themselves tortured, because then the fellowship of the unhappy will
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|
885 not lessen but will increase unhappiness.
|
|
|
886 </p>
|
|
|
887 <p id="XP_Q89_A4-p8">
|
|
|
888 <b>Reply to Objection 1:</b> The supremacy which, it is declared, will be brought to nought by Christ in the time to come must be taken in the sense of
|
|
|
889 the supremacy which is in keeping with the state of this world: wherein men are placed over men, angels over men, angels over
|
|
|
890 angels, demons over demons, and demons over men; in every case so as either to lead towards the end or to lead astray from
|
|
|
891 the end. But then when all things will have attained to that end there will be no
|
|
|
892 supremacy to lead astray from the end or to lead to it, but only that which maintains in the end, good or evil.
|
|
|
893 </p>
|
|
|
894 <p id="XP_Q89_A4-p9">
|
|
|
895 <b>Reply to Objection 2:</b> Although the demerit of the demons does not require that they be placed over men, since they made men subject to them unjustly,
|
|
|
896 yet this is required by the order of their nature in relation to human nature: since "natural goods remain in them unimpaired"
|
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|
897 as Dionysius says (Div. Nom. iv).
|
|
|
898 </p>
|
|
|
899 <p id="XP_Q89_A4-p10">
|
|
|
900 <b>Reply to Objection 3:</b> The good angels are not the cause of the principal reward in the elect, because all receive this immediately from God. Nevertheless
|
|
|
901 the angels are the cause of certain accidental rewards in men, in so far as the higher angels enlighten those beneath them,
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|
|
902 both angels and men, concerning certain hidden things of God, which do not belong to the essence of beatitude. In like manner
|
|
|
903 the damned will receive their principal punishment immediately from God,
|
|
|
904 namely the everlasting banishment from the Divine vision: but there is no reason why the demons should not torture men with
|
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|
905 other sensible punishments. There is, however, this difference: that merit exalts, whereas sin debases. Wherefore since the
|
|
|
906 angelic nature is higher than the human, some on account of the excellence of their merit will be so far exalted as to be
|
|
|
907 raised above the angels both in nature and rewards [*Cf.
|
|
|
908 <a id="XP_Q89_A4-p10.1" shape="rect" href="summa.FP_Q108_A8.html">FP, Q[108], A[8]</a> ], so that some angels will
|
|
|
909 be enlightened by some men. On the other hand, no human sinners will, on account of a certain degree of virtue, attain to
|
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910 the eminence that attaches to the nature of the demons.
|
|
|
911 </p>
|
|
|
912 <p id="XP_Q89_A4-p11"></p>
|
|
|
913 <p id="XP_Q89_A4-p12"></p>
|
|
|
914 <a href="summa.XP_Q89_A3.html"></a>
|
|
|
915 <a href="summa.XP_Q89_A5.html"></a>
|
|
|
916 </div>
|
|
|
917 <div id="XP_Q89_A5" class="div4">
|
|
|
918 <a href="summa.XP_Q89_A4.html"></a>
|
|
|
919 <a href="summa.XP_Q89_A6.html"></a>
|
|
|
920 <h4 id="XP_Q89_A5-p0.1">Whether all men will be present at the judgment?</h4>
|
|
|
921 <p id="XP_Q89_A5-p1"></p>
|
|
|
922 <p id="XP_Q89_A5-p2">
|
|
|
923 <b>Objection 1:</b> It would seem that men will not all be present at the judgment. For it is written (
|
|
|
924 <a class="scripRef" id="XP_Q89_A5-p2.1" href="./asv.html#Matt.19.28" target="asv">Mat. 19:28</a>): "You . . . shall sit on twelve seats, judging the twelve tribes of Israel." But all men do not belong to those twelve tribes.
|
|
|
925 Therefore it would seem that men will not all be present at the judgment.
|
|
|
926 </p>
|
|
|
927 <p id="XP_Q89_A5-p3">
|
|
|
928 <b>Objection 2:</b> Further, the same apparently is to be gathered from
|
|
|
929 <a class="scripRef" id="XP_Q89_A5-p3.1" href="./asv.html#Ps.1.5" target="asv"> Ps. 1:5, </a> "The wicked shall not rise again in judgment."
|
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|
930 </p>
|
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|
931 <p id="XP_Q89_A5-p4">
|
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|
932 <b>Objection 3:</b> Further, a man is brought to judgment that his merits may be discussed. But some there are who have acquired no merits, such
|
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|
933 as children who died before reaching the perfect age. Therefore they need not be present at the judgment. Now there are many
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934 such. Therefore it would seem that not all will be present.
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|
935 </p>
|
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936 <p id="XP_Q89_A5-p5">
|
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|
937 <b>On the contrary,</b> It is written (
|
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|
938 <a class="scripRef" id="XP_Q89_A5-p5.1" href="./asv.html#Acts.10.42" target="asv">Acts 10:42</a>) that Christ "was appointed by God to be judge of the living and of the dead." Now this division comprises all men, no matter
|
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939 how the living be distinct from the dead. Therefore all men will be present at the judgment.
|
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|
940 </p>
|
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|
941 <p id="XP_Q89_A5-p6"> Further, it is written (
|
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|
942 <a class="scripRef" id="XP_Q89_A5-p6.1" href="./asv.html#Rev.1.7" target="asv">Apoc. 1:7</a>): "Behold He cometh with the clouds, and every eye shall see Him." Now this would not be so unless all were present at the
|
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943 judgment. Therefore, etc.
|
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|
944 </p>
|
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|
945 <p id="XP_Q89_A5-p7">
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|
946 <b>I answer that,</b> The judicial power was bestowed on Christ as man, in reward for the humility which He showed forth in His passion. Now in
|
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|
947 His passion He shed His blood for all in point of sufficiency, although through meeting with an obstacle in some, it had not
|
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|
948 its effect in all. Therefore it is fitting that all men should assemble at the judgment, to see His exaltation in His human
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949 nature, in respect of which "He was appointed by God to be judge of the living and of the
|
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950 dead."
|
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|
951 </p>
|
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952 <p id="XP_Q89_A5-p8">
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|
953 <b>Reply to Objection 1:</b> As Augustine says (De Civ. Dei xx, 5), "it does not follow from the saying, 'Judging the twelve tribes of Israel,' that the
|
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954 tribe of Levi, which is the thirteenth, is not to be judged, or that they will judge that people alone, and not other nations."
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955 The reason why all other nations are denoted by the twelve tribes is because they were called by Christ to take the place
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956 of the twelve tribes.
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|
957 </p>
|
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958 <p id="XP_Q89_A5-p9">
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|
959 <b>Reply to Objection 2:</b> The words, "The wicked shall not rise in judgment," if referred to all sinners, mean that they will not arise to judge. But
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|
960 if the wicked denote unbelievers, the sense is that they will not arise to be judged, because they are "already judged" (
|
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|
961 <a class="scripRef" id="XP_Q89_A5-p9.1" href="./asv.html#John.3.18" target="asv">Jn. 3:18</a>). All, however, will rise again to assemble at the judgment and witness the glory of the Judge.
|
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|
962 </p>
|
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|
963 <p id="XP_Q89_A5-p10">
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|
964 <b>Reply to Objection 3:</b> Even children who have died before reaching the perfect age will be present at the judgment, not to be judged, but to see
|
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965 the Judge's glory.
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|
966 </p>
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967 <p id="XP_Q89_A5-p11"></p>
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968 <p id="XP_Q89_A5-p12"></p>
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969 <a href="summa.XP_Q89_A4.html"></a>
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970 <a href="summa.XP_Q89_A6.html"></a>
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971 </div>
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972 <div id="XP_Q89_A6" class="div4">
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973 <a href="summa.XP_Q89_A5.html"></a>
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974 <a href="summa.XP_Q89_A7.html"></a>
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975 <h4 id="XP_Q89_A6-p0.1">Whether the good will be judged at the judgment?</h4>
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976 <p id="XP_Q89_A6-p1"></p>
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977 <p id="XP_Q89_A6-p2">
|
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978 <b>Objection 1:</b> It would seem that none of the good will be judged at the judgment. For it is declared (
|
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|
979 <a class="scripRef" id="XP_Q89_A6-p2.1" href="./asv.html#John.3.18" target="asv">Jn. 3:18</a>) that "he that believeth in Him is not judged." Now all the good believed in Him. Therefore they will not be judged.
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980 </p>
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981 <p id="XP_Q89_A6-p3">
|
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|
982 <b>Objection 2:</b> Further, those who are uncertain of their bliss are not blessed: whence Augustine proves (Gen. ad lit. xi) that the demons
|
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|
983 were never blessed. But the saints are now blessed. Therefore they are certain of their bliss. Now what is certain is not
|
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984 submitted to judgment. Therefore the good will not be judged.
|
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985 </p>
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986 <p id="XP_Q89_A6-p4">
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|
987 <b>Objection 3:</b> Further, fear is incompatible with bliss. But the last judgment, which above all is described as terrible, cannot take place
|
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988 without inspiring fear into those who are to be judged. Hence Gregory observes on
|
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|
989 <a class="scripRef" id="XP_Q89_A6-p4.1" href="./asv.html#Job.41.16" target="asv"> Job 41:16 </a>"When he shall raise him up, the angels shall fear," etc. (Moral. xxxiv): "Consider how the conscience of the wicked will
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990 then be troubled when even the just are disturbed about their life." Therefore the blessed will not be
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991 judged.
|
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992 </p>
|
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993 <p id="XP_Q89_A6-p5">
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994 <b>On the contrary,</b> It would seem that all the good will be judged, since it is written (
|
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|
995 <a class="scripRef" id="XP_Q89_A6-p5.1" href="./asv.html#iiCor.5.10" target="asv">2 Cor. 5:10</a>): "We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body,
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996 according as he hath done, whether it be good or evil." Now there is nothing else to be judged. Therefore all, even the good,
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997 will be judged.
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|
998 </p>
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999 <p id="XP_Q89_A6-p6"> Further, the "general" includes all. Now this is called the general judgment. Therefore all will be judged.</p>
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1000 <p id="XP_Q89_A6-p7">
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|
1001 <b>I answer that,</b> The judgment comprises two things, namely the discussion of merits and the payment of rewards. As regards the payment of
|
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|
1002 rewards, all will be judged, even the good, since the Divine sentence will appoint to each one the reward corresponding to
|
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|
1003 his merit. But there is no discussion of merits save where good and evil merits are mingled together. Now those who build
|
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|
1004 on the foundation of faith, "gold, silver, and precious stones" (
|
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|
1005 <a class="scripRef" id="XP_Q89_A6-p7.1" href="./asv.html#iCor.3.12" target="asv">1 Cor.
|
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|
1006 3:12
|
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|
1007 </a>), by devoting themselves wholly to the Divine service, and who have no notable admixture of evil merit, are not subjected
|
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|
1008 to a discussion of their merits. Such are those who have entirely renounced the things of the world and are solicitously thoughtful
|
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|
1009 of the things that are of God: wherefore they will be saved but will not be judged. Others, however, build on the foundation
|
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|
1010 of faith, wood, hay, stubble [*Cf.
|
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|
1011 <a id="XP_Q89_A6-p7.2" shape="rect" href="summa.FS_Q89_A2.html">FS, Q[89], A[2]</a>]; they, in fact, love
|
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|
1012 worldly things and are busy about earthly concerns, yet so as to prefer nothing to Christ, but strive to redeem their sins
|
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|
1013 with alms, and these have an admixture of good with evil merits. Hence they are subjected to a discussion of their merits,
|
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|
1014 and consequently in this account will be judged, and yet they will be saved.
|
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|
1015 </p>
|
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|
1016 <p id="XP_Q89_A6-p8">
|
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|
1017 <b>Reply to Objection 1:</b> Since punishment is the effect of justice, while reward is the effect of mercy, it follows that punishment is more especially
|
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|
1018 ascribed antonomastically to judgment which is the act of justice; so that judgment is sometimes used to express condemnation.
|
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|
1019 It is thus that we are to understand the words quoted, as a gloss on the passage remarks.
|
|
|
1020 </p>
|
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1021 <p id="XP_Q89_A6-p9">
|
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|
1022 <b>Reply to Objection 2:</b> The merits of the elect will be discussed, not to remove the uncertainty of their beatitude from the hearts of those who
|
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|
1023 are to be judged, but that it may be made manifest to us that their good merits outweigh their evil merits, and thus God's
|
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|
1024 justice be proved.
|
|
|
1025 </p>
|
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|
1026 <p id="XP_Q89_A6-p10">
|
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|
1027 <b>Reply to Objection 3:</b> Gregory is speaking of the just who will still be in mortal flesh, wherefore he had already said: "Those who will still be
|
|
|
1028 in the body, although already brave and perfect, yet through being still in the flesh must needs be troubled with fear in
|
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|
1029 the midst of such a whirlwind of terror." Hence it is clear that this fear refers to the time immediately before the judgment,
|
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|
1030 most terrible indeed to the wicked, but not to the good, who will have no
|
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|
1031 apprehension of evil.
|
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|
1032 </p>
|
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|
1033 <p id="XP_Q89_A6-p11"> The arguments in the contrary sense consider judgment as regards the payment of rewards.</p>
|
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1034 <p id="XP_Q89_A6-p12"></p>
|
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|
1035 <p id="XP_Q89_A6-p13"></p>
|
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|
1036 <a href="summa.XP_Q89_A5.html"></a>
|
|
|
1037 <a href="summa.XP_Q89_A7.html"></a>
|
|
|
1038 </div>
|
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|
1039 <div id="XP_Q89_A7" class="div4">
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1040 <a href="summa.XP_Q89_A6.html"></a>
|
|
|
1041 <a href="summa.XP_Q89_A8.html"></a>
|
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|
1042 <h4 id="XP_Q89_A7-p0.1">Whether the wicked will be judged?</h4>
|
|
|
1043 <p id="XP_Q89_A7-p1"></p>
|
|
|
1044 <p id="XP_Q89_A7-p2">
|
|
|
1045 <b>Objection 1:</b> It would seem that none of the wicked will be judged. For even as damnation is certain in the case of unbelievers, so is
|
|
|
1046 it in the case of those who die in mortal sin. Now it is declared because of the certainty of damnation (
|
|
|
1047 <a class="scripRef" id="XP_Q89_A7-p2.1" href="./asv.html#John.3.18" target="asv">Jn. 3:18</a>): "He that believeth not is already judged." Therefore in like manner neither will other sinners be judged.
|
|
|
1048 </p>
|
|
|
1049 <p id="XP_Q89_A7-p3">
|
|
|
1050 <b>Objection 2:</b> Further, the voice of the Judge is most terrible to those who are condemned by His judgment. Now according to the text of
|
|
|
1051 Sentent. iv, D, 47 and in the words of Gregory (Moral. xxvi) "the Judge will not address Himself to unbelievers." If therefore
|
|
|
1052 He were to address Himself to the believers about to be condemned, the unbelievers would reap a benefit from their unbelief,
|
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|
1053 which is absurd.
|
|
|
1054 </p>
|
|
|
1055 <p id="XP_Q89_A7-p4">
|
|
|
1056 <b>On the contrary,</b> It would seem that all the wicked are to be judged, because all the wicked will be sentenced to punishment according to the
|
|
|
1057 degree of their guilt. But this cannot be done without a judicial pronouncement. Therefore all the wicked will be judged.
|
|
|
1058 </p>
|
|
|
1059 <p id="XP_Q89_A7-p5">
|
|
|
1060 <b>I answer that,</b> The judgment as regards the sentencing to punishment for sin concerns all the wicked. whereas the judgment as regards the
|
|
|
1061 discussion of merits concerns only believers. Because in unbelievers the foundation of faith is lacking, without which all
|
|
|
1062 subsequent works are deprived of the perfection of a right intention, so that in them there is no admixture of good and evil
|
|
|
1063 works or merits requiring discussion. But believers in whom the foundation of faith remains,
|
|
|
1064 have at least a praiseworthy act of faith, which though it is not meritorious without charity, yet is in itself directed to
|
|
|
1065 merit, and consequently they will be subjected to the discussion of merits. Consequently, believers who were at least counted
|
|
|
1066 as citizens of the City of God will be judged as citizens, and sentence of death will not be passed on them without a discussion
|
|
|
1067 of their merits; whereas unbelievers will be condemned as foes, who are wont among men to be exterminated without their
|
|
|
1068 merits being discussed.
|
|
|
1069 </p>
|
|
|
1070 <p id="XP_Q89_A7-p6">
|
|
|
1071 <b>Reply to Objection 1:</b> Although it is certain that those who die in mortal sin will be damned, nevertheless since they have an admixture of certain
|
|
|
1072 things connected with meriting well, it behooves, for the manifestation of Divine justice, that their merits be subjected
|
|
|
1073 to discussion, in order to make it clear that they are justly banished from the city of the saints, of which they appeared
|
|
|
1074 outwardly to be citizens.
|
|
|
1075 </p>
|
|
|
1076 <p id="XP_Q89_A7-p7">
|
|
|
1077 <b>Reply to Objection 2:</b> Considered under this special aspect the words addressed to the believers about to be condemned will not be terrible, because
|
|
|
1078 they will reveal in them certain things pleasing to them, which it will be impossible to find in unbelievers, since "without
|
|
|
1079 faith it is impossible to please God" (
|
|
|
1080 <a class="scripRef" id="XP_Q89_A7-p7.1" href="./asv.html#Heb.11.6" target="asv">Heb. 11:6</a>). But the sentence of condemnation which will be passed on them all will be terrible to all of them.
|
|
|
1081 </p>
|
|
|
1082 <p id="XP_Q89_A7-p8"> The argument in the contrary sense considered the judgment of retribution.</p>
|
|
|
1083 <p id="XP_Q89_A7-p9"></p>
|
|
|
1084 <p id="XP_Q89_A7-p10"></p>
|
|
|
1085 <a href="summa.XP_Q89_A6.html"></a>
|
|
|
1086 <a href="summa.XP_Q89_A8.html"></a>
|
|
|
1087 </div>
|
|
|
1088 <div id="XP_Q89_A8" class="div4">
|
|
|
1089 <a href="summa.XP_Q89_A7.html"></a>
|
|
|
1090 <a href="summa.XP_Q90.html"></a>
|
|
|
1091 <h4 id="XP_Q89_A8-p0.1">Whether at the coming judgment the angels will be judged?</h4>
|
|
|
1092 <p id="XP_Q89_A8-p1"></p>
|
|
|
1093 <p id="XP_Q89_A8-p2">
|
|
|
1094 <b>Objection 1:</b> It would seem that the angels will be judged at the coming judgment. For it is written (
|
|
|
1095 <a class="scripRef" id="XP_Q89_A8-p2.1" href="./asv.html#iCor.6.3" target="asv">1 Cor. 6:3</a>): "Know you not that we shall judge angels?" But this cannot refer to the state of the present time. Therefore it should
|
|
|
1096 refer to the judgment to come.
|
|
|
1097 </p>
|
|
|
1098 <p id="XP_Q89_A8-p3">
|
|
|
1099 <b>Objection 2:</b> Further, it is written concerning Behemoth or Leviathan, whereby the devil is signified (
|
|
|
1100 <a class="scripRef" id="XP_Q89_A8-p3.1" href="./asv.html#Job.40.28" target="asv">Job 40:28</a>): "In the sight of all he shall be cast down"; and (
|
|
|
1101 <a class="scripRef" id="XP_Q89_A8-p3.2" href="./asv.html#Mark.1.24" target="asv">Mk. 1:24</a>)* the demon cried out to Christ: "Why art Thou come to destroy us before the time?" for, according to a gloss, "the demons
|
|
|
1102 seeing our Lord on earth thought they were to be judged forthwith." [*The reference should be
|
|
|
1103 <a class="scripRef" id="XP_Q89_A8-p3.3" href="./asv.html#Matt.8.29" target="asv"> Mat. 8:29</a>: 'Art Thou come
|
|
|
1104 hither to torment us before the time?' The text of Mark reads: 'Art Thou come to destroy us?'] Therefore it would seem that
|
|
|
1105 a final judgment is in store for them.
|
|
|
1106 </p>
|
|
|
1107 <p id="XP_Q89_A8-p4">
|
|
|
1108 <b>Objection 3:</b> Further, it is written (
|
|
|
1109 <a class="scripRef" id="XP_Q89_A8-p4.1" href="./asv.html#iiPet.2.4" target="asv">2 Pet. 2:4</a>): "God spared not the angels that sinned, but delivered them drawn down by infernal ropes to the lower hell, unto torments,
|
|
|
1110 to be reserved unto judgment." Therefore it seems that the angels will be judged.
|
|
|
1111 </p>
|
|
|
1112 <p id="XP_Q89_A8-p5">
|
|
|
1113 <b>On the contrary,</b> It is written (
|
|
|
1114 <a class="scripRef" id="XP_Q89_A8-p5.1" href="./asv.html#Nah.1.9" target="asv">Nahum 1:9</a>) according to the Septuagint version: "God will not judge the same thing a second time." But the wicked angels are already
|
|
|
1115 judged, wherefore it is written (
|
|
|
1116 <a class="scripRef" id="XP_Q89_A8-p5.2" href="./asv.html#John.16.11" target="asv">Jn. 16:11</a>): "The prince of this world is already judged." Therefore the angels will not be judged in the time to come.
|
|
|
1117 </p>
|
|
|
1118 <p id="XP_Q89_A8-p6"> Further, goodness and wickedness are more perfect in the angels than in men who are wayfarers. Now some men, good and wicked,
|
|
|
1119 will not be judged as stated in the text of Sentent. iv, D, 47. Therefore neither will good or wicked angels be judged.
|
|
|
1120 </p>
|
|
|
1121 <p id="XP_Q89_A8-p7">
|
|
|
1122 <b>I answer that,</b> The judgment of discussion nowise concerns either the good or the wicked angels, since neither is any evil to be found in
|
|
|
1123 the good angels, nor is any good liable to judgment to be found in the wicked angels. But if we speak of the judgment of retribution,
|
|
|
1124 we must distinguish a twofold retribution. One corresponds to the angels' personal merits and was made to both from the beginning
|
|
|
1125 when some were raised to bliss, and others plunged into the depths of woe.
|
|
|
1126 The other corresponds to the merits, good or evil, procured through the angels, and this retribution will be made in the judgment
|
|
|
1127 to come, because the good angels will have an increased joy in the salvation of those whom they have prompted to deeds of
|
|
|
1128 merit, while the wicked will have an increase of torment through the manifold downfall of those whom they have incited to
|
|
|
1129 evil deeds. Consequently the judgment will not regard the angels directly, neither as judging nor as judged, but only men;
|
|
|
1130 but it will regard the angels indirectly somewhat, in so far as they were concerned in men's deeds.
|
|
|
1131 </p>
|
|
|
1132 <p id="XP_Q89_A8-p8">
|
|
|
1133 <b>Reply to Objection 1:</b> This saying of the Apostle refers to the judgment of comparison, because certain men will be found to be placed higher than
|
|
|
1134 the angels.
|
|
|
1135 </p>
|
|
|
1136 <p id="XP_Q89_A8-p9">
|
|
|
1137 <b>Reply to Objection 2:</b> The demons will then be cast down in the sight of all because they will be imprisoned for ever in the dungeon of hell, so
|
|
|
1138 that they will no more be free to go out, since this was permitted to them only in so far as they were directed by Divine
|
|
|
1139 providence to try the life of man.
|
|
|
1140 </p>
|
|
|
1141 <p id="XP_Q89_A8-p10"> The same answer applies to the Third Objection.</p>
|
|
|
1142 <p id="XP_Q89_A8-p11"></p>
|
|
|
1143 <p id="XP_Q89_A8-p12"></p>
|
|
|
1144 <a href="summa.XP_Q89_A7.html"></a>
|
|
|
1145 <a href="summa.XP_Q90.html"></a>
|
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|
1146 </div>
|
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|
1147 <a href="summa.XP_Q88_A4.html"></a>
|
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|
1148 <a href="summa.XP_Q89_A1.html"></a>
|
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1149 </div>
|
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|
1150 <div id="XP_Q90" class="div3">
|
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1151 <a href="summa.XP_Q89_A8.html"></a>
|
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|
1152 <a href="summa.XP_Q90_A1.html"></a>
|
|
|
1153 <h3 id="XP_Q90-p0.1">OF THE FORM OF THE JUDGE IN COMING TO THE JUDGMENT (THREE ARTICLES)</h3>
|
|
|
1154 <p id="XP_Q90-p1"></p>
|
|
|
1155 <p id="XP_Q90-p2"> We must now consider the form of the Judge in coming to the judgment. Under this head there are three points of inquiry:</p>
|
|
|
1156 <p id="XP_Q90-p3"> (1) Whether Christ will judge under the form or His humanity?</p>
|
|
|
1157 <p id="XP_Q90-p4"> (2) Whether He will appear under the form of His glorified humanity?</p>
|
|
|
1158 <p id="XP_Q90-p5"> (3) Whether His Godhead can be seen without joy?</p>
|
|
|
1159 <div id="XP_Q90_A1" class="div4">
|
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|
1160 <a href="summa.XP_Q90.html"></a>
|
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|
1161 <a href="summa.XP_Q90_A2.html"></a>
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1162 <h4 id="XP_Q90_A1-p0.1">Whether Christ will judge under the form of His humanity?</h4>
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1163 <p id="XP_Q90_A1-p1"></p>
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1164 <p id="XP_Q90_A1-p2">
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1165 <b>Objection 1:</b> It would seem that Christ will not judge under the form of His humanity. For judgment requires authority in the judge. Now
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1166 Christ has authority over the quick and the dead as God, for thus is He the Lord and Creator of all. Therefore He will judge
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1167 under the form of His Godhead.
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1168 </p>
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1169 <p id="XP_Q90_A1-p3">
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1170 <b>Objection 2:</b> Further, invincible power is requisite in a judge; wherefore it is written (
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1171 <a class="scripRef" id="XP_Q90_A1-p3.1" href="./asv.html#Eccl.7.6" target="asv">Eccles. 7:6</a>): "Seek not to be made a judge, unless thou have strength enough to extirpate iniquities." Now invincible power belongs to
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1172 Christ as God. Therefore He will judge under the form of the Godhead.
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1173 </p>
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1174 <p id="XP_Q90_A1-p4">
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1175 <b>Objection 3:</b> Further, it is written (
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1176 <a class="scripRef" id="XP_Q90_A1-p4.1" href="./asv.html#John.5.22" target="asv">Jn. 5:22,23</a>): "The Father . . . hath given all judgment to the Son, that all men may honor the Son as they honor the Father." Now equal
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1177 honor to that of the Father is not due to the Son in respect of His human nature. Therefore He will not judge under His human
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1178 form.
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1179 </p>
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1180 <p id="XP_Q90_A1-p5">
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1181 <b>Objection 4:</b> Further, it is written (
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1182 <a class="scripRef" id="XP_Q90_A1-p5.1" href="./asv.html#Dan.7.9" target="asv">Dan. 7:9</a>): "I beheld till thrones were placed and the Ancient of days sat." Now the thrones signify judicial power, and God is called
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1183 the Ancient by reason of His eternity, according to Dionysius (Div. Nom. x). Therefore it becomes the Son to judge as being
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1184 eternal; and consequently not as man.
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1185 </p>
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1186 <p id="XP_Q90_A1-p6">
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1187 <b>Objection 5:</b> Further, Augustine says (Tract. xix in Joan.) that "the resurrection of the soul is the work of the Word the Son of God,
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1188 and the resurrection of the body is the work of the Word made the Son of man in the flesh." Now that last judgment regards
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1189 the soul rather than the body. Therefore it becomes Christ to judge as God rather than as man.
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1190 </p>
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1191 <p id="XP_Q90_A1-p7">
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1192 <b>On the contrary,</b> It is written (
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1193 <a class="scripRef" id="XP_Q90_A1-p7.1" href="./asv.html#John.5.27" target="asv">Jn. 5:27</a>): "He hath given Him power to do judgment, because He is the Son of man."
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1194 </p>
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1195 <p id="XP_Q90_A1-p8"> Further, it is written (
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1196 <a class="scripRef" id="XP_Q90_A1-p8.1" href="./asv.html#Job.36.17" target="asv">Job 36:17</a>): "Thy cause hath been judged as that of the wicked---by Pilate" according to a gloss---therefore, "cause and judgment thou
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1197 shalt recover---that thou mayest judge justly," according to the gloss. Now Christ was judged by Pilate with regard to His
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1198 human nature. Therefore He will judge under the human nature.
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1199 </p>
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1200 <p id="XP_Q90_A1-p9"> Further, to Him it belongs to judge who made the law. Now Christ gave us the law of the Gospel while appearing in the human
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1201 nature. Therefore He will judge under that same nature.
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1202 </p>
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1203 <p id="XP_Q90_A1-p10">
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1204 <b>I answer that,</b> Judgment requires a certain authority in the judge. Wherefore it is written (
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1205 <a class="scripRef" id="XP_Q90_A1-p10.1" href="./asv.html#Rom.14.4" target="asv">Rom. 14:4</a>): "Who art thou that judgest another man's servant?" Hence it is becoming that Christ should judge in respect of His having
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1206 authority over men to whom chiefly the last judgment will be directed. Now He is our Lord, not only by reason of the Creation,
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1207 since "the Lord He is God, He made us and not we ourselves" (
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1208 <a class="scripRef" id="XP_Q90_A1-p10.2" href="./asv.html#Ps.99.3" target="asv">Ps. 99:3</a>), but also by
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1209 reason of the Redemption, which pertains to Him in respect of His human nature. Wherefore "to this end Christ died and rose
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1210 again, that He might be Lord both of the dead and of the living" (
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1211 <a class="scripRef" id="XP_Q90_A1-p10.3" href="./asv.html#Rom.14.9" target="asv">Rom. 14:9</a>). But the goods of the Creation would not suffice us to obtain the reward of eternal life, without the addition of the boon
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1212 of the Redemption, on account of the obstacle accruing to created nature through the sin of our first parent. Hence, since
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1213 the last judgment is directed to
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1214 the admission of some to the kingdom, and the exclusion of others therefrom, it is becoming that Christ should preside at
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1215 that judgment under the form of His human nature, since it is by favor of that same nature's Redemption that man is admitted
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1216 to the kingdom. In this sense it is stated (
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1217 <a class="scripRef" id="XP_Q90_A1-p10.4" href="./asv.html#Acts.10.42" target="asv">Acts 10:42</a>) that "He . . . was appointed by God to be Judge of the living and of the dead." And forasmuch as by redeeming mankind He
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1218 restored not only man but all creatures without exception---inasmuch as all
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1219 creatures are bettered through man's restoration, according to
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1220 <a class="scripRef" id="XP_Q90_A1-p10.5" href="./asv.html#Col.1.20" target="asv"> Col. 1:20, </a> "Making peace through the blood of His cross, both as to things on earth, and the things that are in heaven"---it follows
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1221 that through His Passion Christ merited lordship and judicial power not over man alone, but over all creatures, according
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1222 to
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1223 <a class="scripRef" id="XP_Q90_A1-p10.6" href="./asv.html#Matt.28.18" target="asv"> Mat. 28:18, </a> "All power is given to Me, in heaven and in earth" [*Cf. TP, Q[59]].
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1224 </p>
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1225 <p id="XP_Q90_A1-p11">
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1226 <b>Reply to Objection 1:</b> Christ, in respect of His Divine nature, has authority of lordship over all creatures by right of creation; but in respect
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1227 of His human nature He has authority of lordship merited through His Passion. The latter is secondary so to speak and acquired,
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1228 while the former is natural and eternal.
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1229 </p>
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1230 <p id="XP_Q90_A1-p12">
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1231 <b>Reply to Objection 2:</b> Although Christ as man has not of Himself invincible power resulting from the natural power of the human species, nevertheless
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1232 there is also in His human nature an invincible power derived from His Godhead, whereby all things are subjected under His
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1233 feet (
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1234 <a class="scripRef" id="XP_Q90_A1-p12.1" href="./asv.html#iCor.15.25" target="asv">1 Cor. 15:25-28</a>;
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1235 <a class="scripRef" id="XP_Q90_A1-p12.2" href="./asv.html#Heb.2.8" target="asv">Heb. 2:8,9</a>). Hence He will judge in His human nature indeed, but by the power of His Godhead.
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1236 </p>
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1237 <p id="XP_Q90_A1-p13">
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1238 <b>Reply to Objection 3:</b> Christ would not have sufficed for the redemption of mankind, had He been a mere man. Wherefore from the very fact that He
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1239 was able as man to redeem mankind, and thereby obtained judicial power, it is evident that He is God, and consequently is
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1240 to be honored equally with the Father, not as man but as God.
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1241 </p>
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1242 <p id="XP_Q90_A1-p14">
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1243 <b>Reply to Objection 4:</b> In that vision of Daniel the whole order of the judicial power is clearly expressed. This power is in God Himself as its
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1244 first origin, and more especially in the Father Who is the fount of the entire Godhead; wherefore it is stated in the first
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1245 place that the "Ancient of days sat." But the judicial power was transmitted from the Father to the Son, not only from eternity
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1246 in respect of the Divine nature, but also in time in respect of the human nature
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1247 wherein He merited it. Hence in the aforesaid vision it is further stated (
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1248 <a class="scripRef" id="XP_Q90_A1-p14.1" href="./asv.html#Dan.7.13" target="asv">Dan. 7:13,14</a>): "Lo, one like the Son of man came with the clouds of heaven, and He came even to the Ancient of days . . . And He gave
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1249 Him power and glory, and a kingdom."
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1250 </p>
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1251 <p id="XP_Q90_A1-p15">
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1252 <b>Reply to Objection 5:</b> Augustine is speaking by a kind of appropriation, so as to trace the effects which Christ wrought in the human nature to
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1253 causes somewhat similar to them. And since we are made to the image and likeness of God in respect of our soul, and are of
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1254 the same species as the man Christ in respect of our body, he ascribes to the Godhead the effects wrought by Christ in our
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1255 souls, and those which He wrought or will work in our bodies he ascribes to His flesh;
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1256 although His flesh, as being the instrument of His Godhead, has also its effect on our souls as Damascene asserts (De Fide
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1257 Orth. iii, 15), according to the saying of
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1258 <a class="scripRef" id="XP_Q90_A1-p15.1" href="./asv.html#Heb.9.14" target="asv"> Heb. 9:14, </a> that His "blood" hath cleansed "our conscience from dead works." And thus that "the Word was made flesh" is the cause of
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1259 the resurrection of souls; wherefore also according to His human nature He is becomingly the Judge not only of bodily but
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1260 also of spiritual goods [*Cf.
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1261 <a id="XP_Q90_A1-p15.2" shape="rect" href="summa.TP_Q56_A2.html">TP,
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1262 Q[56], A[2]
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1263 </a>, ad 1].
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1264 </p>
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1265 <p id="XP_Q90_A1-p16"></p>
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1266 <p id="XP_Q90_A1-p17"></p>
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1267 <a href="summa.XP_Q90.html"></a>
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1268 <a href="summa.XP_Q90_A2.html"></a>
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1269 </div>
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1270 <div id="XP_Q90_A2" class="div4">
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1271 <a href="summa.XP_Q90_A1.html"></a>
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1272 <a href="summa.XP_Q90_A3.html"></a>
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1273 <h4 id="XP_Q90_A2-p0.1">Whether at the judgment Christ will appear in His glorified humanity?</h4>
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1274 <p id="XP_Q90_A2-p1"></p>
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1275 <p id="XP_Q90_A2-p2">
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1276 <b>Objection 1:</b> It would seem that at the judgment Christ will not appear in His glorified humanity. For a gloss [*St. Augustine, Tract.
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1277 cxx in Joan.] on
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1278 <a class="scripRef" id="XP_Q90_A2-p2.1" href="./asv.html#John.19.37" target="asv"> Jn. 19:37, </a> "They shall look on him whom they pierced," says: "Because He will come in the flesh wherein He was crucified." Now He was
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1279 crucified in the form of weakness. Therefore He will appear in the form of weakness and not in the form of glory.
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1280 </p>
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1281 <p id="XP_Q90_A2-p3">
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1282 <b>Objection 2:</b> Further, it is stated (
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1283 <a class="scripRef" id="XP_Q90_A2-p3.1" href="./asv.html#Matt.24.30" target="asv">Mat. 24:30</a>) that "the sign of the Son of man shall appear in heaven," namely, "the sign of the cross," as Chrysostom says (Hom. lxxvii
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1284 in Matth.), for "Christ when coming to the judgment will show not only the scars of His wounds but even His most shameful
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1285 death." Therefore it seems that He will not appear in the form of glory.
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1286 </p>
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1287 <p id="XP_Q90_A2-p4">
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1288 <b>Objection 3:</b> Further, Christ will appear at the judgment under that form which can be gazed upon by all. Now Christ will not be visible
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1289 to all, good and wicked, under the form of His glorified humanity: because the eye that is not glorified is seemingly unproportionate
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1290 to see the clarity of a glorified body. Therefore He will not appear under a glorified form.
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1291 </p>
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1292 <p id="XP_Q90_A2-p5">
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1293 <b>Objection 4:</b> Further, that which is promised as a reward to the righteous is not granted to the unrighteous. Now it is promised as a reward
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1294 to the righteous that they shall see the glory of His humanity (
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1295 <a class="scripRef" id="XP_Q90_A2-p5.1" href="./asv.html#John.10.9" target="asv">Jn. 10:9</a>): "He shall go in, and go out, and shall find pastures, i.e. refreshment in His Godhead and humanity," according to the commentary
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1296 of Augustine [*De Spiritu et Anima, work of an unknown author. St. Thomas, De Anima, ascribes it to Alcherus, a
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1297 Cistercian monk; see above
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1298 <a id="XP_Q90_A2-p5.2" shape="rect" href="summa.XP_Q70_A2.html"> Q[70], A[2]</a>, ad 1] and
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1299 <a class="scripRef" id="XP_Q90_A2-p5.3" href="./asv.html#Isa.33.17" target="asv"> Is. 33:17</a>: "His eyes shall see the King in his beauty." Therefore He will not appear to all in His glorified form.
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1300 </p>
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1301 <p id="XP_Q90_A2-p6">
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1302 <b>Objection 5:</b> Further, Christ will judge in the form wherein He was judged: wherefore a gloss [*St. Augustine, Tract. xix, in Joan.] on
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1303 <a class="scripRef" id="XP_Q90_A2-p6.1" href="./asv.html#John.5.21" target="asv"> Jn. 5:21, </a> "So the Son also giveth life to whom He will," says: "He will judge justly in the form wherein He was judged unjustly, that
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1304 He may be visible to the wicked." Now He was judged in the form of weakness. Therefore He will appear in the same form at
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1305 the judgment.
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1306 </p>
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1307 <p id="XP_Q90_A2-p7">
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1308 <b>On the contrary,</b> It is written (
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1309 <a class="scripRef" id="XP_Q90_A2-p7.1" href="./asv.html#Luke.21.27" target="asv">Lk. 21:27</a>): "Then they shall see the Son of man coming in a cloud with great power and majesty." Now majesty and power pertain to glory.
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1310 Therefore He will appear in the form of glory.
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1311 </p>
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1312 <p id="XP_Q90_A2-p8"> Further, he who judges should be more conspicuous than those who are judged. Now the elect who will be judged by Christ will
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1313 have a glorified body. Much more therefore will the Judge appear in a glorified form.
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1314 </p>
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1315 <p id="XP_Q90_A2-p9"> Further, as to be judged pertains to weakness, so to judge pertains to authority and glory. Now at His first coming when
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1316 Christ came to be judged, He appeared in the form of weakness. Therefore at the second coming, when He will come to judge,
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1317 He will appear in the form of glory.
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1318 </p>
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1319 <p id="XP_Q90_A2-p10">
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1320 <b>I answer that,</b> Christ is called the mediator of God and men (
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1321 <a class="scripRef" id="XP_Q90_A2-p10.1" href="./asv.html#iTim.2.5" target="asv">1 Tim. 2:5</a>) inasmuch as He satisfies for men and intercedes for them to the Father, and confers on men things which belong to the Father,
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1322 according to
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1323 <a class="scripRef" id="XP_Q90_A2-p10.2" href="./asv.html#John.17.22" target="asv">Jn. 17:22</a>, "The glory which Thou hast given Me, I have given to them." Accordingly then both these things belong to Him in that He
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1324 communicates with both extremes: for in that He communicates with men, He takes their part with the Father, and
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1325 in that He communicates with the Father, He bestows the Father's gifts on men. Since then at His first coming He came in order
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1326 to make satisfaction for us to the Father, He came in the form of our weakness. But since at His second coming He will come
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1327 in order to execute the Father's justice on men, He will have to show forth His glory which is in Him by reason of His communication
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1328 with the Father: and therefore He will appear in the form of glory.
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1329 </p>
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1330 <p id="XP_Q90_A2-p11">
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1331 <b>Reply to Objection 1:</b> He will appear in the same flesh, but not under the same form.
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1332 </p>
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1333 <p id="XP_Q90_A2-p12">
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1334 <b>Reply to Objection 2:</b> The sign of the cross will appear at the judgment, to denote not a present but a past weakness: so as to show how justly
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1335 those were condemned who scorned so great mercy, especially those who persecuted Christ unjustly. The scars which will appear
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1336 in His body will not be due to weakness, but will indicate the exceeding power whereby Christ overcame His enemies by His
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1337 Passion and infirmity. He will also show forth His most shameful death, not by
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1338 bringing it sensibly before the eye, as though He suffered it there; but by the things which will appear then, namely the
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1339 signs of His past Passion, He will recall men to the thought of His past death.
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1340 </p>
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1341 <p id="XP_Q90_A2-p13">
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1342 <b>Reply to Objection 3:</b> A glorified body has it in its power to show itself or not to show itself to an eye that is not glorified, as stated above
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|
1343 (
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1344 <a id="XP_Q90_A2-p13.1" shape="rect" href="summa.XP_Q85_A2.html">Q[85], A[2]</a>, ad 3). Hence Christ will be visible to all in His glorified form.
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1345 </p>
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1346 <p id="XP_Q90_A2-p14">
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1347 <b>Reply to Objection 4:</b> Even as our friend's glory gives us pleasure, so the glory and power of one we hate is most displeasing to us. Hence as the
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1348 sight of the glory of Christ's humanity will be a reward to the righteous, so will it be a torment to Christ's enemies: wherefore
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1349 it is written (
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1350 <a class="scripRef" id="XP_Q90_A2-p14.1" href="./asv.html#Isa.26.11" target="asv">Is. 26:11</a>): "Let the envious people see and be confounded and let fire" (i.e. envy) "devour Thy enemies."
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1351 </p>
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1352 <p id="XP_Q90_A2-p15">
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1353 <b>Reply to Objection 5:</b> Form is taken there for human nature wherein He was judged and likewise will judge; but not for a quality of nature, namely
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1354 of weakness, which will not be the same in Him when judging as when judged (Cf. ad 2).
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1355 </p>
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1356 <p id="XP_Q90_A2-p16"></p>
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1357 <p id="XP_Q90_A2-p17"></p>
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1358 <a href="summa.XP_Q90_A1.html"></a>
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1359 <a href="summa.XP_Q90_A3.html"></a>
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1360 </div>
|
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1361 <div id="XP_Q90_A3" class="div4">
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1362 <a href="summa.XP_Q90_A2.html"></a>
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1363 <a href="summa.XP_Q91.html"></a>
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1364 <h4 id="XP_Q90_A3-p0.1">Whether the Godhead can be seen by the wicked without joy?</h4>
|
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1365 <p id="XP_Q90_A3-p1"></p>
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1366 <p id="XP_Q90_A3-p2">
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1367 <b>Objection 1:</b> It would seem that the Godhead can be seen by the wicked without joy. For there can be no doubt that the wicked will know
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1368 with the greatest certainty that Christ is God. Therefore they will see His Godhead, and yet they will not rejoice in seeing
|
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1369 Christ. Therefore it will be possible to see it without joy.
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1370 </p>
|
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|
1371 <p id="XP_Q90_A3-p3">
|
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|
1372 <b>Objection 2:</b> Further, the perverse will of the wicked is not more adverse to Christ's humanity than to His Godhead. Now the fact that
|
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|
1373 they will see the glory of His humanity will conduce to their punishment, as stated above (A[2], ad 4). Therefore if they
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1374 were to see His Godhead, there would be much more reason for them to grieve rather than rejoice.
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1375 </p>
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1376 <p id="XP_Q90_A3-p4">
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1377 <b>Objection 3:</b> Further, the course of the affections is not a necessary sequel to that which is in the intellect: wherefore Augustine says
|
|
|
1378 (In
|
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|
1379 <a class="scripRef" id="XP_Q90_A3-p4.1" href="./asv.html#Ps.118" target="asv">Ps. 118</a>: conc. 8): "The intellect precedes, the affections follow slowly or not at all." Now vision regards the intellect, whereas
|
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1380 joy regards the affections. Therefore it will be possible to see the Godhead without joy.
|
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|
1381 </p>
|
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|
1382 <p id="XP_Q90_A3-p5">
|
|
|
1383 <b>Objection 4:</b> Further, whatever is received into "a thing is received according to the mode of the receiver and not of the received." But
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1384 whatever is seen is, in a way, received into the seer. Therefore although the Godhead is in itself supremely enjoyable, nevertheless
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1385 when seen by those who are plunged in grief, it will give no joy but rather displeasure.
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1386 </p>
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1387 <p id="XP_Q90_A3-p6">
|
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|
1388 <b>Objection 5:</b> Further, as sense is to the sensible object, so is the intellect to the intelligible object. Now in the senses, "to the unhealthy
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1389 palate bread is painful, to the healthy palate sweet," as Augustine says (Confess. vii), and the same happens with the other
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1390 senses. Therefore since the damned have the intellect indisposed, it would seem that the vision of the uncreated light will
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1391 give them pain rather than joy.
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1392 </p>
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1393 <p id="XP_Q90_A3-p7">
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1394 <b>On the contrary,</b> It is written (
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|
1395 <a class="scripRef" id="XP_Q90_A3-p7.1" href="./asv.html#John.17.3" target="asv">Jn. 17:3</a>): "This is eternal life: That they may know Thee, the . . . true God." Wherefore it is clear that the essence of bliss consists
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1396 in seeing God. Now joy is essential to bliss. Therefore the Godhead cannot be seen without joy.
|
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|
1397 </p>
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1398 <p id="XP_Q90_A3-p8"> Further, the essence of the Godhead is the essence of truth. Now it is delightful to every one to see the truth, wherefore
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1399 "all naturally desire to know," as stated at the beginning of the Metaphysics. Therefore it is impossible to see the Godhead
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1400 without joy.
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1401 </p>
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1402 <p id="XP_Q90_A3-p9"> Further, if a certain vision is not always delightful, it happens sometimes to be painful. But intellective vision is never
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1403 painful since "the pleasure we take in objects of understanding has no grief opposed to it," according to the Philosopher
|
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1404 (Topic. ii). Since then the Godhead cannot be seen save by the intellect, it seems that the Godhead cannot be seen without
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1405 joy.
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|
1406 </p>
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1407 <p id="XP_Q90_A3-p10">
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|
1408 <b>I answer that,</b> In every object of appetite or of pleasure two things may be considered, namely the thing which is desired or which gives
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1409 pleasure, and the aspect of appetibility or pleasurableness in that thing. Now according to Boethius (De Hebdom.) that which
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1410 is can have something besides what it is, but 'being' itself has no admixture of aught else beside itself. Hence that which
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1411 is desirable or pleasant can have an admixture of something rendering it undesirable or
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1412 unpleasant; but the very aspect of pleasurableness has not and cannot have anything mixed with it rendering it unpleasant
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1413 or undesirable. Now it is possible for things that are pleasurable, by participation of goodness which is the aspect of appetibility
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1414 or pleasurableness, not to give pleasure when they are apprehended, but it is impossible for that which is good by its essence
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1415 not to give pleasure when it is apprehended. Therefore since God is essentially His own goodness, it is impossible
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1416 for the Godhead to be seen without joy.
|
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1417 </p>
|
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1418 <p id="XP_Q90_A3-p11">
|
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|
1419 <b>Reply to Objection 1:</b> The wicked will know most clearly that Christ is God, not through seeing His Godhead, but on account of the most manifest
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1420 signs of His Godhead.
|
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1421 </p>
|
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1422 <p id="XP_Q90_A3-p12">
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|
1423 <b>Reply to Objection 2:</b> No one can hate the Godhead considered in itself, as neither can one hate goodness itself. But God is said to be hated by
|
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1424 certain persons in respect of some of the effects of the Godhead, in so far as He does or commands something contrary to their
|
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1425 will [*Cf.
|
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1426 <a id="XP_Q90_A3-p12.1" shape="rect" href="summa.SS_Q34_A1.html">SS, Q[34], A[1]</a>]. Therefore the vision of the Godhead can be painful to no one.
|
|
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1427 </p>
|
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|
1428 <p id="XP_Q90_A3-p13">
|
|
|
1429 <b>Reply to Objection 3:</b> The saying of Augustine applies when the thing apprehended previously by the intellect is good by participation and not essentially,
|
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1430 such as all creatures are; wherefore there may be something in them by reason of which the affections are not moved. In like
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1431 manner God is known by wayfarers through His effects, and their intellect does not attain to the very essence of His goodness.
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1432 Hence it is not necessary that the affections follow the intellect, as
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1433 they would if the intellect saw God's essence which is His goodness.
|
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|
1434 </p>
|
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1435 <p id="XP_Q90_A3-p14">
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|
1436 <b>Reply to Objection 4:</b> Grief denotes not a disposition but a passion. Now every passion is removed if a stronger contrary cause supervene, and does
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|
1437 not remove that cause. Accordingly the grief of the damned would be done away if they saw God in His essence.
|
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|
1438 </p>
|
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1439 <p id="XP_Q90_A3-p15">
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|
1440 <b>Reply to Objection 5:</b> The indisposition of an organ removes the natural proportion of the organ to the object that has a natural aptitude to please,
|
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1441 wherefore the pleasure is hindered. But the indisposition which is in the damned does not remove the natural proportion whereby
|
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|
1442 they are directed to the Divine goodness, since its image ever remains in them. Hence the comparison fails.
|
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1443 </p>
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1444 <p id="XP_Q90_A3-p16"></p>
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1445 <p id="XP_Q90_A3-p17"></p>
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1446 <a href="summa.XP_Q90_A2.html"></a>
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1447 <a href="summa.XP_Q91.html"></a>
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1448 </div>
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1449 <a href="summa.XP_Q89_A8.html"></a>
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1450 <a href="summa.XP_Q90_A1.html"></a>
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1451 </div>
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1452 <div id="XP_Q91" class="div3">
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1453 <a href="summa.XP_Q90_A3.html"></a>
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1454 <a href="summa.XP_Q91_A1.html"></a>
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1455 <h3 id="XP_Q91-p0.1">OF THE QUALITY OF THE WORLD AFTER THE JUDGMENT (FIVE ARTICLES)</h3>
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1456 <p id="XP_Q91-p1"></p>
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1457 <p id="XP_Q91-p2"> We must next discuss the quality which the world and those who rise again will have after the judgment. Here a threefold
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1458 matter offers itself to our consideration: (1) The state and quality of the world; (2) The state of the blessed; (3) The state
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1459 of the wicked.
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1460 </p>
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1461 <p id="XP_Q91-p3"> Under the first head there are five points of inquiry:</p>
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1462 <p id="XP_Q91-p4"> (1) Whether there will be a renewal of the world?</p>
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1463 <p id="XP_Q91-p5"> (2) Whether the movement of the heavenly bodies will cease?</p>
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1464 <p id="XP_Q91-p6"> (3) Whether the heavenly bodies will be more brilliant?</p>
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1465 <p id="XP_Q91-p7"> (4) Whether the elements will receive an additional clarity?</p>
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1466 <p id="XP_Q91-p8"> (5) Whether the animals and plants will remain?</p>
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1467 <div id="XP_Q91_A1" class="div4">
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1468 <a href="summa.XP_Q91.html"></a>
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1469 <a href="summa.XP_Q91_A2.html"></a>
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1470 <h4 id="XP_Q91_A1-p0.1">Whether the world will be renewed?</h4>
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1471 <p id="XP_Q91_A1-p1"></p>
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1472 <p id="XP_Q91_A1-p2">
|
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|
1473 <b>Objection 1:</b> It would seem that the world will never be renewed. For nothing will be but what was at some time as to its species: "What
|
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1474 is it that hath been? the same thing that shall be" (
|
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|
1475 <a class="scripRef" id="XP_Q91_A1-p2.1" href="./asv.html#Eccl.1.9" target="asv">Eccles. 1:9</a>). Now the world never had any disposition other than it has now as to essential parts, both genera and species. Therefore
|
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1476 it will never be renewed.
|
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|
1477 </p>
|
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1478 <p id="XP_Q91_A1-p3">
|
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|
1479 <b>Objection 2:</b> Further, renewal is a kind of alteration. But it is impossible for the universe to be altered; because whatever is altered
|
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|
1480 argues some alterant that is not altered, which nevertheless is a subject of local movement: and it is impossible to place
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1481 such a thing outside the universe. Therefore it is impossible for the world to be renewed.
|
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|
1482 </p>
|
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|
1483 <p id="XP_Q91_A1-p4">
|
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|
1484 <b>Objection 3:</b> Further, it is stated (
|
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|
1485 <a class="scripRef" id="XP_Q91_A1-p4.1" href="./asv.html#Gen.2.2" target="asv">Gn. 2:2</a>) that "God . . . rested on the seventh day from all His work which He had done," and holy men explain that "He rested from
|
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1486 forming new creatures." Now when things were first established, the mode imposed upon them was the same as they have now in
|
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|
1487 the natural order. Therefore they will never have any other.
|
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|
1488 </p>
|
|
|
1489 <p id="XP_Q91_A1-p5">
|
|
|
1490 <b>Objection 4:</b> Further, the disposition which things have now is natural to them. Therefore if they be altered to another disposition, this
|
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|
1491 disposition will be unnatural to them. Now whatever is unnatural and accidental cannot last for ever (De Coelo et Mundo i).
|
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|
1492 Therefore this disposition acquired by being renewed will be taken away from them; and thus there will be a cycle of changes
|
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|
1493 in the world as Empedocles and Origen (Peri Archon. ii, 3) maintained, and after this
|
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1494 world there will be another, and after that again another.
|
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|
1495 </p>
|
|
|
1496 <p id="XP_Q91_A1-p6">
|
|
|
1497 <b>Objection 5:</b> Further, newness of glory is given to the rational creature as a reward. Now where there is no merit, there can be no reward.
|
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|
1498 Since then insensible creatures have merited nothing, it would seem that they will not be renewed.
|
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|
1499 </p>
|
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1500 <p id="XP_Q91_A1-p7">
|
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|
1501 <b>On the contrary,</b> It is written (
|
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|
1502 <a class="scripRef" id="XP_Q91_A1-p7.1" href="./asv.html#Isa.65.17" target="asv">Is. 65:17</a>): "Behold I create new heavens and a new earth, and the former things shall not be in remembrance"; and (
|
|
|
1503 <a class="scripRef" id="XP_Q91_A1-p7.2" href="./asv.html#Rev.21.1" target="asv">Apoc. 21:1</a>): "I saw a new heaven and a new earth. For the first heaven and the first earth was gone."
|
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|
1504 </p>
|
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|
1505 <p id="XP_Q91_A1-p8"> Further, the dwelling should befit the dweller. But the world was made to be man's dwelling. Therefore it should befit man.
|
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1506 Now man will be renewed. Therefore the world will be likewise.
|
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|
1507 </p>
|
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|
1508 <p id="XP_Q91_A1-p9"> Further, "Every beast loveth its like" (
|
|
|
1509 <a class="scripRef" id="XP_Q91_A1-p9.1" href="./asv.html#Sir.13.19" target="asv">Ecclus. 13:19</a>), wherefore it is evident that likeness is the reason of love. Now man has some likeness to the universe, wherefore he is
|
|
|
1510 called "a little world." Hence man loves the whole world naturally and consequently desires its good. Therefore, that man's
|
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|
1511 desire be satisfied the universe must needs also be made better.
|
|
|
1512 </p>
|
|
|
1513 <p id="XP_Q91_A1-p10">
|
|
|
1514 <b>I answer that,</b> We believe all corporeal things to have been made for man's sake, wherefore all things are stated to be subject to him [*
|
|
|
1515 <a class="scripRef" id="XP_Q91_A1-p10.1" href="./asv.html#Ps.8.5" target="asv">Ps. 8:5</a>, seqq.]. Now they serve man in two ways, first, as sustenance to his bodily life, secondly, as helping him to know God, inasmuch
|
|
|
1516 as man sees the invisible things of God by the things that are made (
|
|
|
1517 <a class="scripRef" id="XP_Q91_A1-p10.2" href="./asv.html#Rom.1.20" target="asv">Rom. 1:20</a>). Accordingly glorified man will nowise need creatures to render him the first of these services, since
|
|
|
1518 his body will be altogether incorruptible, the Divine power effecting this through the soul which it will glorify immediately.
|
|
|
1519 Again man will not need the second service as to intellective knowledge, since by that knowledge he will see God immediately
|
|
|
1520 in His essence. The carnal eye, however, will be unable to attain to this vision of the Essence; wherefore that it may be
|
|
|
1521 fittingly comforted in the vision of God, it will see the Godhead in Its corporeal effects, wherein manifest proofs of the
|
|
|
1522 Divine majesty will appear, especially in Christ's flesh, and secondarily in the bodies of the blessed, and afterwards in
|
|
|
1523 all other bodies. Hence those bodies also will need to receive a greater inflow from the Divine goodness than now, not indeed
|
|
|
1524 so as to change their species, but so as to add a certain perfection of glory: and such will be the renewal of the world.
|
|
|
1525 Wherefore at the one same time, the world will be renewed, and man will be glorified.
|
|
|
1526 </p>
|
|
|
1527 <p id="XP_Q91_A1-p11">
|
|
|
1528 <b>Reply to Objection 1:</b> Solomon is speaking there of the natural course: this is evident from his adding: "Nothing under the sun is new." For since
|
|
|
1529 the movement of the sun follows a circle, those things which are subject to the sun's power must needs have some kind of circular
|
|
|
1530 movement. This consists in the fact that things which were before return the same in species but different in the individual
|
|
|
1531 (De Generat. i). But things belonging to the state of glory are not "under
|
|
|
1532 the sun."
|
|
|
1533 </p>
|
|
|
1534 <p id="XP_Q91_A1-p12">
|
|
|
1535 <b>Reply to Objection 2:</b> This argument considers natural alteration which proceeds from a natural agent, which acts from natural necessity. For such
|
|
|
1536 an agent cannot produce different dispositions, unless it be itself disposed differently. But things done by God proceed from
|
|
|
1537 freedom of will, wherefore it is possible, without any change in God Who wills it, for the universe to have at one time one
|
|
|
1538 disposition, and another at another time. Thus this renewal will not be reduced
|
|
|
1539 to a cause that is moved, but to an immovable principle, namely God.
|
|
|
1540 </p>
|
|
|
1541 <p id="XP_Q91_A1-p13">
|
|
|
1542 <b>Reply to Objection 3:</b> God is stated to have ceased on the seventh day forming new creatures, for as much as nothing was made afterwards that was
|
|
|
1543 not previously in some likeness [*Cf.
|
|
|
1544 <a id="XP_Q91_A1-p13.1" shape="rect" href="summa.FP_Q73_A1.html">FP, Q[73], A[1]</a>] either generically, or specifically, or at least as in a seminal principle, or even as in an obediential potentiality [*Cf.
|
|
|
1545
|
|
|
1546 <a id="XP_Q91_A1-p13.2" shape="rect" href="summa.FP_Q115_A2.html">FP, Q[115], A[2]</a>, ad 4;
|
|
|
1547 <a id="XP_Q91_A1-p13.3" shape="rect" href="summa.TP_Q11_A1.html">TP, Q[11], A[1]</a>]. I say then that the future renewal
|
|
|
1548 of the world preceded in the works of the six days by way of a remote likeness, namely in the glory and grace of the angels.
|
|
|
1549 Moreover it preceded in the obediential potentiality which was then bestowed on the creature to the effect of its receiving
|
|
|
1550 this same renewal by the Divine agency.
|
|
|
1551 </p>
|
|
|
1552 <p id="XP_Q91_A1-p14">
|
|
|
1553 <b>Reply to Objection 4:</b> This disposition of newness will be neither natural nor contrary to nature, but above nature (just as grace and glory are
|
|
|
1554 above the nature of the soul): and it will proceed from an everlasting agent which will preserve it for ever.
|
|
|
1555 </p>
|
|
|
1556 <p id="XP_Q91_A1-p15">
|
|
|
1557 <b>Reply to Objection 5:</b> Although, properly speaking, insensible bodies will not have merited this glory, yet man merited that this glory should be
|
|
|
1558 bestowed on the whole universe, in so far as this conduces to man's increase of glory. Thus a man merits to be clothed in
|
|
|
1559 more splendid robes, which splendor the robes nowise merited themselves.
|
|
|
1560 </p>
|
|
|
1561 <p id="XP_Q91_A1-p16"></p>
|
|
|
1562 <p id="XP_Q91_A1-p17"></p>
|
|
|
1563 <a href="summa.XP_Q91.html"></a>
|
|
|
1564 <a href="summa.XP_Q91_A2.html"></a>
|
|
|
1565 </div>
|
|
|
1566 <div id="XP_Q91_A2" class="div4">
|
|
|
1567 <a href="summa.XP_Q91_A1.html"></a>
|
|
|
1568 <a href="summa.XP_Q91_A3.html"></a>
|
|
|
1569 <h4 id="XP_Q91_A2-p0.1">Whether the movement of the heavenly bodies will cease?</h4>
|
|
|
1570 <p id="XP_Q91_A2-p1"></p>
|
|
|
1571 <p id="XP_Q91_A2-p2">
|
|
|
1572 <b>Objection 1:</b> It seems that when the world is thus renewed the movement of the heavenly bodies will not cease. For it is written (
|
|
|
1573 <a class="scripRef" id="XP_Q91_A2-p2.1" href="./asv.html#Gen.8.22" target="asv">Gn. 8:22</a>): "All the days of the earth . . . cold and heat, summer and winter, night and day shall not cease." Now night and day, summer
|
|
|
1574 and winter result from the movement of the sun. Therefore the movement of the sun will never cease.
|
|
|
1575 </p>
|
|
|
1576 <p id="XP_Q91_A2-p3">
|
|
|
1577 <b>Objection 2:</b> Further, it is written (
|
|
|
1578 <a class="scripRef" id="XP_Q91_A2-p3.1" href="./asv.html#Jer.31.35" target="asv">Jer. 31:35,36</a>): "Thus saith the Lord Who giveth the sun for the light of the day, the order of the moon and of the stars for the light
|
|
|
1579 of the night: Who stirreth up the sea, and the waves thereof roar . . . If these ordinances shall fail before Me . . . then
|
|
|
1580 also the seed of Israel shall fail, so as not to be a nation before Me for ever." Now the seed of Israel shall never fail,
|
|
|
1581 but will remain for ever. Therefore
|
|
|
1582 the laws of day and of the sea waves, which result from the heavenly movement, will remain for ever. Therefore the movement
|
|
|
1583 of the heaven will never cease.
|
|
|
1584 </p>
|
|
|
1585 <p id="XP_Q91_A2-p4">
|
|
|
1586 <b>Objection 3:</b> Further, the substance of the heavenly bodies will remain for ever. Now it is useless to admit the existence of a thing unless
|
|
|
1587 you admit the purpose for which it was made: and the heavenly bodies were made in order "to divide the day and the night";
|
|
|
1588 and to be "for signs, and for seasons, and for days and for years" (
|
|
|
1589 <a class="scripRef" id="XP_Q91_A2-p4.1" href="./asv.html#Gen.1.14" target="asv">Gn. 1:14</a>). But they cannot do this except by movement. Therefore their movement will remain for ever, else those bodies would
|
|
|
1590 remain without a purpose.
|
|
|
1591 </p>
|
|
|
1592 <p id="XP_Q91_A2-p5">
|
|
|
1593 <b>Objection 4:</b> Further, in this renewal of the world the whole world will be bettered. Therefore no body will be deprived of what pertains
|
|
|
1594 to its perfection. Now movement belongs to the perfection of a heavenly body, because, as stated in De Coelo et Mundo ii,
|
|
|
1595 "those bodies participate of the Divine goodness by their movement." Therefore the movement of the heaven will not cease.
|
|
|
1596 </p>
|
|
|
1597 <p id="XP_Q91_A2-p6">
|
|
|
1598 <b>Objection 5:</b> Further, the sun successively gives light to the various parts of the world, by reason of its circular movement. Therefore
|
|
|
1599 if the circular movement of the heaven ceases, it follows that in some part of the earth's surface there will be perpetual
|
|
|
1600 darkness, which is unbecoming to the aforesaid renewal.
|
|
|
1601 </p>
|
|
|
1602 <p id="XP_Q91_A2-p7">
|
|
|
1603 <b>Objection 6:</b> Further, if the movement were to cease, this could only be because movement causes some imperfection in the heaven, for instance
|
|
|
1604 wear and tear, which is impossible, since this movement is natural, and the heavenly bodies are impassible, wherefore they
|
|
|
1605 are not worn out by movement (De Coelo et Mundo ii). Therefore the movement of the heaven will never cease.
|
|
|
1606 </p>
|
|
|
1607 <p id="XP_Q91_A2-p8">
|
|
|
1608 <b>Objection 7:</b> Further, a potentiality is useless if it be not reduced to act. Now in whatever position the heavenly body is placed it is
|
|
|
1609 in potentiality to another position. Therefore unless this potentiality be reduced to act, it would remain useless, and would
|
|
|
1610 always be imperfect. But it cannot be reduced to act save by local movement. Therefore it will always be in motion.
|
|
|
1611 </p>
|
|
|
1612 <p id="XP_Q91_A2-p9">
|
|
|
1613 <b>Objection 8:</b> Further, if a thing is indifferent in relation to more than one alternation, either both are ascribed to it, or neither.
|
|
|
1614 Now the sun is indifferent to being in the east or in the west, else its movement would not be uniform throughout, since it
|
|
|
1615 would move more rapidly to the place which is more natural to it. Therefore either neither position is ascribed to the sun,
|
|
|
1616 or both. But neither both nor neither can be ascribed to it, except successively by movement;
|
|
|
1617 for if it stand still, it must needs stand in some position. Therefore the solar body will always be in motion, and in like
|
|
|
1618 manner all other heavenly bodies.
|
|
|
1619 </p>
|
|
|
1620 <p id="XP_Q91_A2-p10">
|
|
|
1621 <b>Objection 9:</b> Further, the movement of the heaven is the cause of time. Therefore if the movement of the heaven fail, time must needs fail:
|
|
|
1622 and if this were to fail, it would fail in an instant. Now an instant is defined (Phys. viii) "the beginning of the future
|
|
|
1623 and the end of the past." Consequently there would be time after the last instant of time, which is impossible. Therefore
|
|
|
1624 the movement of the heavens will never cease.
|
|
|
1625 </p>
|
|
|
1626 <p id="XP_Q91_A2-p11">
|
|
|
1627 <b>Objection 10:</b> Further, glory does not remove nature. But the movement of the heaven is natural. Therefore it is not deprived thereof by
|
|
|
1628 glory.
|
|
|
1629 </p>
|
|
|
1630 <p id="XP_Q91_A2-p12">
|
|
|
1631 <b>On the contrary,</b> It is stated (
|
|
|
1632 <a class="scripRef" id="XP_Q91_A2-p12.1" href="./asv.html#Rev.10.6" target="asv">Apoc. 10:6</a>) that the angel who appeared, "swore by him that liveth for ever and ever . . . that time shall be no longer," namely after
|
|
|
1633 the seventh angel shall have sounded the trumpet, at the sound of which "the dead shall rise again" (
|
|
|
1634 <a class="scripRef" id="XP_Q91_A2-p12.2" href="./asv.html#iCor.15.52" target="asv">1 Cor. 15:52</a>). Now if time be not, there is no movement of the heaven. Therefore the movement of the heaven will cease.
|
|
|
1635 </p>
|
|
|
1636 <p id="XP_Q91_A2-p13"> Further: "Thy sun shall go down no more, and thy moon shall not decrease" (
|
|
|
1637 <a class="scripRef" id="XP_Q91_A2-p13.1" href="./asv.html#Isa.60.20" target="asv">Is. 60:20</a>). Now the setting of the sun and the phases of the moon are caused by the movement of the heavens. Therefore the heavenly
|
|
|
1638 movement will cease at length.
|
|
|
1639 </p>
|
|
|
1640 <p id="XP_Q91_A2-p14"> Further, it is shown in De Gener. ii that "the movement of the heaven is for the sake of continual generation in this lower
|
|
|
1641 world." But generation will cease when the number of the elect is complete. Therefore the movement of the heaven will cease.
|
|
|
1642 </p>
|
|
|
1643 <p id="XP_Q91_A2-p15"> Further, all movement is for some end (Metaph. ii). But all movement for an end ceases when the end is obtained. Therefore
|
|
|
1644 either the movement of the heaven will never obtain its end, and thus it would be useless, or it will cease at length.
|
|
|
1645 </p>
|
|
|
1646 <p id="XP_Q91_A2-p16"> Further, rest is more noble than movement, because things are more likened to God, Who is supremely immovable, by being themselves
|
|
|
1647 unmoved. Now the movement of lower bodies terminates naturally in rest. Therefore since the heavenly bodies are far nobler,
|
|
|
1648 their movement terminates naturally in rest.
|
|
|
1649 </p>
|
|
|
1650 <p id="XP_Q91_A2-p17">
|
|
|
1651 <b>I answer that,</b> There are three opinions touching this question. The first is of the philosophers who assert that the movement of the heaven
|
|
|
1652 will last for ever. But this is not in keeping with our faith, which holds that the elect are in a certain number preordained
|
|
|
1653 by God, so that the begetting of men will not last for ever, and for the same reason, neither will other things that are directed
|
|
|
1654 to the begetting of men, such as the movement of the heaven and the variations of
|
|
|
1655 the elements. Others say that the movement of the heaven will cease naturally. But this again is false, since every body that
|
|
|
1656 is moved naturally has a place wherein it rests naturally, whereto it is moved naturally, and whence it is not moved except
|
|
|
1657 by violence. Now no such place can be assigned to the heavenly body, since it is not more natural to the sun to move towards
|
|
|
1658 a point in the east than to move away from it, wherefore either its movement would not be altogether natural, or its
|
|
|
1659 movement would not naturally terminate in rest. Hence we must agree with others who say that the movement of the heaven will
|
|
|
1660 cease at this renewal of the world, not indeed by any natural cause, but as a result of the will of God. For the body in question,
|
|
|
1661 like other bodies, was made to serve man in the two ways above mentioned
|
|
|
1662 <a id="XP_Q91_A2-p17.1" shape="rect" href="summa.XP_Q91_A1.html">(A[1])</a>: and hereafter in the state of glory man will no longer need one of these services, that namely in respect of which the heavenly
|
|
|
1663 bodies
|
|
|
1664 serve man for the sustenance of his bodily life. Now in this way the heavenly bodies serve man by their movement, in so far
|
|
|
1665 as by the heavenly movement the human race is multiplied, plants and animals needful for man's use generated, and the temperature
|
|
|
1666 of the atmosphere rendered conducive to health. Therefore the movement of the heavenly body will cease as soon as man is glorified.
|
|
|
1667 </p>
|
|
|
1668 <p id="XP_Q91_A2-p18">
|
|
|
1669 <b>Reply to Objection 1:</b> These words refer to the earth in its present state, when it is able to be the principle of the generation and corruption
|
|
|
1670 of plants. This is evident from its being said there: "All the days of the earth, seed time and harvest," etc. And it is simply
|
|
|
1671 to be granted that as long as the earth is fit for seed time and harvest, the movement of the heaven will not cease.
|
|
|
1672 </p>
|
|
|
1673 <p id="XP_Q91_A2-p19"> We reply in like manner to OBJ 2 that the Lord is speaking there of the duration of the seed of Israel with regard to the
|
|
|
1674 present state. This is evident from the words: "Then also the seed of Israel shall fail, so as not to be a nation before Me
|
|
|
1675 for ever." For after this state there will be no succession of days: wherefore the laws also which He had mentioned will cease
|
|
|
1676 after this state.
|
|
|
1677 </p>
|
|
|
1678 <p id="XP_Q91_A2-p20">
|
|
|
1679 <b>Reply to Objection 3:</b> The end which is there assigned to the heavenly bodies is their proximate end, because it is their proper act. But this act
|
|
|
1680 is directed further to another end, namely the service of man, which is shown by the words of
|
|
|
1681 <a class="scripRef" id="XP_Q91_A2-p20.1" href="./asv.html#Deut.4.19" target="asv"> Dt. 4:19</a>: "Lest perhaps lifting up thy eyes to heaven, thou see the sun and the moon and all the stars of heaven, and being deceived
|
|
|
1682 by error thou adore and serve them, which the Lord thy God created for the service
|
|
|
1683 of all the nations, that are under heaven." Therefore we should form our judgment of the heavenly bodies from the service
|
|
|
1684 of man, rather than from the end assigned to them in Genesis. Moreover the heavenly bodies, as stated above, will serve glorified
|
|
|
1685 man in another way; hence it does not follow that they will remain without a purpose.
|
|
|
1686 </p>
|
|
|
1687 <p id="XP_Q91_A2-p21">
|
|
|
1688 <b>Reply to Objection 4:</b> Movement does not belong to the perfection of a heavenly body, except in so far as thereby it is the cause of generation
|
|
|
1689 and corruption in this lower world: and in that respect also this movement makes the heavenly body participate in the Divine
|
|
|
1690 goodness by way of a certain likeness of causality. But movement does not belong to the perfection of the substance of the
|
|
|
1691 heaven, which substance will remain. Wherefore it does not follow that, when this
|
|
|
1692 movement ceases, the substance of the heaven will lose something of its perfection.
|
|
|
1693 </p>
|
|
|
1694 <p id="XP_Q91_A2-p22">
|
|
|
1695 <b>Reply to Objection 5:</b> All the elemental bodies will have in themselves a certain clarity of glory. Hence though part of the surface of the earth
|
|
|
1696 be not lit up by the sun, there will by no means be any darkness there.
|
|
|
1697 </p>
|
|
|
1698 <p id="XP_Q91_A2-p23">
|
|
|
1699 <b>Reply to Objection 6:</b> A gloss of Ambrose on
|
|
|
1700 <a class="scripRef" id="XP_Q91_A2-p23.1" href="./asv.html#Rom.8.22" target="asv"> Rom. 8:22, </a> "Every creature groaneth," etc. says explicitly that "all the elements labor to fulfill their offices: thus the sun and moon
|
|
|
1701 fill the places appointed to them not without work: this is for our sake, wherefore they will rest when we are taken up to
|
|
|
1702 heaven." This work, in my opinion, does not signify that any stress or passion occurs to these bodies from their movement,
|
|
|
1703 since this movement is natural
|
|
|
1704 to them and nowise violent, as is proved in De Coelo et Mundo i. But work here denotes a defect in relation to the term to
|
|
|
1705 which a thing tends. Hence since this movement is ordained by Divine providence to the completion of the number of the elect,
|
|
|
1706 it follows that as long as the latter is incomplete, this movement has not reached the term whereto it was ordained: hence
|
|
|
1707 it is said metaphorically to labor, as a man who has not what he intends to have. This defect will be removed from the heaven
|
|
|
1708 when the number of the elect is complete. Or it may refer to the desire of the future renewal which it awaits from the Divine
|
|
|
1709 disposal.
|
|
|
1710 </p>
|
|
|
1711 <p id="XP_Q91_A2-p24">
|
|
|
1712 <b>Reply to Objection 7:</b> In a heavenly body there is no potentiality that can be perfected by place, or that is made for this end which is to be in
|
|
|
1713 such and such a place. But potentiality to situation in a place is related to a heavenly body, as the craftsman's potentiality
|
|
|
1714 to construct various houses of one kind: for if he construct one of these he is not said to have the potentiality uselessly,
|
|
|
1715 and in like manner in whatever situation a heavenly body be placed, its
|
|
|
1716 potentiality to be in a place will not remain incomplete or without a purpose.
|
|
|
1717 </p>
|
|
|
1718 <p id="XP_Q91_A2-p25">
|
|
|
1719 <b>Reply to Objection 8:</b> Although a heavenly body, so far as regards its nature, is equally inclined to every situation that it can possibly occupy,
|
|
|
1720 nevertheless in comparison with things outside it, it is not equally inclined to every situation: but in respect of one situation
|
|
|
1721 it has a more noble disposition in comparison with certain things than in respect of another situation; thus in our regard
|
|
|
1722 the sun has a more noble disposition at daytime than at night-time. Hence it
|
|
|
1723 is probable, since the entire renewal of the world is directed to man, that the heaven will have in this renewal the most
|
|
|
1724 noble situation possible in relation to our dwelling there. Or, according to some, the heaven will rest in that situation
|
|
|
1725 wherein it was made, else one of its revolutions would remain incomplete. But this argument seems improbable, for since a
|
|
|
1726 revolution of the heaven takes no less than 36,000 years to complete, it would follow that the world must last that length
|
|
|
1727 of time,
|
|
|
1728 which does not seem probable. Moreover according to this it would be possible to know when the world will come to an end.
|
|
|
1729 For we may conclude with probability from astronomers in what position the heavenly bodies were made, by taking into consideration
|
|
|
1730 the number of years that have elapsed since the beginning of the world: and in the same way it would be possible to know the
|
|
|
1731 exact number of years it would take them to return to a like position: whereas the time of the world's end is stated to
|
|
|
1732 be unknown.
|
|
|
1733 </p>
|
|
|
1734 <p id="XP_Q91_A2-p26">
|
|
|
1735 <b>Reply to Objection 9:</b> Time will at length cease, when the heavenly movement ceases. Yet that last "now" will not be the beginning of the future.
|
|
|
1736 For the definition quoted applies to the "now" only as continuous with the parts of time, not as terminating the whole of
|
|
|
1737 time.
|
|
|
1738 </p>
|
|
|
1739 <p id="XP_Q91_A2-p27">
|
|
|
1740 <b>Reply to Objection 10:</b> The movement of the heaven is said to be natural, not as though it were part of nature in the same way as we speak of natural
|
|
|
1741 principles; but because it has its principle in the nature of a body, not indeed its active but its receptive principle. Its
|
|
|
1742 active principle is a spiritual substance, as the Commentator says on De Coelo et Mundo; and consequently it is not unreasonable
|
|
|
1743 for this movement to be done away by the renewal of glory, since the
|
|
|
1744 nature of the heavenly body will not alter through the cessation of that movement.
|
|
|
1745 </p>
|
|
|
1746 <p id="XP_Q91_A2-p28"> We grant the other objections which argue in the contrary sense, namely the first three, because they conclude in due manner.
|
|
|
1747 But since the remaining two seem to conclude that the movement of heaven will cease naturally, we must reply to them. To the
|
|
|
1748 first, then, we reply that movement ceases when its purpose is attained, provided this is a sequel to, and does not accompany
|
|
|
1749 the movement. Now the purpose of the heavenly movement, according to philosophers, accompanies that
|
|
|
1750 movement, namely the imitation of the Divine goodness in the causality of that movement with respect to this lower world.
|
|
|
1751 Hence it does not follow that this movement ceases naturally.
|
|
|
1752 </p>
|
|
|
1753 <p id="XP_Q91_A2-p29"> To the second we reply that although immobility is simply nobler than movement, yet movement in a subject which thereby can
|
|
|
1754 acquire a perfect participation of the Divine goodness is nobler than rest in a subject which is altogether unable to acquire
|
|
|
1755 that perfection by movement. For this reason the earth which is the lowest of the elements is without movement: although God
|
|
|
1756 Who is exalted above all things is without movement, by Whom the more noble bodies are moved. Hence also it
|
|
|
1757 is that the movements of the higher bodies might be held to be perpetual, so far as their natural power is concerned, and
|
|
|
1758 never to terminate in rest, although the movement of lower bodies terminates in rest.
|
|
|
1759 </p>
|
|
|
1760 <p id="XP_Q91_A2-p30"></p>
|
|
|
1761 <p id="XP_Q91_A2-p31"></p>
|
|
|
1762 <a href="summa.XP_Q91_A1.html"></a>
|
|
|
1763 <a href="summa.XP_Q91_A3.html"></a>
|
|
|
1764 </div>
|
|
|
1765 <div id="XP_Q91_A3" class="div4">
|
|
|
1766 <a href="summa.XP_Q91_A2.html"></a>
|
|
|
1767 <a href="summa.XP_Q91_A4.html"></a>
|
|
|
1768 <h4 id="XP_Q91_A3-p0.1">Whether the brightness of the heavenly bodies will be increased at this renewal?</h4>
|
|
|
1769 <p id="XP_Q91_A3-p1"></p>
|
|
|
1770 <p id="XP_Q91_A3-p2">
|
|
|
1771 <b>Objection 1:</b> It would seem that the brightness of the heavenly bodies will not be increased at this renewal. For this renewal as regards
|
|
|
1772 the lower bodies will be caused by the cleansing fire. But the cleansing fire will not reach the heavenly bodies. Therefore
|
|
|
1773 the heavenly bodies will not be renewed by receiving an increase of brightness.
|
|
|
1774 </p>
|
|
|
1775 <p id="XP_Q91_A3-p3">
|
|
|
1776 <b>Objection 2:</b> Further, just as the heavenly bodies are the cause of generation in this lower world by their movement, so are they by their
|
|
|
1777 light. But, when generation ceases, movement will cease as stated above
|
|
|
1778 <a id="XP_Q91_A3-p3.1" shape="rect" href="summa.XP_Q91_A2.html">(A[2])</a>. Therefore in like manner the light of the heavenly bodies will cease rather than increase.
|
|
|
1779 </p>
|
|
|
1780 <p id="XP_Q91_A3-p4">
|
|
|
1781 <b>Objection 3:</b> Further, if the heavenly bodies will be renewed when man is renewed, it follows that when man deteriorated they deteriorated
|
|
|
1782 likewise. But this does not seem probable, since these bodies are unalterable as to their substance. Therefore neither will
|
|
|
1783 they be renewed when man is renewed.
|
|
|
1784 </p>
|
|
|
1785 <p id="XP_Q91_A3-p5">
|
|
|
1786 <b>Objection 4:</b> Further, if they deteriorated then it follows that their deterioration was on a par with the amelioration which, it is said,
|
|
|
1787 will accrue to them at man's renewal. Now it is written (
|
|
|
1788 <a class="scripRef" id="XP_Q91_A3-p5.1" href="./asv.html#Isa.30.26" target="asv">Is. 30:26</a>) that "the light of the moon shall be as the light of the sun." Therefore in the original state before sin the moon shone
|
|
|
1789 as much as the sun does now. Therefore whenever the moon was over the earth, it made it to be day as the sun does now: which
|
|
|
1790 is
|
|
|
1791 proved manifestly to be false from the statement of
|
|
|
1792 <a class="scripRef" id="XP_Q91_A3-p5.2" href="./asv.html#Gen.1.16" target="asv"> Gn. 1:16 </a>that the moon was made "to rule the night." Therefore when man sinned the heavenly bodies were not deprived of their light;
|
|
|
1793 and so their light will not be increased, so it seems, when man is glorified.
|
|
|
1794 </p>
|
|
|
1795 <p id="XP_Q91_A3-p6">
|
|
|
1796 <b>Objection 5:</b> Further, the brightness of the heavenly bodies, like other creatures, is directed to the use of man. Now, after the resurrection,
|
|
|
1797 the brightness of the sun will be of no use to man: for it is written (
|
|
|
1798 <a class="scripRef" id="XP_Q91_A3-p6.1" href="./asv.html#Isa.60.19" target="asv">Is. 60:19</a>): "Thou shalt no more have the sun for thy light by day, neither shall the brightness of the moon enlighten thee," and (
|
|
|
1799 <a class="scripRef" id="XP_Q91_A3-p6.2" href="./asv.html#Rev.21.23" target="asv">Apoc. 21:23</a>): "The city hath no need of the sun, nor of the moon to shine in it." Therefore their brightness
|
|
|
1800 will not be increased.
|
|
|
1801 </p>
|
|
|
1802 <p id="XP_Q91_A3-p7">
|
|
|
1803 <b>Objection 6:</b> Further, it were not a wise craftsman who would make very great instruments for the making of a small work. Now man is a
|
|
|
1804 very small thing in comparison with the heavenly bodies, which by their huge bulk surpass the size of man almost beyond comparison:
|
|
|
1805 in fact the size of the whole earth in comparison with the heaven is as a point compared with a sphere, as astronomers say.
|
|
|
1806 Since then God is most wise it would seem that man is not the end of the creation of
|
|
|
1807 the heavens, and so it is unseemly that the heaven should deteriorate when he sinned, or that it should be bettered when he
|
|
|
1808 is glorified.
|
|
|
1809 </p>
|
|
|
1810 <p id="XP_Q91_A3-p8">
|
|
|
1811 <b>On the contrary,</b> It is written (
|
|
|
1812 <a class="scripRef" id="XP_Q91_A3-p8.1" href="./asv.html#Isa.30.26" target="asv">Is. 30:26</a>): "The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold."
|
|
|
1813 </p>
|
|
|
1814 <p id="XP_Q91_A3-p9"> Further, the whole world will be renewed for the better. But the heaven is the more noble part of the corporeal world. Therefore
|
|
|
1815 it will be altered for the better. But this cannot be unless it shine out with greater brightness. Therefore its brightness
|
|
|
1816 will be bettered and will increase.
|
|
|
1817 </p>
|
|
|
1818 <p id="XP_Q91_A3-p10"> Further, "every creature that groaneth and travaileth in pain, awaiteth the revelation of the glory of the children of God"
|
|
|
1819 [*'The creature also itself shall be delivered from the servitude of corruption, into the liberty of the children of God.
|
|
|
1820 For we know that every creature groaneth and travaileth in pain,' etc.] (
|
|
|
1821 <a class="scripRef" id="XP_Q91_A3-p10.1" href="./asv.html#Rom.8.21" target="asv">Rom. 8:21,22</a>). Now such are the heavenly bodies, as a gloss says on the same passage. Therefore they await the glory of the saints. But
|
|
|
1822 they
|
|
|
1823 would not await it unless they were to gain something by it. Therefore their brightness will increase thereby, since it is
|
|
|
1824 their chief beauty.
|
|
|
1825 </p>
|
|
|
1826 <p id="XP_Q91_A3-p11">
|
|
|
1827 <b>I answer that,</b> The renewal of the world is directed to the end that, after this renewal has taken place, God may become visible to man by
|
|
|
1828 signs so manifest as to be perceived as it were by his senses. Now creatures lead to the knowledge of God chiefly by their
|
|
|
1829 comeliness and beauty, which show forth the wisdom of their Maker and Governor; wherefore it is written (
|
|
|
1830 <a class="scripRef" id="XP_Q91_A3-p11.1" href="./asv.html#Wis.13.5" target="asv">Wis. 13:5</a>): "By the greatness of the beauty and of the creature, the Creator of them may
|
|
|
1831 be seen, so as to be known thereby." And the beauty of the heavenly bodies consists chiefly in light; wherefore it is written
|
|
|
1832 (
|
|
|
1833 <a class="scripRef" id="XP_Q91_A3-p11.2" href="./asv.html#Sir.43.10" target="asv">Ecclus. 43:10</a>): "The glory of the stars is the beauty of heaven, the Lord enlighteneth the world on high." Hence the heavenly bodies will
|
|
|
1834 be bettered, especially as regards their brightness. But to what degree and in what way this betterment will take place is
|
|
|
1835 known to Him alone Who will bring it about.
|
|
|
1836 </p>
|
|
|
1837 <p id="XP_Q91_A3-p12">
|
|
|
1838 <b>Reply to Objection 1:</b> The cleansing fire will not cause the form of the renewal, but will only dispose thereto, by cleansing from the vileness
|
|
|
1839 of sin and the impurity resulting from the mingling of bodies, and this is not to be found in the heavenly bodies. Hence although
|
|
|
1840 the heavenly bodies are not to be cleansed by fire, they are nevertheless to be Divinely renewed.
|
|
|
1841 </p>
|
|
|
1842 <p id="XP_Q91_A3-p13">
|
|
|
1843 <b>Reply to Objection 2:</b> Movement does not denote perfection in the thing moved, considered in itself, since movement is the act of that which is
|
|
|
1844 imperfect: although it may pertain to the perfection of a body in so far as the latter is the cause of something. But light
|
|
|
1845 belongs to the perfection of a lightsome body, even considered in its substance: and consequently after the heavenly body
|
|
|
1846 has ceased to be the cause of generation, its brightness will remain, while its movement
|
|
|
1847 will cease.
|
|
|
1848 </p>
|
|
|
1849 <p id="XP_Q91_A3-p14">
|
|
|
1850 <b>Reply to Objection 3:</b> A gloss on
|
|
|
1851 <a class="scripRef" id="XP_Q91_A3-p14.1" href="./asv.html#Isa.30.26" target="asv"> Is. 30:26, </a> "The light of the moon shall be as the light of the sun," says: "All things made for man's sake deteriorated at his fall,
|
|
|
1852 and sun and moon diminished in light." This diminishment is understood by some to mean a real lessening of light. Nor does
|
|
|
1853 it matter that the heavenly bodies are by nature unalterable, because this alteration was brought about by the Divine power.
|
|
|
1854 Others, however, with greater probability,
|
|
|
1855 take this diminishment to mean, not a real lessening of light, but a lessening in reference to man's use; because after sin
|
|
|
1856 man did not receive as much benefit from the light of the heavenly bodies as before. In the same sense we read (
|
|
|
1857 <a class="scripRef" id="XP_Q91_A3-p14.2" href="./asv.html#Gen.3.17" target="asv">Gn. 3:17,18</a>): "Cursed is the earth in thy work . . . Thorns and thistles shall it bring forth to thee"; although it would have brought
|
|
|
1858 forth thorns and thistles before sin, but not as a punishment to man. Nor does it follow that, supposing
|
|
|
1859 the light of the heavenly bodies not to have been lessened essentially through man sinning, it will not really be increased
|
|
|
1860 at man's glorification, because man's sin wrought no change upon the state of the universe, since both before and after sin
|
|
|
1861 man had an animal life, which needs the movement and generation of a corporeal creature; whereas man's glorification will
|
|
|
1862 bring a change upon the state of all corporeal creatures, as stated above (
|
|
|
1863 <a id="XP_Q91_A3-p14.3" shape="rect" href="summa.XP_Q76_A7.html">Q[76], A[7]</a>). Hence there is
|
|
|
1864 no comparison.
|
|
|
1865 </p>
|
|
|
1866 <p id="XP_Q91_A3-p15">
|
|
|
1867 <b>Reply to Objection 4:</b> This diminution, according to the more probable opinion, refers not to the substance but to the effect. Hence it does not
|
|
|
1868 follow that the moon while over the earth would have made it to be day, but that man would have derived as much benefit from
|
|
|
1869 the light of the moon then as now from the light of the sun. After the resurrection, however, when the light of the moon will
|
|
|
1870 be increased in very truth, there will be night nowhere on earth but only in the
|
|
|
1871 center of the earth, where hell will be, because then, as stated, the moon will shine as brightly as the sun does now; the
|
|
|
1872 sun seven times as much as now, and the bodies of the blessed seven times more than the sun, although there be no authority
|
|
|
1873 or reason to prove this.
|
|
|
1874 </p>
|
|
|
1875 <p id="XP_Q91_A3-p16">
|
|
|
1876 <b>Reply to Objection 5:</b> A thing may be useful to man in two ways. First, by reason of necessity, and thus no creature will be useful to man because
|
|
|
1877 he will have complete sufficiency from God. This is signified (
|
|
|
1878 <a class="scripRef" id="XP_Q91_A3-p16.1" href="./asv.html#Rev.21.23" target="asv">Apoc. 21:23</a>) by the words quoted, according to which that "city hath no need of the sun," nor "of the moon." Secondly, on account of
|
|
|
1879 a greater perfection, and thus man will make use of other creatures, yet not as needful to him in order to obtain
|
|
|
1880 his end, in which way he makes use of them now.
|
|
|
1881 </p>
|
|
|
1882 <p id="XP_Q91_A3-p17">
|
|
|
1883 <b>Reply to Objection 6:</b> This is the argument of Rabbi Moses who endeavors to prove (Dux errantium iii) that the world was by no means made for man's
|
|
|
1884 use. Wherefore he maintains that what we read in the Old Testament about the renewal of the world, as instanced by the quotations
|
|
|
1885 from Isaias, is said metaphorically: and that even as the sun is said to be darkened in reference to a person when he encounters
|
|
|
1886 a great sorrow so as not to know what to do (which way of speaking is
|
|
|
1887 customary to Scripture), so on the other hand the sun is said to shine brighter for a person, and the whole world to be renewed,
|
|
|
1888 when he is brought from a state of sorrow to one of very great joy. But this is not in harmony with the authority and commentaries
|
|
|
1889 of holy men. Consequently we must answer this argument by saying that although the heavenly bodies far surpass the human body,
|
|
|
1890 yet the rational soul surpasses the heavenly bodies far more than these surpass the human body. Hence it is not
|
|
|
1891 unreasonable to say that the heavenly bodies were made for man's sake; not, however as though this were the principal end,
|
|
|
1892 since the principal end of all things is God.
|
|
|
1893 </p>
|
|
|
1894 <p id="XP_Q91_A3-p18"></p>
|
|
|
1895 <p id="XP_Q91_A3-p19"></p>
|
|
|
1896 <a href="summa.XP_Q91_A2.html"></a>
|
|
|
1897 <a href="summa.XP_Q91_A4.html"></a>
|
|
|
1898 </div>
|
|
|
1899 <div id="XP_Q91_A4" class="div4">
|
|
|
1900 <a href="summa.XP_Q91_A3.html"></a>
|
|
|
1901 <a href="summa.XP_Q91_A5.html"></a>
|
|
|
1902 <h4 id="XP_Q91_A4-p0.1">Whether the elements will be renewed by an addition of brightness?</h4>
|
|
|
1903 <p id="XP_Q91_A4-p1"></p>
|
|
|
1904 <p id="XP_Q91_A4-p2">
|
|
|
1905 <b>Objection 1:</b> It would seem that the elements will not be renewed by receiving some kind of brightness. For just as light is a quality
|
|
|
1906 proper to a heavenly body, so are hot and cold, wet and dry. qualities proper to the elements. Therefore as the heaven is
|
|
|
1907 renewed by an increase of brightness, so ought the elements to be renewed by an increase of active and passive qualities.
|
|
|
1908 </p>
|
|
|
1909 <p id="XP_Q91_A4-p3">
|
|
|
1910 <b>Objection 2:</b> Further, rarity, and density are qualities of the elements, and the elements will not be deprived of them at this renewal.
|
|
|
1911 Now the rarity and density of the elements would seem to be an obstacle to brightness, since a bright body needs to be condensed,
|
|
|
1912 for which reason the rarity of the air seems incompatible with brightness, and in like manner the density of the earth which
|
|
|
1913 is an obstacle to transparency. Therefore it is impossible for the elements to be
|
|
|
1914 renewed by the addition of brightness.
|
|
|
1915 </p>
|
|
|
1916 <p id="XP_Q91_A4-p4">
|
|
|
1917 <b>Objection 3:</b> Further, it is agreed that the damned will be in the earth. Yet they will be in darkness not only internal but also external.
|
|
|
1918 Therefore the earth will not be endowed with brightness in this renewal, nor for the same reason will the other elements.
|
|
|
1919 </p>
|
|
|
1920 <p id="XP_Q91_A4-p5">
|
|
|
1921 <b>Objection 4:</b> Further, increase of brightness in the elements implies an increase of heat. If therefore at this renewal the brightness
|
|
|
1922 of the elements be greater than it is now, their heat will likewise be greater; and thus it would seem that they will be changed
|
|
|
1923 from their natural qualities, which are in them according to a fixed measure: and this is absurd.
|
|
|
1924 </p>
|
|
|
1925 <p id="XP_Q91_A4-p6">
|
|
|
1926 <b>Objection 5:</b> Further, the good of the universe which consists in the order and harmony of the parts is more excellent than the good of
|
|
|
1927 any individual creature. But if one creature be bettered, the good of the universe is done away, since there will no longer
|
|
|
1928 be the same harmony. Therefore if the elemental bodies, which according to their natural degree in the universe should be
|
|
|
1929 devoid of brightness, were to be endowed with brightness, the perfection of the universe would
|
|
|
1930 be diminished thereby rather than increased.
|
|
|
1931 </p>
|
|
|
1932 <p id="XP_Q91_A4-p7">
|
|
|
1933 <b>On the contrary,</b> It is written (
|
|
|
1934 <a class="scripRef" id="XP_Q91_A4-p7.1" href="./asv.html#Rev.21.1" target="asv">Apoc. 21:1</a>): "I saw a new heaven and a new earth." Now the heaven will be renewed by an increase of brightness. Therefore the earth
|
|
|
1935 and likewise the other elements will also.
|
|
|
1936 </p>
|
|
|
1937 <p id="XP_Q91_A4-p8"> Further, the lower bodies, like the higher, are for man's use. Now the corporeal creature will be rewarded for its services
|
|
|
1938 to man, as a gloss of Ambrose seems to say on
|
|
|
1939 <a class="scripRef" id="XP_Q91_A4-p8.1" href="./asv.html#Rom.8.22" target="asv"> Rom. 8:22, </a> "Every creature groaneth," and a gloss of Jerome on
|
|
|
1940 <a class="scripRef" id="XP_Q91_A4-p8.2" href="./asv.html#Isa.30.26" target="asv"> Is. 30:26, </a> "And the light of the moon shall be," etc. Therefore the elements will be glorified as well as the heavenly bodies.
|
|
|
1941 </p>
|
|
|
1942 <p id="XP_Q91_A4-p9"> Further, man's body is composed of the elements. Therefore the elemental particles that are in man's body will be glorified
|
|
|
1943 by the addition of brightness when man is glorified. Now it is fitting that whole and part should have the same disposition.
|
|
|
1944 Therefore it is fitting that the elements themselves should be endowed with brightness.
|
|
|
1945 </p>
|
|
|
1946 <p id="XP_Q91_A4-p10">
|
|
|
1947 <b>I answer that,</b> Just as there is a certain order between the heavenly spirits and the earthly or human spirits, so is there an order between
|
|
|
1948 heavenly bodies and earthly bodies. Since then the corporeal creature was made for the sake of the spiritual and is ruled
|
|
|
1949 thereby, it follows that corporeal things are dealt with similarly to spiritual things. Now in this final consummation of
|
|
|
1950 things the lower spirits will receive the properties of the higher spirits, because men will
|
|
|
1951 be as the angels in heaven (
|
|
|
1952 <a class="scripRef" id="XP_Q91_A4-p10.1" href="./asv.html#Matt.22.30" target="asv">Mat. 22:30</a>): and this will be accomplished by conferring the highest degree of perfection on that in which the human spirit agrees with
|
|
|
1953 the angelic. Wherefore, in like manner, since the lower bodies do not agree with the heavenly bodies except in the nature
|
|
|
1954 of light and transparency (De Anima ii), it follows that the lower bodies are to be perfected chiefly as regards brightness.
|
|
|
1955 Hence all the elements will be clothed with a certain brightness,
|
|
|
1956 not equally, however, but according to their mode: for it is said that the earth on its outward surface will be as transparent
|
|
|
1957 as glass, water as crystal, the air as heaven, fire as the lights of heaven.
|
|
|
1958 </p>
|
|
|
1959 <p id="XP_Q91_A4-p11">
|
|
|
1960 <b>Reply to Objection 1:</b> As stated above
|
|
|
1961 <a id="XP_Q91_A4-p11.1" shape="rect" href="summa.XP_Q91_A1.html">(A[1])</a>, the renewal of the world is directed to the effect that man even by his senses may as it were see the Godhead by manifest
|
|
|
1962 signs. Now the most spiritual and subtle of our senses is the sight. Consequently all the lower bodies need to be bettered,
|
|
|
1963 chiefly as regards the visible qualities the principle of which is light. On the other hand, the elemental qualities regard
|
|
|
1964 the touch, which is the most
|
|
|
1965 material of the senses, and the excess of their contrariety is more displeasing than pleasant; whereas excess of light will
|
|
|
1966 be pleasant, since it has no contrariety, except on account of a weakness in the organ, such as will not be then.
|
|
|
1967 </p>
|
|
|
1968 <p id="XP_Q91_A4-p12">
|
|
|
1969 <b>Reply to Objection 2:</b> The air will be bright, not as casting forth rays, but as an enlightened transparency; while the earth, although it is opaque
|
|
|
1970 through lack of light, yet by the Divine power its surface will be clothed with the glory of brightness, without prejudice
|
|
|
1971 to its density.
|
|
|
1972 </p>
|
|
|
1973 <p id="XP_Q91_A4-p13">
|
|
|
1974 <b>Reply to Objection 3:</b> The earth will not be glorified with brightness in the infernal regions; but instead of this glory, that part of the earth
|
|
|
1975 will have the rational spirits of men and demons who though weak by reason of sin are nevertheless superior to any corporeal
|
|
|
1976 quality by the dignity of their nature. or we may say that, though the whole earth be glorified, the wicked will nevertheless
|
|
|
1977 be in exterior darkness, since even the fire of hell, while shining for them in
|
|
|
1978 one respect, will be unable to enlighten them in another.
|
|
|
1979 </p>
|
|
|
1980 <p id="XP_Q91_A4-p14">
|
|
|
1981 <b>Reply to Objection 4:</b> This brightness will be in these bodies even as it is in the heavenly bodies, in which it causes no heat, because these bodies
|
|
|
1982 will then be unalterable, as the heavenly bodies are now.
|
|
|
1983 </p>
|
|
|
1984 <p id="XP_Q91_A4-p15">
|
|
|
1985 <b>Reply to Objection 5:</b> The order of the universe will not be done away by the betterment of the elements, because all the other parts will also
|
|
|
1986 be bettered, and so the same harmony will remain.
|
|
|
1987 </p>
|
|
|
1988 <p id="XP_Q91_A4-p16"></p>
|
|
|
1989 <p id="XP_Q91_A4-p17"></p>
|
|
|
1990 <a href="summa.XP_Q91_A3.html"></a>
|
|
|
1991 <a href="summa.XP_Q91_A5.html"></a>
|
|
|
1992 </div>
|
|
|
1993 <div id="XP_Q91_A5" class="div4">
|
|
|
1994 <a href="summa.XP_Q91_A4.html"></a>
|
|
|
1995 <a href="summa.XP_Q92.html"></a>
|
|
|
1996 <h4 id="XP_Q91_A5-p0.1">Whether the plants and animals will remain in this renewal?</h4>
|
|
|
1997 <p id="XP_Q91_A5-p1"></p>
|
|
|
1998 <p id="XP_Q91_A5-p2">
|
|
|
1999 <b>Objection 1:</b> It would seem that the plants and animals will remain in this renewal. For the elements should be deprived of nothing that
|
|
|
2000 belongs to their adornment. Now the elements are said to be adorned by the animals and plants [*Cf.
|
|
|
2001 <a class="scripRef" id="XP_Q91_A5-p2.1" href="./asv.html#Gen.1.11" target="asv"> Gn. 1:11,12,20,21,24,25</a>]. Therefore they will not be removed in this renewal.
|
|
|
2002 </p>
|
|
|
2003 <p id="XP_Q91_A5-p3">
|
|
|
2004 <b>Objection 2:</b> Further, just as the elements served man, so also did animals, plants and mineral bodies. But on account of this service
|
|
|
2005 the elements will be glorified. Therefore both animals and plants and mineral bodies will be glorified likewise.
|
|
|
2006 </p>
|
|
|
2007 <p id="XP_Q91_A5-p4">
|
|
|
2008 <b>Objection 3:</b> Further, the universe will remain imperfect if anything belonging to its perfection be removed. Now the species of animals,
|
|
|
2009 plants, and mineral bodies belong to the perfection of the universe. Since then we must not say that the world will remain
|
|
|
2010 imperfect when it is renewed, it seems that we should assert that the plants and animals will remain.
|
|
|
2011 </p>
|
|
|
2012 <p id="XP_Q91_A5-p5">
|
|
|
2013 <b>Objection 4:</b> Further, animals and plants have a more noble form than the elements. Now the world, at this final renewal, will be changed
|
|
|
2014 for the better. Therefore animals and plants should remain rather than the elements, since they are nobler.
|
|
|
2015 </p>
|
|
|
2016 <p id="XP_Q91_A5-p6">
|
|
|
2017 <b>Objection 5:</b> Further, it is unseemly to assert that the natural appetite will be frustrated. But by their natural appetite animals and
|
|
|
2018 plants desire to be for ever, if indeed not as regards the individual, at least as regards the species: and to this end their
|
|
|
2019 continual generation is directed (De Generat. ii). Therefore it is unseemly to say that these species will at length cease
|
|
|
2020 to be.
|
|
|
2021 </p>
|
|
|
2022 <p id="XP_Q91_A5-p7">
|
|
|
2023 <b>On the contrary,</b> If plants and animals are to remain, either all of them will, or some of them. If all of them, then dumb animals, which had
|
|
|
2024 previously died, will have to rise again just as men will rise again. But this cannot be asserted for since their form comes
|
|
|
2025 to nothing, they cannot resume the same identical form. On the other hand if not all but some of them remain, since there
|
|
|
2026 is no more reason for one of them remaining for ever rather than another, it would seem
|
|
|
2027 that none of them will. But whatever remains after the world has been renewed will remain for ever, generation and corruption
|
|
|
2028 being done away. Therefore plants and animals will altogether cease after the renewal of the world.
|
|
|
2029 </p>
|
|
|
2030 <p id="XP_Q91_A5-p8"> Further, according to the Philosopher (De Generat. ii) the species of animals, plants and such like corruptible things, are
|
|
|
2031 not perpetuated except by the continuance of the heavenly movement. Now this will cease then. Therefore it will be impossible
|
|
|
2032 for those species to be perpetuated.
|
|
|
2033 </p>
|
|
|
2034 <p id="XP_Q91_A5-p9"> Further, if the end cease, those things which are directed to the end should cease. Now animals and plants were made for
|
|
|
2035 the upkeep of human life; wherefore it is written (
|
|
|
2036 <a class="scripRef" id="XP_Q91_A5-p9.1" href="./asv.html#Gen.9.3" target="asv">Gn. 9:3</a>): "Even as the green herbs have I delivered all flesh to you [*Vulg.: 'have I delivered them all to you']." Therefore when
|
|
|
2037 man's animal life ceases, animals and plants should cease. But after this renewal animal life will cease in man. Therefore
|
|
|
2038 neither plants nor animals ought to
|
|
|
2039 remain.
|
|
|
2040 </p>
|
|
|
2041 <p id="XP_Q91_A5-p10">
|
|
|
2042 <b>I answer that,</b> Since the renewal of the world will be for man's sake it follows that it should be conformed to the renewal of man. Now by
|
|
|
2043 being renewed man will pass from the state of corruption to incorruptibility and to a state of everlasting rest, wherefore
|
|
|
2044 it is written (
|
|
|
2045 <a class="scripRef" id="XP_Q91_A5-p10.1" href="./asv.html#iCor.15.53" target="asv">1 Cor. 15:53</a>): "This corruptible must put on incorruption, and this mortal must put on immortality"; and consequently the world will be
|
|
|
2046 renewed in such a way as to throw off all corruption and remain
|
|
|
2047 for ever at rest. Therefore it will be impossible for anything to be the subject of that renewal, unless it be a subject of
|
|
|
2048 incorruption. Now such are the heavenly bodies, the elements, and man. For the heavenly bodies are by their very nature incorruptible
|
|
|
2049 both as to their whole and as to their part: the elements are corruptible as to their parts but incorruptible as a whole:
|
|
|
2050 while men are corruptible both in whole and in part, but this is on the part of their matter not on the part of their
|
|
|
2051 form, the rational soul to wit, which will remain incorrupt after the corruption of man. on the other hand, dumb animals,
|
|
|
2052 plants, and minerals, and all mixed bodies, are corruptible both in their whole and in their parts, both on the part of their
|
|
|
2053 matter which loses its form, and on the part of their form which does not remain actually; and thus they are in no way subjects
|
|
|
2054 of incorruption. Hence they will not remain in this renewal, but those things alone which we have mentioned above.
|
|
|
2055 </p>
|
|
|
2056 <p id="XP_Q91_A5-p11">
|
|
|
2057 <b>Reply to Objection 1:</b> These bodies are said to adorn the elements, inasmuch as the general active and passive forces which are in the elements
|
|
|
2058 are applied to specific actions: hence they adorn the elements in their active and passive state. But this state will not
|
|
|
2059 remain in the elements: wherefore there is no need for animals or plants to remain.
|
|
|
2060 </p>
|
|
|
2061 <p id="XP_Q91_A5-p12">
|
|
|
2062 <b>Reply to Objection 2:</b> Neither animals nor plants nor any other bodies merited anything by their services to man, since they lack free-will. However,
|
|
|
2063 certain bodies are said to be rewarded in so far as man merited that those things should be renewed which are adapted to be
|
|
|
2064 renewed. But plants and animals are not adapted to the renewal of incorruption, as stated above. Wherefore for this very reason
|
|
|
2065 man did not merit that they should be renewed, since no one can merit for
|
|
|
2066 another, or even for himself that which another or himself is incapable of receiving. Hence, granted even that dumb animals
|
|
|
2067 merited by serving man, it would not follow that they are to be renewed.
|
|
|
2068 </p>
|
|
|
2069 <p id="XP_Q91_A5-p13">
|
|
|
2070 <b>Reply to Objection 3:</b> Just as several kinds of perfection are ascribed to man (for there is the perfection of created nature and the perfection
|
|
|
2071 of glorified nature), so also there is a twofold perfection of the universe, one corresponding to this state of changeableness,
|
|
|
2072 the other corresponding to the state of a future renewal. Now plants and animals belong to its perfection according to the
|
|
|
2073 present state, and not according to the state of this renewal, since they are not
|
|
|
2074 capable thereof.
|
|
|
2075 </p>
|
|
|
2076 <p id="XP_Q91_A5-p14">
|
|
|
2077 <b>Reply to Objection 4:</b> Although animals and plants as to certain other respects are more noble than the elements, the elements are more noble in
|
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2078 relation to incorruption, as explained above [*Cf.
|
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|
2079 <a id="XP_Q91_A5-p14.1" shape="rect" href="summa.XP_Q74_A1.html"> Q[74], A[1]</a>, ad 3].
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2080 </p>
|
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2081 <p id="XP_Q91_A5-p15">
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|
2082 <b>Reply to Objection 5:</b> The natural desire to be for ever that is in animals and plants must be understood in reference to the movement of the heaven,
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2083 so that they may continue in being as long as the movement of the heaven lasts: since there cannot be an appetite for an effect
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2084 to last longer than its cause. Wherefore if at the cessation of movement in the first movable body, plants and animals cease
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2085 as to their species, it does not follow that the natural appetite is
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2086 frustrated.
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2087 </p>
|
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2088 <p id="XP_Q91_A5-p16"></p>
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2089 <p id="XP_Q91_A5-p17"></p>
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2090 <a href="summa.XP_Q91_A4.html"></a>
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2091 <a href="summa.XP_Q92.html"></a>
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2092 </div>
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2093 <a href="summa.XP_Q90_A3.html"></a>
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2094 <a href="summa.XP_Q91_A1.html"></a>
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2095 </div>
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2096 <div id="XP_Q92" class="div3">
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2097 <a href="summa.XP_Q91_A5.html"></a>
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2098 <a href="summa.XP_Q92_A1.html"></a>
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2099 <h3 id="XP_Q92-p0.1">OF THE VISION OF THE DIVINE ESSENCE IN REFERENCE TO THE BLESSED* (THREE ARTICLES) [*Cf. FP, Q[12]]</h3>
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2100 <p id="XP_Q92-p1"></p>
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2101 <p id="XP_Q92-p2"> In the next place we must consider matters concerning the blessed after the general judgment. We shall consider: (1) Their
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2102 vision of the Divine essence, wherein their bliss consists chiefly; (2) Their bliss and their mansions; (3) Their relations
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2103 with the damned; (4) Their gifts, which are contained in their bliss; (5) The crowns which perfect and adorn their happiness.
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2104 </p>
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2105 <p id="XP_Q92-p3"> Under the first head there are three points of inquiry:</p>
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2106 <p id="XP_Q92-p4"> (1) Whether the saints will see God in His essence?</p>
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2107 <p id="XP_Q92-p5"> (2) Whether they will see Him with the eyes of the body?</p>
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2108 <p id="XP_Q92-p6"> (3) Whether in seeing God they will see all that God sees?</p>
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2109 <div id="XP_Q92_A1" class="div4">
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2110 <a href="summa.XP_Q92.html"></a>
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2111 <a href="summa.XP_Q92_A2.html"></a>
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2112 <h4 id="XP_Q92_A1-p0.1">Whether the human intellect can attain to the vision of God in His essence?</h4>
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2113 <p id="XP_Q92_A1-p1"></p>
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2114 <p id="XP_Q92_A1-p2">
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2115 <b>Objection 1:</b> It would seem that the human intellect cannot attain to the vision of God in His essence. For it is written (
|
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2116 <a class="scripRef" id="XP_Q92_A1-p2.1" href="./asv.html#John.1.18" target="asv">Jn. 1:18</a>): "No man hath seen God at any time"; and Chrysostom in his commentary says (Hom. xiv in Joan.) that "not even the heavenly
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2117 essences, namely the Cherubim and Seraphim, have ever been able to see Him as He is." Now, only equality with the angels is
|
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2118 promised to men (
|
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2119 <a class="scripRef" id="XP_Q92_A1-p2.2" href="./asv.html#Matt.22.30" target="asv">Mat. 22:30</a>): "They . . . shall be as the
|
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2120 angels of God in heaven." Therefore neither will the saints in heaven see God in His essence.
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2121 </p>
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2122 <p id="XP_Q92_A1-p3">
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2123 <b>Objection 2:</b> Further, Dionysius argues thus (Div. Nom. i): "Knowledge is only of existing things." Now whatever exists is finite, since
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2124 it is confined to a certain genus: and therefore God, since He is infinite, is above all existing things. Therefore there
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2125 is no knowledge of Him, and He is above all knowledge.
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2126 </p>
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2127 <p id="XP_Q92_A1-p4">
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2128 <b>Objection 3:</b> Further, Dionysius (De Myst. Theol. i) shows that the most perfect way in which our intellect can be united to God is when
|
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2129 it is united to Him as to something unknown. Now that which is seen in its essence is not unknown. Therefore it is impossible
|
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2130 for our intellect to see God in His essence.
|
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2131 </p>
|
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2132 <p id="XP_Q92_A1-p5">
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2133 <b>Objection 4:</b> Further, Dionysius says (Ep. ad Caium Monach.) that "the darkness"---for thus he calls the abundance of light---"which screens
|
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2134 God is impervious to all illuminations, and hidden from all knowledge: and if anyone in seeing God understood what he saw,
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2135 he saw not God Himself, but one of those things that are His." Therefore no created intellect will be able to see God in His
|
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2136 essence.
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2137 </p>
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2138 <p id="XP_Q92_A1-p6">
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2139 <b>Objection 5:</b> Further, according to Dionysius (Ep. ad Hieroth.) "God is invisible on account of His surpassing glory." Now His glory surpasses
|
|
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2140 the human intellect in heaven even as on the way. Therefore since He is invisible on the way, so will He be in heaven.
|
|
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2141 </p>
|
|
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2142 <p id="XP_Q92_A1-p7">
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2143 <b>Objection 6:</b> Further, since the intelligible object is the perfection of the intellect, there must needs be proportion between intelligible
|
|
|
2144 and intellect, as between the visible object and the sight. But there is no possible proportion between our intellect and
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2145 the Divine essence, since an infinite distance separates them. Therefore our intellect will be unable to attain to the vision
|
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2146 of the Divine essence.
|
|
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2147 </p>
|
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2148 <p id="XP_Q92_A1-p8">
|
|
|
2149 <b>Objection 7:</b> Further, God is more distant from our intellect than the created intelligible is from our senses. But the senses can nowise
|
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2150 attain to the sight of a spiritual creature. Therefore neither will our intellect be able to attain to the vision of the Divine
|
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2151 essence.
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2152 </p>
|
|
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2153 <p id="XP_Q92_A1-p9">
|
|
|
2154 <b>Objection 8:</b> Further, whenever the intellect understands something actually it needs to be informed with the likeness of the object understood,
|
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|
2155 which likeness is the principle of the intellectual operation terminating in that object, even as heat is the principle of
|
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2156 heating. Accordingly if our intellect understands God, this must be by means of some likeness informing the intellect itself.
|
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2157 Now this cannot be the very essence of God, since form and thing informed must needs
|
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2158 have one being, while the Divine essence differs from our intellect in essence and being. Therefore the form whereby our intellect
|
|
|
2159 is informed in understanding God must needs be a likeness impressed by God on our intellect. But this likeness, being something
|
|
|
2160 created, cannot lead to the knowledge of God except as an effect leads to the knowledge of its cause. Therefore it is impossible
|
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|
2161 for our intellect to see God except through His effect. But to see God through His effect is not to see Him in
|
|
|
2162 His essence. Therefore our intellect will be unable to see God in His essence.
|
|
|
2163 </p>
|
|
|
2164 <p id="XP_Q92_A1-p10">
|
|
|
2165 <b>Objection 9:</b> Further, the Divine essence is more distant from our intellect than any angel or intelligence. Now according to Avicenna
|
|
|
2166 (Metaph. iii), "the existence of an intelligence in our intellect does not imply that its essence is in our intellect," because
|
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|
2167 in that case our knowledge of the intelligence would be a substance and not an accident, "but that its likeness is impressed
|
|
|
2168 on our intellect." Therefore neither is God in our intellect, to be understood by us,
|
|
|
2169 except in so far as an impression of Him is in our intellect. But this impression cannot lead to the knowledge of the Divine
|
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2170 essence, for since it is infinitely distant from the Divine essence, it degenerates to another image much more than if the
|
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|
2171 image of a white thing were to degenerate to the image of a black thing. Therefore, just as a person in whose sight the image
|
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|
2172 of a white thing degenerates to the image of a black thing, on account of an indisposition in the organ, is not said to see
|
|
|
2173 a
|
|
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2174 white thing, so neither will our intellect be able to see God in His essence, since it understands God only by means of this
|
|
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2175 impression.
|
|
|
2176 </p>
|
|
|
2177 <p id="XP_Q92_A1-p11">
|
|
|
2178 <b>Objection 10:</b> Further, "In things devoid of matter that which understands is the same as that which is understood" (De Anima iii). Now
|
|
|
2179 God is supremely devoid of matter. Since then our intellect, which is created, cannot attain to be an uncreated essence, it
|
|
|
2180 is impossible for our intellect to see God in His essence.
|
|
|
2181 </p>
|
|
|
2182 <p id="XP_Q92_A1-p12">
|
|
|
2183 <b>Objection 11:</b> Further, whatever is seen in its essence is known as to what it is. But our intellect cannot know of God what He is, but
|
|
|
2184 only what He is not as Dionysius (Coel. Hier. ii) and Damascene (De Fide Orth. i) declare. Therefore our intellect will be
|
|
|
2185 unable to see God in His essence.
|
|
|
2186 </p>
|
|
|
2187 <p id="XP_Q92_A1-p13">
|
|
|
2188 <b>Objection 12:</b> Further, every infinite thing, as such, is unknown. But God is in every way infinite. Therefore He is altogether unknown.
|
|
|
2189 Therefore it will be impossible for Him to be seen in His essence by a created intellect.
|
|
|
2190 </p>
|
|
|
2191 <p id="XP_Q92_A1-p14">
|
|
|
2192 <b>Objection 13:</b> Further, Augustine says (De Videndo Deo: Ep. cxlvii): "God is by nature invisible." Now that which is in God by nature cannot
|
|
|
2193 be otherwise. Therefore it is impossible for Him to be seen in His essence.
|
|
|
2194 </p>
|
|
|
2195 <p id="XP_Q92_A1-p15">
|
|
|
2196 <b>Objection 14:</b> Further, whatever is in one way and is seen in another way is not seen as it is. Now God is in one way and will be seen in
|
|
|
2197 another way by the saints in heaven: for He according to His own mode, but will be seen by the saints according to their mode.
|
|
|
2198 Therefore He will not be seen by the saints as He is, and thus will not be seen in His essence.
|
|
|
2199 </p>
|
|
|
2200 <p id="XP_Q92_A1-p16">
|
|
|
2201 <b>Objection 15:</b> Further, that which is seen through a medium is not seen in its essence. Now God will be seen in heaven through a medium
|
|
|
2202 which is the light of glory, according to
|
|
|
2203 <a class="scripRef" id="XP_Q92_A1-p16.1" href="./asv.html#Ps.35.10" target="asv"> Ps. 35:10, </a> "In Thy light we shall see light." Therefore He will not be seen in His essence.
|
|
|
2204 </p>
|
|
|
2205 <p id="XP_Q92_A1-p17">
|
|
|
2206 <b>Objection 16:</b> Further, in heaven God will be seen face to face, according to
|
|
|
2207 <a class="scripRef" id="XP_Q92_A1-p17.1" href="./asv.html#iCor.13.12" target="asv">1 Cor. 13:12.</a> Now when we see a man face to face, we see him through his likeness. Therefore in heaven God will be seen through His likeness,
|
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2208 and consequently not in His essence.
|
|
|
2209 </p>
|
|
|
2210 <p id="XP_Q92_A1-p18">
|
|
|
2211 <b>On the contrary,</b> It is written (
|
|
|
2212 <a class="scripRef" id="XP_Q92_A1-p18.1" href="./asv.html#iCor.13.12" target="asv">1 Cor. 13:12</a>): "We see now through a glass in a dark manner, but then face to face." Now that which is seen face to face is seen in its
|
|
|
2213 essence. Therefore God will be seen in His essence by the saints in heaven.
|
|
|
2214 </p>
|
|
|
2215 <p id="XP_Q92_A1-p19"> Further, it is written (
|
|
|
2216 <a class="scripRef" id="XP_Q92_A1-p19.1" href="./asv.html#iJohn.3.2" target="asv">1 Jn. 3:2</a>): "When He shall appear we shall be like to Him, because we shall see Him as He is." Therefore we shall see Him in His essence.
|
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|
2217 </p>
|
|
|
2218 <p id="XP_Q92_A1-p20"> Further, a gloss on
|
|
|
2219 <a class="scripRef" id="XP_Q92_A1-p20.1" href="./asv.html#iCor.15.24" target="asv">1 Cor. 15:24, </a> "When He shall have delivered up the kingdom to God and the Father," says: "Where," i.e. in heaven, "the essence of Father,
|
|
|
2220 Son, and Holy Ghost shall be seen: this is given to the clean of heart alone and is the highest bliss." Therefore the blessed
|
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|
2221 will see God in His essence.
|
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|
2222 </p>
|
|
|
2223 <p id="XP_Q92_A1-p21"> Further, it is written (
|
|
|
2224 <a class="scripRef" id="XP_Q92_A1-p21.1" href="./asv.html#John.14.21" target="asv">Jn. 14:21</a>): "He that loveth Me shall be loved of My Father; and I will love him, and will manifest Myself to him." Now that which is
|
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2225 manifested is seen in its essence. Therefore God will be seen in His essence by the saints in heaven.
|
|
|
2226 </p>
|
|
|
2227 <p id="XP_Q92_A1-p22"> Further, Gregory commenting (Moral. xviii) on the words of
|
|
|
2228 <a class="scripRef" id="XP_Q92_A1-p22.1" href="./asv.html#Exod.33.20" target="asv"> Ex. 33:20, </a> "Man shall not see Me and live," disapproves of the opinion of those who said that "in this abode of bliss God can be seen
|
|
|
2229 in His glory but not in His nature; for His glory differs not from His nature." But His nature is His essence. Therefore He
|
|
|
2230 will be seen in His essence.
|
|
|
2231 </p>
|
|
|
2232 <p id="XP_Q92_A1-p23"> Further, the desire of the saints cannot be altogether frustrated. Now the common desire of the saints is to see God in His
|
|
|
2233 essence, according to
|
|
|
2234 <a class="scripRef" id="XP_Q92_A1-p23.1" href="./asv.html#Exod.33.13" target="asv"> Ex. 33:13, </a> "Show me Thy glory";
|
|
|
2235 <a class="scripRef" id="XP_Q92_A1-p23.2" href="./asv.html#Ps.79.20" target="asv"> Ps. 79:20, </a> "Show Thy face and we shall be saved"; and
|
|
|
2236 <a class="scripRef" id="XP_Q92_A1-p23.3" href="./asv.html#John.14.8" target="asv"> Jn. 14:8, </a> "Show us the Father and it is enough for us." Therefore the saints will see God in His essence.
|
|
|
2237 </p>
|
|
|
2238 <p id="XP_Q92_A1-p24">
|
|
|
2239 <b>I answer that,</b> Even as we hold by faith that the last end of man's life is to see God, so the philosophers maintained that man's ultimate
|
|
|
2240 happiness is to understand immaterial substances according to their being. Hence in reference to this question we find that
|
|
|
2241 philosophers and theologians encounter the same difficulty and the same difference of opinion. For some philosophers held
|
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|
2242 that our passive intellect can never come to understand separate substances. thus Alfarabius
|
|
|
2243 expresses himself at the end of his Ethics, although he says the contrary in his book On the Intelligence, as the Commentator
|
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|
2244 attests (De Anima iii). In like manner certain theologians held that the human intellect can never attain to the vision of
|
|
|
2245 God in His essence. on either side they were moved by the distance which separates our intellect from the Divine essence and
|
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|
2246 from separate substances. For since the intellect in act is somewhat one with the intelligible object in act, it would seem
|
|
|
2247 difficult to understand how the created intellect is made to be an uncreated essence. Wherefore Chrysostom says (Hom. xiv
|
|
|
2248 in Joan.): "How can the creature see the uncreated?" Those who hold the passive intellect to be the subject of generation
|
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|
2249 and corruption, as being a power dependent on the body, encounter a still greater difficulty not only as regards the vision
|
|
|
2250 of God but also as regards the vision of any separate substances. But this opinion is altogether untenable. First, because
|
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|
2251 it is in
|
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|
2252 contradiction to the authority of canonical scripture, as Augustine declares (De Videndo Deo: Ep. cxlvii). Secondly, because,
|
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|
2253 since understanding is an operation most proper to man, it follows that his happiness must be held to consist in that operation
|
|
|
2254 when perfected in him. Now since the perfection of an intelligent being as such is the intelligible object, if in the most
|
|
|
2255 perfect operation of his intellect man does not attain to the vision of the Divine essence, but to something else, we
|
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|
2256 shall be forced to conclude that something other than God is the object of man's happiness: and since the ultimate perfection
|
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2257 of a thing consists in its being united to its principle, it follows that something other than God is the effective principle
|
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2258 of man, which is absurd, according to us, and also according to the philosophers who maintain that our souls emanate from
|
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2259 the separate substances, so that finally we may be able to understand these substances. Consequently, according to us, it
|
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2260 must be asserted that our intellect will at length attain to the vision of the Divine essence, and according to the philosophers,
|
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2261 that it will attain to the vision of separate substances.
|
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|
2262 </p>
|
|
|
2263 <p id="XP_Q92_A1-p25"> It remains, then, to examine how this may come about. For some, like Alfarabius and Avempace, held that from the very fact
|
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|
2264 that our intellect understands any intelligible objects whatever, it attains to the vision of a separate substance. To prove
|
|
|
2265 this they employ two arguments. The first is that just as the specific nature is not diversified in various individuals, except
|
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2266 as united to various individuating principles, so the idea understood is not diversified in me and you,
|
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|
2267 except in so far as it is united to various imaginary forms: and consequently when the intellect separates the idea understood
|
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|
2268 from the imaginary forms, there remains a quiddity understood, which is one and the same in the various persons understanding
|
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|
2269 it, and such is the quiddity of a separate substance. Hence, when our intellect attains to the supreme abstraction of any
|
|
|
2270 intelligible quiddity, it thereby understands the quiddity of the separate substance that is similar to it. The second
|
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|
2271 argument is that our intellect has a natural aptitude to abstract the quiddity from all intelligible objects having a quiddity.
|
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|
2272 If, then, the quiddity which it abstracts from some particular individual be a quiddity without a quiddity, the intellect
|
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|
2273 by understanding it understands the quiddity of the separate substance which has a like disposition, since separate substances
|
|
|
2274 are subsisting quiddities without quiddities; for the quiddity of a simple thing is the simple thing itself, as Avicenna
|
|
|
2275 says (Met. iii). On the other hand if the quiddity abstracted from this particular sensible be a quiddity that has a quiddity,
|
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|
2276 it follows that the intellect has a natural aptitude to abstract this quiddity, and consequently since we cannot go on indefinitely,
|
|
|
2277 we shall come to some quiddity without a quiddity, and this is what we understand by a separate quiddity [*Cf.
|
|
|
2278 <a id="XP_Q92_A1-p25.1" shape="rect" href="summa.FP_Q88_A2.html">FP, Q[88], A[2]</a>].
|
|
|
2279 </p>
|
|
|
2280 <p id="XP_Q92_A1-p26"> But this reasoning is seemingly inconclusive. First, because the quiddity of the material substance, which the intellect
|
|
|
2281 abstracts, is not of the same nature as the quiddity of the separate substances, and consequently from the fact that our intellect
|
|
|
2282 abstracts the quiddities of material substances and knows them, it does not follow that it knows the quiddity of a separate
|
|
|
2283 substance, especially of the Divine essence, which more than any other is of a different nature from any
|
|
|
2284 created quiddity. Secondly, because granted that it be of the same nature, nevertheless the knowledge of a composite thing
|
|
|
2285 would not lead to the knowledge of a separate substance, except in the point of the most remote genus, namely substance: and
|
|
|
2286 such a knowledge is imperfect unless it reach to the properties of a thing. For to know a man only as an animal is to know
|
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|
2287 him only in a restricted sense and potentially: and much less is it to know only the nature of substance in him. Hence to
|
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|
2288 know
|
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|
2289 God thus, or other separate substances, is not to see the essence of God or the quiddity of a separate substance, but to know
|
|
|
2290 Him in His effect and in a mirror as it were. For this reason Avicenna in his Metaphysics. propounds another way of understanding
|
|
|
2291 separate substances, to wit that separate substances are understood by us by means of intentions of their quiddities, such
|
|
|
2292 intentions being images of their substances, not indeed abstracted therefrom, since they are immaterial, but impressed
|
|
|
2293 thereby on our souls. But this way also seems inadequate to the Divine vision which we seek. For it is agreed that "whatever
|
|
|
2294 is received into any thing is therein after the mode of the recipient": and consequently the likeness of the Divine essence
|
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|
2295 impressed on our intellect will be according to the mode of our intellect: and the mode of our intellect falls short of a
|
|
|
2296 perfect reception of the Divine likeness. Now the lack of perfect likeness may occur in as many ways, as unlikeness may occur.
|
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|
2297 For in one way there is a deficient likeness, when the form is participated according to the same specific nature, but not
|
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|
2298 in the same measure of perfection: such is the defective likeness in a subject that has little whiteness in comparison with
|
|
|
2299 one that has much. In another way the likeness is yet more defective, when it does not attain to the same specific nature
|
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|
2300 but only to the same generic nature: such is the likeness of an orange-colored or yellowish object in comparison with a white
|
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|
2301 one.
|
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|
2302 In another way, still more defective is the likeness when it does not attain to the same generic nature, but only to a certain
|
|
|
2303 analogy or proportion: such is the likeness of whiteness to man, in that each is a being: and in this way every likeness received
|
|
|
2304 into a creature is defective in comparison with the Divine essence. Now in order that the sight know whiteness, it is necessary
|
|
|
2305 for it to receive the likeness of whiteness according to its specific nature, although not according to the same
|
|
|
2306 manner of being because the form has a manner of being in the sense other from that which it has in the thing outside the
|
|
|
2307 soul: for if the form of yellowness were received into the eye, the eye would not be said to see whiteness. In like manner
|
|
|
2308 in order that the intellect understand a quiddity, it is necessary for it to receive its likeness according to the same specific
|
|
|
2309 nature, although there may possibly not be the same manner of being on either side: for the form which is in the intellect
|
|
|
2310 or
|
|
|
2311 sense is not the principle of knowledge according to its manner of being on both sides, but according to its common ratio
|
|
|
2312 with the external object. Hence it is clear that by no likeness received in the created intellect can God be understood, so
|
|
|
2313 that His essence be seen immediately. And for this reason those who held the Divine essence to be seen in this way alone,
|
|
|
2314 said that the essence itself will not be seen, but a certain brightness, as it were a radiance thereof. Consequently neither
|
|
|
2315 does
|
|
|
2316 this way suffice for the Divine vision that we seek.
|
|
|
2317 </p>
|
|
|
2318 <p id="XP_Q92_A1-p27"> Therefore we must take the other way, which also certain philosophers held, namely Alexander and Averroes (De Anima iii.).
|
|
|
2319 For since in every knowledge some form is required whereby the object is known or seen, this form by which the intellect is
|
|
|
2320 perfected so as to see separate substances is neither a quiddity abstracted by the intellect from composite things, as the
|
|
|
2321 first opinion maintained, nor an impression left on our intellect by the separate substance, as the second
|
|
|
2322 opinion affirmed; but the separate substance itself united to our intellect as its form, so as to be both that which is understood,
|
|
|
2323 and that whereby it is understood. And whatever may be the case with other separate substances, we must nevertheless allow
|
|
|
2324 this to be our way of seeing God in His essence, because by whatever other form our intellect were informed, it could not
|
|
|
2325 be led thereby to the Divine essence. This, however, must not be understood as though the Divine essence were in reality
|
|
|
2326 the form of our intellect, or as though from its conjunction with our intellect there resulted one being simply, as in natural
|
|
|
2327 things from the natural form and matter: but the meaning is that the proportion of the Divine essence to our intellect is
|
|
|
2328 as the proportion of form to matter. For whenever two things, one of which is the perfection of the other, are received into
|
|
|
2329 the same recipient, the proportion of one to the other, namely of the more perfect to the less perfect, is as the proportion
|
|
|
2330 of form to matter: thus light and color are received into a transparent object, light being to color as form to matter. When
|
|
|
2331 therefore intellectual light is received into the soul, together with the indwelling Divine essence, though they are not received
|
|
|
2332 in the same way, the Divine essence will be to the intellect as form to matter: and that this suffices for the intellect to
|
|
|
2333 be able to see the Divine essence by the Divine essence itself may be shown as follows.
|
|
|
2334 </p>
|
|
|
2335 <p id="XP_Q92_A1-p28"> As from the natural form (whereby a thing has being) and matter, there results one thing simply, so from the form whereby
|
|
|
2336 the intellect understands, and the intellect itself, there results one thing intelligibly. Now in natural things a self-subsistent
|
|
|
2337 thing cannot be the form of any matter, if that thing has matter as one of its parts, since it is impossible for matter to
|
|
|
2338 be the form of a thing. But if this self-subsistent thing be a mere form, nothing hinders it from being the
|
|
|
2339 form of some matter and becoming that whereby the composite itself is [*Literally,---and becoming the 'whereby-it-is' of the
|
|
|
2340 composite itself] as instanced in the soul. Now in the intellect we must take the intellect itself in potentiality as matter,
|
|
|
2341 and the intelligible species as form; so that the intellect actually understanding will be the composite as it were resulting
|
|
|
2342 from both. Hence if there be a self-subsistent thing, that has nothing in itself besides that which is intelligible, such
|
|
|
2343 a thing can by itself be the form whereby the intellect understands. Now a thing is intelligible in respect of its actuality
|
|
|
2344 and not of its potentiality (Met. ix): in proof of which an intelligible form needs to be abstracted from matter and from
|
|
|
2345 all the properties of matter. Therefore, since the Divine essence is pure act, it will be possible for it to be the form whereby
|
|
|
2346 the intellect understands: and this will be the beatific vision. Hence the Master says (Sent. ii, D, 1) that the union of
|
|
|
2347 the body with the soul is an illustration of the blissful union of the spirit with God.
|
|
|
2348 </p>
|
|
|
2349 <p id="XP_Q92_A1-p29">
|
|
|
2350 <b>Reply to Objection 1:</b> The words quoted can be explained in three ways, according to Augustine (De Videndo Deo: Ep. cxlvii). In one way as excluding
|
|
|
2351 corporeal vision, whereby no one ever saw or will see God in His essence; secondly, as excluding intellectual vision of God
|
|
|
2352 in His essence from those who dwell in this mortal flesh; thirdly, as excluding the vision of comprehension from a created
|
|
|
2353 intellect. It is thus that Chrysostom understands the saying wherefore he adds:
|
|
|
2354 "By seeing, the evangelist means a most clear perception, and such a comprehension as the Father has of the Son." This also
|
|
|
2355 is the meaning of the evangelist, since he adds: "The Only-begotten Son Who is in the bosom of the Father, He hath declared
|
|
|
2356 Him": his intention being to prove the Son to be God from His comprehending God.
|
|
|
2357 </p>
|
|
|
2358 <p id="XP_Q92_A1-p30">
|
|
|
2359 <b>Reply to Objection 2:</b> Just as God, by His infinite essence, surpasses all existing things which have a determinate being, so His knowledge, whereby
|
|
|
2360 He knows, is above all knowledge. Wherefore as our knowledge is to our created essence, so is the Divine knowledge to His
|
|
|
2361 infinite essence. Now two things contribute to knowledge, to wit, the knower and the thing known. Again, the vision whereby
|
|
|
2362 we shall see God in His essence is the same whereby God sees Himself, as regards
|
|
|
2363 that whereby He is seen, because as He sees Himself in His essence so shall we also see Him. But as regards the knower there
|
|
|
2364 is the difference that is between the Divine intellect and ours. Now in the order of knowledge the object known follows the
|
|
|
2365 form by which we know, since by the form of a stone we see a stone: whereas the efficacy of knowledge follows the power of
|
|
|
2366 the knower: thus he who has stronger sight sees more clearly. Consequently in that vision we shall see the same thing that
|
|
|
2367 God
|
|
|
2368 sees, namely His essence, but not so effectively.
|
|
|
2369 </p>
|
|
|
2370 <p id="XP_Q92_A1-p31">
|
|
|
2371 <b>Reply to Objection 3:</b> Dionysius is speaking there of the knowledge whereby wayfarers know God by a created form, whereby our intellect is informed
|
|
|
2372 so as to see God. But as Augustine says (De Videndo Deo: Ep. cxlvii), "God evades every form of our intellect," because whatever
|
|
|
2373 form our intellect conceive, that form is out of proportion to the Divine essence. Hence He cannot be fathomed by our intellect:
|
|
|
2374 but our most perfect knowledge of Him as wayfarers is to know that He is
|
|
|
2375 above all that our intellect can conceive, and thus we are united to Him as to something unknown. In heaven, however, we shall
|
|
|
2376 see Him by a form which is His essence, and we shall be united to Him as to something known.
|
|
|
2377 </p>
|
|
|
2378 <p id="XP_Q92_A1-p32">
|
|
|
2379 <b>Reply to Objection 4:</b> God is light (
|
|
|
2380 <a class="scripRef" id="XP_Q92_A1-p32.1" href="./asv.html#John.1.9" target="asv">Jn. 1:9</a>). Now illumination is the impression of light on an illuminated object. And since the Divine essence is of a different mode
|
|
|
2381 from any likeness thereof impressed on the intellect, he (Dionysius) says that the "Divine darkness is impervious to all illumination,"
|
|
|
2382 because, to wit, the Divine essence, which he calls "darkness" on account of its surpassing brightness, remains undemonstrated
|
|
|
2383 by the impression on our
|
|
|
2384 intellect, and consequently is "hidden from all knowledge." Therefore if anyone in seeing God conceives something in his mind,
|
|
|
2385 this is not God but one of God's effects.
|
|
|
2386 </p>
|
|
|
2387 <p id="XP_Q92_A1-p33">
|
|
|
2388 <b>Reply to Objection 5:</b> Although the glory of God surpasses any form by which our intellect is informed now, it does not surpass the Divine essence,
|
|
|
2389 which will be the form of our intellect in heaven: and therefore although it is invisible now, it will be visible then.
|
|
|
2390 </p>
|
|
|
2391 <p id="XP_Q92_A1-p34">
|
|
|
2392 <b>Reply to Objection 6:</b> Although there can be no proportion between finite and infinite, since the excess of the infinite over the finite is indeterminate,
|
|
|
2393 there can be proportionateness or a likeness to proportion between them: for as a finite thing is equal to some finite thing,
|
|
|
2394 so is an infinite thing equal to an infinite thing. Now in order that a thing be known totally, it is sometimes necessary
|
|
|
2395 that there be proportion between knower and known, because the power of the
|
|
|
2396 knower needs to be adequate to the knowableness of the thing known, and equality is a kind of proportion. Sometimes, however,
|
|
|
2397 the knowableness of the thing surpasses the power of the knower, as when we know God, or conversely when He knows creatures:
|
|
|
2398 and then there is no need for proportion between knower and known, but only for proportionateness; so that, to wit, as the
|
|
|
2399 knower is to the knowable object, so is the knowable object to the fact of its being known: and this proportionateness
|
|
|
2400 suffices for the infinite to be known by the finite, or conversely.
|
|
|
2401 </p>
|
|
|
2402 <p id="XP_Q92_A1-p35"> We may also reply that proportion according to the strict sense in which it is employed signifies a ratio of quantity to
|
|
|
2403 quantity based on a certain fixed excess or equality; but is further transferred to denote any ratio of any one thing to another;
|
|
|
2404 and in this sense we say that matter should be proportionate to its form. In this sense nothing hinders our intellect, although
|
|
|
2405 finite, being described as proportionate to the vision of the Divine essence; but not to the
|
|
|
2406 comprehension thereof, on account of its immensity.
|
|
|
2407 </p>
|
|
|
2408 <p id="XP_Q92_A1-p36">
|
|
|
2409 <b>Reply to Objection 7:</b> Likeness and distance are twofold. One is according to agreement in nature; and thus God is more distant from the created
|
|
|
2410 intellect than the created intelligible is from the sense. The other is according to proportionateness; and thus it is the
|
|
|
2411 other way about, for sense is not proportionate to the knowledge of the immaterial, as the intellect is proportionate to the
|
|
|
2412 knowledge of any immaterial object whatsoever. It is this likeness and not the former
|
|
|
2413 that is requisite for knowledge, for it is clear that the intellect understanding a stone is not like it in its natural being;
|
|
|
2414 thus also the sight apprehends red honey and red gall, though it does not apprehend sweet honey, for the redness of gall is
|
|
|
2415 more becoming to honey as visible, than the sweetness of honey to honey.
|
|
|
2416 </p>
|
|
|
2417 <p id="XP_Q92_A1-p37">
|
|
|
2418 <b>Reply to Objection 8:</b> In the vision wherein God will be seen in His essence, the Divine essence itself will be the form, as it were, of the intellect,
|
|
|
2419 by which it will understand: nor is it necessary for them to become one in being, but only to become one as regards the act
|
|
|
2420 of understanding.
|
|
|
2421 </p>
|
|
|
2422 <p id="XP_Q92_A1-p38">
|
|
|
2423 <b>Reply to Objection 9:</b> We do not uphold the saying of Avicenna as regards the point at issue, for in this other philosophers also disagree with
|
|
|
2424 him. Unless perhaps we might say that Avicenna refers to the knowledge of separate substances, in so far as they are known
|
|
|
2425 by the habits of speculative sciences and the likeness of other things. Hence he makes this statement in order to prove that
|
|
|
2426 in us knowledge is not a substance but an accident. Nevertheless, although the Divine
|
|
|
2427 essence is more distant, as to the property of its nature, from our intellect, than is the substance of an angel, it surpasses
|
|
|
2428 it in the point of intelligibility, since it is pure act without any admixture of potentiality, which is not the case with
|
|
|
2429 other separate substances. Nor will that knowledge whereby we shall see God in His essence be in the genus of accident as
|
|
|
2430 regards that whereby He will be seen, but only as regards the act of the one who understands Him, for this act will not be
|
|
|
2431 the
|
|
|
2432 very substance either of the person understanding or of the thing understood.
|
|
|
2433 </p>
|
|
|
2434 <p id="XP_Q92_A1-p39">
|
|
|
2435 <b>Reply to Objection 10:</b> A substance that is separate from matter understands both itself and other things; and in both cases the authority quoted
|
|
|
2436 can be verified. For since the very essence of a separate substance is of itself intelligible and actual, through being separate
|
|
|
2437 from matter, it is clear that when a separate substance understands itself, that which understands and that which is understood
|
|
|
2438 are absolutely identical, for it does not understand itself by an intention
|
|
|
2439 abstracted from itself, as we understand material objects. And this is apparently the meaning of the Philosopher (De Anima
|
|
|
2440 iii.) as indicated by the Commentator (De Anima iii). But when it understands other things, the object actually understood
|
|
|
2441 becomes one with the intellect in act, in so far as the form of the object understood becomes the form of the intellect, for
|
|
|
2442 as much as the intellect is in act; not that it becomes identified with the essence of the intellect, as Avicenna proves (De
|
|
|
2443 Natural. vi.), because the essence of the intellect remains one under two forms whereby it understands two things in succession,
|
|
|
2444 in the same way as primary matter remains one under various forms. Hence also the Commentator (De Anima iii.) compares the
|
|
|
2445 passive intellect, in this respect, to primary matter. Thus it by no means follows that our intellect in seeing God becomes
|
|
|
2446 the very essence of God, but that the latter is compared to it as its perfection or form.
|
|
|
2447 </p>
|
|
|
2448 <p id="XP_Q92_A1-p40">
|
|
|
2449 <b>Reply to Objection 11:</b> These and all like authorities must be understood to refer to the knowledge whereby we know God on the way, for the reason
|
|
|
2450 given above.
|
|
|
2451 </p>
|
|
|
2452 <p id="XP_Q92_A1-p41">
|
|
|
2453 <b>Reply to Objection 12:</b> The infinite is unknown if we take it in the privative sense, as such, because it indicates removal of completion whence
|
|
|
2454 knowledge of a thing is derived. Wherefore the infinite amounts to the same as matter subject to privation, as stated in Phys.
|
|
|
2455 iii. But if we take the infinite in the negative sense, it indicates the absence of limiting matter, since even a form is
|
|
|
2456 somewhat limited by its matter. Hence the infinite in this sense is of itself most
|
|
|
2457 knowable; and it is in this way that God is infinite.
|
|
|
2458 </p>
|
|
|
2459 <p id="XP_Q92_A1-p42">
|
|
|
2460 <b>Reply to Objection 13:</b> Augustine is speaking of bodily vision, by which God will never be seen. This is evident from what precedes: "For no man
|
|
|
2461 hath seen God at any time, nor can any man see Him as these things which we call visible are seen: in this way He is by nature
|
|
|
2462 invisible even as He is incorruptible." As, however, He is by nature supremely being, so He is in Himself supremely intelligible.
|
|
|
2463 But that He be for a time not understood by us is owing to our defect:
|
|
|
2464 wherefore that He be seen by us after being unseen is owing to a change not in Him but in us.
|
|
|
2465 </p>
|
|
|
2466 <p id="XP_Q92_A1-p43">
|
|
|
2467 <b>Reply to Objection 14:</b> In heaven God will be seen by the saints as He is, if this be referred to the mode of the object seen, for the saints will
|
|
|
2468 see that God has the mode which He has. But if we refer the mode to the knower, He will not be seen as He is, because the
|
|
|
2469 created intellect will not have so great an efficacy in seeing, as the Divine essence has to the effect of being seen.
|
|
|
2470 </p>
|
|
|
2471 <p id="XP_Q92_A1-p44">
|
|
|
2472 <b>Reply to Objection 15:</b> There is a threefold medium both in bodily and in intellectual vision. The first is the medium "under which" the object is
|
|
|
2473 seen, and this is something perfecting the sight so as to see in general, without determining the sight to any particular
|
|
|
2474 object. Such is bodily light in relation to bodily vision; and the light of the active intellect in relation to the passive
|
|
|
2475 intellect, in so far as this light is a medium. The second is the light "by which"
|
|
|
2476 the object is seen, and this is the visible form whereby either sight is determined to a special object, for instance by the
|
|
|
2477 form of a stone to know a stone. The third is the medium "in which" it is seen; and this is something by gazing on which the
|
|
|
2478 sight is led to something else: thus by looking in a mirror it is led to see the things reflected in the mirror, and by looking
|
|
|
2479 at an image it is led to the thing represented by the image. In this way, too, the intellect from knowing an effect is
|
|
|
2480 led to the cause, or conversely. Accordingly in the heavenly vision there will be no third medium, so that, to wit, God be
|
|
|
2481 known by the images of other things, as He is known now, for which reason we are said to see now in a glass: nor will there
|
|
|
2482 be the second medium, because the essence itself of God will be that whereby our intellect will see God. But there will only
|
|
|
2483 be the first medium, which will upraise our intellect so that it will be possible for it to be united to the uncreated
|
|
|
2484 substance in the aforesaid manner. Yet this medium will not cause that knowledge to be mediate, because it does not come in
|
|
|
2485 between the knower and the thing known, but is that which gives the knower the power to know [*Cf.
|
|
|
2486 <a id="XP_Q92_A1-p44.1" shape="rect" href="summa.FP_Q12_A5.html">FP, Q[12], A[5]</a>].
|
|
|
2487 </p>
|
|
|
2488 <p id="XP_Q92_A1-p45">
|
|
|
2489 <b>Reply to Objection 16:</b> Corporeal creatures are not said to be seen immediately, except when that which in them is capable of being brought into
|
|
|
2490 conjunction with the sight is in conjunction therewith. Now they are not capable of being in conjunction with the sight of
|
|
|
2491 their essence on account of their materiality: hence they are seen immediately when their image is in conjunction with the
|
|
|
2492 sight. But God is able to be united to the intellect by His essence: wherefore He would
|
|
|
2493 not be seen immediately, unless His essence were united to the intellect: and this vision, which is effected immediately,
|
|
|
2494 is called "vision of face." Moreover the likeness of the corporeal object is received into the sight according to the same
|
|
|
2495 ratio as it is in the object, although not according to the same mode of being. Wherefore this likeness leads to the object
|
|
|
2496 directly: whereas no likeness can lead our intellect in this way to God, as shown above: and for this reason the comparison
|
|
|
2497 fails.
|
|
|
2498 </p>
|
|
|
2499 <p id="XP_Q92_A1-p46"></p>
|
|
|
2500 <p id="XP_Q92_A1-p47"></p>
|
|
|
2501 <a href="summa.XP_Q92.html"></a>
|
|
|
2502 <a href="summa.XP_Q92_A2.html"></a>
|
|
|
2503 </div>
|
|
|
2504 <div id="XP_Q92_A2" class="div4">
|
|
|
2505 <a href="summa.XP_Q92_A1.html"></a>
|
|
|
2506 <a href="summa.XP_Q92_A3.html"></a>
|
|
|
2507 <h4 id="XP_Q92_A2-p0.1">Whether after the resurrection the saints will see God with the eyes of the body? [*Cf. FP, Q[12], A[3]]</h4>
|
|
|
2508 <p id="XP_Q92_A2-p1"></p>
|
|
|
2509 <p id="XP_Q92_A2-p2">
|
|
|
2510 <b>Objection 1:</b> It would seem that after the resurrection the saints will see God with the eyes of the body. Because the glorified eye has
|
|
|
2511 greater power than one that is not glorified. Now the blessed Job saw God with his eyes (
|
|
|
2512 <a class="scripRef" id="XP_Q92_A2-p2.1" href="./asv.html#Job.42.5" target="asv">Job 42:5</a>): "With the hearing of the ear, I have heard Thee, but now my eye seeth Thee." Much more therefore will the glorified eye
|
|
|
2513 be able to see God in His essence.
|
|
|
2514 </p>
|
|
|
2515 <p id="XP_Q92_A2-p3">
|
|
|
2516 <b>Objection 2:</b> Further, it is written (
|
|
|
2517 <a class="scripRef" id="XP_Q92_A2-p3.1" href="./asv.html#Job.19.26" target="asv">Job 19:26</a>): "In my flesh I shall see God my Saviour [Vulg.: 'my God']." Therefore in heaven God will be seen with the eyes of the body.
|
|
|
2518 </p>
|
|
|
2519 <p id="XP_Q92_A2-p4">
|
|
|
2520 <b>Objection 3:</b> Further. Augustine, speaking of the sight of the glorified eyes, expresses himself as follows (De Civ. Dei xxii): "A greater
|
|
|
2521 power will be in those eyes, not to see more keenly, as certain serpents or eagles are reported to see (for whatever acuteness
|
|
|
2522 of vision is possessed by these animals they can see only corporeal things), but to see even incorporeal things." Now any
|
|
|
2523 power that is capable of knowing incorporeal things can be upraised to see God. Therefore
|
|
|
2524 the glorified eyes will be able to see God.
|
|
|
2525 </p>
|
|
|
2526 <p id="XP_Q92_A2-p5">
|
|
|
2527 <b>Objection 4:</b> Further, the disparity of corporeal to incorporeal things is the same as of incorporeal to corporeal. Now the incorporeal
|
|
|
2528 eye can see corporeal things. Therefore the corporeal eye can see the incorporeal: and consequently the same conclusion follows.
|
|
|
2529 </p>
|
|
|
2530 <p id="XP_Q92_A2-p6">
|
|
|
2531 <b>Objection 5:</b> Further, Gregory, commenting on
|
|
|
2532 <a class="scripRef" id="XP_Q92_A2-p6.1" href="./asv.html#Job.4.16" target="asv"> Job 4:16, </a> "There stood one whose countenance I knew not," says (Moral. v): "Man who, had he been willing to obey the command, would
|
|
|
2533 have been spiritual in the flesh, became, by sinning, carnal even in mind." Now through becoming carnal in mind, "he thinks
|
|
|
2534 only of those things which he draws to his soul by the images of bodies" (Moral. v). Therefore when he will be spiritual in
|
|
|
2535 the flesh (which is promised to
|
|
|
2536 the saints after the resurrection), he will be able even in the flesh to see spiritual things. Therefore the same conclusion
|
|
|
2537 follows.
|
|
|
2538 </p>
|
|
|
2539 <p id="XP_Q92_A2-p7">
|
|
|
2540 <b>Objection 6:</b> Further, man can be beatified by God alone. Now he will be beatified not only in soul but also in body. Therefore God will
|
|
|
2541 be visible not only to his intellect but also to his flesh.
|
|
|
2542 </p>
|
|
|
2543 <p id="XP_Q92_A2-p8">
|
|
|
2544 <b>Objection 7:</b> Further, even as God is present to the intellect by His essence, so will He be to the senses, because He will be "all in
|
|
|
2545 all" (
|
|
|
2546 <a class="scripRef" id="XP_Q92_A2-p8.1" href="./asv.html#iCor.15.28" target="asv">1 Cor. 15:28</a>). Now He will be seen by the intellect through the union of His essence therewith. Therefore He will also be visible to the
|
|
|
2547 sense.
|
|
|
2548 </p>
|
|
|
2549 <p id="XP_Q92_A2-p9">
|
|
|
2550 <b>On the contrary,</b> Ambrose, commenting on
|
|
|
2551 <a class="scripRef" id="XP_Q92_A2-p9.1" href="./asv.html#Luke.1.2" target="asv"> Lk. 1:2, </a> "There appeared to him an angel," says: "God is not sought with the eyes of the body, nor surveyed by the sight, nor clasped
|
|
|
2552 by the touch." Therefore God will by no means be visible to the bodily sense.
|
|
|
2553 </p>
|
|
|
2554 <p id="XP_Q92_A2-p10"> Further, Jerome, commenting on
|
|
|
2555 <a class="scripRef" id="XP_Q92_A2-p10.1" href="./asv.html#Isa.6.1" target="asv"> Is. 6:1, </a> "I saw the Lord sitting," says: "The Godhead not only of the Father, but also of the Son and of the Holy Ghost is visible,
|
|
|
2556 not to carnal eyes, but only to the eyes of the mind, of which it is said: Blessed are the pure in heart."
|
|
|
2557 </p>
|
|
|
2558 <p id="XP_Q92_A2-p11"> Further, Jerome says again (as quoted by Augustine, Ep. cxlvii): "An incorporeal thing is invisible to a corporeal eye."
|
|
|
2559 But God is supremely incorporeal. Therefore, etc.
|
|
|
2560 </p>
|
|
|
2561 <p id="XP_Q92_A2-p12"> Further, Augustine says (De Videndo Deo, Ep. cxlvii): "No man hath seen God as He is at any time, neither in this life, nor
|
|
|
2562 in the angelic life, in the same way as these visible things which are seen with the corporeal sight." Now the angelic life
|
|
|
2563 is the life of the blessed, wherein they will live after the resurrection. Therefore, etc.
|
|
|
2564 </p>
|
|
|
2565 <p id="XP_Q92_A2-p13"> Further, according to Augustine (De Trin. xiv.), "man is said to be made to God's image inasmuch as he is able to see God."
|
|
|
2566 But man is in God's image as regards his mind, and not as regards his flesh. Therefore he will see God with his mind and not
|
|
|
2567 with his flesh.
|
|
|
2568 </p>
|
|
|
2569 <p id="XP_Q92_A2-p14">
|
|
|
2570 <b>I answer that,</b> A thing is perceptible to the senses of the body in two ways, directly and indirectly. A thing is perceptible directly if
|
|
|
2571 it can act directly on the bodily senses. And a thing can act directly either on sense as such or on a particular sense as
|
|
|
2572 such. That which acts directly in this second way on a sense is called a proper sensible, for instance color in relation to
|
|
|
2573 the sight, and sound in relation to the hearing. But as sense as such makes use of a bodily
|
|
|
2574 organ, nothing can be received therein except corporeally, since whatever is received into a thing is therein after the mode
|
|
|
2575 of the recipient. Hence all sensibles act on the sense as such, according to their magnitude: and consequently magnitude and
|
|
|
2576 all its consequences, such as movement, rest, number, and the like, are called common sensibles, and yet they are direct objects
|
|
|
2577 of sense.
|
|
|
2578 </p>
|
|
|
2579 <p id="XP_Q92_A2-p15"> An indirect object of sense is that which does not act on the sense, neither as sense nor as a particular sense, but is annexed
|
|
|
2580 to those things that act on sense directly: for instance Socrates; the son of Diares; a friend and the like which are the
|
|
|
2581 direct object of the intellect's knowledge in the universal, and in the particular are the object of the cogitative power
|
|
|
2582 in man, and of the estimative power in other animals. The external sense is said to perceive things of this
|
|
|
2583 kind, although indirectly, when the apprehensive power (whose province it is to know directly this thing known), from that
|
|
|
2584 which is sensed directly, apprehends them at once and without any doubt or discourse (thus we see that a person is alive from
|
|
|
2585 the fact that he speaks): otherwise the sense is not said to perceive it even indirectly.
|
|
|
2586 </p>
|
|
|
2587 <p id="XP_Q92_A2-p16"> I say then that God can nowise be seen with the eyes of the body, or perceived by any of the senses, as that which is seen
|
|
|
2588 directly, neither here, nor in heaven: for if that which belongs to sense as such be removed from sense, there will be no
|
|
|
2589 sense, and in like manner if that which belongs to sight as sight be removed therefrom, there will be no sight. Accordingly
|
|
|
2590 seeing that sense as sense perceives magnitude, and sight as such a sense perceives color, it is impossible for
|
|
|
2591 the sight to perceive that which is neither color nor magnitude, unless we call it a sense equivocally. Since then sight and
|
|
|
2592 sense will be specifically the same in the glorified body, as in a non-glorified body, it will be impossible for it to see
|
|
|
2593 the Divine essence as an object of direct vision; yet it will see it as an object of indirect vision, because on the one hand
|
|
|
2594 the bodily sight will see so great a glory of God in bodies, especially in the glorified bodies and most of all in the body
|
|
|
2595 of Christ, and, on the other hand, the intellect will see God so clearly, that God will be perceived in things seen with the
|
|
|
2596 eye of the body, even as life is perceived in speech. For although our intellect will not then see God from seeing His creatures,
|
|
|
2597 yet it will see God in His creatures seen corporeally. This manner of seeing God corporeally is indicated by Augustine (De
|
|
|
2598 Civ. Dei xxii), as is clear if we take note of his words, for he says: "It is very credible that we shall so see the
|
|
|
2599 mundane bodies of the new heaven and the new earth, as to see most clearly God everywhere present, governing all corporeal
|
|
|
2600 things, not as we now see the invisible things of God as understood by those that are made, but as when we see men . . . we
|
|
|
2601 do not believe but see that they live."
|
|
|
2602 </p>
|
|
|
2603 <p id="XP_Q92_A2-p17">
|
|
|
2604 <b>Reply to Objection 1:</b> This saying of Job refers to the spiritual eye, of which the Apostle says (
|
|
|
2605 <a class="scripRef" id="XP_Q92_A2-p17.1" href="./asv.html#Eph.1.18" target="asv">Eph. 1:18</a>): "The eyes of our [Vulg.: 'your'] heart enlightened."
|
|
|
2606 </p>
|
|
|
2607 <p id="XP_Q92_A2-p18">
|
|
|
2608 <b>Reply to Objection 2:</b> The passage quoted does not mean that we are to see God with the eyes of the flesh, but that, in the flesh, we shall see
|
|
|
2609 God.
|
|
|
2610 </p>
|
|
|
2611 <p id="XP_Q92_A2-p19">
|
|
|
2612 <b>Reply to Objection 3:</b> In these words Augustine speaks as one inquiring and conditionally. This appears from what he had said before: "Therefore
|
|
|
2613 they will have an altogether different power, if they shall see that incorporeal nature": and then he goes on to say: "Accordingly
|
|
|
2614 a greater power," etc., and afterwards he explains himself.
|
|
|
2615 </p>
|
|
|
2616 <p id="XP_Q92_A2-p20">
|
|
|
2617 <b>Reply to Objection 4:</b> All knowledge results from some kind of abstraction from matter. Wherefore the more a corporeal form is abstracted from matter,
|
|
|
2618 the more is it a principle of knowledge. Hence it is that a form existing in matter is in no way a principle of knowledge,
|
|
|
2619 while a form existing in the senses is somewhat a principle of knowledge, in so far as it is abstracted from matter, and a
|
|
|
2620 form existing in the intellect is still better a principle of knowledge.
|
|
|
2621 Therefore the spiritual eye, whence the obstacle to knowledge is removed, can see a corporeal object: but it does not follow
|
|
|
2622 that the corporeal eye, in which the cognitive power is deficient as participating in matter, be able to know perfectly incorporeal
|
|
|
2623 objects of knowledge.
|
|
|
2624 </p>
|
|
|
2625 <p id="XP_Q92_A2-p21">
|
|
|
2626 <b>Reply to Objection 5:</b> Although the mind that has become carnal cannot think but of things received from the senses, it thinks of them immaterially.
|
|
|
2627 In like manner whatever the sight apprehends it must always apprehend it corporeally: wherefore it cannot know things which
|
|
|
2628 cannot be apprehended corporeally.
|
|
|
2629 </p>
|
|
|
2630 <p id="XP_Q92_A2-p22">
|
|
|
2631 <b>Reply to Objection 6:</b> Beatitude is the perfection of man as man. And since man is man not through his body but through his soul, and the body is
|
|
|
2632 essential to man, in so far as it is perfected by the soul: it follows that man's beatitude does not consist chiefly otherwise
|
|
|
2633 than in an act of the soul, and passes from the soul on to the body by a kind of overflow, as explained above (
|
|
|
2634 <a id="XP_Q92_A2-p22.1" shape="rect" href="summa.XP_Q85_A1.html">Q[85], A[1]</a>). Yet our body will have a certain beatitude from seeing
|
|
|
2635 God in sensible creatures: and especially in Christ's body.
|
|
|
2636 </p>
|
|
|
2637 <p id="XP_Q92_A2-p23">
|
|
|
2638 <b>Reply to Objection 7:</b> The intellect can perceive spiritual things, whereas the eyes of the body cannot: wherefore the intellect will be able to
|
|
|
2639 know the Divine essence united to it, but the eyes of the body will not.
|
|
|
2640 </p>
|
|
|
2641 <p id="XP_Q92_A2-p24"></p>
|
|
|
2642 <p id="XP_Q92_A2-p25"></p>
|
|
|
2643 <a href="summa.XP_Q92_A1.html"></a>
|
|
|
2644 <a href="summa.XP_Q92_A3.html"></a>
|
|
|
2645 </div>
|
|
|
2646 <div id="XP_Q92_A3" class="div4">
|
|
|
2647 <a href="summa.XP_Q92_A2.html"></a>
|
|
|
2648 <a href="summa.XP_Q93.html"></a>
|
|
|
2649 <h4 id="XP_Q92_A3-p0.1">Whether the saints, seeing God, see all that God sees? [*Cf. FP, Q[12], AA[7],8]</h4>
|
|
|
2650 <p id="XP_Q92_A3-p1"></p>
|
|
|
2651 <p id="XP_Q92_A3-p2">
|
|
|
2652 <b>Objection 1:</b> It would seem that the saints, seeing God in His essence, see all that God sees in Himself. For as Isidore says (De Sum.
|
|
|
2653 Bon. 1.): "The angels know all things in the World of God, before they happen." Now the saints will be equal to the angels
|
|
|
2654 of God (
|
|
|
2655 <a class="scripRef" id="XP_Q92_A3-p2.1" href="./asv.html#Matt.22.30" target="asv">Mat. 22:30</a>). Therefore the saints also in seeing God see all things.
|
|
|
2656 </p>
|
|
|
2657 <p id="XP_Q92_A3-p3">
|
|
|
2658 <b>Objection 2:</b> Further, Gregory says (Dial. iv.): "Since all see God there with equal clearness, what do they not know, who know Him Who
|
|
|
2659 knows all things?" and he refers to the blessed who see God in His essence. Therefore those who see God in His essence know
|
|
|
2660 all things.
|
|
|
2661 </p>
|
|
|
2662 <p id="XP_Q92_A3-p4">
|
|
|
2663 <b>Objection 3:</b> Further, it is stated in De Anima (iii, text. 7), that "when an intellect understands the greatest things, it is all the
|
|
|
2664 more able to understand the least things." Now God is the greatest of intelligible things. Therefore the power of the intellect
|
|
|
2665 is greatly increased by understanding Him. Therefore the intellect seeing Him understands all things.
|
|
|
2666 </p>
|
|
|
2667 <p id="XP_Q92_A3-p5">
|
|
|
2668 <b>Objection 4:</b> Further, the intellect is not hindered from understanding a thing except by this surpassing it. Now no creature surpasses
|
|
|
2669 the intellect that understands God, since, as Gregory says (Dial. ii.), "to the soul which sees its Creator all creatures
|
|
|
2670 are small." Therefore those who see God in His essence know all things.
|
|
|
2671 </p>
|
|
|
2672 <p id="XP_Q92_A3-p6">
|
|
|
2673 <b>Objection 5:</b> Further, every passive power that is not reduced to act is imperfect. Now the passive intellect of the human soul is a power
|
|
|
2674 that is passive as it were to the knowledge of all things, since "the passive intellect is in which all are in potentiality"
|
|
|
2675 (De Anima iii, text. 18). If then in that beatitude it were not to understand all things, it would remain imperfect, which
|
|
|
2676 is absurd.
|
|
|
2677 </p>
|
|
|
2678 <p id="XP_Q92_A3-p7">
|
|
|
2679 <b>Objection 6:</b> Further, whoever sees a mirror sees the things reflected in the mirror. Now all things are reflected in the Word of God as
|
|
|
2680 in a mirror, because He is the type and image of all. Therefore the saints who see the Word in its essence see all created
|
|
|
2681 things.
|
|
|
2682 </p>
|
|
|
2683 <p id="XP_Q92_A3-p8">
|
|
|
2684 <b>Objection 7:</b> Further, according to
|
|
|
2685 <a class="scripRef" id="XP_Q92_A3-p8.1" href="./asv.html#Prov.10.24" target="asv"> Prov. 10:24, </a> "to the just their desire shall be given." Now the just desire to know all things, since "all men desire naturally to know,"
|
|
|
2686 and nature is not done away by glory. Therefore God will grant them to know all things.
|
|
|
2687 </p>
|
|
|
2688 <p id="XP_Q92_A3-p9">
|
|
|
2689 <b>Objection 8:</b> Further, ignorance is one of the penalties of the present life [*Cf.
|
|
|
2690 <a id="XP_Q92_A3-p9.1" shape="rect" href="summa.FS_Q85_A3.html">FS, Q[85], A[3]</a>]. Now all penalty will be removed from the saints by glory. Therefore all ignorance will be removed: and consequently they
|
|
|
2691 will know all.
|
|
|
2692 </p>
|
|
|
2693 <p id="XP_Q92_A3-p10">
|
|
|
2694 <b>Objection 9:</b> Further, the beatitude of the saints is in their soul before being in their body. Now the bodies of the saints will be reformed
|
|
|
2695 in glory to the likeness of Christ's body (
|
|
|
2696 <a class="scripRef" id="XP_Q92_A3-p10.1" href="./asv.html#Phil.3.21" target="asv">Phil. 3:21</a>). Therefore their souls will be perfected in likeness to the soul of Christ. Now Christ's soul sees all things in the Word.
|
|
|
2697 Therefore all the souls of the saints will also see all things in the Word.
|
|
|
2698 </p>
|
|
|
2699 <p id="XP_Q92_A3-p11">
|
|
|
2700 <b>Objection 10:</b> Further, the intellect, like the senses, knows all the things with the image of which it is informed. Now the Divine essence
|
|
|
2701 shows a thing forth more clearly than any other image thereof. Therefore since in that blessed vision the Divine essence becomes
|
|
|
2702 the form as it were of our intellect, it would seem that the saints seeing God see all.
|
|
|
2703 </p>
|
|
|
2704 <p id="XP_Q92_A3-p12">
|
|
|
2705 <b>Objection 11:</b> Further, the Commentator says (De Anima iii), that "if the active intellect were the form of the passive intellect, we should
|
|
|
2706 understand all things." Now the Divine essence represents all things more clearly than the active intellect. Therefore the
|
|
|
2707 intellect that sees God in His essence knows all things.
|
|
|
2708 </p>
|
|
|
2709 <p id="XP_Q92_A3-p13">
|
|
|
2710 <b>Objection 12:</b> Further, the lower angels are enlightened by the higher about the things they are ignorant of, for the reason that they know
|
|
|
2711 not all things. Now after the day of judgment, one angel will not enlighten another; for then all superiority will cease,
|
|
|
2712 as a gloss observes on
|
|
|
2713 <a class="scripRef" id="XP_Q92_A3-p13.1" href="./asv.html#iCor.15.24" target="asv">1 Cor. 15:24, </a> "When He shall have brought to nought," etc. Therefore the lower angels will then know all things, and for the same reason
|
|
|
2714 all the other saints who will see
|
|
|
2715 God in His essence.
|
|
|
2716 </p>
|
|
|
2717 <p id="XP_Q92_A3-p14">
|
|
|
2718 <b>On the contrary,</b> Dionysius says (Hier. Eccles. vi): "The higher angels cleanse the lower angels from ignorance." Now the lower angels see
|
|
|
2719 the Divine essence. Therefore an angel while seeing the Divine essence may be ignorant of certain things. But the soul will
|
|
|
2720 not see God more perfectly than an angel. Therefore the souls seeing God will not necessarily see all things.
|
|
|
2721 </p>
|
|
|
2722 <p id="XP_Q92_A3-p15"> Further, Christ alone has the spirit not "by measure" (
|
|
|
2723 <a class="scripRef" id="XP_Q92_A3-p15.1" href="./asv.html#John.3.34" target="asv">Jn. 3:34</a>). Now it becomes Christ, as having the spirit without measure, to know all things in the Word: wherefore it is stated in
|
|
|
2724 the same place (
|
|
|
2725 <a class="scripRef" id="XP_Q92_A3-p15.2" href="./asv.html#John.3.35" target="asv">Jn. 3:35</a>) that "the Father . . . hath given all things into His hand." Therefore none but Christ is competent to know all things in
|
|
|
2726 the Word.
|
|
|
2727 </p>
|
|
|
2728 <p id="XP_Q92_A3-p16"> Further, the more perfectly a principle is known, the more of its effects are known thereby. Now some of those who see God
|
|
|
2729 in His essence will know God more perfectly than others. Therefore some will know more things than others, and consequently
|
|
|
2730 every one will not know all.
|
|
|
2731 </p>
|
|
|
2732 <p id="XP_Q92_A3-p17">
|
|
|
2733 <b>I answer that,</b> God by seeing his essence knows all things whatsoever that are, shall be, or have been: and He is said to know these things
|
|
|
2734 by His "knowledge of vision," because He knows them as though they were present in likeness to corporeal vision. Moreover
|
|
|
2735 by seeing this essence He knows all that He can do, although He never did them, nor ever will: else He would not know His
|
|
|
2736 power perfectly; since a power cannot be known unless its objects be known: and this is called
|
|
|
2737 His "science" or "knowledge of simple intelligence." Now it is impossible for a created intellect, by seeing the Divine essence,
|
|
|
2738 to know all that God can do, because the more perfectly a principle is known, the more things are known in it; thus in one
|
|
|
2739 principle of demonstration one who is quick of intelligence sees more conclusions than one who is slow of intelligence. Since
|
|
|
2740 then the extent of the Divine power is measured according to what it can do, if an intellect were to see in the Divine
|
|
|
2741 essence all that God can do, its perfection in understanding would equal in extent the Divine power in producing its effects,
|
|
|
2742 and thus it would comprehend the Divine power, which is impossible for any created intellect to do. Yet there is a created
|
|
|
2743 intellect, namely the soul of Christ [*Cf.
|
|
|
2744 <a id="XP_Q92_A3-p17.1" shape="rect" href="summa.TP_Q16_A2.html">TP, Q[16], A[2]</a>], which knows in the Word all that God knows by the knowledge of vision. But regarding others who see the Divine essence
|
|
|
2745 there are two opinions. For some say that all
|
|
|
2746 who see God in His essence see all that God sees by His knowledge of vision. This, however, is contrary to the sayings of
|
|
|
2747 holy men, who hold that angels are ignorant of some things; and yet it is clear that according to faith all the angels see
|
|
|
2748 God in His essence. Wherefore others say that others than Christ, although they see God in His essence, do not see all that
|
|
|
2749 God sees because they do not comprehend the Divine essence. For it is not necessary that he who knows a cause should know
|
|
|
2750 all its
|
|
|
2751 effects, unless he comprehend the cause: and this is not in the competency of a created intellect. Consequently of those who
|
|
|
2752 see God in His essence, each one sees in His essence so much the more things according as he sees the Divine essence the more
|
|
|
2753 clearly: and hence it is that one is able to instruct another concerning these things. Thus the knowledge of the angels and
|
|
|
2754 of the souls of the saints can go on increasing until the day of judgment, even as other things pertaining to the accidental
|
|
|
2755 reward. But afterwards it will increase no more, because then will be the final state of things, and in that state it is possible
|
|
|
2756 that all will know everything that God knows by the knowledge of vision.
|
|
|
2757 </p>
|
|
|
2758 <p id="XP_Q92_A3-p18">
|
|
|
2759 <b>Reply to Objection 1:</b> The saying of Isidore, that "the angels know in the Word all things before they happen," cannot refer to those things which
|
|
|
2760 God knows only by the knowledge of simple intelligence, because those things will never happen; but it must refer to those
|
|
|
2761 things which God knows only by the knowledge of vision. Even of these he does not say that all the angels know them all, but
|
|
|
2762 that perhaps some do; and that even those who know do not know all perfectly. For
|
|
|
2763 in one and the same thing there are many intelligible aspects to be considered, such as its various properties and relations
|
|
|
2764 to other things: and it is possible that while one thing is known in common by two persons, one of them perceives more aspects,
|
|
|
2765 and that the one learns these aspects from the other. Hence Dionysius says (Div. Nom. iv) that "the lower angels learn from
|
|
|
2766 the higher angels the intelligible aspects of things." Wherefore it does not follow that even the angels who know all
|
|
|
2767 creatures are able to see all that can be understood in them.
|
|
|
2768 </p>
|
|
|
2769 <p id="XP_Q92_A3-p19">
|
|
|
2770 <b>Reply to Objection 2:</b> It follows from this saying of Gregory that this blessed vision suffices for the seeing of all things on the part of the
|
|
|
2771 Divine essence, which is the medium by which one sees, and whereby God sees all things. That all things, however, are not
|
|
|
2772 seen is owing to the deficiency of the created intellect which does not comprehend the Divine essence.
|
|
|
2773 </p>
|
|
|
2774 <p id="XP_Q92_A3-p20">
|
|
|
2775 <b>Reply to Objection 3:</b> The created intellect sees the Divine essence not according to the mode of that same essence, but according to its own mode
|
|
|
2776 which is finite. Hence its efficacy in knowing would need to be infinitely increased by reason of that vision in order for
|
|
|
2777 it to know all things.
|
|
|
2778 </p>
|
|
|
2779 <p id="XP_Q92_A3-p21">
|
|
|
2780 <b>Reply to Objection 4:</b> Defective knowledge results not only from excess and deficiency of the knowable object in relation to the intellect, but
|
|
|
2781 also from the fact that the aspect of knowableness is not united to the intellect: thus sometimes the sight sees not a stone,
|
|
|
2782 through the image of the stone not being united to it. And although the Divine essence which is the type of all things is
|
|
|
2783 united to the intellect of one who sees God, it is united thereto not as the type of
|
|
|
2784 all things, but as the type of some and of so much the more according as one sees the Divine essence more fully.
|
|
|
2785 </p>
|
|
|
2786 <p id="XP_Q92_A3-p22">
|
|
|
2787 <b>Reply to Objection 5:</b> When a passive power is perceptible by several perfections in order, if it be perfected with its ultimate perfection, it
|
|
|
2788 is not said to be imperfect, even though it lack some of the preceding dispositions. Now all knowledge by which the created
|
|
|
2789 intellect is perfected is directed to the knowledge of God as its end. Wherefore he who sees God in His essence, even though
|
|
|
2790 he know nothing else, would have a perfect intellect: nor is his intellect more
|
|
|
2791 perfect through knowing something else besides Him, except in so far as it sees Him more fully. Hence Augustine says (Confess.
|
|
|
2792 v.): "Unhappy is he who knoweth all these" (namely, creatures), "and knoweth not Thee: but happy whoso knoweth Thee, though
|
|
|
2793 he know not these. And whoso knoweth both Thee and them is not the happier for them but for Thee only."
|
|
|
2794 </p>
|
|
|
2795 <p id="XP_Q92_A3-p23">
|
|
|
2796 <b>Reply to Objection 6:</b> This mirror has a will: and even as He will show Himself to whom He will, so will He show in Himself whatsoever He will.
|
|
|
2797 Nor does the comparison with a material mirror hold, for it is not in its power to be seen or not to be seen.
|
|
|
2798 </p>
|
|
|
2799 <p id="XP_Q92_A3-p24"> We may also reply that in a material mirror both object and mirror are seen under their proper image; although the mirror
|
|
|
2800 be seen through an image received from the thing itself, whereas the stone is seen through its proper image reflected in some
|
|
|
2801 other thing, where the reason for seeing the one is the reason for seeing the other. But in the uncreated mirror a thing is
|
|
|
2802 seen through the form of the mirror, just as an effect is seen through the image of its cause and conversely.
|
|
|
2803 Consequently it does not follow that whoever sees the eternal mirror sees all that is reflected in that mirror: since he who
|
|
|
2804 sees the cause does not of necessity see all its effects, unless he comprehend the cause.
|
|
|
2805 </p>
|
|
|
2806 <p id="XP_Q92_A3-p25">
|
|
|
2807 <b>Reply to Objection 7:</b> The desire of the saints to know all things will be fulfilled by the mere fact of their seeing God: just as their desire
|
|
|
2808 to possess all good things will be fulfilled by their possessing God. For as God suffices the affections in that He has perfect
|
|
|
2809 goodness, and by possessing Him we possess all goods as it were, so does the vision of Him suffice the intellect: "Lord, show
|
|
|
2810 us the Father and it is enough for us" (
|
|
|
2811 <a class="scripRef" id="XP_Q92_A3-p25.1" href="./asv.html#John.14.8" target="asv">Jn. 14:8</a>).
|
|
|
2812 </p>
|
|
|
2813 <p id="XP_Q92_A3-p26">
|
|
|
2814 <b>Reply to Objection 8:</b> Ignorance properly so called denotes a privation and thus it is a punishment: for in this way ignorance is nescience of things,
|
|
|
2815 the knowledge of which is a duty or a necessity. Now the saints in heaven will not be ignorant of any of these things. Sometimes,
|
|
|
2816 however, ignorance is taken in a broad sense of any kind of nescience: and thus the angels and saints in heaven will be ignorant
|
|
|
2817 of certain things. Hence Dionysius says (Div. Nom. iv) that "the
|
|
|
2818 angels will be cleansed from their ignorance." In this sense ignorance is not a penalty but a defect. Nor is it necessary
|
|
|
2819 for all such defects to be done away by glory: for thus we might say that it was a defect in Pope Linus that he did not attain
|
|
|
2820 to the glory of Peter.
|
|
|
2821 </p>
|
|
|
2822 <p id="XP_Q92_A3-p27">
|
|
|
2823 <b>Reply to Objection 9:</b> Our body will be conformed to the body of Christ in glory, in likeness but not in equality, for it will be endowed with clarity
|
|
|
2824 even as Christ's body, but not equally. In like manner our soul will have glory in likeness to the soul of Christ, but not
|
|
|
2825 in equality thereto: thus it will have knowledge even as Christ's soul, but not so great, so as to know all as Christ's soul
|
|
|
2826 does.
|
|
|
2827 </p>
|
|
|
2828 <p id="XP_Q92_A3-p28">
|
|
|
2829 <b>Reply to Objection 10:</b> Although the Divine essence is the type of all things knowable it will not be united to each created intellect according
|
|
|
2830 as it is the type of all. Hence the objection proves nothing.
|
|
|
2831 </p>
|
|
|
2832 <p id="XP_Q92_A3-p29">
|
|
|
2833 <b>Reply to Objection 11:</b> The active intellect is a form proportionate to the passive intellect; even as the passive power of matter is proportionate
|
|
|
2834 to the power of the natural agent, so that whatsoever is in the passive power of matter or the passive intellect is in the
|
|
|
2835 active power of the active intellect or of the natural agent. Consequently if the active intellect become the form of the
|
|
|
2836 passive intellect, the latter must of necessity know all those things to which the
|
|
|
2837 power of the active intellect extends. But the Divine essence is not a form proportionate to our intellect in this sense.
|
|
|
2838 Hence the comparison fails.
|
|
|
2839 </p>
|
|
|
2840 <p id="XP_Q92_A3-p30">
|
|
|
2841 <b>Reply to Objection 12:</b> Nothing hinders us from saying that after the judgment day, when the glory of men and angels will be consummated once for
|
|
|
2842 all, all the blessed will know all that God knows by the knowledge of vision, yet so that not all will see all in the Divine
|
|
|
2843 essence. Christ's soul, however, will see clearly all things therein, even as it sees them now; while others will see therein
|
|
|
2844 a greater or lesser number of things according to the degree of clearness
|
|
|
2845 wherewith they will know God: and thus Christ's soul will enlighten all other souls concerning those things which it sees
|
|
|
2846 in the Word better than others. Hence it is written (
|
|
|
2847 <a class="scripRef" id="XP_Q92_A3-p30.1" href="./asv.html#Rev.21.23" target="asv">Apoc. 21:23</a>): "The glory of God shall enlighten the city of Jerusalem [*Vulg.: 'hath enlightened it'], and the Lamb is the lamp thereof."
|
|
|
2848 In like manner the higher souls will enlighten the lower (not indeed with a new enlightening, so as to increase the knowledge
|
|
|
2849 of the lower), but with a kind of continued enlightenment;
|
|
|
2850 thus we might understand the sun to enlighten the atmosphere while at a standstill. Wherefore it is written (
|
|
|
2851 <a class="scripRef" id="XP_Q92_A3-p30.2" href="./asv.html#Dan.12.3" target="asv">Dan. 12:3</a>): "They that instruct many to justice" shall shine "as stars for all eternity." The statement that the superiority of the
|
|
|
2852 orders will cease refers to their present ordinate ministry in our regard, as is clear from the same gloss.
|
|
|
2853 </p>
|
|
|
2854 <p id="XP_Q92_A3-p31"></p>
|
|
|
2855 <p id="XP_Q92_A3-p32"></p>
|
|
|
2856 <a href="summa.XP_Q92_A2.html"></a>
|
|
|
2857 <a href="summa.XP_Q93.html"></a>
|
|
|
2858 </div>
|
|
|
2859 <a href="summa.XP_Q91_A5.html"></a>
|
|
|
2860 <a href="summa.XP_Q92_A1.html"></a>
|
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|
2861 </div>
|
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|
2862 <div id="XP_Q93" class="div3">
|
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|
2863 <a href="summa.XP_Q92_A3.html"></a>
|
|
|
2864 <a href="summa.XP_Q93_A1.html"></a>
|
|
|
2865 <h3 id="XP_Q93-p0.1">OF THE HAPPINESS OF THE SAINTS AND THEIR MANSIONS (THREE ARTICLES)</h3>
|
|
|
2866 <p id="XP_Q93-p1"></p>
|
|
|
2867 <p id="XP_Q93-p2"> We must next consider the happiness of the saints and their mansions. Under this head there are three points of inquiry:</p>
|
|
|
2868 <p id="XP_Q93-p3"> (1) Whether the happiness of the saints will increase after the judgment?</p>
|
|
|
2869 <p id="XP_Q93-p4"> (2) Whether the degrees of happiness should be called mansions?</p>
|
|
|
2870 <p id="XP_Q93-p5"> (3) Whether the various mansions differ according to various degrees of charity?</p>
|
|
|
2871 <div id="XP_Q93_A1" class="div4">
|
|
|
2872 <a href="summa.XP_Q93.html"></a>
|
|
|
2873 <a href="summa.XP_Q93_A2.html"></a>
|
|
|
2874 <h4 id="XP_Q93_A1-p0.1">Whether the happiness of the saints will be greater after the judgment than before?</h4>
|
|
|
2875 <p id="XP_Q93_A1-p1"></p>
|
|
|
2876 <p id="XP_Q93_A1-p2">
|
|
|
2877 <b>Objection 1:</b> It would seem that the happiness of the saints will not be greater after the judgment than before. For the nearer a thing
|
|
|
2878 approaches to the Divine likeness, the more perfectly does it participate happiness. Now the soul is more like God when separated
|
|
|
2879 from the body than when united to it. Therefore its happiness is greater before being reunited to the body than after.
|
|
|
2880 </p>
|
|
|
2881 <p id="XP_Q93_A1-p3">
|
|
|
2882 <b>Objection 2:</b> Further, power is more effective when it is united than when divided. Now the soul is more united when separated from the
|
|
|
2883 body than when it is joined to the body. Therefore it has then greater power for operation, and consequently has a more perfect
|
|
|
2884 share of happiness, since this consists in action [*Cf.
|
|
|
2885 <a id="XP_Q93_A1-p3.1" shape="rect" href="summa.FS_Q3_A2.html">FS, Q[3], A[2]</a>].
|
|
|
2886 </p>
|
|
|
2887 <p id="XP_Q93_A1-p4">
|
|
|
2888 <b>Objection 3:</b> Further, beatitude consists in an act of the speculative intellect. Now the intellect, in its act, makes no use of a bodily
|
|
|
2889 organ; and consequently by being reunited to the body the soul does not become capable of more perfect understanding. Therefore
|
|
|
2890 the soul's happiness is not greater after than before the judgment.
|
|
|
2891 </p>
|
|
|
2892 <p id="XP_Q93_A1-p5">
|
|
|
2893 <b>Objection 4:</b> Further, nothing can be greater than the infinite, and so the addition of the finite to the infinite does not result in something
|
|
|
2894 greater than the infinite by itself. Now the beatified soul before its reunion with the body is rendered happy by rejoicing
|
|
|
2895 in the infinite good, namely God; and after the resurrection of the body it will rejoice in nothing else except perhaps the
|
|
|
2896 glory of the body, and this is a finite good. Therefore their joy after the resumption
|
|
|
2897 of the body will not be greater than before.
|
|
|
2898 </p>
|
|
|
2899 <p id="XP_Q93_A1-p6">
|
|
|
2900 <b>On the contrary,</b> A gloss on
|
|
|
2901 <a class="scripRef" id="XP_Q93_A1-p6.1" href="./asv.html#Rev.6.9" target="asv"> Apoc. 6:9, </a> "I saw under the altar the souls of them that were slain," says: "At present the souls of the saints are under the altar,
|
|
|
2902 i.e. less exalted than they will be." Therefore their happiness will be greater after the resurrection than after their death.
|
|
|
2903 </p>
|
|
|
2904 <p id="XP_Q93_A1-p7"> Further, just as happiness is bestowed on the good as a reward, so is unhappiness awarded to the wicked. But the unhappiness
|
|
|
2905 of the wicked after reunion with their bodies will be greater than before, since they will be punished not only in the soul
|
|
|
2906 but also in the body. Therefore the happiness of the saints will be greater after the resurrection of the body than before.
|
|
|
2907 </p>
|
|
|
2908 <p id="XP_Q93_A1-p8">
|
|
|
2909 <b>I answer that,</b> It is manifest that the happiness of the saints will increase in extent after the resurrection, because their happiness will
|
|
|
2910 then be not only in the soul but also in the body. Moreover, the soul's happiness also will increase in extent, seeing that
|
|
|
2911 the soul will rejoice not only in its own good, but also in that of the body. We may also say that the soul's happiness will
|
|
|
2912 increase in intensity [*Cf.
|
|
|
2913 <a id="XP_Q93_A1-p8.1" shape="rect" href="summa.FS_Q4_A5.html">FS, Q[4], A[5]</a> , ad 5, where St.
|
|
|
2914 Thomas retracts this statement]. For man's body may be considered in two ways: first, as being dependent on the soul for its
|
|
|
2915 completion; secondly, as containing something that hampers the soul in its operations, through the soul not perfectly completing
|
|
|
2916 the body. As regards the first way of considering the body, its union with the soul adds a certain perfection to the soul,
|
|
|
2917 since every part is imperfect, and is completed in its whole; wherefore the whole is to the part as form to matter.
|
|
|
2918 Consequently the soul is more perfect in its natural being, when it is in the whole---namely, man who results from the union
|
|
|
2919 of soul and body---than when it is a separate part. But as regards the second consideration the union of the body hampers
|
|
|
2920 the perfection of the soul, wherefore it is written (
|
|
|
2921 <a class="scripRef" id="XP_Q93_A1-p8.2" href="./asv.html#Wis.9.15" target="asv">Wis. 9:15</a>) that "the corruptible body is a load upon the soul." If, then, there be removed from the body all those things wherein it
|
|
|
2922 hampers the soul's action, the soul will be
|
|
|
2923 simply more perfect while existing in such a body than when separated therefrom. Now the more perfect a thing is in being,
|
|
|
2924 the more perfectly is it able to operate: wherefore the operation of the soul united to such a body will be more perfect than
|
|
|
2925 the operation of the separated soul. But the glorified body will be a body of this description, being altogether subject to
|
|
|
2926 the spirit. Therefore, since beatitude consists in an operation [*Cf.
|
|
|
2927 <a id="XP_Q93_A1-p8.3" shape="rect" href="summa.FS_Q3_A2.html">FS, Q[3], A[2]</a>, seqq.], the
|
|
|
2928 soul's happiness after its reunion with the body will be more perfect than before. For just as the soul separated from a corruptible
|
|
|
2929 body is able to operate more perfectly than when united thereto, so after it has been united to a glorified body, its operation
|
|
|
2930 will be more perfect than while it was separated. Now every imperfect thing desires its perfection. Hence the separated soul
|
|
|
2931 naturally desires reunion with the body and on account of this desire which proceeds from the soul's imperfection
|
|
|
2932 its operation whereby it is borne towards God is less intense. This agrees with the saying of Augustine (Gen. ad lit. xii,
|
|
|
2933 35) that "on account of the body's desire it is held back from tending with all its might to that sovereign good."
|
|
|
2934 </p>
|
|
|
2935 <p id="XP_Q93_A1-p9">
|
|
|
2936 <b>Reply to Objection 1:</b> The soul united to a glorified body is more like to God than when separated therefrom, in so far as when united it has more
|
|
|
2937 perfect being. For the more perfect a thing is the more it is like to God: even so the heart, the perfection of whose life
|
|
|
2938 consists in movement, is more like to God while in movement than while at rest, although God is never moved.
|
|
|
2939 </p>
|
|
|
2940 <p id="XP_Q93_A1-p10">
|
|
|
2941 <b>Reply to Objection 2:</b> A power which by its own nature is capable of being in matter is more effective when subjected in matter than when separated
|
|
|
2942 from matter, although absolutely speaking a power separate from matter is more effective.
|
|
|
2943 </p>
|
|
|
2944 <p id="XP_Q93_A1-p11">
|
|
|
2945 <b>Reply to Objection 3:</b> Although in the act of understanding the soul does not make use of the body, the perfection of the body will somewhat conduce
|
|
|
2946 to the perfection of the intellectual operation in so far as through being united to a glorified body, the soul will be more
|
|
|
2947 perfect in its nature, and consequently more effective in its operation, and accordingly the good itself of the body will
|
|
|
2948 conduce instrumentally, as it were, to the operation wherein happiness consists:
|
|
|
2949 thus the Philosopher asserts (Ethic. i, 8,10) that external goods conduce instrumentally to the happiness of life.
|
|
|
2950 </p>
|
|
|
2951 <p id="XP_Q93_A1-p12">
|
|
|
2952 <b>Reply to Objection 4:</b> Although finite added to infinite does not make a greater thing, it makes more things, since finite and infinite are two
|
|
|
2953 things, while infinite taken by itself is one. Now the greater extent of joy regards not a greater thing but more things.
|
|
|
2954 Wherefore joy is increased in extent, through referring to God and to the body's glory, in comparison with the joy which referred
|
|
|
2955 to God. Moreover, the body's glory will conduce to the intensity of the joy that
|
|
|
2956 refers to God, in so far as it will conduce to the more perfect operation whereby the soul tends to God: since the more perfect
|
|
|
2957 is a becoming operation, the greater the delight [*Cf.
|
|
|
2958 <a id="XP_Q93_A1-p12.1" shape="rect" href="summa.FS_Q32_A1.html">FS, Q[32], A[1]</a>], as stated in Ethic. x, 8.
|
|
|
2959 </p>
|
|
|
2960 <p id="XP_Q93_A1-p13"></p>
|
|
|
2961 <p id="XP_Q93_A1-p14"></p>
|
|
|
2962 <a href="summa.XP_Q93.html"></a>
|
|
|
2963 <a href="summa.XP_Q93_A2.html"></a>
|
|
|
2964 </div>
|
|
|
2965 <div id="XP_Q93_A2" class="div4">
|
|
|
2966 <a href="summa.XP_Q93_A1.html"></a>
|
|
|
2967 <a href="summa.XP_Q93_A3.html"></a>
|
|
|
2968 <h4 id="XP_Q93_A2-p0.1">Whether the degrees of beatitude should be called mansions?</h4>
|
|
|
2969 <p id="XP_Q93_A2-p1"></p>
|
|
|
2970 <p id="XP_Q93_A2-p2">
|
|
|
2971 <b>Objection 1:</b> It would seem that the degrees of beatitude should not be called mansions. For beatitude implies the notion of a reward:
|
|
|
2972 whereas mansion denotes nothing pertaining to a reward. Therefore the various degrees of beatitude should not be called mansions.
|
|
|
2973 </p>
|
|
|
2974 <p id="XP_Q93_A2-p3">
|
|
|
2975 <b>Objection 2:</b> Further, mansion seemingly denotes a place. Now the place where the saint will be beatified is not corporeal but spiritual,
|
|
|
2976 namely God Who is one. Therefore there is but one mansion: and consequently the various degrees of beatitude should not be
|
|
|
2977 called mansions.
|
|
|
2978 </p>
|
|
|
2979 <p id="XP_Q93_A2-p4">
|
|
|
2980 <b>Objection 3:</b> Further, as in heaven there will be men of various merits, so are there now in purgatory, and were in the limbo of the fathers.
|
|
|
2981 But various mansions are not distinguished in purgatory and limbo. Therefore in like manner neither should they be distinguished
|
|
|
2982 in heaven.
|
|
|
2983 </p>
|
|
|
2984 <p id="XP_Q93_A2-p5">
|
|
|
2985 <b>On the contrary,</b> It is written (
|
|
|
2986 <a class="scripRef" id="XP_Q93_A2-p5.1" href="./asv.html#John.14.2" target="asv">Jn. 14:2</a>): "In My Father's house there are many mansions": and Augustine expounds this in reference to the different degrees of rewards
|
|
|
2987 (Tract. lxvii in Joan.).
|
|
|
2988 </p>
|
|
|
2989 <p id="XP_Q93_A2-p6"> Further, in every well-ordered city there is a distinction of mansions. Now the heavenly kingdom is compared to a city (
|
|
|
2990 <a class="scripRef" id="XP_Q93_A2-p6.1" href="./asv.html#Rev.21.2" target="asv">Apoc. 21:2</a>). Therefore we should distinguish various mansions there according to the various degrees of beatitude.
|
|
|
2991 </p>
|
|
|
2992 <p id="XP_Q93_A2-p7">
|
|
|
2993 <b>I answer that,</b> Since local movement precedes all other movements, terms of movement, distance and the like are derived from local movement
|
|
|
2994 to all other movements according to the Philosopher (Phys., liber viii, 7). Now the end of local movement is a place, and
|
|
|
2995 when a thing has arrived at that place it remains there at rest and is maintained therein. Hence in every movement this very
|
|
|
2996 rest at the end of the movement is called an establishment [collocatio] or mansion.
|
|
|
2997 Wherefore since the term movement is transferred to the actions of the appetite and will, the attainment of the end of an
|
|
|
2998 appetitive movement is called a mansion or establishment: so that the unity of a house corresponds to the unity of beatitude
|
|
|
2999 which unity is on the part of the object, and the plurality of mansions corresponds to the differences of beatitude on the
|
|
|
3000 part of the blessed: even so we observe in natural things that there is one same place above to which all light objects tend,
|
|
|
3001 whereas each one reaches it more closely, according as it is lighter, so that they have various mansions corresponding to
|
|
|
3002 their various lightness.
|
|
|
3003 </p>
|
|
|
3004 <p id="XP_Q93_A2-p8">
|
|
|
3005 <b>Reply to Objection 1:</b> Mansion implies the notion of end and consequently of reward which is the end of merit.
|
|
|
3006 </p>
|
|
|
3007 <p id="XP_Q93_A2-p9">
|
|
|
3008 <b>Reply to Objection 2:</b> Though there is one spiritual place, there are different degrees of approaching thereto: and the various mansions correspond
|
|
|
3009 to these.
|
|
|
3010 </p>
|
|
|
3011 <p id="XP_Q93_A2-p10">
|
|
|
3012 <b>Reply to Objection 3:</b> Those who were in limbo or are now in purgatory have not yet attained to their end. Wherefore various mansions are not distinguished
|
|
|
3013 in purgatory or limbo, but only in heaven and hell, wherein is the end of the good and of the wicked.
|
|
|
3014 </p>
|
|
|
3015 <p id="XP_Q93_A2-p11"></p>
|
|
|
3016 <p id="XP_Q93_A2-p12"></p>
|
|
|
3017 <a href="summa.XP_Q93_A1.html"></a>
|
|
|
3018 <a href="summa.XP_Q93_A3.html"></a>
|
|
|
3019 </div>
|
|
|
3020 <div id="XP_Q93_A3" class="div4">
|
|
|
3021 <a href="summa.XP_Q93_A2.html"></a>
|
|
|
3022 <a href="summa.XP_Q94.html"></a>
|
|
|
3023 <h4 id="XP_Q93_A3-p0.1">Whether the various mansions are distinguished according to the various degrees of charity?</h4>
|
|
|
3024 <p id="XP_Q93_A3-p1"></p>
|
|
|
3025 <p id="XP_Q93_A3-p2">
|
|
|
3026 <b>Objection 1:</b> It would seem that the various mansions are not distinguished according to the various degrees of charity. For it is written
|
|
|
3027 (
|
|
|
3028 <a class="scripRef" id="XP_Q93_A3-p2.1" href="./asv.html#Matt.25.15" target="asv">Mat. 25:15</a>): "He gave to every one according to his proper virtue [Douay: 'ability']." Now the proper ability of a thing is its natural
|
|
|
3029 power. Therefore the gifts also of grace and glory are distributed according to the different degrees of natural power.
|
|
|
3030 </p>
|
|
|
3031 <p id="XP_Q93_A3-p3">
|
|
|
3032 <b>Objection 2:</b> Further, it is written (
|
|
|
3033 <a class="scripRef" id="XP_Q93_A3-p3.1" href="./asv.html#Ps.61.12" target="asv">Ps. 61:12</a>): "Thou wilt render to every man according to his works." Now that which is rendered is the measure of beatitude. Therefore
|
|
|
3034 the degrees of beatitude are distinguished according to the diversity of works and not according to the diversity of charity.
|
|
|
3035 </p>
|
|
|
3036 <p id="XP_Q93_A3-p4">
|
|
|
3037 <b>Objection 3:</b> Further, reward is due to act and not to habit: hence "it is not the strongest who are crowned but those who engage in the
|
|
|
3038 conflict" (Ethic. i, 8) and "he . . . shall not be [Vulg.: 'is not'] crowned except he strive lawfully." Now beatitude is
|
|
|
3039 a reward. Therefore the various degrees of beatitude will be according to the various degrees of works and not according to
|
|
|
3040 the various degrees of charity.
|
|
|
3041 </p>
|
|
|
3042 <p id="XP_Q93_A3-p5">
|
|
|
3043 <b>On the contrary,</b> The more one will be united to God the happier will one be. Now the measure of charity is the measure of one's union with
|
|
|
3044 God. Therefore the diversity of beatitude will be according to the difference of charity.
|
|
|
3045 </p>
|
|
|
3046 <p id="XP_Q93_A3-p6"> Further, "if one thing simply follows from another thing simply, the increase of the former follows from the increase of
|
|
|
3047 the latter." Now to have beatitude follows from having charity. Therefore to have greater beatitude follows from having greater
|
|
|
3048 charity.
|
|
|
3049 </p>
|
|
|
3050 <p id="XP_Q93_A3-p7">
|
|
|
3051 <b>I answer that,</b> The distinctive principle of the mansions or degrees of beatitude is twofold, namely proximate and remote. The proximate
|
|
|
3052 principle is the difference of disposition which will be in the blessed, whence will result the difference of perfection in
|
|
|
3053 them in respect to the beatific operation: while the remote principle is the merit by which they have obtained that beatitude.
|
|
|
3054 In the first way the mansions are distinguished according to the charity of heaven, which
|
|
|
3055 the more perfect it will be in any one, the more will it render him capable of the Divine clarity, on the increase of which
|
|
|
3056 will depend the increase in perfection of the Divine vision. In the second way the mansions are distinguished according to
|
|
|
3057 the charity of the way. For our actions are meritorious, not by the very substance of the action, but only by the habit of
|
|
|
3058 virtue with which they are informed. Now every virtue obtains its meritorious efficacy from charity [*Cf.
|
|
|
3059 <a id="XP_Q93_A3-p7.1" shape="rect" href="summa.FS_Q114_A4.html">FS, Q[114], A[4]</a>], which has the end itself for its object [*Cf.
|
|
|
3060 <a id="XP_Q93_A3-p7.2" shape="rect" href="summa.SS_Q24_A3.html">SS, Q[24], A[3]</a>, ad 1]. Hence the diversity of merit is all traced to the diversity of charity, and thus the charity of the way will distinguish
|
|
|
3061 the mansions by way of merit.
|
|
|
3062 </p>
|
|
|
3063 <p id="XP_Q93_A3-p8">
|
|
|
3064 <b>Reply to Objection 1:</b> In this passage "virtue" denotes not the natural ability alone, but the natural ability together with the endeavour to obtain
|
|
|
3065 grace [*Cf.
|
|
|
3066 <a id="XP_Q93_A3-p8.1" shape="rect" href="summa.SS_Q23_A8.html">SS, Q[23], A[8]</a>]. Consequently virtue in this sense will be a kind of material disposition to the measure of grace and glory that one will
|
|
|
3067 receive. But charity is the formal complement of merit in relation to glory, and therefore the distinction of degrees in glory
|
|
|
3068 depends on the degrees of
|
|
|
3069 charity rather than on the degrees of the aforesaid virtue.
|
|
|
3070 </p>
|
|
|
3071 <p id="XP_Q93_A3-p9">
|
|
|
3072 <b>Reply to Objection 2:</b> Works in themselves do not demand the payment of a reward, except as informed by charity: and therefore the various degrees
|
|
|
3073 of glory will be according to the various degrees of charity.
|
|
|
3074 </p>
|
|
|
3075 <p id="XP_Q93_A3-p10">
|
|
|
3076 <b>Reply to Objection 3:</b> Although the habit of charity or of any virtue whatever is not a merit to which a reward is due, it is none the less the
|
|
|
3077 principle and reason of merit in the act: and consequently according to its diversity is the diversity of rewards. This does
|
|
|
3078 not prevent our observing a certain degree of merit in the act considered generically, not indeed in relation to the essential
|
|
|
3079 reward which is joy in God, but in relation to some accidental reward, which is
|
|
|
3080 joy in some created good.
|
|
|
3081 </p>
|
|
|
3082 <p id="XP_Q93_A3-p11"></p>
|
|
|
3083 <p id="XP_Q93_A3-p12"></p>
|
|
|
3084 <a href="summa.XP_Q93_A2.html"></a>
|
|
|
3085 <a href="summa.XP_Q94.html"></a>
|
|
|
3086 </div>
|
|
|
3087 <a href="summa.XP_Q92_A3.html"></a>
|
|
|
3088 <a href="summa.XP_Q93_A1.html"></a>
|
|
|
3089 </div>
|
|
|
3090 <div id="XP_Q94" class="div3">
|
|
|
3091 <a href="summa.XP_Q93_A3.html"></a>
|
|
|
3092 <a href="summa.XP_Q94_A1.html"></a>
|
|
|
3093 <h3 id="XP_Q94-p0.1">OF THE RELATIONS OF THE SAINTS TOWARDS THE DAMNED (THREE ARTICLES)</h3>
|
|
|
3094 <p id="XP_Q94-p1"></p>
|
|
|
3095 <p id="XP_Q94-p2"> We must next consider the relations of the saints towards the damned. Under this head there are three points of inquiry:</p>
|
|
|
3096 <p id="XP_Q94-p3"> (1) Whether the saints see the sufferings of the damned?</p>
|
|
|
3097 <p id="XP_Q94-p4"> (2) Whether they pity them?</p>
|
|
|
3098 <p id="XP_Q94-p5"> (3) Whether they rejoice in their sufferings?</p>
|
|
|
3099 <div id="XP_Q94_A1" class="div4">
|
|
|
3100 <a href="summa.XP_Q94.html"></a>
|
|
|
3101 <a href="summa.XP_Q94_A2.html"></a>
|
|
|
3102 <h4 id="XP_Q94_A1-p0.1">Whether the blessed in heaven will see the sufferings of the damned?</h4>
|
|
|
3103 <p id="XP_Q94_A1-p1"></p>
|
|
|
3104 <p id="XP_Q94_A1-p2">
|
|
|
3105 <b>Objection 1:</b> It would seem that the blessed in heaven will not see the sufferings of the damned. For the damned are more cut off from
|
|
|
3106 the blessed than wayfarers. But the blessed do not see the deeds of wayfarers: wherefore a gloss on
|
|
|
3107 <a class="scripRef" id="XP_Q94_A1-p2.1" href="./asv.html#Isa.63.16" target="asv"> Is. 63:16, </a> "Abraham hath not known us," says: "The dead, even the saints, know not what the living, even their own children, are doing"
|
|
|
3108 [*St. Augustine, De cura pro mortuis xiii, xv]. Much less therefore do they see the
|
|
|
3109 sufferings of the damned.
|
|
|
3110 </p>
|
|
|
3111 <p id="XP_Q94_A1-p3">
|
|
|
3112 <b>Objection 2:</b> Further, perfection of vision depends on the perfection of the visible object: wherefore the Philosopher says (Ethic. x,
|
|
|
3113 4) that "the most perfect operation of the sense of sight is when the sense is most disposed with reference to the most beautiful
|
|
|
3114 of the objects which fall under the sight." Therefore, on the other hand, any deformity in the visible object redounds to
|
|
|
3115 the imperfection of the sight. But there will be no imperfection in the blessed. Therefore
|
|
|
3116 they will not see the sufferings of the damned wherein there is extreme deformity.
|
|
|
3117 </p>
|
|
|
3118 <p id="XP_Q94_A1-p4">
|
|
|
3119 <b>On the contrary,</b> It is written (
|
|
|
3120 <a class="scripRef" id="XP_Q94_A1-p4.1" href="./asv.html#Isa.66.24" target="asv">Is. 66:24</a>): "They shall go out and see the carcasses of the men that have transgressed against Me"; and a gloss says: "The elect will
|
|
|
3121 go out by understanding or seeing manifestly, so that they may be urged the more to praise God."
|
|
|
3122 </p>
|
|
|
3123 <p id="XP_Q94_A1-p5">
|
|
|
3124 <b>I answer that,</b> Nothing should be denied the blessed that belongs to the perfection of their beatitude. Now everything is known the more
|
|
|
3125 for being compared with its contrary, because when contraries are placed beside one another they become more conspicuous.
|
|
|
3126 Wherefore in order that the happiness of the saints may be more delightful to them and that they may render more copious thanks
|
|
|
3127 to God for it, they are allowed to see perfectly the sufferings of the damned.
|
|
|
3128 </p>
|
|
|
3129 <p id="XP_Q94_A1-p6">
|
|
|
3130 <b>Reply to Objection 1:</b> This gloss speaks of what the departed saints are able to do by nature: for it is not necessary that they should know by
|
|
|
3131 natural knowledge all that happens to the living. But the saints in heaven know distinctly all that happens both to wayfarers
|
|
|
3132 and to the damned. Hence Gregory says (Moral. xii) that Job's words (14:21), "'Whether his children come to honour or dishonour,
|
|
|
3133 he shall not understand,' do not apply to the souls of the saints, because
|
|
|
3134 since they possess the glory of God within them, we cannot believe that external things are unknown to them." [*Concerning
|
|
|
3135 this Reply, Cf.
|
|
|
3136 <a id="XP_Q94_A1-p6.1" shape="rect" href="summa.FP_Q89_A8.html">FP, Q[89], A[8]</a>].
|
|
|
3137 </p>
|
|
|
3138 <p id="XP_Q94_A1-p7">
|
|
|
3139 <b>Reply to Objection 2:</b> Although the beauty of the thing seen conduces to the perfection of vision, there may be deformity of the thing seen without
|
|
|
3140 imperfection of vision: because the images of things whereby the soul knows contraries are not themselves contrary. Wherefore
|
|
|
3141 also God Who has most perfect knowledge sees all things, beautiful and deformed.
|
|
|
3142 </p>
|
|
|
3143 <p id="XP_Q94_A1-p8"></p>
|
|
|
3144 <p id="XP_Q94_A1-p9"></p>
|
|
|
3145 <a href="summa.XP_Q94.html"></a>
|
|
|
3146 <a href="summa.XP_Q94_A2.html"></a>
|
|
|
3147 </div>
|
|
|
3148 <div id="XP_Q94_A2" class="div4">
|
|
|
3149 <a href="summa.XP_Q94_A1.html"></a>
|
|
|
3150 <a href="summa.XP_Q94_A3.html"></a>
|
|
|
3151 <h4 id="XP_Q94_A2-p0.1">Whether the blessed pity the unhappiness of the damned?</h4>
|
|
|
3152 <p id="XP_Q94_A2-p1"></p>
|
|
|
3153 <p id="XP_Q94_A2-p2">
|
|
|
3154 <b>Objection 1:</b> It would seem that the blessed pity the unhappiness of the damned. For pity proceeds from charity [*Cf. SS, Q[30]]; and charity
|
|
|
3155 will be most perfect in the blessed. Therefore they will most especially pity the sufferings of the damned.
|
|
|
3156 </p>
|
|
|
3157 <p id="XP_Q94_A2-p3">
|
|
|
3158 <b>Objection 2:</b> Further, the blessed will never be so far from taking pity as God is. Yet in a sense God compassionates our afflictions,
|
|
|
3159 wherefore He is said to be merciful.
|
|
|
3160 </p>
|
|
|
3161 <p id="XP_Q94_A2-p4">
|
|
|
3162 <b>On the contrary,</b> Whoever pities another shares somewhat in his unhappiness. But the blessed cannot share in any unhappiness. Therefore they
|
|
|
3163 do not pity the afflictions of the damned.
|
|
|
3164 </p>
|
|
|
3165 <p id="XP_Q94_A2-p5">
|
|
|
3166 <b>I answer that,</b> Mercy or compassion may be in a person in two ways: first by way of passion, secondly by way of choice. In the blessed there
|
|
|
3167 will be no passion in the lower powers except as a result of the reason's choice. Hence compassion or mercy will not be in
|
|
|
3168 them, except by the choice of reason. Now mercy or compassion comes of the reason's choice when a person wishes another's
|
|
|
3169 evil to be dispelled: wherefore in those things which, in accordance with reason, we do not
|
|
|
3170 wish to be dispelled, we have no such compassion. But so long as sinners are in this world they are in such a state that without
|
|
|
3171 prejudice to the Divine justice they can be taken away from a state of unhappiness and sin to a state of happiness. Consequently
|
|
|
3172 it is possible to have compassion on them both by the choice of the will---in which sense God, the angels and the blessed
|
|
|
3173 are said to pity them by desiring their salvation---and by passion, in which way they are pitied by the good men who
|
|
|
3174 are in the state of wayfarers. But in the future state it will be impossible for them to be taken away from their unhappiness:
|
|
|
3175 and consequently it will not be possible to pity their sufferings according to right reason. Therefore the blessed in glory
|
|
|
3176 will have no pity on the damned.
|
|
|
3177 </p>
|
|
|
3178 <p id="XP_Q94_A2-p6">
|
|
|
3179 <b>Reply to Objection 1:</b> Charity is the principle of pity when it is possible for us out of charity to wish the cessation of a person's unhappiness.
|
|
|
3180 But the saints cannot desire this for the damned, since it would be contrary to Divine justice. Consequently the argument
|
|
|
3181 does not prove.
|
|
|
3182 </p>
|
|
|
3183 <p id="XP_Q94_A2-p7">
|
|
|
3184 <b>Reply to Objection 2:</b> God is said to be merciful, in so far as He succors those whom it is befitting to be released from their afflictions in accordance
|
|
|
3185 with the order of wisdom and justice: not as though He pitied the damned except perhaps in punishing them less than they deserve.
|
|
|
3186 </p>
|
|
|
3187 <p id="XP_Q94_A2-p8"></p>
|
|
|
3188 <p id="XP_Q94_A2-p9"></p>
|
|
|
3189 <a href="summa.XP_Q94_A1.html"></a>
|
|
|
3190 <a href="summa.XP_Q94_A3.html"></a>
|
|
|
3191 </div>
|
|
|
3192 <div id="XP_Q94_A3" class="div4">
|
|
|
3193 <a href="summa.XP_Q94_A2.html"></a>
|
|
|
3194 <a href="summa.XP_Q95.html"></a>
|
|
|
3195 <h4 id="XP_Q94_A3-p0.1">Whether the blessed rejoice in the punishment of the wicked?</h4>
|
|
|
3196 <p id="XP_Q94_A3-p1"></p>
|
|
|
3197 <p id="XP_Q94_A3-p2">
|
|
|
3198 <b>Objection 1:</b> It would seem that the blessed do not rejoice in the punishment of the wicked. For rejoicing in another's evil pertains to
|
|
|
3199 hatred. But there will be no hatred in the blessed. Therefore they will not rejoice in the unhappiness of the damned.
|
|
|
3200 </p>
|
|
|
3201 <p id="XP_Q94_A3-p3">
|
|
|
3202 <b>Objection 2:</b> Further, the blessed in heaven will be in the highest degree conformed to God. Now God does not rejoice in our afflictions.
|
|
|
3203 Therefore neither will the blessed rejoice in the afflictions of the damned.
|
|
|
3204 </p>
|
|
|
3205 <p id="XP_Q94_A3-p4">
|
|
|
3206 <b>Objection 3:</b> Further, that which is blameworthy in a wayfarer has no place whatever in a comprehensor. Now it is most reprehensible in
|
|
|
3207 a wayfarer to take pleasure in the pains of others, and most praiseworthy to grieve for them. Therefore the blessed nowise
|
|
|
3208 rejoice in the punishment of the damned.
|
|
|
3209 </p>
|
|
|
3210 <p id="XP_Q94_A3-p5">
|
|
|
3211 <b>On the contrary,</b> It is written (
|
|
|
3212 <a class="scripRef" id="XP_Q94_A3-p5.1" href="./asv.html#Ps.57.11" target="asv">Ps. 57:11</a>): "The just shall rejoice when he shall see the revenge."
|
|
|
3213 </p>
|
|
|
3214 <p id="XP_Q94_A3-p6"> Further, it is written (
|
|
|
3215 <a class="scripRef" id="XP_Q94_A3-p6.1" href="./asv.html#Isa.56.24" target="asv">Is. 56:24</a>): "They shall satiate [*Douay: 'They shall be a loathsome sight to all flesh.'] the sight of all flesh." Now satiety denotes
|
|
|
3216 refreshment of the mind. Therefore the blessed will rejoice in the punishment of the wicked.
|
|
|
3217 </p>
|
|
|
3218 <p id="XP_Q94_A3-p7">
|
|
|
3219 <b>I answer that,</b> A thing may be a matter of rejoicing in two ways. First directly, when one rejoices in a thing as such: and thus the saints
|
|
|
3220 will not rejoice in the punishment of the wicked. Secondly, indirectly, by reason namely of something annexed to it: and in
|
|
|
3221 this way the saints will rejoice in the punishment of the wicked, by considering therein the order of Divine justice and their
|
|
|
3222 own deliverance, which will fill them with joy. And thus the Divine justice and their
|
|
|
3223 own deliverance will be the direct cause of the joy of the blessed: while the punishment of the damned will cause it indirectly.
|
|
|
3224 </p>
|
|
|
3225 <p id="XP_Q94_A3-p8">
|
|
|
3226 <b>Reply to Objection 1:</b> To rejoice in another's evil as such belongs to hatred, but not to rejoice in another's evil by reason of something annexed
|
|
|
3227 to it. Thus a person sometimes rejoices in his own evil as when we rejoice in our own afflictions, as helping us to merit
|
|
|
3228 life: "My brethren, count it all joy when you shall fall into divers temptations" (
|
|
|
3229 <a class="scripRef" id="XP_Q94_A3-p8.1" href="./asv.html#Jas.1.2" target="asv">James 1:2</a>).
|
|
|
3230 </p>
|
|
|
3231 <p id="XP_Q94_A3-p9">
|
|
|
3232 <b>Reply to Objection 2:</b> Although God rejoices not in punishments as such, He rejoices in them as being ordered by His justice.
|
|
|
3233 </p>
|
|
|
3234 <p id="XP_Q94_A3-p10">
|
|
|
3235 <b>Reply to Objection 3:</b> It is not praiseworthy in a wayfarer to rejoice in another's afflictions as such: yet it is praiseworthy if he rejoice in
|
|
|
3236 them as having something annexed. However it is not the same with a wayfarer as with a comprehensor, because in a wayfarer
|
|
|
3237 the passions often forestall the judgment of reason, and yet sometimes such passions are praiseworthy, as indicating the good
|
|
|
3238 disposition of the mind, as in the case of shame pity and repentance for evil:
|
|
|
3239 whereas in a comprehensor there can be no passion but such as follows the judgment of reason.
|
|
|
3240 </p>
|
|
|
3241 <p id="XP_Q94_A3-p11"></p>
|
|
|
3242 <p id="XP_Q94_A3-p12"></p>
|
|
|
3243 <a href="summa.XP_Q94_A2.html"></a>
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3244 <a href="summa.XP_Q95.html"></a>
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3245 </div>
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3246 <a href="summa.XP_Q93_A3.html"></a>
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3247 <a href="summa.XP_Q94_A1.html"></a>
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3248 </div>
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3249 <div id="XP_Q95" class="div3">
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3250 <a href="summa.XP_Q94_A3.html"></a>
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3251 <a href="summa.XP_Q95_A1.html"></a>
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3252 <h3 id="XP_Q95-p0.1">OF THE GIFTS* OF THE BLESSED (FIVE ARTICLES) [*The Latin 'dos' signifies a dowry.]</h3>
|
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3253 <p id="XP_Q95-p1"></p>
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3254 <p id="XP_Q95-p2"> We must now consider the gifts of the blessed; under which head there are five points of inquiry:</p>
|
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3255 <p id="XP_Q95-p3"> (1) Whether any gifts should be assigned to the blessed?</p>
|
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3256 <p id="XP_Q95-p4"> (2) Whether a gift differs from beatitude?</p>
|
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3257 <p id="XP_Q95-p5"> (3) Whether it is fitting for Christ to have gifts?</p>
|
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3258 <p id="XP_Q95-p6"> (4) Whether this is competent to the angels?</p>
|
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3259 <p id="XP_Q95-p7"> (5) Whether three gifts of the soul are rightly assigned?</p>
|
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3260 <div id="XP_Q95_A1" class="div4">
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3261 <a href="summa.XP_Q95.html"></a>
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3262 <a href="summa.XP_Q95_A2.html"></a>
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3263 <h4 id="XP_Q95_A1-p0.1">Whether any gifts should be assigned as dowry to the blessed?</h4>
|
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3264 <p id="XP_Q95_A1-p1"></p>
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3265 <p id="XP_Q95_A1-p2">
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3266 <b>Objection 1:</b> It would seem that no gifts should be assigned as dowry to the blessed. For a dowry (Cod. v, 12, De jure dot. 20: Dig. xxiii,
|
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|
3267 3, De jure dot.) is given to the bridegroom for the upkeep of the burdens of marriage. But the saints resemble not the bridegroom
|
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3268 but the bride, as being members of the Church. Therefore they receive no dowry.
|
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3269 </p>
|
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3270 <p id="XP_Q95_A1-p3">
|
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|
3271 <b>Objection 2:</b> Further, the dowry is given not by the bridegroom's father, but by the father of the bride (Cod. v, 11, De dot. promiss.,
|
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|
3272 1: Dig. xxiii, 2, De rit. nup.). Now all the beatific gifts are bestowed on the blessed by the father of the bridegroom, i.e.
|
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3273 Christ: "Every best gift and every perfect gift is from above coming down from the Father of lights." Therefore these gifts
|
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3274 which are bestowed on the blessed should not be called a dowry.
|
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|
3275 </p>
|
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|
3276 <p id="XP_Q95_A1-p4">
|
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|
3277 <b>Objection 3:</b> Further, in carnal marriage a dowry is given that the burdens of marriage may be the more easily borne. But in spiritual
|
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3278 marriage there are no burdens, especially in the state of the Church triumphant. Therefore no dowry should be assigned to
|
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3279 that state.
|
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3280 </p>
|
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3281 <p id="XP_Q95_A1-p5">
|
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|
3282 <b>Objection 4:</b> Further, a dowry is not given save on the occasion of marriage. But a spiritual marriage is contracted with Christ by faith
|
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3283 in the state of the Church militant. Therefore if a dowry is befitting the blessed, for the same reason it will be befitting
|
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3284 the saints who are wayfarers. But it is not befitting the latter: and therefore neither is it befitting the blessed.
|
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3285 </p>
|
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3286 <p id="XP_Q95_A1-p6">
|
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|
3287 <b>Objection 5:</b> Further, a dowry pertains to external goods, which are styled goods of fortune: whereas the reward of the blessed will consist
|
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3288 of internal goods. Therefore they should not be called a dowry.
|
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3289 </p>
|
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3290 <p id="XP_Q95_A1-p7">
|
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|
3291 <b>On the contrary,</b> It is written (
|
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|
3292 <a class="scripRef" id="XP_Q95_A1-p7.1" href="./asv.html#Eph.5.32" target="asv">Eph. 5:32</a>): "This is a great sacrament: but I speak in Christ and in the Church." Hence it follows that the spiritual marriage is signified
|
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3293 by the carnal marriage. But in a carnal marriage the dowered bride is brought to the dwelling of the bridegroom. Therefore
|
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3294 since the saints are brought to Christ's dwelling when they are beatified, it would seem that they are dowered with certain
|
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3295 gifts.
|
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|
3296 </p>
|
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3297 <p id="XP_Q95_A1-p8"> Further, a dowry is appointed to carnal marriage for the ease of marriage. But the spiritual marriage is more blissful than
|
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3298 the carnal marriage. Therefore a dowry should be especially assigned thereto.
|
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3299 </p>
|
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3300 <p id="XP_Q95_A1-p9"> Further, the adornment of the bride is part of the dowry. Now the saints are adorned when they are taken into glory, according
|
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|
3301 to
|
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|
3302 <a class="scripRef" id="XP_Q95_A1-p9.1" href="./asv.html#Isa.61.10" target="asv"> Is. 61:10, </a> "He hath clothed me with the garments of salvation . . . as a bride adorned with her jewels." Therefore the saints in heaven
|
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3303 have a dowry.
|
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3304 </p>
|
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3305 <p id="XP_Q95_A1-p10">
|
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3306 <b>I answer that,</b> Without doubt the blessed when they are brought into glory are dowered by God with certain gifts for their adornment, and
|
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3307 this adornment is called their dowry by the masters. Hence the dower of which we speak now is defined thus: "The dowry is
|
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|
3308 the everlasting adornment of soul and body adequate to life, lasting for ever in eternal bliss." This description is taken
|
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3309 from a likeness to the material dowry whereby the bride is adorned and the husband provided
|
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3310 with an adequate support for his wife and children, and yet the dowry remains inalienable from the bride, so that if the marriage
|
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|
3311 union be severed it reverts to her. As to the reason of the name there are various opinions. For some say that the name "dowry"
|
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|
3312 is taken not from a likeness to the corporeal marriage, but according to the manner of speaking whereby any perfection or
|
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3313 adornment of any person whatever is called an endowment; thus a man who is proficient in knowledge is said to be
|
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|
3314 endowed with knowledge, and in this sense ovid employed the word "endowment" (De Arte Amandi i, 538): "By whatever endowment
|
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|
3315 thou canst please, strive to please." But this does not seem quite fitting, for whenever a term is employed to signify a certain
|
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|
3316 thing principally, it is not usually transferred to another save by reason of some likeness. Wherefore since by its primary
|
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|
3317 signification a dowry refers to carnal marriage, it follows that in every other application of the term we must observe
|
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3318 some kind of likeness to its principal signification. Consequently others say that the likeness consists in the fact that
|
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3319 in carnal marriage a dowry is properly a gift bestowed by the bridegroom on the bride for her adornment when she is taken
|
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|
3320 to the bridegroom's dwelling: and that this is shown by the words of Sichem to Jacob and his sons (
|
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|
3321 <a class="scripRef" id="XP_Q95_A1-p10.1" href="./asv.html#Gen.34.12" target="asv">Gn. 34:12</a>): "Raise the dowry, and ask gifts," and from
|
|
|
3322 <a class="scripRef" id="XP_Q95_A1-p10.2" href="./asv.html#Exod.22.16" target="asv"> Ex. 22:16</a>: "If a man seduce a virgin . . . and lie with
|
|
|
3323 her, he shall endow her, and have her to wife." Hence the adornment bestowed by Christ on the saints, when they are brought
|
|
|
3324 into the abode of glory, is called a dowry. But this is clearly contrary to what jurists say, to whom it belongs to treat
|
|
|
3325 of these matters. For they say that a dowry, properly speaking, is a donation on the part of the wife made to those who are
|
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|
3326 on the part of the husband, in view of the marriage burden which the husband has to bear; while that which the bridegroom
|
|
|
3327 gives
|
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|
3328 the bride is called "a donation in view of marriage." In this sense dowry is taken (
|
|
|
3329 <a class="scripRef" id="XP_Q95_A1-p10.3" href="./asv.html#." target="asv">3 Kings 9:16</a>) where it is stated that "Pharoa, the king of Egypt, took Gezer . . . and gave it for a dowry to his daughter, Solomon's
|
|
|
3330 wife." Nor do the authorities quoted prove anything to the contrary. For although it is customary for a dowry to be given
|
|
|
3331 by the maiden's parents, it happens sometimes that the bridegroom or his father gives the dowry instead of the bride's father;
|
|
|
3332 and this
|
|
|
3333 happens in two ways: either by reason of his very great love for the bride as in the case of Sichem's father Hemor, who on
|
|
|
3334 account of his son's great love for the maiden wished to give the dowry which he had a right to receive; or as a punishment
|
|
|
3335 on the bridegroom, that he should out of his own possessions give a dowry to the virgin seduced by him, whereas he should
|
|
|
3336 have received it from the girl's father. In this sense Moses speaks in the passage quoted above. Wherefore in the opinion
|
|
|
3337 of
|
|
|
3338 others we should hold that in carnal marriage a dowry, properly speaking, is that which is given by those on the wife's side
|
|
|
3339 to those on the husband's side, for the bearing of the marriage burden, as stated above. Yet the difficulty remains how this
|
|
|
3340 signification can be adapted to the case in point, since the heavenly adornments are given to the spiritual spouse by the
|
|
|
3341 Father of the Bridegroom. This shall be made clear by replying to the objections.
|
|
|
3342 </p>
|
|
|
3343 <p id="XP_Q95_A1-p11">
|
|
|
3344 <b>Reply to Objection 1:</b> Although in carnal marriage the dowry is given to the bridegroom for his use, yet the ownership and control belong to the
|
|
|
3345 bride: which is evident by the fact that if the marriage be dissolved, the dowry reverts to the bride according to law (Cap.
|
|
|
3346 1,2,3, De donat. inter virum et uxorem). Thus also in spiritual marriage, the very adornments bestowed on the spiritual bride,
|
|
|
3347 namely the Church in her members, belong indeed to the Bridegroom, in so far as
|
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|
3348 they conduce to His glory and honor, yet to the bride as adorned thereby.
|
|
|
3349 </p>
|
|
|
3350 <p id="XP_Q95_A1-p12">
|
|
|
3351 <b>Reply to Objection 2:</b> The Father of the Bridegroom, that is of Christ, is the Person of the Father alone: while the Father of the bride is the
|
|
|
3352 whole Trinity, since that which is effected in creatures belongs to the whole Trinity. Hence in spiritual marriage these endowments,
|
|
|
3353 properly speaking, are given by the Father of the bride rather than by the Father of the Bridegroom. Nevertheless, although
|
|
|
3354 this endowment is made by all the Persons, it may be in a manner appropriated
|
|
|
3355 to each Person. To the Person of the Father, as endowing, since He possesses authority; and fatherhood in relation to creatures
|
|
|
3356 is also appropriated to Him, so that He is Father of both Bridegroom and bride. To the Son it is appropriated, inasmuch as
|
|
|
3357 it is made for His sake and through Him: and to the Holy Ghost, inasmuch as it is made in Him and according to Him, since
|
|
|
3358 love is the reason of all giving [*Cf.
|
|
|
3359 <a id="XP_Q95_A1-p12.1" shape="rect" href="summa.FP_Q38_A2.html">FP, Q[38], A[2]</a>].
|
|
|
3360 </p>
|
|
|
3361 <p id="XP_Q95_A1-p13">
|
|
|
3362 <b>Reply to Objection 3:</b> That which is effected by the dowry belongs to the dowry by its nature, and that is the ease of marriage: while that which
|
|
|
3363 the dowry removes, namely the marriage burden which is lightened thereby, belongs to it accidentally: thus it belongs to grace
|
|
|
3364 by its nature to make a man righteous, but accidentally to make an ungodly man righteous. Accordingly, though there are no
|
|
|
3365 burdens in the spiritual marriage, there is the greatest gladness; and that this
|
|
|
3366 gladness may be perfected the bride is dowered with gifts, so that by their means she may be happily united with the bridegroom.
|
|
|
3367 </p>
|
|
|
3368 <p id="XP_Q95_A1-p14">
|
|
|
3369 <b>Reply to Objection 4:</b> The dowry is usually settled on the bride not when she is espoused, but when she is taken to the bridegroom's dwelling, so
|
|
|
3370 as to be in the presence of the bridegroom, since "while we are in the body we are absent from the Lord" (
|
|
|
3371 <a class="scripRef" id="XP_Q95_A1-p14.1" href="./asv.html#iiCor.5.6" target="asv">2 Cor. 5:6</a>). Hence the gifts bestowed on the saints in this life are not called a dowry, but those which are bestowed on them when they
|
|
|
3372 are received into glory, where the Bridegroom delights them with His
|
|
|
3373 presence.
|
|
|
3374 </p>
|
|
|
3375 <p id="XP_Q95_A1-p15">
|
|
|
3376 <b>Reply to Objection 5:</b> In spiritual marriage inward comeliness is required, wherefore it is written (
|
|
|
3377 <a class="scripRef" id="XP_Q95_A1-p15.1" href="./asv.html#Ps.44.14" target="asv">Ps. 44:14</a>): "All the glory of the king's daughter is within," etc. But in carnal marriage outward comeliness is necessary. Hence there
|
|
|
3378 is no need for a dowry of this kind to be appointed in spiritual marriage as in carnal marriage.
|
|
|
3379 </p>
|
|
|
3380 <p id="XP_Q95_A1-p16"></p>
|
|
|
3381 <p id="XP_Q95_A1-p17"></p>
|
|
|
3382 <a href="summa.XP_Q95.html"></a>
|
|
|
3383 <a href="summa.XP_Q95_A2.html"></a>
|
|
|
3384 </div>
|
|
|
3385 <div id="XP_Q95_A2" class="div4">
|
|
|
3386 <a href="summa.XP_Q95_A1.html"></a>
|
|
|
3387 <a href="summa.XP_Q95_A3.html"></a>
|
|
|
3388 <h4 id="XP_Q95_A2-p0.1">Whether the dowry is the same as beatitude*? [*Cf. FP, Q[12], A[7], ad 1; FS, Q[4], A[3]]</h4>
|
|
|
3389 <p id="XP_Q95_A2-p1"></p>
|
|
|
3390 <p id="XP_Q95_A2-p2">
|
|
|
3391 <b>Objection 1:</b> It would seem that the dowry is the same as beatitude. For as appears from the definition of dowry
|
|
|
3392 <a id="XP_Q95_A2-p2.1" shape="rect" href="summa.XP_Q95_A1.html">(A[1])</a>, the dowry is "the everlasting adornment of body and soul in eternal happiness." Now the happiness of the soul is an adornment
|
|
|
3393 thereof. Therefore beatitude is a dowry.
|
|
|
3394 </p>
|
|
|
3395 <p id="XP_Q95_A2-p3">
|
|
|
3396 <b>Objection 2:</b> Further, a dowry signifies something whereby the union of bride and bridegroom is rendered delightful. Now such is beatitude
|
|
|
3397 in the spiritual marriage. Therefore beatitude is a dowry.
|
|
|
3398 </p>
|
|
|
3399 <p id="XP_Q95_A2-p4">
|
|
|
3400 <b>Objection 3:</b> Further, according to Augustine (In
|
|
|
3401 <a class="scripRef" id="XP_Q95_A2-p4.1" href="./asv.html#Ps.92" target="asv">Ps. 92</a>) vision is "the whole essence of beatitude." Now vision is accounted one of the dowries. Therefore beatitude is a dowry.
|
|
|
3402 </p>
|
|
|
3403 <p id="XP_Q95_A2-p5">
|
|
|
3404 <b>Objection 4:</b> Further, fruition gives happiness. Now fruition is a dowry. Therefore a dowry gives happiness and thus beatitude is a dowry.
|
|
|
3405 </p>
|
|
|
3406 <p id="XP_Q95_A2-p6">
|
|
|
3407 <b>Objection 5:</b> Further, according to Boethius (De Consol. iii), "beatitude is a state made perfect by the aggregate of all good things."
|
|
|
3408 Now the state of the blessed is perfected by the dowries. Therefore the dowries are part of beatitude.
|
|
|
3409 </p>
|
|
|
3410 <p id="XP_Q95_A2-p7">
|
|
|
3411 <b>On the contrary,</b> The dowries are given without merits: whereas beatitude is not given, but is awarded in return for merits. Therefore beatitude
|
|
|
3412 is not a dowry.
|
|
|
3413 </p>
|
|
|
3414 <p id="XP_Q95_A2-p8"> Further, beatitude is one only, whereas the dowries are several. Therefore beatitude is not a dowry.</p>
|
|
|
3415 <p id="XP_Q95_A2-p9"> Further, beatitude is in man according to that which is principal in him (Ethic. x, 7): whereas a dowry is also appointed
|
|
|
3416 to the body. Therefore dowry and beatitude are not the same.
|
|
|
3417 </p>
|
|
|
3418 <p id="XP_Q95_A2-p10">
|
|
|
3419 <b>I answer that,</b> There are two opinions on this question. For some say that beatitude and dowry are the same in reality but differ in aspect:
|
|
|
3420 because dowry regards the spiritual marriage between Christ and the soul, whereas beatitude does not. But seemingly this will
|
|
|
3421 not stand, since beatitude consists in an operation, whereas a dowry is not an operation, but a quality or disposition. Wherefore
|
|
|
3422 according to others it must be stated that beatitude and dowry differ even in
|
|
|
3423 reality, beatitude being the perfect operation itself by which the soul is united to God, while the dowries are habits or
|
|
|
3424 dispositions or any other qualities directed to this same perfect operation, so that they are directed to beatitude instead
|
|
|
3425 of being in it as parts thereof.
|
|
|
3426 </p>
|
|
|
3427 <p id="XP_Q95_A2-p11">
|
|
|
3428 <b>Reply to Objection 1:</b> Beatitude, properly speaking, is not an adornment of the soul, but something resulting from the soul's adornment; since it
|
|
|
3429 is an operation, while its adornment is a certain comeliness of the blessed themselves.
|
|
|
3430 </p>
|
|
|
3431 <p id="XP_Q95_A2-p12">
|
|
|
3432 <b>Reply to Objection 2:</b> Beatitude is not directed to the union but is the union itself of the soul with Christ. This union is by an operation, whereas
|
|
|
3433 the dowries are gifts disposing to this same union.
|
|
|
3434 </p>
|
|
|
3435 <p id="XP_Q95_A2-p13">
|
|
|
3436 <b>Reply to Objection 3:</b> Vision may be taken in two ways. First, actually, i.e. for the act itself of vision; and thus vision is not a dowry, but
|
|
|
3437 beatitude itself. Secondly, it may be taken habitually, i.e. for the habit whereby this act is elicited, namely the clarity
|
|
|
3438 of glory, by which the soul is enlightened from above to see God: and thus it is a dowry and the principle of beatitude, but
|
|
|
3439 not beatitude itself. The same answer applies to OBJ 4.
|
|
|
3440 </p>
|
|
|
3441 <p id="XP_Q95_A2-p14">
|
|
|
3442 <b>Reply to Objection 5:</b> Beatitude is the sum of all goods not as though they were essential parts of beatitude, but as being in a way directed to
|
|
|
3443 beatitude, as stated above.
|
|
|
3444 </p>
|
|
|
3445 <p id="XP_Q95_A2-p15"></p>
|
|
|
3446 <p id="XP_Q95_A2-p16"></p>
|
|
|
3447 <a href="summa.XP_Q95_A1.html"></a>
|
|
|
3448 <a href="summa.XP_Q95_A3.html"></a>
|
|
|
3449 </div>
|
|
|
3450 <div id="XP_Q95_A3" class="div4">
|
|
|
3451 <a href="summa.XP_Q95_A2.html"></a>
|
|
|
3452 <a href="summa.XP_Q95_A4.html"></a>
|
|
|
3453 <h4 id="XP_Q95_A3-p0.1">Whether it is fitting that Christ should receive a dowry?</h4>
|
|
|
3454 <p id="XP_Q95_A3-p1"></p>
|
|
|
3455 <p id="XP_Q95_A3-p2">
|
|
|
3456 <b>Objection 1:</b> It would seem fitting that Christ should receive a dowry. For the saints will be conformed to Christ through glory, according
|
|
|
3457 to
|
|
|
3458 <a class="scripRef" id="XP_Q95_A3-p2.1" href="./asv.html#Phil.3.21" target="asv">Phil. 3:21</a>, "Who will reform the body of our lowness made like to the body of His glory." Therefore Christ also will have a dowry.
|
|
|
3459 </p>
|
|
|
3460 <p id="XP_Q95_A3-p3">
|
|
|
3461 <b>Objection 2:</b> Further, in the spiritual marriage a dowry is given in likeness to a carnal marriage. Now there is a spiritual marriage in
|
|
|
3462 Christ, which is peculiar to Him, namely of the two natures in one Person, in regard to which the human nature in Him is said
|
|
|
3463 to have been espoused by the Word, as a gloss [*St. Augustine, De Consensu Evang. i, 40] has it on
|
|
|
3464 <a class="scripRef" id="XP_Q95_A3-p3.1" href="./asv.html#Ps.18.6" target="asv"> Ps. 18:6, </a> "He hath set His tabernacle in the sun," etc., and
|
|
|
3465 <a class="scripRef" id="XP_Q95_A3-p3.2" href="./asv.html#Rev.21.3" target="asv"> Apoc. 21:3,
|
|
|
3466
|
|
|
3467 </a>"Behold the tabernacle of God with men." Therefore it is fitting that Christ should have a dowry.
|
|
|
3468 </p>
|
|
|
3469 <p id="XP_Q95_A3-p4">
|
|
|
3470 <b>Objection 3:</b> Further, Augustine says (De Doctr. Christ. iii) that Christ, according to the Rule [*Liber regularum] of Tyconius, on account
|
|
|
3471 of the unity of the mystic body that exists between the head and its members, calls Himself also the Bride and not only the
|
|
|
3472 Bridegroom, as may be gathered from
|
|
|
3473 <a class="scripRef" id="XP_Q95_A3-p4.1" href="./asv.html#Isa.61.10" target="asv"> Is. 61:10, </a> "As a bridegroom decked with a crown, and as a bride adorned with her jewels." Since then a dowry is due to the bride, it
|
|
|
3474 would seem that Christ
|
|
|
3475 ought to receive a dowry.
|
|
|
3476 </p>
|
|
|
3477 <p id="XP_Q95_A3-p5">
|
|
|
3478 <b>Objection 4:</b> Further, a dowry is due to all the members of the Church, since the Church is the spouse. But Christ is a member of the Church
|
|
|
3479 according to
|
|
|
3480 <a class="scripRef" id="XP_Q95_A3-p5.1" href="./asv.html#iCor.12.27" target="asv">1 Cor. 12:27, </a> "You are the body of Christ, and members of member, i.e. of Christ," according to a gloss. Therefore the dowry is due to
|
|
|
3481 Christ.
|
|
|
3482 </p>
|
|
|
3483 <p id="XP_Q95_A3-p6">
|
|
|
3484 <b>Objection 5:</b> Further, Christ has perfect vision, fruition, and joy. Now these are the dowries. Therefore, etc.
|
|
|
3485 </p>
|
|
|
3486 <p id="XP_Q95_A3-p7">
|
|
|
3487 <b>On the contrary,</b> A distinction of persons is requisite between the bridegroom and the bride. But in Christ there is nothing personally distinct
|
|
|
3488 from the Son of God Who is the Bridegroom, as stated in
|
|
|
3489 <a class="scripRef" id="XP_Q95_A3-p7.1" href="./asv.html#John.3.29" target="asv">Jn. 3:29</a>, "He that hath the bride is the bridegroom." Therefore since the dowry is allotted to the bride or for the bride, it would
|
|
|
3490 seem unfitting for Christ to have a dowry.
|
|
|
3491 </p>
|
|
|
3492 <p id="XP_Q95_A3-p8"> Further, the same person does not both give and receive a dowry. But it is Christ Who gives spiritual dowries. Therefore
|
|
|
3493 it is not fitting that Christ should have a dowry.
|
|
|
3494 </p>
|
|
|
3495 <p id="XP_Q95_A3-p9">
|
|
|
3496 <b>I answer that,</b> There are two opinions on this point. For some say that there is a threefold union in Christ. One is the union of concord,
|
|
|
3497 whereby He is united to God in the bond of love; another is the union of condescension, whereby the human nature is united
|
|
|
3498 to the Divine; the third is the union whereby Christ is united to the Church. They say, then, that as regards the first two
|
|
|
3499 unions it is fitting for Christ to have the dowries as such, but as regards the third, it is
|
|
|
3500 fitting for Him to have the dowries in the most excellent degree, considered as to that in which they consist, but not considered
|
|
|
3501 as dowries; because in this union Christ is the bridegroom and the Church the bride, and a dowry is given to the bride as
|
|
|
3502 regards property and control, although it is given to the bridegroom as to use. But this does not seem congruous. For in the
|
|
|
3503 union of Christ with the Father by the concord of love, even if we consider Him as God, there is not said to be a
|
|
|
3504 marriage, since it implies no subjection such as is required in the bride towards the bridegroom. Nor again in the union of
|
|
|
3505 the human nature with the Divine, whether we consider the Personal union or that which regards the conformity of will, can
|
|
|
3506 there be a dowry, properly speaking, for three reasons. First, because in a marriage where a dowry is given there should be
|
|
|
3507 likeness of nature between bridegroom and bride, and this is lacking in the union of the human nature with the Divine; secondly,
|
|
|
3508 because there is required a distinction of persons, and the human nature is not personally distinct from the Word; thirdly,
|
|
|
3509 because a dowry is given when the bride is first taken to the dwelling of the bridegroom and thus would seem to belong to
|
|
|
3510 the bride, who from being not united becomes united; whereas the human nature, which was assumed into the unity of Person
|
|
|
3511 by the Word, never was otherwise than perfectly united. Wherefore in the opinion of others we should say that the notion of
|
|
|
3512 dowry
|
|
|
3513 is either altogether unbecoming to Christ, or not so properly as to the saints; but that the things which we call dowries
|
|
|
3514 befit Him in the highest degree.
|
|
|
3515 </p>
|
|
|
3516 <p id="XP_Q95_A3-p10">
|
|
|
3517 <b>Reply to Objection 1:</b> This conformity must be understood to refer to the thing which is a dowry and not to the notion of a dowry being in Christ:
|
|
|
3518 for it is not requisite that the thing in which we are conformed to Christ should be in the same way in Christ and in us.
|
|
|
3519 </p>
|
|
|
3520 <p id="XP_Q95_A3-p11">
|
|
|
3521 <b>Reply to Objection 2:</b> Human nature is not properly said to be a bride in its union with the Word, since the distinction of persons, which is requisite
|
|
|
3522 between bridegroom and bride, is not observed therein. That human nature is sometimes described as being espoused in reference
|
|
|
3523 to its union with the Word is because it has a certain act of the bride, in that it is united to the Bridegroom inseparably,
|
|
|
3524 and in this union is subject to the Word and ruled by the Word, as the
|
|
|
3525 bride by the bridegroom.
|
|
|
3526 </p>
|
|
|
3527 <p id="XP_Q95_A3-p12">
|
|
|
3528 <b>Reply to Objection 3:</b> If Christ is sometimes spoken of as the Bride, this is not because He is the Bride in very truth, but in so far as He personifies
|
|
|
3529 His spouse, namely the Church, who is united to Him spiritually. Hence nothing hinders Him, in this way of speaking, from
|
|
|
3530 being said to have the dowries, not that He Himself is dowered, but the Church.
|
|
|
3531 </p>
|
|
|
3532 <p id="XP_Q95_A3-p13">
|
|
|
3533 <b>Reply to Objection 4:</b> The term Church is taken in two senses. For sometimes it denotes the body only, which is united to Christ as its Head. In
|
|
|
3534 this way alone has the Church the character of spouse: and in this way Christ is not a member of the Church, but is the Head
|
|
|
3535 from which all the members receive. In another sense the Church denotes the head and members united together; and thus Christ
|
|
|
3536 is said to be a member of the Church, inasmuch as He fulfills an office distinct
|
|
|
3537 from all others, by pouring forth life into the other members: although He is not very properly called a member, since a member
|
|
|
3538 implies a certain restriction, whereas in Christ spiritual good is not restricted but is absolutely entire [*Cf.
|
|
|
3539 <a id="XP_Q95_A3-p13.1" shape="rect" href="summa.TP_Q8_A1.html">TP, Q[8], A[1]</a>], so that He is the entire good of the Church, nor is He together with others anything greater than He is by Himself. Speaking
|
|
|
3540 of the Church in this sense, the Church denotes not only the bride, but the bridegroom and
|
|
|
3541 bride, in so far as one thing results from their spiritual union. Consequently although Christ be called a member of the Church
|
|
|
3542 in a certain sense, He can by no means be called a member of the bride; and therefore the idea of a dowry is not becoming
|
|
|
3543 to Him.
|
|
|
3544 </p>
|
|
|
3545 <p id="XP_Q95_A3-p14">
|
|
|
3546 <b>Reply to Objection 5:</b> There is here a fallacy of "accident"; for these things are not befitting to Christ if we consider them under the aspect
|
|
|
3547 of dowry.
|
|
|
3548 </p>
|
|
|
3549 <p id="XP_Q95_A3-p15"></p>
|
|
|
3550 <p id="XP_Q95_A3-p16"></p>
|
|
|
3551 <a href="summa.XP_Q95_A2.html"></a>
|
|
|
3552 <a href="summa.XP_Q95_A4.html"></a>
|
|
|
3553 </div>
|
|
|
3554 <div id="XP_Q95_A4" class="div4">
|
|
|
3555 <a href="summa.XP_Q95_A3.html"></a>
|
|
|
3556 <a href="summa.XP_Q95_A5.html"></a>
|
|
|
3557 <h4 id="XP_Q95_A4-p0.1">Whether the angels receive the dowries?</h4>
|
|
|
3558 <p id="XP_Q95_A4-p1"></p>
|
|
|
3559 <p id="XP_Q95_A4-p2">
|
|
|
3560 <b>Objection 1:</b> It would seem that the angels receive dowries. For a gloss on Canticle of
|
|
|
3561 <a class="scripRef" id="XP_Q95_A4-p2.1" href="./asv.html#Song.6.8" target="asv"> Canticles 6:8, </a> "One is my dove," says: "One is the Church among men and angels." But the Church is the bride, wherefore it is fitting for
|
|
|
3562 the members of the Church to have the dowries. Therefore the angels have the dowries.
|
|
|
3563 </p>
|
|
|
3564 <p id="XP_Q95_A4-p3">
|
|
|
3565 <b>Objection 2:</b> Further, a gloss on
|
|
|
3566 <a class="scripRef" id="XP_Q95_A4-p3.1" href="./asv.html#Luke.12.36" target="asv"> Lk. 12:36, </a> "And you yourselves like to men who wait for their lord, when he shall return from the wedding," says: "Our Lord went to
|
|
|
3567 the wedding when after His resurrection the new Man espoused to Himself the angelic host." Therefore the angelic hosts are
|
|
|
3568 the spouse of Christ and consequently it is fitting that they should have the dowries.
|
|
|
3569 </p>
|
|
|
3570 <p id="XP_Q95_A4-p4">
|
|
|
3571 <b>Objection 3:</b> Further, the spiritual marriage consists in a spiritual union. Now the spiritual union between the angels and God is no less
|
|
|
3572 than between beatified men and God. Since, then, the dowries of which we treat now are assigned by reason of a spiritual marriage,
|
|
|
3573 it would seem that they are becoming to the angels.
|
|
|
3574 </p>
|
|
|
3575 <p id="XP_Q95_A4-p5">
|
|
|
3576 <b>Objection 4:</b> Further, a spiritual marriage demands a spiritual bridegroom and a spiritual bride. Now the angels are by nature more conformed
|
|
|
3577 than men to Christ as the supreme spirit. Therefore a spiritual marriage is more possible between the angels and Christ than
|
|
|
3578 between men and Christ.
|
|
|
3579 </p>
|
|
|
3580 <p id="XP_Q95_A4-p6">
|
|
|
3581 <b>Objection 5:</b> Further, a greater conformity is required between the head and members than between bridegroom and bride. Now the conformity
|
|
|
3582 between Christ and the angels suffices for Christ to be called the Head of the angels. Therefore for the same reason it suffices
|
|
|
3583 for Him to be called their bridegroom.
|
|
|
3584 </p>
|
|
|
3585 <p id="XP_Q95_A4-p7">
|
|
|
3586 <b>On the contrary,</b> Origen at the beginning of the prologue to his commentary on the Canticles, distinguishes four persons, namely "the bridegroom
|
|
|
3587 with the bride, the young maidens, and the companions of the bridegroom": and he says that "the angels are the companions
|
|
|
3588 of the bridegroom." Since then the dowry is due only to the bride, it would seem that the dowries are not becoming to the
|
|
|
3589 angels.
|
|
|
3590 </p>
|
|
|
3591 <p id="XP_Q95_A4-p8"> Further, Christ espoused the Church by His Incarnation and Passion: wherefore this is foreshadowed in the words (
|
|
|
3592 <a class="scripRef" id="XP_Q95_A4-p8.1" href="./asv.html#Exod.4.25" target="asv">Ex. 4:25</a>), "A bloody spouse thou art to me." Now by His Incarnation and Passion Christ was not otherwise united to the angels than
|
|
|
3593 before. Therefore the angels do not belong to the Church, if we consider the Church as spouse. Therefore the dowries are not
|
|
|
3594 becoming to the angels.
|
|
|
3595 </p>
|
|
|
3596 <p id="XP_Q95_A4-p9">
|
|
|
3597 <b>I answer that,</b> Without any doubt, whatever pertains to the endowments of the soul is befitting to the angels as it is to men. But considered
|
|
|
3598 under the aspect of dowry they are not as becoming to the angels as to men, because the character of bride is not so properly
|
|
|
3599 becoming to the angels as to men. For there is required a conformity of nature between bridegroom and bride, to wit that they
|
|
|
3600 should be of the same species. Now men are in conformity with Christ in this way,
|
|
|
3601 since He took human nature, and by so doing became conformed to all men in the specific nature of man. on the other hand,
|
|
|
3602 He is not conformed to the angels in unity of species, neither as to His Divine nor as to His human nature. Consequently the
|
|
|
3603 notion of dowry is not so properly becoming to angels as to men. Since, however, in metaphorical expressions, it is not necessary
|
|
|
3604 to have a likeness in every respect, we must not argue that one thing is not to be said of another metaphorically on
|
|
|
3605 account of some lack of likeness; and consequently the argument we have adduced does not prove that the dowries are simply
|
|
|
3606 unbecoming to the angels, but only that they are not so properly befitting to angels as to men, on account of the aforesaid
|
|
|
3607 lack of likeness.
|
|
|
3608 </p>
|
|
|
3609 <p id="XP_Q95_A4-p10">
|
|
|
3610 <b>Reply to Objection 1:</b> Although the angels are included in the unity of the Church, they are not members of the Church according to conformity of
|
|
|
3611 nature, if we consider the Church as bride: and thus it is not properly fitting for them to have the dowries.
|
|
|
3612 </p>
|
|
|
3613 <p id="XP_Q95_A4-p11">
|
|
|
3614 <b>Reply to Objection 2:</b> Espousal is taken there in a broad sense, for union without conformity of specific nature: and in this sense nothing prevents
|
|
|
3615 our saying that the angels have the dowries taking these in a broad sense.
|
|
|
3616 </p>
|
|
|
3617 <p id="XP_Q95_A4-p12">
|
|
|
3618 <b>Reply to Objection 3:</b> In the spiritual marriage although there is no other than a spiritual union, those whose union answers to the idea of a perfect
|
|
|
3619 marriage should agree in specific nature. Hence espousal does not properly befit the angels.
|
|
|
3620 </p>
|
|
|
3621 <p id="XP_Q95_A4-p13">
|
|
|
3622 <b>Reply to Objection 4:</b> The conformity between the angels and Christ as God is not such as suffices for the notion of a perfect marriage, since so
|
|
|
3623 far are they from agreeing in species that there is still an infinite distance between them.
|
|
|
3624 </p>
|
|
|
3625 <p id="XP_Q95_A4-p14">
|
|
|
3626 <b>Reply to Objection 5:</b> Not even is Christ properly called the Head of the angels, if we consider the head as requiring conformity of nature with
|
|
|
3627 the members. We must observe, however, that although the head and the other members are parts of an individual of one species,
|
|
|
3628 if we consider each one by itself, it is not of the same species as another member, for a hand is another specific part from
|
|
|
3629 the head. Hence, speaking of the members in themselves, the only conformity
|
|
|
3630 required among them is one of proportion, so that one receive from another, and one serve another. Consequently the conformity
|
|
|
3631 between God and the angels suffices for the notion of head rather than for that of bridegroom.
|
|
|
3632 </p>
|
|
|
3633 <p id="XP_Q95_A4-p15"></p>
|
|
|
3634 <p id="XP_Q95_A4-p16"></p>
|
|
|
3635 <a href="summa.XP_Q95_A3.html"></a>
|
|
|
3636 <a href="summa.XP_Q95_A5.html"></a>
|
|
|
3637 </div>
|
|
|
3638 <div id="XP_Q95_A5" class="div4">
|
|
|
3639 <a href="summa.XP_Q95_A4.html"></a>
|
|
|
3640 <a href="summa.XP_Q96.html"></a>
|
|
|
3641 <h4 id="XP_Q95_A5-p0.1">Whether three dowries of the soul are suitably assigned?</h4>
|
|
|
3642 <p id="XP_Q95_A5-p1"></p>
|
|
|
3643 <p id="XP_Q95_A5-p2">
|
|
|
3644 <b>Objection 1:</b> It would seem unfitting to assign to the soul three dowries, namely, "vision," "love" and "fruition." For the soul is united
|
|
|
3645 to God according to the mind wherein is the image of the Trinity in respect of the memory, understanding, and will. Now love
|
|
|
3646 regards the will, and vision the understanding. Therefore there should be something corresponding to the memory, since fruition
|
|
|
3647 regards not the memory but the will.
|
|
|
3648 </p>
|
|
|
3649 <p id="XP_Q95_A5-p3">
|
|
|
3650 <b>Objection 2:</b> Further, the beatific dowries are said to correspond to the virtues of the way, which united us to God: and these are faith,
|
|
|
3651 hope, and charity, whereby God Himself is the object. Now love corresponds to charity, and vision to faith. Therefore there
|
|
|
3652 should be something corresponding to hope, since fruition corresponds rather to charity.
|
|
|
3653 </p>
|
|
|
3654 <p id="XP_Q95_A5-p4">
|
|
|
3655 <b>Objection 3:</b> Further, we enjoy God by love and vision only, since "we are said to enjoy those things which we love for their own sake,"
|
|
|
3656 as Augustine says (De Doctr. Christ. i, 4). Therefore fruition should not be reckoned a distinct dowry from love.
|
|
|
3657 </p>
|
|
|
3658 <p id="XP_Q95_A5-p5">
|
|
|
3659 <b>Objection 4:</b> Further, comprehension is required for the perfection of beatitude: "So run that you may comprehend" (
|
|
|
3660 <a class="scripRef" id="XP_Q95_A5-p5.1" href="./asv.html#iCor.9.24" target="asv">1 Cor. 9:24</a>). Therefore we should reckon a fourth dowry
|
|
|
3661 </p>
|
|
|
3662 <p id="XP_Q95_A5-p6">
|
|
|
3663 <b>Objection 5:</b> Further, Anselm says (De Simil. xlviii) that the following pertain to the soul's beatitude: "wisdom, friendship, concord,
|
|
|
3664 power, honor, security, joy": and consequently the aforesaid dowries are reckoned unsuitably.
|
|
|
3665 </p>
|
|
|
3666 <p id="XP_Q95_A5-p7">
|
|
|
3667 <b>Objection 6:</b> Further, Augustine says (De Civ. Dei xxii) that "in that beatitude God will be seen unendingly, loved without wearying, praised
|
|
|
3668 untiringly." Therefore praise should be added to the aforesaid dowries.
|
|
|
3669 </p>
|
|
|
3670 <p id="XP_Q95_A5-p8">
|
|
|
3671 <b>Objection 7:</b> Further, Boethius reckons five things pertaining to beatitude (De Consol. iii) and these are: Sufficiency which wealth offers,
|
|
|
3672 joy which pleasure offers, celebrity which fame offers, security which power offers, reverence which dignity offers. Consequently
|
|
|
3673 it seems that these should be reckoned as dowries rather than the aforesaid.
|
|
|
3674 </p>
|
|
|
3675 <p id="XP_Q95_A5-p9">
|
|
|
3676 <b>I answer that,</b> All agree in reckoning three dowries of the soul, in different ways however. For some say that the three dowries of the soul
|
|
|
3677 are vision, love, and fruition. others reckon them to be vision, comprehension, and fruition; others, vision, delight, and
|
|
|
3678 comprehension. However, all these reckonings come to the same, and their number is assigned in the same way. For it has been
|
|
|
3679 said
|
|
|
3680 <a id="XP_Q95_A5-p9.1" shape="rect" href="summa.XP_Q95_A2.html">(A[2])</a> that a dowry is something inherent to the soul, and
|
|
|
3681 directing it to the operation in which beatitude consists. Now two things are requisite in this operation: its essence which
|
|
|
3682 is vision, and its perfection which is delight: since beatitude must needs be a perfect operation. Again, a vision is delightful
|
|
|
3683 in two ways: first, on the part of the object, by reason of the thing seen being delightful; secondly, on the part of the
|
|
|
3684 vision, by reason of the seeing itself being delightful, even as we delight in knowing evil things, although the evil
|
|
|
3685 things themselves delight us not. And since this operation wherein ultimate beatitude consists must needs be most perfect,
|
|
|
3686 this vision must needs be delightful in both ways. Now in order that this vision be delightful on the part of the vision,
|
|
|
3687 it needs to be made connatural to the seer by means of a habit; while for it to be delightful on the part of the visible object,
|
|
|
3688 two things are necessary, namely that the visible object be suitable, and that it be united to the seer. Accordingly for the
|
|
|
3689 vision to be delightful on its own part a habit is required to elicit the vision, and thus we have one dowry, which all call
|
|
|
3690 vision. But on the part of the visible object two things are necessary. First, suitableness, which regards the affections---and
|
|
|
3691 in this respect some reckon love as a dowry, others fruition (in so far as fruition regards the affective part) since what
|
|
|
3692 we love most we deem most suitable. Secondly, union is required on the part of the visible object, and thus some reckon
|
|
|
3693 comprehension, which is nothing else than to have God present and to hold Him within ourself [*Cf.
|
|
|
3694 <a id="XP_Q95_A5-p9.2" shape="rect" href="summa.FS_Q4_A3.html">FS, Q[4], A[3]</a>]; while others reckon fruition, not of hope, which is ours while on the way, but of possession [*Literally "of the reality:
|
|
|
3695 non spei . . . sed rei"] which is in heaven.
|
|
|
3696 </p>
|
|
|
3697 <p id="XP_Q95_A5-p10"> Thus the three dowries correspond to the three theological virtues, namely vision to faith, comprehension (or fruition in
|
|
|
3698 one sense) to hope, and fruition (or delight according to another reckoning to charity). For perfect fruition such as will
|
|
|
3699 be had in heaven includes delight and comprehension, for which reason some take it for the one, and some for the other.
|
|
|
3700 </p>
|
|
|
3701 <p id="XP_Q95_A5-p11"> Others, however, ascribe these three dowries to the three powers of the soul, namely vision to the rational, delight to the
|
|
|
3702 concupiscible, and fruition to the irascible, seeing that this fruition is acquired by a victory. But this is not said properly,
|
|
|
3703 because the irascible and concupiscible powers are not in the intellective but in the sensitive part, whereas the dowries
|
|
|
3704 of the soul are assigned to the mind.
|
|
|
3705 </p>
|
|
|
3706 <p id="XP_Q95_A5-p12">
|
|
|
3707 <b>Reply to Objection 1:</b> Memory and understanding have but one act: either because understanding is itself an act of memory, or---if understanding
|
|
|
3708 denote a power---because memory does not proceed to act save through the medium of the understanding, since it belongs to
|
|
|
3709 the memory to retain knowledge. Consequently there is only one habit, namely knowledge, corresponding to memory and understanding:
|
|
|
3710 wherefore only one dowry, namely vision, corresponds to both.
|
|
|
3711 </p>
|
|
|
3712 <p id="XP_Q95_A5-p13">
|
|
|
3713 <b>Reply to Objection 2:</b> Fruition corresponds to hope, in so far as it includes comprehension which will take the place of hope: since we hope for
|
|
|
3714 that which we have not yet; wherefore hope chafes somewhat on account of the distance of the beloved: for which reason it
|
|
|
3715 will not remain in heaven [Cf.
|
|
|
3716 <a id="XP_Q95_A5-p13.1" shape="rect" href="summa.SS_Q18_A2.html">SS, Q[18], A[2]</a>] but will be succeeded by comprehension.
|
|
|
3717 </p>
|
|
|
3718 <p id="XP_Q95_A5-p14">
|
|
|
3719 <b>Reply to Objection 3:</b> Fruition as including comprehension is distinct from vision and love, but otherwise than love from vision. For love and vision
|
|
|
3720 denote different habits, the one belonging to the intellect, the other to the affective faculty. But comprehension, or fruition
|
|
|
3721 as denoting comprehension, does not signify a habit distinct from those two, but the removal of the obstacles which made it
|
|
|
3722 impossible for the mind to be united to God by actual vision. This is
|
|
|
3723 brought about by the habit of glory freeing the soul from all defects; for instance by making it capable of knowledge without
|
|
|
3724 phantasms, of complete control over the body, and so forth, thus removing the obstacles which result in our being pilgrims
|
|
|
3725 from the Lord.
|
|
|
3726 </p>
|
|
|
3727 <p id="XP_Q95_A5-p15"> Reply OBJ 4 is clear from what has been said.</p>
|
|
|
3728 <p id="XP_Q95_A5-p16">
|
|
|
3729 <b>Reply to Objection 5:</b> Properly speaking, the dowries are the immediate principles of the operation in which perfect beatitude consists and whereby
|
|
|
3730 the soul is united to Christ. The things mentioned by Anselm do not answer to this description; but they are such as in any
|
|
|
3731 way accompany or follow beatitude, not only in relation to the Bridegroom, to Whom "wisdom" alone of the things mentioned
|
|
|
3732 by him refers, but also in relation to others. They may be either one's equals, to
|
|
|
3733 whom "friendship" refers as regards the union of affections, and "concord" as regards consent in actions, or one's inferiors,
|
|
|
3734 to whom "power" refers, so far as inferior things are ordered by superior, and "honor" as regards that which inferiors offer
|
|
|
3735 to their superiors. Or again (they may accompany or follow beatitude) in relation to oneself: to this "security" refers as
|
|
|
3736 regards the removal of evil, and "joy" as regards the attainment of good.
|
|
|
3737 </p>
|
|
|
3738 <p id="XP_Q95_A5-p17">
|
|
|
3739 <b>Reply to Objection 6:</b> Praise, which Augustine mentions as the third of those things which will obtain in heaven, is not a disposition to beatitude
|
|
|
3740 but rather a sequel to beatitude: because from the very fact of the soul's union with God, wherein beatitude consists, it
|
|
|
3741 follows that the soul breaks forth into praise. Hence praise has not the necessary conditions of a dowry.
|
|
|
3742 </p>
|
|
|
3743 <p id="XP_Q95_A5-p18">
|
|
|
3744 <b>Reply to Objection 7:</b> The five things aforesaid mentioned by Boethius are certain conditions of beatitude, but not dispositions to beatitude or
|
|
|
3745 to its act, because beatitude by reason of its perfection has of itself alone and undividedly all that men seek in various
|
|
|
3746 things, as the Philosopher declares (Ethic. i, 7; x, 7,8). Accordingly Boethius shows that these five things obtain in perfect
|
|
|
3747 beatitude, because they are what men seek in temporal happiness. For they pertain
|
|
|
3748 either, as "security," to immunity from evil, or to the attainment either of the suitable good, as "joy," or of the perfect
|
|
|
3749 good, as "sufficiency," or to the manifestation of good, as "celebrity," inasmuch as the good of one is made known to others,
|
|
|
3750 or as "reverence," as indicating that good or the knowledge thereof, for reverence is the showing of honor which bears witness
|
|
|
3751 to virtue. Hence it is evident that these five should not be called dowries, but conditions of beatitude.
|
|
|
3752 </p>
|
|
|
3753 <p id="XP_Q95_A5-p19"></p>
|
|
|
3754 <p id="XP_Q95_A5-p20"></p>
|
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|
3755 <a href="summa.XP_Q95_A4.html"></a>
|
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|
3756 <a href="summa.XP_Q96.html"></a>
|
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|
3757 </div>
|
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3758 <a href="summa.XP_Q94_A3.html"></a>
|
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3759 <a href="summa.XP_Q95_A1.html"></a>
|
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3760 </div>
|
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3761 <div id="XP_Q96" class="div3">
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3762 <a href="summa.XP_Q95_A5.html"></a>
|
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3763 <a href="summa.XP_Q96_A1.html"></a>
|
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|
3764 <h3 id="XP_Q96-p0.1">OF THE AUREOLES (THIRTEEN ARTICLES)</h3>
|
|
|
3765 <p id="XP_Q96-p1"></p>
|
|
|
3766 <p id="XP_Q96-p2"> In the next place we must consider the aureoles. Under this head there are thirteen points of inquiry:</p>
|
|
|
3767 <p id="XP_Q96-p3"> (1) Whether the aureoles differ from the essential reward?</p>
|
|
|
3768 <p id="XP_Q96-p4"> (2) Whether they differ from the fruit?</p>
|
|
|
3769 <p id="XP_Q96-p5"> (3) Whether a fruit is due to the virtue of continence only?</p>
|
|
|
3770 <p id="XP_Q96-p6"> (4) Whether three fruits are fittingly assigned to the three parts of continence?</p>
|
|
|
3771 <p id="XP_Q96-p7"> (5) Whether an aureole is due to virgins?</p>
|
|
|
3772 <p id="XP_Q96-p8"> (6) Whether it is due to martyrs?</p>
|
|
|
3773 <p id="XP_Q96-p9"> (7) Whether it is due to doctors?</p>
|
|
|
3774 <p id="XP_Q96-p10"> (8) Whether it is due to Christ?</p>
|
|
|
3775 <p id="XP_Q96-p11"> (9) Whether to the angels?</p>
|
|
|
3776 <p id="XP_Q96-p12"> (10) Whether it is due to the human body?</p>
|
|
|
3777 <p id="XP_Q96-p13"> (11) Whether three aureoles are fittingly assigned?</p>
|
|
|
3778 <p id="XP_Q96-p14"> (12) Whether the virgin's aureole is the greatest?</p>
|
|
|
3779 <p id="XP_Q96-p15"> (13) Whether one has the same aureole in a higher degree than another?</p>
|
|
|
3780 <div id="XP_Q96_A1" class="div4">
|
|
|
3781 <a href="summa.XP_Q96.html"></a>
|
|
|
3782 <a href="summa.XP_Q96_A2.html"></a>
|
|
|
3783 <h4 id="XP_Q96_A1-p0.1">Whether the aureole is the same as the essential reward which is called the aurea?</h4>
|
|
|
3784 <p id="XP_Q96_A1-p1"></p>
|
|
|
3785 <p id="XP_Q96_A1-p2">
|
|
|
3786 <b>Objection 1:</b> It would seem that the aureole is not distinct from the essential reward which is called the "aurea." For the essential reward
|
|
|
3787 is beatitude itself. Now according to Boethius (De Consol. iii), beatitude is "a state rendered perfect by the aggregate of
|
|
|
3788 all goods." Therefore the essential reward includes every good possessed in heaven; so that the aureole is included in the
|
|
|
3789 "aurea."
|
|
|
3790 </p>
|
|
|
3791 <p id="XP_Q96_A1-p3">
|
|
|
3792 <b>Objection 2:</b> Further, "more" and "less" do not change a species. But those who keep the counsels and commandments receive a greater reward
|
|
|
3793 than those who keep the commandments only, nor seemingly does their reward differ, except in one reward being greater than
|
|
|
3794 another. Since then the aureole denotes the reward due to works of perfection it would seem that it does not signify something
|
|
|
3795 distinct from the "aurea."
|
|
|
3796 </p>
|
|
|
3797 <p id="XP_Q96_A1-p4">
|
|
|
3798 <b>Objection 3:</b> Further, reward corresponds to merit. Now charity is the root of all merit. Since then the "aurea" corresponds to charity,
|
|
|
3799 it would seem that there will be no reward in heaven other than the "aurea."
|
|
|
3800 </p>
|
|
|
3801 <p id="XP_Q96_A1-p5">
|
|
|
3802 <b>Objection 4:</b> Further, "All the blessed are taken into the angelic orders" as Gregory declares (Hom. xxxiv in Evang.). Now as regards the
|
|
|
3803 angels, "though some of them receive certain gifts in a higher degree, nothing is possessed by any of them exclusively, for
|
|
|
3804 all gifts are in all of them, though not equally, because some are endowed more highly than others with gifts which, however,
|
|
|
3805 they all possess," as Gregory says (Hom. xxxiv in Evang.). Therefore as regards the
|
|
|
3806 blessed, there will be no reward other than that which is common to all. Therefore the aureole is not a distinct reward from
|
|
|
3807 the "aurea."
|
|
|
3808 </p>
|
|
|
3809 <p id="XP_Q96_A1-p6">
|
|
|
3810 <b>Objection 5:</b> Further, a higher reward is due to higher merit. If, then, the "aurea" is due to works which are of obligation, and the aureole
|
|
|
3811 to works of counsel, the aureole will be more perfect than the "aurea," and consequently should not be expressed by a diminutive
|
|
|
3812 [*"Aureola," i.e. a little "aurea"]. Therefore it would seem that the aureole is not a distinct reward from the "aurea."
|
|
|
3813 </p>
|
|
|
3814 <p id="XP_Q96_A1-p7">
|
|
|
3815 <b>On the contrary,</b> A gloss [*Ven. Bede, De Tabernaculis i, 6] on
|
|
|
3816 <a class="scripRef" id="XP_Q96_A1-p7.1" href="./asv.html#Exod.25.24" target="asv">Ex. 25:24,25</a>, "Thou shalt make . . . another little golden crown [coronam aureolam]," says: "This crown denotes the new hymn which the
|
|
|
3817 virgins alone sing in the presence of the Lamb." Wherefore apparently the aureole is a crown awarded, not to all, but especially
|
|
|
3818 to some: whereas the aurea is awarded to all the blessed. Therefore the aureole is distinct from the "aurea."
|
|
|
3819 </p>
|
|
|
3820 <p id="XP_Q96_A1-p8"> Further, a crown is due to the fight which is followed by victory: "He . . . is not crowned except he strive lawfully" (
|
|
|
3821 <a class="scripRef" id="XP_Q96_A1-p8.1" href="./asv.html#iiTim.2.5" target="asv">2 Tim. 2:5</a>). Hence where there is a special kind of conflict, there should be a special crown. Now in certain works there is a special
|
|
|
3822 kind of conflict. Therefore they deserve a special kind of crown, which we call an aureole.
|
|
|
3823 </p>
|
|
|
3824 <p id="XP_Q96_A1-p9"> Further, the Church militant comes down from the Church triumphant: "I saw the Holy City," etc. (
|
|
|
3825 <a class="scripRef" id="XP_Q96_A1-p9.1" href="./asv.html#Rev.21.2" target="asv">Apoc. 21:2</a>). Now in the Church militant special rewards are given to those who perform special deeds, for instance a crown to the conqueror,
|
|
|
3826 a prize to the runner. Therefore the same should obtain in the Church triumphant.
|
|
|
3827 </p>
|
|
|
3828 <p id="XP_Q96_A1-p10">
|
|
|
3829 <b>I answer that,</b> Man's essential reward, which is his beatitude, consists in the perfect union of the soul with God, inasmuch as it enjoys
|
|
|
3830 God perfectly as seen and loved perfectly. Now this reward is called a "crown" or "aurea" metaphorically, both with reference
|
|
|
3831 to merit which is gained by a kind of conflict---since "the life of man upon earth is a warfare" (
|
|
|
3832 <a class="scripRef" id="XP_Q96_A1-p10.1" href="./asv.html#Job.7.1" target="asv">Job 7:1</a>)---and with reference to the reward whereby in a way man is made a participator of the
|
|
|
3833 Godhead, and consequently endowed with regal power: "Thou hast made us to our God a kingdom," etc. (
|
|
|
3834 <a class="scripRef" id="XP_Q96_A1-p10.2" href="./asv.html#Rev.5.10" target="asv">Apoc. 5:10</a>); for a crown is the proper sign of regal power.
|
|
|
3835 </p>
|
|
|
3836 <p id="XP_Q96_A1-p11"> In like manner the accidental reward which is added to the essential has the character of a crown. For a crown signifies
|
|
|
3837 some kind of perfection, on account of its circular shape, so that for this very reason it is becoming to the perfection of
|
|
|
3838 the blessed. Since, however, nothing can be added to the essential, but what is less than it, the additional reward is called
|
|
|
3839 an "aureole." Now something may be added in two ways to this essential reward which we call the "aurea." First,
|
|
|
3840 in consequence of a condition attaching to the nature of the one rewarded: thus the glory of the body is added to the beatitude
|
|
|
3841 of the soul, wherefore this same glory of the body is sometimes called an "aureole." Thus a gloss of Bede on
|
|
|
3842 <a class="scripRef" id="XP_Q96_A1-p11.1" href="./asv.html#Exod.25.25" target="asv">Ex. 25:25</a>, "Thou . . . shalt make another little golden crown," says that "finally the aureole is added, when it is stated in the Scriptures
|
|
|
3843 that a higher degree of glory is in store for us when our bodies are resumed." But it is not in this sense that we speak
|
|
|
3844 of an aureole now. Secondly, in consequence of the nature of the meritorious act. Now this has the character of merit on two
|
|
|
3845 counts, whence also it has the character of good. First, to wit, from its root which is charity, since it is referred to the
|
|
|
3846 last end, and thus there is due to it the essential reward, namely the attainment of the end, and this is the "aurea." Secondly,
|
|
|
3847 from the very genus of the act which derives a certain praiseworthiness from its due circumstances, from the habit
|
|
|
3848 eliciting it and from its proximate end, and thus is due to it a kind of accidental reward which we call an "aureole": and
|
|
|
3849 it is in this sense that we regard the aureole now. Accordingly it must be said that an "aureole" denotes something added
|
|
|
3850 to the "aurea," a kind of joy, to wit, in the works one has done, in that they have the character of a signal victory: for
|
|
|
3851 this joy is distinct from the joy in being united to God, which is called the "aurea." Some, however, affirm that the common
|
|
|
3852 reward, which is the "aurea," receives the name of "aureole," according as it is given to virgins, martyrs, or doctors: even
|
|
|
3853 as money receives the name of debt through being due to some one, though the money and the debt are altogether the same. And
|
|
|
3854 that nevertheless this does not imply that the essential reward is any greater when it is called an "aureole"; but that it
|
|
|
3855 corresponds to a more excellent act, more excellent not in intensity of merit but in the manner of meriting; so that although
|
|
|
3856 two persons may have the Divine vision with equal clearness, it is called an "aureole" in one and not in the other in so far
|
|
|
3857 as it corresponds to higher merit as regards the way of meriting. But this would seem contrary to the meaning of the gloss
|
|
|
3858 quoted above. For if "aurea" and "aureole" were the same, the "aureole" would not be described as added to the "aurea." Moreover,
|
|
|
3859 since reward corresponds to merit, a more excellent reward must needs correspond to this more excellent way of meriting:
|
|
|
3860 and it is this excellence that we call an "aureole." Hence it follows that an "aureole" differs from the "aurea."
|
|
|
3861 </p>
|
|
|
3862 <p id="XP_Q96_A1-p12">
|
|
|
3863 <b>Reply to Objection 1:</b> Beatitude includes all the goods necessary for man's perfect life consisting in his perfect operation. Yet some things can
|
|
|
3864 be added, not as being necessary for that perfect operation as though it were impossible without them, but as adding to the
|
|
|
3865 glory of beatitude. Hence they regard the well-being of beatitude and a certain fitness thereto. Even so civic happiness is
|
|
|
3866 embellished by nobility and bodily beauty and so forth, and yet it is possible
|
|
|
3867 without them as stated in Ethic. i, 8: and thus is the aureole in comparison with the happiness of heaven.
|
|
|
3868 </p>
|
|
|
3869 <p id="XP_Q96_A1-p13">
|
|
|
3870 <b>Reply to Objection 2:</b> He who keeps the counsels and the commandments always merits more than he who keeps the commandments only, if we gather the
|
|
|
3871 notion of merit in works from the very genus of those works; but not always if we gauge the merit from its root, charity:
|
|
|
3872 since sometimes a man keeps the commandments alone out of greater charity than one who keeps both commandments and counsels.
|
|
|
3873 For the most part, however, the contrary happens, because the "proof of love is in
|
|
|
3874 the performance of deeds," as Gregory says (Hom. xxx in Evang.). Wherefore it is not the more excellent essential reward that
|
|
|
3875 is called an aureole, but that which is added to the essential reward without reference to the essential reward of the possessor
|
|
|
3876 of an aureole being greater, or less than, or equal to the essential reward of one who has no aureole.
|
|
|
3877 </p>
|
|
|
3878 <p id="XP_Q96_A1-p14">
|
|
|
3879 <b>Reply to Objection 3:</b> Charity is the first principle of merit: but our actions are the instruments, so to speak, whereby we merit. Now in order
|
|
|
3880 to obtain an effect there is requisite not only a due disposition in the first mover, but also a right disposition in the
|
|
|
3881 instrument. Hence something principal results in the effect with reference to the first mover, and something secondary with
|
|
|
3882 reference to the instrument. Wherefore in the reward also there is something on the
|
|
|
3883 part of charity, namely the "aurea," and something on the part of the kind of work, namely the "aureole."
|
|
|
3884 </p>
|
|
|
3885 <p id="XP_Q96_A1-p15">
|
|
|
3886 <b>Reply to Objection 4:</b> All the angels merited their beatitude by the same kind of act namely by turning to God: and consequently no particular reward
|
|
|
3887 is found in anyone which another has not in some way. But men merit beatitude by different kinds of acts: and so the comparison
|
|
|
3888 fails.
|
|
|
3889 </p>
|
|
|
3890 <p id="XP_Q96_A1-p16"> Nevertheless among men what one seems to have specially, all have in common in some way, in so far as each one, by charity,
|
|
|
3891 deems another's good his own. Yet this joy whereby one shares another's joy cannot be called an aureole, because it is not
|
|
|
3892 given him as a reward for his victory, but regards more the victory of another: whereas a crown is awarded the victors themselves
|
|
|
3893 and not to those who rejoice with them in the victory.
|
|
|
3894 </p>
|
|
|
3895 <p id="XP_Q96_A1-p17">
|
|
|
3896 <b>Reply to Objection 5:</b> The merit arising from charity is more excellent than that which arises from the kind of action: just as the end to which
|
|
|
3897 charity directs us is more excellent than the things directed to that end, and with which our actions are concerned. Wherefore
|
|
|
3898 the reward corresponding to merit by reason of charity, however little it may be, is greater than any reward corresponding
|
|
|
3899 to an action by reason of its genus. Hence "aureole" is used as a diminutive in
|
|
|
3900 comparison with "aurea."
|
|
|
3901 </p>
|
|
|
3902 <p id="XP_Q96_A1-p18"></p>
|
|
|
3903 <p id="XP_Q96_A1-p19"></p>
|
|
|
3904 <a href="summa.XP_Q96.html"></a>
|
|
|
3905 <a href="summa.XP_Q96_A2.html"></a>
|
|
|
3906 </div>
|
|
|
3907 <div id="XP_Q96_A2" class="div4">
|
|
|
3908 <a href="summa.XP_Q96_A1.html"></a>
|
|
|
3909 <a href="summa.XP_Q96_A3.html"></a>
|
|
|
3910 <h4 id="XP_Q96_A2-p0.1">Whether the aureole differs from the fruit?</h4>
|
|
|
3911 <p id="XP_Q96_A2-p1"></p>
|
|
|
3912 <p id="XP_Q96_A2-p2">
|
|
|
3913 <b>Objection 1:</b> It would seem that the aureole does not differ from the fruit. For different rewards are not due to the same merit. Now the
|
|
|
3914 aureole and the hundredfold fruit correspond to the same merit, according to a gloss on
|
|
|
3915 <a class="scripRef" id="XP_Q96_A2-p2.1" href="./asv.html#Matt.13.8" target="asv"> Mat. 13:8, </a> "Some a hundredfold." Therefore the aureole is the same as the fruit.
|
|
|
3916 </p>
|
|
|
3917 <p id="XP_Q96_A2-p3">
|
|
|
3918 <b>Objection 2:</b> Further, Augustine says (De Virgin xlv) that the "hundredfold fruit is due to the martyrs, and also to virgins." Therefore
|
|
|
3919 the fruit is a reward common to virgins and martyrs. But the aureole also is due to them. Therefore the aureole is the same
|
|
|
3920 as the fruit.
|
|
|
3921 </p>
|
|
|
3922 <p id="XP_Q96_A2-p4">
|
|
|
3923 <b>Objection 3:</b> Further, there are only two rewards in beatitude, namely the essential, and the accidental which is added to the essential.
|
|
|
3924 Now that which is added to the essential reward is called an aureole, as evidenced by the statement (
|
|
|
3925 <a class="scripRef" id="XP_Q96_A2-p4.1" href="./asv.html#Exod.25.25" target="asv">Ex. 25:25</a>) that the little crown [aureola] is added to the crown. But the fruit is not the essential reward, for in that case it would
|
|
|
3926 be due to all the blessed. Therefore it is the same as the aureole.
|
|
|
3927 </p>
|
|
|
3928 <p id="XP_Q96_A2-p5">
|
|
|
3929 <b>On the contrary,</b> Things which are not divided in the same way are not of the same nature. Now fruit and aureole are not divided in the same
|
|
|
3930 way, since aureole is divided into the aureole of virgins, of martyrs, and of doctors: whereas fruit is divided into the fruit
|
|
|
3931 of the married, of widows, and of virgins. Therefore fruit and aureole are not the same.
|
|
|
3932 </p>
|
|
|
3933 <p id="XP_Q96_A2-p6"> Further, if fruit and aureole were the same, the aureole would be due to whomsoever the fruit is due. But this is manifestly
|
|
|
3934 untrue, since a fruit is due to widowhood, while an aureole is not. Therefore, etc.
|
|
|
3935 </p>
|
|
|
3936 <p id="XP_Q96_A2-p7">
|
|
|
3937 <b>I answer that,</b> Metaphorical expressions can be taken in various ways, according as we find resemblances to the various properties of the
|
|
|
3938 thing from which the comparison is taken. Now since fruit, properly speaking, is applied to material things born of the earth,
|
|
|
3939 we employ it variously in a spiritual sense, with reference to the various conditions that obtain in material fruits. For
|
|
|
3940 the material fruit has sweetness whereby it refreshes so far as it is used by man: again it
|
|
|
3941 is the last thing to which the operation of nature attains: moreover it is that to which husbandry looks forward as the result
|
|
|
3942 of sowing or any other process. Accordingly fruit is taken in a spiritual sense sometimes for that which refreshes as being
|
|
|
3943 the last end: and according to this signification we are said to enjoy [frui] God perfectly in heaven, and imperfectly on
|
|
|
3944 the way. From this signification we have fruition which is a dowry: but we are not speaking of fruit in this sense now.
|
|
|
3945 Sometimes fruit signifies spiritually that which refreshes only, though it is not the last end; and thus the virtues are called
|
|
|
3946 fruits, inasmuch as "they refresh the mind with genuine sweetness," as Ambrose says [*De Parad. xiii]. In this sense fruit
|
|
|
3947 is taken (
|
|
|
3948 <a class="scripRef" id="XP_Q96_A2-p7.1" href="./asv.html#Gal.6.22" target="asv">Gal. 6:22</a>): "The fruit of the Spirit is charity, joy," etc. Nor again is this the sense in which we speak of fruit now; for we have
|
|
|
3949 treated of this already [*Cf.
|
|
|
3950 <a id="XP_Q96_A2-p7.2" shape="rect" href="summa.FS_Q70_A1.html">FS, Q[70], A[1]</a>, ad 2].
|
|
|
3951 </p>
|
|
|
3952 <p id="XP_Q96_A2-p8"> We may, however, take spiritual fruit in another sense, in likeness to material fruit, inasmuch as material fruit is a profit
|
|
|
3953 expected from the labor of husbandry: so that we call fruit that reward which man acquires from his labor in this life: and
|
|
|
3954 thus every reward which by our labors we shall acquire for the future life is called a "fruit." In this sense fruit is taken
|
|
|
3955 (
|
|
|
3956 <a class="scripRef" id="XP_Q96_A2-p8.1" href="./asv.html#Rom.6.22" target="asv">Rom. 6:22</a>): "You have your fruit unto sanctification, and the end life everlasting."
|
|
|
3957 Yet neither in this sense do we speak of fruit now, but we are treating of fruit as being the product of seed: for it is in
|
|
|
3958 this sense that our Lord speaks of fruit (
|
|
|
3959 <a class="scripRef" id="XP_Q96_A2-p8.2" href="./asv.html#Matt.13.23" target="asv">Mat. 13:23</a>), where He divides fruit into thirtyfold, sixtyfold, and hundredfold. Now fruit is the product of seed in so far as the seed
|
|
|
3960 power is capable of transforming the humors of the soil into its own nature; and the more efficient this power, and the better
|
|
|
3961 prepared the soil, the more plentiful fruit will
|
|
|
3962 result. Now the spiritual seed which is sown in us is the Word of God: wherefore the more a person is transformed into a spiritual
|
|
|
3963 nature by withdrawing from carnal things, the greater is the fruit of the Word in him. Accordingly the fruit of the Word of
|
|
|
3964 God differs from the aurea and the aureole, in that the "aurea" consists in the joy one has in God, and the "aureole" in the
|
|
|
3965 joy one has in the perfection of one's works, whereas the "fruit" consists in the joy that the worker has in his own
|
|
|
3966 disposition as to his degree of spirituality to which he has attained through the seed of God's Word.
|
|
|
3967 </p>
|
|
|
3968 <p id="XP_Q96_A2-p9"> Some, however, distinguish between aureole and fruit, by saying that the aureole is due to the fighter, according to
|
|
|
3969 <a class="scripRef" id="XP_Q96_A2-p9.1" href="./asv.html#iiTim.2.5" target="asv">2 Tim. 2:5, </a> "He . . . shall not be crowned, except he strive lawfully"; whereas the fruit is due to the laborer, according to the saying
|
|
|
3970 of
|
|
|
3971 <a class="scripRef" id="XP_Q96_A2-p9.2" href="./asv.html#Wis.3.15" target="asv"> Wis. 3:15, </a> "The fruit of good labors is glorious." Others again say that the "aurea" regards conversion to God, while the "aureole"
|
|
|
3972 and the "fruit" regard things directed to the end;
|
|
|
3973 yet so that the fruit regards the will rather, and the aureole the body. Since, however, labor and strife are in the same
|
|
|
3974 subject and about the same matter, and since the body's reward depends on the soul's, these explanations of the difference
|
|
|
3975 between fruit, aurea and aureole would only imply a logical difference: and this cannot be, since fruit is assigned to some
|
|
|
3976 to whom no aureole is assigned.
|
|
|
3977 </p>
|
|
|
3978 <p id="XP_Q96_A2-p10">
|
|
|
3979 <b>Reply to Objection 1:</b> There is nothing incongruous if various rewards correspond to the same merit according to the various things contained therein.
|
|
|
3980 Wherefore to virginity corresponds the aurea in so far as virginity is kept for God's sake at the command of charity; the
|
|
|
3981 aureole, in so far as virginity is a work of perfection having the character of a signal victory; and the fruit, in so far
|
|
|
3982 as by virginity a person acquires a certain spirituality by withdrawing from
|
|
|
3983 carnal things.
|
|
|
3984 </p>
|
|
|
3985 <p id="XP_Q96_A2-p11">
|
|
|
3986 <b>Reply to Objection 2:</b> Fruit, according to the proper acceptation as we are speaking of it now, does not denote the reward common to martyrdom and
|
|
|
3987 virginity, by that which corresponds to the three degrees of continency. This gloss which states that the hundredfold fruit
|
|
|
3988 corresponds to martyrs takes fruit in a broad sense, according as any reward is called a fruit, the hundredfold fruit thus
|
|
|
3989 denoting the reward due to any perfect works whatever.
|
|
|
3990 </p>
|
|
|
3991 <p id="XP_Q96_A2-p12">
|
|
|
3992 <b>Reply to Objection 3:</b> Although the aureole is an accidental reward added to the essential reward, nevertheless not every accidental reward is an
|
|
|
3993 aureole, but only that which is assigned to works of perfection, whereby man is most conformed to Christ in the achievement
|
|
|
3994 of a perfect victory. Hence it is not unfitting that another accidental reward, which is called the fruit, be due sometimes
|
|
|
3995 to the withdrawal from a carnal life.
|
|
|
3996 </p>
|
|
|
3997 <p id="XP_Q96_A2-p13"></p>
|
|
|
3998 <p id="XP_Q96_A2-p14"></p>
|
|
|
3999 <a href="summa.XP_Q96_A1.html"></a>
|
|
|
4000 <a href="summa.XP_Q96_A3.html"></a>
|
|
|
4001 </div>
|
|
|
4002 <div id="XP_Q96_A3" class="div4">
|
|
|
4003 <a href="summa.XP_Q96_A2.html"></a>
|
|
|
4004 <a href="summa.XP_Q96_A4.html"></a>
|
|
|
4005 <h4 id="XP_Q96_A3-p0.1">Whether a fruit is due to the virtue of continence alone?</h4>
|
|
|
4006 <p id="XP_Q96_A3-p1"></p>
|
|
|
4007 <p id="XP_Q96_A3-p2">
|
|
|
4008 <b>Objection 1:</b> It would seem that a fruit is not due to the virtue of continence alone. For a gloss on
|
|
|
4009 <a class="scripRef" id="XP_Q96_A3-p2.1" href="./asv.html#iCor.15.41" target="asv">1 Cor. 15:41, </a> "One is the glory of the sun," says that "the worth of those who have the hundredfold fruit is compared to the glory of the
|
|
|
4010 sun; to the glory of the moon those who have the sixtyfold fruit; and to the stars those who have the thirtyfold fruit." Now
|
|
|
4011 this difference of glory, in the meaning of the Apostle, regards any difference whatever of
|
|
|
4012 beatitude. Therefore the various fruits should correspond to none but the virtue of continence.
|
|
|
4013 </p>
|
|
|
4014 <p id="XP_Q96_A3-p3">
|
|
|
4015 <b>Objection 2:</b> Further, fruits are so called from fruition. But fruition belongs to the essential reward which corresponds to all the virtues.
|
|
|
4016 Therefore, etc.
|
|
|
4017 </p>
|
|
|
4018 <p id="XP_Q96_A3-p4">
|
|
|
4019 <b>Objection 3:</b> Further, fruit is due to labor: "The fruit of good labors is glorious" (
|
|
|
4020 <a class="scripRef" id="XP_Q96_A3-p4.1" href="./asv.html#Wis.3.15" target="asv">Wis. 3:15</a>). Now there is greater labor in fortitude than in temperance or continence. Therefore fruit does not correspond to continence
|
|
|
4021 alone.
|
|
|
4022 </p>
|
|
|
4023 <p id="XP_Q96_A3-p5">
|
|
|
4024 <b>Objection 4:</b> Further, it is more difficult not to exceed the measure in food which is necessary for life, than in sexual matters without
|
|
|
4025 which life can be sustained: and thus the labor of frugality is greater than that of continence. Therefore fruit corresponds
|
|
|
4026 to frugality rather than to continence.
|
|
|
4027 </p>
|
|
|
4028 <p id="XP_Q96_A3-p6">
|
|
|
4029 <b>Objection 5:</b> Further, fruit implies delight, and delight regards especially the end. Since then the theological virtues have the end for
|
|
|
4030 their object, namely God Himself, it would seem that to them especially the fruit should correspond.
|
|
|
4031 </p>
|
|
|
4032 <p id="XP_Q96_A3-p7">
|
|
|
4033 <b>On the contrary,</b> is the statement of the gloss on
|
|
|
4034 <a class="scripRef" id="XP_Q96_A3-p7.1" href="./asv.html#Matt.13.23" target="asv"> Mat. 13:23, </a> "The one a hundredfold," which assigns the fruits to virginity, widowhood, and conjugal continence, which are parts of continence.
|
|
|
4035 </p>
|
|
|
4036 <p id="XP_Q96_A3-p8">
|
|
|
4037 <b>I answer that,</b> A fruit is a reward due to a person in that he passes from the carnal to the spiritual life. Consequently a fruit corresponds
|
|
|
4038 especially to that virtue which more than any other frees man from subjection to the flesh. Now this is the effect of continence,
|
|
|
4039 since it is by sexual pleasures that the soul is especially subject to the flesh; so much so that in the carnal act, according
|
|
|
4040 to Jerome (Ep. ad Ageruch.), "not even the spirit of prophecy touches the heart
|
|
|
4041 of the prophet," nor "is it possible to understand anything in the midst of that pleasure," as the Philosopher says (Ethic.
|
|
|
4042 vii, 11). Therefore fruit corresponds to continence rather than to another virtue.
|
|
|
4043 </p>
|
|
|
4044 <p id="XP_Q96_A3-p9">
|
|
|
4045 <b>Reply to Objection 1:</b> This gloss takes fruit in a broad sense, according as any reward is called a fruit.
|
|
|
4046 </p>
|
|
|
4047 <p id="XP_Q96_A3-p10">
|
|
|
4048 <b>Reply to Objection 2:</b> Fruition does not take its name from fruit by reason of any comparison with fruit in the sense in which we speak of it now,
|
|
|
4049 as evidenced by what has been said.
|
|
|
4050 </p>
|
|
|
4051 <p id="XP_Q96_A3-p11">
|
|
|
4052 <b>Reply to Objection 3:</b> Fruit, as we speak of it now, corresponds to labor not as resulting in fatigue, but as resulting in the production of fruit.
|
|
|
4053 Hence a man calls his crops his labor, inasmuch as he labored for them, or produced them by his labor. Now the comparison
|
|
|
4054 to fruit, as produced from seed, is more adapted to continence than to fortitude, because man is not subjected to the flesh
|
|
|
4055 by the passions of fortitude, as he is by the passions with which continence is
|
|
|
4056 concerned.
|
|
|
4057 </p>
|
|
|
4058 <p id="XP_Q96_A3-p12">
|
|
|
4059 <b>Reply to Objection 4:</b> Although the pleasures of the table are more necessary than the pleasures of sex, they are not so strong: wherefore the soul
|
|
|
4060 is not so much subjected to the flesh thereby.
|
|
|
4061 </p>
|
|
|
4062 <p id="XP_Q96_A3-p13">
|
|
|
4063 <b>Reply to Objection 5:</b> Fruit is not taken here in the sense in which fruition applies to delight in the end; but in another sense as stated above
|
|
|
4064 (A[2] ). Hence the argument proves nothing.
|
|
|
4065 </p>
|
|
|
4066 <p id="XP_Q96_A3-p14"></p>
|
|
|
4067 <p id="XP_Q96_A3-p15"></p>
|
|
|
4068 <a href="summa.XP_Q96_A2.html"></a>
|
|
|
4069 <a href="summa.XP_Q96_A4.html"></a>
|
|
|
4070 </div>
|
|
|
4071 <div id="XP_Q96_A4" class="div4">
|
|
|
4072 <a href="summa.XP_Q96_A3.html"></a>
|
|
|
4073 <a href="summa.XP_Q96_A5.html"></a>
|
|
|
4074 <h4 id="XP_Q96_A4-p0.1">Whether three fruits are fittingly assigned to the three parts of continence?</h4>
|
|
|
4075 <p id="XP_Q96_A4-p1"></p>
|
|
|
4076 <p id="XP_Q96_A4-p2">
|
|
|
4077 <b>Objection 1:</b> It would seem that three fruits are unfittingly assigned to the three parts of continence: because twelve fruits of the Spirit
|
|
|
4078 are assigned, "charity, joy, peace," etc. (
|
|
|
4079 <a class="scripRef" id="XP_Q96_A4-p2.1" href="./asv.html#Gal.5.22" target="asv">Gal. 5:22</a>). Therefore seemingly we should reckon only three.
|
|
|
4080 </p>
|
|
|
4081 <p id="XP_Q96_A4-p3">
|
|
|
4082 <b>Objection 2:</b> Further, fruit denotes a special reward. Now the reward assigned to virgins, widows, and married persons is not a special
|
|
|
4083 reward, because all who are to be saved are comprised under one of these three, since no one is saved who lacks continence,
|
|
|
4084 and continence is adequately divided by these three. Therefore three fruits are unfittingly assigned to the three aforesaid.
|
|
|
4085 </p>
|
|
|
4086 <p id="XP_Q96_A4-p4">
|
|
|
4087 <b>Objection 3:</b> Further, just as widowhood surpasses conjugal continence, so does virginity surpass widowhood. But the excess of sixtyfold
|
|
|
4088 over thirtyfold is not as the excess of a hundredfold over sixtyfold; neither in arithmetical proportion, since sixty exceeds
|
|
|
4089 thirty by thirty, and a hundred exceeds sixty by forty; nor in geometrical proportion, since sixty is twice thirty and a hundred
|
|
|
4090 surpasses sixty as containing the whole and two-thirds thereof. Therefore the fruits
|
|
|
4091 are unfittingly adapted to the degrees of continence.
|
|
|
4092 </p>
|
|
|
4093 <p id="XP_Q96_A4-p5">
|
|
|
4094 <b>Objection 4:</b> Further, the statements contained in Holy Writ stand for all time: "Heaven and earth shall pass away, but My words shall
|
|
|
4095 not pass away" (
|
|
|
4096 <a class="scripRef" id="XP_Q96_A4-p5.1" href="./asv.html#Luke.21.33" target="asv">Lk. 21:33</a>): whereas human institutions are liable to change every day. Therefore human institutions are not to be taken as a criterion
|
|
|
4097 of the statements of Holy Writ: and it would seem in consequence that the explanation of these fruits given by Bede is unfitting.
|
|
|
4098 For he says (Expos. in Luc. iii, 8) that
|
|
|
4099 "the thirtyfold fruit is assigned to married persons, because in the signs drawn on the 'abacus' the number 30 is denoted
|
|
|
4100 by the thumb and index finger touching one another at the tips as though kissing one another: so that the number 30 denotes
|
|
|
4101 the embraces of married persons. The number 60 is denoted by the contact of the index finger above the middle joint of the
|
|
|
4102 thumb, so that the index finger by lying over the thumb and weighing on it, signifies the burden which widows have to bear
|
|
|
4103 in this
|
|
|
4104 world. When, however, in the course of enumeration we come to the number 100 we pass from the left to the right hand, so that
|
|
|
4105 the number 100 denotes virginity, which has a share in the angelic excellence; for the angels are on the right hand, i.e.
|
|
|
4106 in glory, while we are on the left on account of the imperfection of the present life."
|
|
|
4107 </p>
|
|
|
4108 <p id="XP_Q96_A4-p6">
|
|
|
4109 <b>I answer that,</b> By continence, to which the fruit corresponds, man is brought to a kind of spiritual nature, by withdrawing from carnal things.
|
|
|
4110 Consequently various fruits are distinguished according to the various manners of the spirituality resulting from continence.
|
|
|
4111 Now there is a certain spirituality which is necessary, and one which is superabundant. The spirituality that is necessary
|
|
|
4112 consists in the rectitude of the spirit not being disturbed by the pleasures of the
|
|
|
4113 flesh: and this obtains when one makes use of carnal pleasures according to the order of right reason. This is the spirituality
|
|
|
4114 of married persons. Spirituality is superabundant when a man withdraws himself entirely from those carnal pleasures which
|
|
|
4115 stifle the spirit. This may be done in two ways: either in respect of all time past, present, and future, and this is the
|
|
|
4116 spirituality of virgins; or in respect of a particular time, and this is the spirituality of widows. Accordingly to those
|
|
|
4117 who
|
|
|
4118 keep conjugal continence, the thirtyfold fruit is awarded; to those who keep the continence of widows, the sixtyfold fruit;
|
|
|
4119 and to those who keep virginal continence, the hundredfold fruit: and this for the reason given by Bede quoted above, although
|
|
|
4120 another motive may be found in the very nature of the numbers. For 30 is the product of 3 multiplied by 10. Now 3 is the number
|
|
|
4121 of everything, as stated in De Coelo et Mundo i, and contains a certain perfection common to all, namely of beginning,
|
|
|
4122 middle, and end. Wherefore the number 30 is fittingly assigned to married persons, in whom no other perfection is added to
|
|
|
4123 the observance of the Decalogue, signified by the number 10, than the common perfection without which there is no salvation.
|
|
|
4124 The number six the multiplication of which by 10 amounts to 60 has perfection from its parts, being the aggregate of all its
|
|
|
4125 parts taken together; wherefore it corresponds fittingly to widowhood, wherein we find perfect withdrawal from carnal
|
|
|
4126 pleasures as to all its circumstances (which are the parts so to speak of a virtuous act), since widowhood uses no carnal
|
|
|
4127 pleasures in connection with any person, place, or any other circumstance; which was not the case with conjugal continence.
|
|
|
4128 The number 100 corresponds fittingly to virginity; because the number 10 of which 100 is a multiple is the limit of numbers:
|
|
|
4129 and in like manner virginity occupies the limit of spirituality, since no further spirituality can be added to it. The number
|
|
|
4130 100 also being a square number has perfection from its figure: for a square figure is prefect through being equal on all sides,
|
|
|
4131 since all its sides are equal: wherefore it is adapted to virginity wherein incorruption is found equally as to all times.
|
|
|
4132 </p>
|
|
|
4133 <p id="XP_Q96_A4-p7">
|
|
|
4134 <b>Reply to Objection 1:</b> Fruit is not taken there in the sense in which we are taking it now.
|
|
|
4135 </p>
|
|
|
4136 <p id="XP_Q96_A4-p8">
|
|
|
4137 <b>Reply to Objection 2:</b> Nothing obliges us to hold that fruit is a reward that is not common to all who will be saved. For not only the essential
|
|
|
4138 reward is common to all, but also a certain accidental reward, such as joy in those works without which one cannot be saved.
|
|
|
4139 Yet it may be said that the fruits are not becoming to all who will be saved, as is evidently the case with those who repent
|
|
|
4140 in the end after leading an incontinent life, for to such no fruit is due but only
|
|
|
4141 the essential reward.
|
|
|
4142 </p>
|
|
|
4143 <p id="XP_Q96_A4-p9">
|
|
|
4144 <b>Reply to Objection 3:</b> The distinction of the fruits is to be taken according to the species and figures of the numbers rather than according to
|
|
|
4145 their quantity. Nevertheless even if we regard the excess in point of quantity, we may find an explanation. For the married
|
|
|
4146 man abstains only from one that is not his, the widow from both hers and not hers, so that in the latter case we find the
|
|
|
4147 notion of double, just as 60 is the double of 30. Again 100 is 60 X 40, which latter
|
|
|
4148 number is the product of 4 X 10, and the number 4 is the first solid and square number. Thus the addition of this number is
|
|
|
4149 fitting to virginity, which adds perpetual incorruption to the perfection of widowhood.
|
|
|
4150 </p>
|
|
|
4151 <p id="XP_Q96_A4-p10">
|
|
|
4152 <b>Reply to Objection 4:</b> Although these numerical signs are a human institution, they are founded somewhat on the nature of things, in so far as the
|
|
|
4153 numbers are denoted in gradation, according to the order of the aforesaid joints and contacts.
|
|
|
4154 </p>
|
|
|
4155 <p id="XP_Q96_A4-p11"></p>
|
|
|
4156 <p id="XP_Q96_A4-p12"></p>
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4157 <a href="summa.XP_Q96_A3.html"></a>
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4158 <a href="summa.XP_Q96_A5.html"></a>
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4159 </div>
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4160 <div id="XP_Q96_A5" class="div4">
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4161 <a href="summa.XP_Q96_A4.html"></a>
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4162 <a href="summa.XP_Q96_A6.html"></a>
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4163 <h4 id="XP_Q96_A5-p0.1">Whether an aureole is due on account of virginity?</h4>
|
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4164 <p id="XP_Q96_A5-p1"></p>
|
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4165 <p id="XP_Q96_A5-p2">
|
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|
4166 <b>Objection 1:</b> It would seem that an aureole is not due on account of virginity. For where there is greater difficulty in the work, a greater
|
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|
4167 reward is due. Now widows have greater difficulty than virgins in abstaining from the works of the flesh. For Jerome says
|
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|
4168 (Ep. ad Ageruch.) that the greater difficulty certain persons experience in abstaining from the allurements of pleasure, the
|
|
|
4169 greater their reward, and he is speaking in praise of widows. Moreover, the Philosopher
|
|
|
4170 says (De Anim. Hist. vii) that "young women who have been deflowered desire sexual intercourse the more for the recollection
|
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|
4171 of the pleasure." Therefore the aureole which is the greatest reward is due to widows more than to virgins.
|
|
|
4172 </p>
|
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|
4173 <p id="XP_Q96_A5-p3">
|
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|
4174 <b>Objection 2:</b> Further, if an aureole were due to virginity, it would be especially found where there is the most perfect virginity. Now
|
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|
4175 the most prefect virginity is in the Blessed Virgin, wherefore she is called the Virgin of virgins: and yet no aureole is
|
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|
4176 due to her because she experienced no conflict in being continent, for she was not infected with the corruption of the fomes
|
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|
4177 [*Cf.
|
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|
4178 <a id="XP_Q96_A5-p3.1" shape="rect" href="summa.TP_Q27_A3.html">TP, Q[27], A[3]</a>]. Therefore an aureole is not due to
|
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|
4179 virginity.
|
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|
4180 </p>
|
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|
4181 <p id="XP_Q96_A5-p4">
|
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|
4182 <b>Objection 3:</b> Further, a special reward is not due to that which has not been at all times praiseworthy. Now it would not have been praiseworthy
|
|
|
4183 to observe virginity in the state of innocence, since then was it commanded: "Increase and multiply and fill the earth" (
|
|
|
4184 <a class="scripRef" id="XP_Q96_A5-p4.1" href="./asv.html#Gen.1.28" target="asv">Gn. 1:28</a>): nor again during the time of the Law, since the barren were accursed. Therefore an aureole is not due to virginity.
|
|
|
4185 </p>
|
|
|
4186 <p id="XP_Q96_A5-p5">
|
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|
4187 <b>Objection 4:</b> Further, the same reward is not due to virginity observed, and virginity lost. Yet an aureole is sometimes due to lost virginity;
|
|
|
4188 for instance if a maiden be violated unwillingly at the order of a tyrant for confessing Christ. Therefore an aureole is not
|
|
|
4189 due to virginity.
|
|
|
4190 </p>
|
|
|
4191 <p id="XP_Q96_A5-p6">
|
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|
4192 <b>Objection 5:</b> Further, a special reward is not due to that which is in us by nature. But virginity is inborn in every man both good and
|
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|
4193 wicked. Therefore an aureole is not due to virginity.
|
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|
4194 </p>
|
|
|
4195 <p id="XP_Q96_A5-p7">
|
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|
4196 <b>Objection 6:</b> Further, as widowhood is to the sixtyfold fruit, so is virginity to the hundredfold fruit, and to the aureole. Now the sixtyfold
|
|
|
4197 fruit is not due to every widow, but only, as some say, to one who vows to remain a widow. Therefore it would seem that neither
|
|
|
4198 is the aureole due to any kind of virginity, but only to that which is observed by vow.
|
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|
4199 </p>
|
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|
4200 <p id="XP_Q96_A5-p8">
|
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|
4201 <b>Objection 7:</b> Further, reward is not given to that which is done of necessity, since all merit depends on the will. But some are virgins
|
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|
4202 of necessity, such as those who are naturally cold-blooded, and eunuchs. Therefore an aureole is not always due to virginity.
|
|
|
4203 </p>
|
|
|
4204 <p id="XP_Q96_A5-p9">
|
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|
4205 <b>On the contrary,</b> A gloss on
|
|
|
4206 <a class="scripRef" id="XP_Q96_A5-p9.1" href="./asv.html#Exod.25.25" target="asv"> Ex. 25:25</a>: "Thou shalt also make a little golden crown [coronam aureolam]" says: "This crown denotes the new hymn which the virgins
|
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|
4207 sing in the presence of the Lamb, those, to wit, who follow the Lamb whithersoever He goeth." Therefore the reward due to
|
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|
4208 virginity is called an aureole.
|
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|
4209 </p>
|
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|
4210 <p id="XP_Q96_A5-p10"> Further, It is written (
|
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|
4211 <a class="scripRef" id="XP_Q96_A5-p10.1" href="./asv.html#Isa.56.4" target="asv">Is. 56:4</a>): "Thus saith the Lord to the eunuchs": and the text continues (
|
|
|
4212 <a class="scripRef" id="XP_Q96_A5-p10.2" href="./asv.html#Isa.56.5" target="asv">Is. 56: 5</a>): "I will give to them . . . a name better than sons and daughters": and a gloss [*St. Augustine, De Virginit. xxv] says:
|
|
|
4213 "This refers to their peculiar and transcendent glory." Now the eunuchs "who have made themselves eunuchs for the kingdom
|
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|
4214 of heaven" (
|
|
|
4215 <a class="scripRef" id="XP_Q96_A5-p10.3" href="./asv.html#Matt.19.12" target="asv">Mat. 19:12</a>) denote virgins. Therefore it would seem that
|
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|
4216 some special reward is due to virginity, and this is called the aureole.
|
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|
4217 </p>
|
|
|
4218 <p id="XP_Q96_A5-p11">
|
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|
4219 <b>I answer that,</b> Where there is a notable kind of victory, a special crown is due. Wherefore since by virginity a person wins a signal victory
|
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|
4220 over the flesh, against which a continuous battle is waged: "The flesh lusteth against the spirit," etc. (
|
|
|
4221 <a class="scripRef" id="XP_Q96_A5-p11.1" href="./asv.html#Gal.5.17" target="asv">Gal. 5:17</a>), a special crown called the aureole is due to virginity. This indeed is the common opinion of all; but all are not agreed
|
|
|
4222 as to the kind of virginity to which it is due. For some say that the
|
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|
4223 aureole is due to the act. So that she who actually remains a virgin will have the aureole provided she be of the number of
|
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|
4224 the saved. But this would seem unreasonable, because in this case those who have the will to marry and nevertheless die before
|
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4225 marrying would have the aureole. Hence others hold that the aureole is due to the state and not to the act: so that those
|
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|
4226 virgins alone merit the aureole who by vow have placed themselves in the state of observing perpetual virginity. But this
|
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|
4227 also
|
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|
4228 seems unreasonable, because it is possible to have the same intention of observing virginity without a vow as with a vow.
|
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|
4229 Hence it may be said otherwise that merit is due to every virtuous act commanded by charity. Now virginity comes under the
|
|
|
4230 genus of virtue in so far as perpetual incorruption of mind and body is an object of choice, as appears from what has been
|
|
|
4231 said above (Sent. iv, D, 33, Q[3], AA[1],2) [*Cf.
|
|
|
4232 <a id="XP_Q96_A5-p11.2" shape="rect" href="summa.TP_Q152_A1.html">TP, Q[152], AA[1]</a>,3]. Consequently the aureole is due
|
|
|
4233 to those virgins alone, who had the purpose of observing perpetual virginity, whether or no they have confirmed this purpose
|
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|
4234 by vow---and this I say with reference to the aureole in its proper signification of a reward due to merit---although this
|
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|
4235 purpose may at some time have been interrupted, integrity of the flesh remaining withal, provided it be found at the end of
|
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|
4236 life, because virginity of the mind may be restored, although virginity of the flesh cannot. If, however, we take the aureole
|
|
|
4237 in its broad sense for any joy added to the essential joy of heaven, the aureole will be applicable even to those who are
|
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|
4238 incorrupt in flesh, although they had not the purpose of observing perpetual virginity. For without doubt they will rejoice
|
|
|
4239 in the incorruption of their body, even as the innocent will rejoice in having been free from sin, although they had no opportunity
|
|
|
4240 of sinning, as in the case of baptized children. But this is not the proper meaning of an aureole, although it is very
|
|
|
4241 commonly taken in this sense.
|
|
|
4242 </p>
|
|
|
4243 <p id="XP_Q96_A5-p12">
|
|
|
4244 <b>Reply to Objection 1:</b> In some respects virgins experience a greater conflict in remaining continent; and in other respects, widows, other things
|
|
|
4245 being equal. For virgins are inflamed by concupiscence, and by the desire of experience, which arises from a certain curiosity
|
|
|
4246 as it were, which makes man more willing to see what he has never seen. Sometimes, moreover, this concupiscence is increased
|
|
|
4247 by their esteeming the pleasure to be greater than it is in reality, and by
|
|
|
4248 their failing to consider the grievances attaching to this pleasure. In these respects widows experience the lesser conflict,
|
|
|
4249 yet theirs is the greater conflict by reason of their recollection of the pleasure. Moreover, in different subjects one motive
|
|
|
4250 is stronger than another, according to the various conditions and dispositions of the subject, because some are more susceptible
|
|
|
4251 to one, and others to another. However, whatever we may say of the degree of conflict, this is certain---that the
|
|
|
4252 virgin's victory is more perfect than the widow's, for the most perfect and most brilliant kind of victory is never to have
|
|
|
4253 yielded to the foe: and the crown is due, not to the battle but to the victory gained by the battle.
|
|
|
4254 </p>
|
|
|
4255 <p id="XP_Q96_A5-p13">
|
|
|
4256 <b>Reply to Objection 2:</b> There are two opinions about this. For some say that the Blessed Virgin has not an aureole in reward of her virginity, if
|
|
|
4257 we take aureole in the proper sense as referring to a conflict, but that she has something more than an aureole, on account
|
|
|
4258 of her most perfect purpose of observing virginity. Others say that she has an aureole even in its proper signification, and
|
|
|
4259 that a most transcendent one: for though she experienced no conflict, she had a
|
|
|
4260 certain conflict of the flesh, but owing to the exceeding strength of her virtue, her flesh was so subdued that she did not
|
|
|
4261 feel this conflict. This, however, would seem to be said without reason, for since we believe the Blessed Virgin to have been
|
|
|
4262 altogether immune from the inclination of the fomes on account of the perfection of her sanctification, it is wicked to suppose
|
|
|
4263 that there was in her any conflict with the flesh, since such like conflict is only from the inclination of the fomes,
|
|
|
4264 nor can temptation from the flesh be without sin, as declared by a gloss [*St. Augustine, De Civ. Dei xix, 4] on
|
|
|
4265 <a class="scripRef" id="XP_Q96_A5-p13.1" href="./asv.html#iiCor.12.7" target="asv">2 Cor. 12:7, </a> "There was given me a sting of my flesh." Hence we must say that she has an aureole properly speaking, so as to be conformed
|
|
|
4266 in this to those other members of the Church in whom virginity is found: and although she had no conflict by reason of the
|
|
|
4267 temptation which is of the flesh, she had the temptation which is of the enemy, who feared not even
|
|
|
4268 Christ (
|
|
|
4269 <a class="scripRef" id="XP_Q96_A5-p13.2" href="./asv.html#Matt.4" target="asv">Mat. 4</a>).
|
|
|
4270 </p>
|
|
|
4271 <p id="XP_Q96_A5-p14">
|
|
|
4272 <b>Reply to Objection 3:</b> The aureole is not due to virginity except as adding some excellence to the other degrees of continence. If Adam had not
|
|
|
4273 sinned, virginity would have had no perfection over conjugal continence, since in that case marriage would have been honorable,
|
|
|
4274 and the marriage-bed unsullied, for it would not have been dishonored by lust: hence virginity would not then have been observed,
|
|
|
4275 nor would an aureole have been due to it. But the condition of human nature
|
|
|
4276 being changed, virginity has a special beauty of its own, and consequently a special reward is assigned to it.
|
|
|
4277 </p>
|
|
|
4278 <p id="XP_Q96_A5-p15"> During the time of the Mosaic law, when the worship of God was to be continued by means of the carnal act, it was not altogether
|
|
|
4279 praiseworthy to abstain from carnal intercourse: wherefore no special reward would be given for such a purpose unless it came
|
|
|
4280 from a Divine inspiration, as is believed to have been the case with Jeremias and Elias, of whose marriage we do not read.
|
|
|
4281 </p>
|
|
|
4282 <p id="XP_Q96_A5-p16">
|
|
|
4283 <b>Reply to Objection 4:</b> If a virgin is violated, she does not forfeit the aureole, provided she retain unfailingly the purpose of observing perpetual
|
|
|
4284 virginity, and nowise consent to the act. Nor does she forfeit virginity thereby; and be this said, whether she be violated
|
|
|
4285 for the faith, or for any other cause whatever. But if she suffer this for the faith, this will count to her for merit, and
|
|
|
4286 will be a kind of martyrdom: wherefore Lucy said: "If thou causest me to be
|
|
|
4287 violated against my will, my chastity will receive a double crown" [*Office of S. Lucy; lect. vi of Dominican Breviary, December
|
|
|
4288 13th]; not that she has two aureoles of virginity, but that she will receive a double reward, one for observing virginity,
|
|
|
4289 the other for the outrage she has suffered. Even supposing that one thus violated should conceive, she would not for that
|
|
|
4290 reason forfeit her virginity: nor would she be equal to Christ's mother, in whom there was integrity of the flesh together
|
|
|
4291 with integrity of the mind [*Cf.
|
|
|
4292 <a id="XP_Q96_A5-p16.1" shape="rect" href="summa.SS_Q64_A3.html">SS, Q[64], A[3]</a>, ad 3;
|
|
|
4293 <a id="XP_Q96_A5-p16.2" shape="rect" href="summa.SS_Q124_A4.html">SS, Q[124], A[4]</a>, ad 2;
|
|
|
4294 <a id="XP_Q96_A5-p16.3" shape="rect" href="summa.SS_Q152_A1.html">SS, Q[152], A[1]</a>].
|
|
|
4295 </p>
|
|
|
4296 <p id="XP_Q96_A5-p17">
|
|
|
4297 <b>Reply to Objection 5:</b> Virginity is inborn in us as to that which is material in virginity: but the purpose of observing perpetual incorruption,
|
|
|
4298 whence virginity derives its merit, is not inborn, but comes from the gift of grace.
|
|
|
4299 </p>
|
|
|
4300 <p id="XP_Q96_A5-p18">
|
|
|
4301 <b>Reply to Objection 6:</b> The sixtyfold fruit is due, not to every widow, but only to those who retain the purpose of remaining widows, even though
|
|
|
4302 they do not make it the matter of a vow, even as we have said in regard to virginity.
|
|
|
4303 </p>
|
|
|
4304 <p id="XP_Q96_A5-p19">
|
|
|
4305 <b>Reply to Objection 7:</b> If cold-blooded persons and eunuchs have the will to observe perpetual incorruption even though they were capable of sexual
|
|
|
4306 intercourse, they must be called virgins and merit the aureole: for they make a virtue of necessity. If, on the other hand,
|
|
|
4307 they have the will to marry if they could, they do not merit the aureole. Hence Augustine says (De Sancta Virgin. xxiv): "For
|
|
|
4308 those like eunuchs whose bodies are so formed that they are unable to beget, it
|
|
|
4309 suffices when they become Christians and keep the commandments of God, that they have a mind to have a wife if they could,
|
|
|
4310 in order to rank with the faithful who are married."
|
|
|
4311 </p>
|
|
|
4312 <p id="XP_Q96_A5-p20"></p>
|
|
|
4313 <p id="XP_Q96_A5-p21"></p>
|
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|
4314 <a href="summa.XP_Q96_A4.html"></a>
|
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|
4315 <a href="summa.XP_Q96_A6.html"></a>
|
|
|
4316 </div>
|
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|
4317 <div id="XP_Q96_A6" class="div4">
|
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|
4318 <a href="summa.XP_Q96_A5.html"></a>
|
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|
4319 <a href="summa.XP_Q96_A7.html"></a>
|
|
|
4320 <h4 id="XP_Q96_A6-p0.1">Whether an aureole is due to martyrs?</h4>
|
|
|
4321 <p id="XP_Q96_A6-p1"></p>
|
|
|
4322 <p id="XP_Q96_A6-p2">
|
|
|
4323 <b>Objection 1:</b> It would seem that an aureole is not due to martyrs. For an aureole is a reward given for works of supererogation, wherefore
|
|
|
4324 Bede commenting on
|
|
|
4325 <a class="scripRef" id="XP_Q96_A6-p2.1" href="./asv.html#Exod.25.25" target="asv"> Ex. 25:25, </a> "Thou shalt also make another . . . crown," says: "This may be rightly referred to the reward of those who by freely choosing
|
|
|
4326 a more perfect life go beyond the general commandments." But to die for confessing the faith is sometimes an obligation, and
|
|
|
4327 not a work of supererogation as
|
|
|
4328 appears from the words of
|
|
|
4329 <a class="scripRef" id="XP_Q96_A6-p2.2" href="./asv.html#Rom.10.10" target="asv"> Rom. 10:10, </a> "With the heart, we believe unto justice, but with the mouth confession is made unto salvation." Therefore an aureole is
|
|
|
4330 not always due to martyrdom.
|
|
|
4331 </p>
|
|
|
4332 <p id="XP_Q96_A6-p3">
|
|
|
4333 <b>Objection 2:</b> Further, according to Gregory (Moral. ix [*Cf. St. Augustine, De Adult. Conjug. i, 14]) "the freer the service, the more
|
|
|
4334 acceptable it is." Now martyrdom has a minimum of freedom, since it is a punishment inflicted by another person with force.
|
|
|
4335 Therefore an aureole is not due to martyrdom, since it is accorded to surpassing merit.
|
|
|
4336 </p>
|
|
|
4337 <p id="XP_Q96_A6-p4">
|
|
|
4338 <b>Objection 3:</b> Further, martyrdom consists not only in suffering death externally, but also in the interior act of the will: wherefore Bernard
|
|
|
4339 in a sermon on the Holy Innocents distinguishes three kinds of martyr---in will and not in death, as John; in both will and
|
|
|
4340 death, as Stephen; in death and not in will, as the Innocents. Accordingly if an aureole were due to martyrdom, it would be
|
|
|
4341 due to voluntary rather than external martyrdom, since merit proceeds from will. Yet
|
|
|
4342 such is not the case. Therefore an aureole is not due to martyrdom.
|
|
|
4343 </p>
|
|
|
4344 <p id="XP_Q96_A6-p5">
|
|
|
4345 <b>Objection 4:</b> Further, bodily suffering is less than mental, which consists of internal sorrow and affliction of soul. But internal suffering
|
|
|
4346 is also a kind of martyrdom: wherefore Jerome says in a sermon on the Assumption [*Ep. ad Paul. et Eustoch.]: "I should say
|
|
|
4347 rightly that the Mother of God was both virgin and martyr, although she ended her days in peace, wherefore: Thine own soul
|
|
|
4348 a sword hath pierced---namely for her Son's death." Since then no aureole corresponds to
|
|
|
4349 interior sorrow, neither should one correspond to outward suffering.
|
|
|
4350 </p>
|
|
|
4351 <p id="XP_Q96_A6-p6">
|
|
|
4352 <b>Objection 5:</b> Further, penance itself is a kind of martyrdom, wherefore Gregory says (Hom. iii in Evang.): "Although persecution has ceased
|
|
|
4353 to offer the opportunity, yet the peace we enjoy is not without its martyrdom; since even if we no longer yield the life of
|
|
|
4354 the body to the sword, yet do we slay fleshly desires in the soul with the sword of the spirit." But no aureole is due to
|
|
|
4355 penance which consists in external works. Neither therefore is an aureole due to every
|
|
|
4356 external martyrdom.
|
|
|
4357 </p>
|
|
|
4358 <p id="XP_Q96_A6-p7">
|
|
|
4359 <b>Objection 6:</b> Further, an aureole is not due to an unlawful work. Now it is unlawful to lay hands on oneself, as Augustine declares (De
|
|
|
4360 Civ. Dei i), and yet the Church celebrates the martyrdom of some who laid hands upon themselves in order to escape the fury
|
|
|
4361 of tyrants, as in the case of certain women at Antioch (Eusebius, Eccles. Hist. viii, 24). Therefore an aureole is not always
|
|
|
4362 due to martyrdom.
|
|
|
4363 </p>
|
|
|
4364 <p id="XP_Q96_A6-p8">
|
|
|
4365 <b>Objection 7:</b> Further, it happens at times that a person is wounded for the faith, and survives for some time. Now it is clear that such
|
|
|
4366 a one is a martyr, and yet seemingly an aureole is not due to him, since his conflict did not last until death. Therefore
|
|
|
4367 an aureole is not always due to martyrdom.
|
|
|
4368 </p>
|
|
|
4369 <p id="XP_Q96_A6-p9">
|
|
|
4370 <b>Objection 8:</b> Further, some suffer more from the loss of temporal goods than from the affliction even of their own body and this is shown
|
|
|
4371 by their bearing many afflictions for the sake of gain. Therefore if they be despoiled of their temporal goods for Christ's
|
|
|
4372 sake they would seem to be martyrs, and yet an aureole is not apparently due to them. Therefore the same conclusion follows
|
|
|
4373 as before.
|
|
|
4374 </p>
|
|
|
4375 <p id="XP_Q96_A6-p10">
|
|
|
4376 <b>Objection 9:</b> Further, a martyr would seem to be no other than one who dies for the faith, wherefore Isidore says (Etym. vii): "They are
|
|
|
4377 called martyrs in Greek, witnesses in Latin: because they suffered in order to bear witness to Christ, and strove unto death
|
|
|
4378 for the truth." Now there are virtues more excellent than faith, such as justice, charity, and so forth, since these cannot
|
|
|
4379 be without grace, and yet no aureole is due to them. Therefore seemingly neither is an
|
|
|
4380 aureole due to martyrdom.
|
|
|
4381 </p>
|
|
|
4382 <p id="XP_Q96_A6-p11">
|
|
|
4383 <b>Objection 10:</b> Further, even as the truth of faith is from God, so is all other truth, as Ambrose [*Spurious work on
|
|
|
4384 <a class="scripRef" id="XP_Q96_A6-p11.1" href="./asv.html#iCor.12.3" target="asv">1 Cor. 12:3</a>: "No man can say," etc.] declares, since "every truth by whomsoever uttered is from the Holy Ghost." Therefore if an aureole
|
|
|
4385 is due to one who suffers death for the truth of faith, in like manner it is also due to those who suffer death for any other
|
|
|
4386 virtue: and yet apparently this is not the case.
|
|
|
4387 </p>
|
|
|
4388 <p id="XP_Q96_A6-p12">
|
|
|
4389 <b>Objection 11:</b> Further, the common good is greater than the good of the individual. Now if a man die in a just war in order to save his
|
|
|
4390 country, an aureole is not due to him. Therefore even though he be put to death in order to keep the faith that is in himself,
|
|
|
4391 no aureole is due to him: and consequently the same conclusion follows as above.
|
|
|
4392 </p>
|
|
|
4393 <p id="XP_Q96_A6-p13">
|
|
|
4394 <b>Objection 12:</b> Further, all merit proceeds from the free will. Yet the Church celebrates the martyrdom of some who had not the use of the
|
|
|
4395 free will. Therefore they did not merit an aureole: and consequently an aureole is not due to all martyrs.
|
|
|
4396 </p>
|
|
|
4397 <p id="XP_Q96_A6-p14">
|
|
|
4398 <b>On the contrary,</b> Augustine says (De Sancta Virgin. xlvi): "No one, methinks, would dare prefer virginity to martyrdom." Now an aureole is
|
|
|
4399 due to virginity, and consequently also to martyrdom.
|
|
|
4400 </p>
|
|
|
4401 <p id="XP_Q96_A6-p15"> Further, the crown is due to one who has striven. But in martyrdom the strife presents a special difficulty. Therefore a
|
|
|
4402 special aureole is due thereto.
|
|
|
4403 </p>
|
|
|
4404 <p id="XP_Q96_A6-p16">
|
|
|
4405 <b>I answer that,</b> Just as in the spirit there is a conflict with the internal concupiscences, so is there in man a conflict with the passion
|
|
|
4406 that is inflicted from without. Wherefore, just as a special crown, which we call an aureole, is due to the most perfect victory
|
|
|
4407 whereby we triumph over the concupiscences of the flesh, in a word to virginity, so too an aureole is due to the most perfect
|
|
|
4408 victory that is won against external assaults. Now the most perfect victory over
|
|
|
4409 passion caused from without is considered from two points of view. First from the greatness of the passion. Now among all
|
|
|
4410 passions inflicted from without, death holds the first place, just as sexual concupiscences are chief among internal passions.
|
|
|
4411 Consequently, when a man conquers death and things directed to death, his is a most perfect victory. Secondly, the perfection
|
|
|
4412 of victory is considered from the point of view of the motive of conflict, when, to wit, a man strives for the most
|
|
|
4413 honorable cause; which is Christ Himself. Both these things are to be found in martyrdom, which is death suffered for Christ's
|
|
|
4414 sake: for "it is not the pain but the cause that makes the martyr," as Augustine says (Contra Crescon. iii). Consequently
|
|
|
4415 an aureole is due to martyrdom as well as to virginity.
|
|
|
4416 </p>
|
|
|
4417 <p id="XP_Q96_A6-p17">
|
|
|
4418 <b>Reply to Objection 1:</b> To suffer death for Christ's sake, is absolutely speaking, a work of supererogation; since every one is not bound to confess
|
|
|
4419 his faith in the face of a persecutor: yet in certain cases it is necessary for salvation, when, to wit, a person is seized
|
|
|
4420 by a persecutor and interrogated as to his faith which he is then bound to confess. Nor does it follow that he does not merit
|
|
|
4421 an aureole. For an aureole is due to a work of supererogation, not as such, but
|
|
|
4422 as having a certain perfection. Wherefore so long as this perfection remains, even though the supererogation cease, one merits
|
|
|
4423 the aureole.
|
|
|
4424 </p>
|
|
|
4425 <p id="XP_Q96_A6-p18">
|
|
|
4426 <b>Reply to Objection 2:</b> A reward is due to martyrdom, not in respect of the exterior infliction, but because it is suffered voluntarily: since we
|
|
|
4427 merit only through that which is in us. And the more that which one suffers voluntarily is difficult and naturally repugnant
|
|
|
4428 to the will the more is the will that suffers it for Christ's sake shown to be firmly established in Christ, and consequently
|
|
|
4429 a higher reward is due to him.
|
|
|
4430 </p>
|
|
|
4431 <p id="XP_Q96_A6-p19">
|
|
|
4432 <b>Reply to Objection 3:</b> There are certain acts which, in their very selves, contain intense pleasure or difficulty: and in such the act always adds
|
|
|
4433 to the character of merit or demerit, for as much as in the performance of the act the will, on account of the aforesaid intensity,
|
|
|
4434 must needs undergo an alteration from the state in which it was before. Consequently, other things being equal, one who performs
|
|
|
4435 an act of lust sins more than one who merely consents in the act,
|
|
|
4436 because in the very act the will is increased. In like manner since in the act of suffering martyrdom there is a very great
|
|
|
4437 difficulty, the will to suffer martyrdom does not reach the degree of merit due to actual martyrdom by reason of its difficulty:
|
|
|
4438 although, indeed it may possibly attain to a higher reward, if we consider the root of merit since the will of one man to
|
|
|
4439 suffer martyrdom may possibly proceed from a greater charity than another man's act of martyrdom. Hence one who is willing
|
|
|
4440 to be a martyr may by his will merit an essential reward equal to or greater than that which is due to an actual martyr. But
|
|
|
4441 the aureole is due to the difficulty inherent to the conflict itself of martyrdom: wherefore it is not due to those who are
|
|
|
4442 martyrs only in will.
|
|
|
4443 </p>
|
|
|
4444 <p id="XP_Q96_A6-p20">
|
|
|
4445 <b>Reply to Objection 4:</b> Just as pleasures of touch, which are the matter of temperance, hold the chief place among all pleasures both internal and
|
|
|
4446 external, so pains of touch surpass all other pains. Consequently an aureole is due to the difficulty of suffering pains of
|
|
|
4447 touch, for instance, from blows and so forth, rather than to the difficulty of bearing internal sufferings, by reason of which,
|
|
|
4448 however, one is not properly called a martyr, except by a kind of comparison. It
|
|
|
4449 is in this sense that Jerome speaks.
|
|
|
4450 </p>
|
|
|
4451 <p id="XP_Q96_A6-p21">
|
|
|
4452 <b>Reply to Objection 5:</b> The sufferings of penance are not a martyrdom properly speaking, because they do not consist in things directed to the causing
|
|
|
4453 of death, since they are directed merely to the taming of the flesh: and if any one go beyond this measure, such afflictions
|
|
|
4454 will be deserving of blame. However such afflictions are spoken of as a martyrdom by a kind of comparison. and they surpass
|
|
|
4455 the sufferings of martyrdom in duration but not in intensity.
|
|
|
4456 </p>
|
|
|
4457 <p id="XP_Q96_A6-p22">
|
|
|
4458 <b>Reply to Objection 6:</b> According to Augustine (De Civ. Dei i) it is lawful to no one to lay hands on himself for any reason whatever; unless perchance
|
|
|
4459 it be done by Divine instinct as an example of fortitude that others may despise death. Those to whom the objection refers
|
|
|
4460 are believed to have brought death on themselves by Divine instinct, and for this reason the Church celebrates their martyrdom
|
|
|
4461 [*Cf.
|
|
|
4462 <a id="XP_Q96_A6-p22.1" shape="rect" href="summa.SS_Q64_A5.html">SS, Q[64], A[5]</a>].
|
|
|
4463 </p>
|
|
|
4464 <p id="XP_Q96_A6-p23">
|
|
|
4465 <b>Reply to Objection 7:</b> If any one receive a mortal wound for the faith and survive, without doubt he merits the aureole: as instanced in blessed
|
|
|
4466 Cecilia who survived for three days, and many martyrs who died in prison. But, even if the wound he receives be not mortal,
|
|
|
4467 yet be the occasion of his dying, he is believed to merit the aureole: although some say that he does not merit the aureole
|
|
|
4468 if he happen to die through his own carelessness or neglect. For this neglect would
|
|
|
4469 not have occasioned his death, except on the supposition of the wound which he received for the faith: and consequently this
|
|
|
4470 wound previously received for the faith is the original occasion of his death, so that he would not seem to lose. the aureole
|
|
|
4471 for that reason, unless his neglect were such as to involve a mortal sin, which would deprive him of both aurea and aureole.
|
|
|
4472 If, however, by some chance or other he were not to die of the mortal wound received, or again if the wounds received were
|
|
|
4473 not mortal, and he were to die while in prison, he would still merit the aureole. Hence the martyrdom of some saints is celebrated
|
|
|
4474 in the Church for that they died in prison, having been wounded long before, as in the case of Pope Marcellus. Accordingly
|
|
|
4475 in whatever way suffering for Christ's sake be continued unto death, whether death ensue or not, a man becomes a martyr and
|
|
|
4476 merits the aureole. If, however, it be not continued unto death, this is not a reason for calling a person a martyr, as
|
|
|
4477 in the case of the blessed Sylvester, whose feast the Church does not solemnize as a martyr's, since he ended his days in
|
|
|
4478 peace, although previously he had undergone certain sufferings.
|
|
|
4479 </p>
|
|
|
4480 <p id="XP_Q96_A6-p24">
|
|
|
4481 <b>Reply to Objection 8:</b> Even as temperance is not about pleasures of money, honors, and the like, but only about pleasures of touch as being the
|
|
|
4482 principal of all, so fortitude is about dangers of death as being the greatest of all (Ethic. iii, 6). Consequently the aureole
|
|
|
4483 is due to such injuries only as are inflicted on a person's own body and are of a nature to cause death. Accordingly whether
|
|
|
4484 a person lose his temporalities, or his good name, or anything else of the kind,
|
|
|
4485 for Christ's sake, he does not for that reason become a martyr, nor merit the aureole. Nor is it possible to love ordinately
|
|
|
4486 external things more than one's body; and inordinate love does not help one to merit an aureole: nor again can sorrow for
|
|
|
4487 the loss of corporeal things be equal to the sorrow for the slaying of the body and other like things [*Cf.
|
|
|
4488 <a id="XP_Q96_A6-p24.1" shape="rect" href="summa.SS_Q124_A5.html">SS, Q[124], A[5]</a>].
|
|
|
4489 </p>
|
|
|
4490 <p id="XP_Q96_A6-p25">
|
|
|
4491 <b>Reply to Objection 9:</b> The sufficient motive for martyrdom is not only confession of the faith, but any other virtue, not civic but infused, that
|
|
|
4492 has Christ for its end. For one becomes a witness of Christ by any virtuous act, inasmuch as the works which Christ perfects
|
|
|
4493 in us bear witness to His goodness. Hence some virgins were slain for virginity which they desired to keep, for instance blessed
|
|
|
4494 Agnes and others whose martyrdom is celebrated by the Church.
|
|
|
4495 </p>
|
|
|
4496 <p id="XP_Q96_A6-p26">
|
|
|
4497 <b>Reply to Objection 10:</b> The truth of faith has Christ for end and object; and therefore the confession thereof, if suffering be added thereto, merits
|
|
|
4498 an aureole, not only on the part of the end but also on the part of the matter. But the confession of any other truth is not
|
|
|
4499 a sufficient motive for martyrdom by reason of its matter, but only on the part of the end; for instance if a person were
|
|
|
4500 willing to be slain for Christ's sake rather than sin against Him by telling any
|
|
|
4501 lie whatever.
|
|
|
4502 </p>
|
|
|
4503 <p id="XP_Q96_A6-p27">
|
|
|
4504 <b>Reply to Objection 11:</b> The uncreated good surpasses all created good. Hence any created end, whether it be the common or a private good, cannot
|
|
|
4505 confer so great a goodness on an act as can the uncreated end, when, to wit, an act is done for God's sake. Hence when a person
|
|
|
4506 dies for the common good without referring it to Christ, he will not merit the aureole; but if he refer it to Christ he will
|
|
|
4507 merit the aureole and he will be a martyr; for instance, if he defend his
|
|
|
4508 country from the attack of an enemy who designs to corrupt the faith of Christ, and suffer death in that defense.
|
|
|
4509 </p>
|
|
|
4510 <p id="XP_Q96_A6-p28">
|
|
|
4511 <b>Reply to Objection 12:</b> Some say that the use of reason was by the Divine power accelerated in the Innocents slain for Christ's sake, even as in
|
|
|
4512 John the Baptist while yet in his mother's womb: and in that case they were truly martyrs in both act and will, and have the
|
|
|
4513 aureole. others say, however, that they were martyrs in act only and not in will: and this seems to be the opinion of Bernard,
|
|
|
4514 who distinguishes three kinds of martyrs, as stated above (OBJ 3). In this case
|
|
|
4515 the Innocents, even as they do not fulfill all the conditions of martyrdom, and yet are martyrs in a sense, in that they died
|
|
|
4516 for Christ, so too they have the aureole, not in all its perfection, but by a kind of participation, in so far as they rejoice
|
|
|
4517 in having. been slain in Christ's service; thus it was stated above
|
|
|
4518 <a id="XP_Q96_A6-p28.1" shape="rect" href="summa.XP_Q96_A5.html">(A[5])</a> in reference to baptized children, that they will have a certain joy in their innocence and carnal integrity [*Cf.
|
|
|
4519 <a id="XP_Q96_A6-p28.2" shape="rect" href="summa.SS_Q124_A1.html">SS,
|
|
|
4520 Q[124], A[1]
|
|
|
4521 </a>, ad 1, where St. Thomas declares that the Holy Innocents were truly martyrs.]
|
|
|
4522 </p>
|
|
|
4523 <p id="XP_Q96_A6-p29"></p>
|
|
|
4524 <p id="XP_Q96_A6-p30"></p>
|
|
|
4525 <a href="summa.XP_Q96_A5.html"></a>
|
|
|
4526 <a href="summa.XP_Q96_A7.html"></a>
|
|
|
4527 </div>
|
|
|
4528 <div id="XP_Q96_A7" class="div4">
|
|
|
4529 <a href="summa.XP_Q96_A6.html"></a>
|
|
|
4530 <a href="summa.XP_Q96_A8.html"></a>
|
|
|
4531 <h4 id="XP_Q96_A7-p0.1">Whether an aureole is due to doctors?</h4>
|
|
|
4532 <p id="XP_Q96_A7-p1"></p>
|
|
|
4533 <p id="XP_Q96_A7-p2">
|
|
|
4534 <b>Objection 1:</b> It would seem that an aureole is not due to doctors. For every reward to be had in the life to come will correspond to some
|
|
|
4535 act of virtue. But preaching or teaching is not the act of a virtue. Therefore an aureole is not due to teaching or preaching.
|
|
|
4536 </p>
|
|
|
4537 <p id="XP_Q96_A7-p3">
|
|
|
4538 <b>Objection 2:</b> Further, teaching and preaching are the result of studying and being taught. Now the things that are rewarded in the future
|
|
|
4539 life are not acquired by a man's study, since we merit not by our natural and acquired gifts. Therefore no aureole will be
|
|
|
4540 merited in the future life for teaching and preaching.
|
|
|
4541 </p>
|
|
|
4542 <p id="XP_Q96_A7-p4">
|
|
|
4543 <b>Objection 3:</b> Further, exaltation in the life to come corresponds to humiliation in the present life, because "he that humbleth himself
|
|
|
4544 shall be exalted" (
|
|
|
4545 <a class="scripRef" id="XP_Q96_A7-p4.1" href="./asv.html#Matt.23.12" target="asv">Mat. 23:12</a>). But there is no humiliation in teaching and preaching, in fact they are occasions of pride; for a gloss on
|
|
|
4546 <a class="scripRef" id="XP_Q96_A7-p4.2" href="./asv.html#Matt.4.5" target="asv"> Mat. 4:5, </a> "Then the devil took Him up," says that "the devil deceives many who are puffed up with the honor of the master's chair."
|
|
|
4547 Therefore it would seem that an
|
|
|
4548 aureole is not due to preaching and teaching.
|
|
|
4549 </p>
|
|
|
4550 <p id="XP_Q96_A7-p5">
|
|
|
4551 <b>On the contrary,</b> A gloss on
|
|
|
4552 <a class="scripRef" id="XP_Q96_A7-p5.1" href="./asv.html#Eph.1.18" target="asv"> Eph. 1:18,19, </a> "That you may know . . . what is the exceeding greatness," etc. says: "The holy doctors will have an increase of glory above
|
|
|
4553 that which all have in common." Therefore, etc.
|
|
|
4554 </p>
|
|
|
4555 <p id="XP_Q96_A7-p6"> Further, a gloss on Canticle of
|
|
|
4556 <a class="scripRef" id="XP_Q96_A7-p6.1" href="./asv.html#Song.8.12" target="asv"> Canticles 8:12, </a> "My vineyard is before me," says: "He describes the peculiar reward which He has prepared for His doctors." Therefore doctors
|
|
|
4557 will have a peculiar reward: and we call this an aureole.
|
|
|
4558 </p>
|
|
|
4559 <p id="XP_Q96_A7-p7">
|
|
|
4560 <b>I answer that,</b> Just as by virginity and martyrdom a person wins a most perfect victory over the flesh and the world, so is a most perfect
|
|
|
4561 victory gained over the devil, when a person not only refuses to yield to the devil's assaults, but also drives him out, not
|
|
|
4562 from himself alone, but from others also. Now this is done by preaching and teaching: wherefore an aureole is due to preaching
|
|
|
4563 and teaching, even as to virginity and martyrdom. Nor can we admit, as some affirm,
|
|
|
4564 that it is due to prelates only, who are competent to preach and teach by virtue of their office. but it is due to all whosoever
|
|
|
4565 exercise this act lawfully. Nor is it due to prelates, although they have the office of preaching, unless they actually preach,
|
|
|
4566 since a crown is due not to the habit, but to the actual strife, according to
|
|
|
4567 <a class="scripRef" id="XP_Q96_A7-p7.1" href="./asv.html#iiTim.2.5" target="asv">2 Tim. 2:5, </a> "He . . . shall not be [Vulg.: 'is not'] crowned, except he strive lawfully."
|
|
|
4568 </p>
|
|
|
4569 <p id="XP_Q96_A7-p8">
|
|
|
4570 <b>Reply to Objection 1:</b> Preaching and teaching are acts of a virtue, namely mercy, wherefore they are reckoned among the spiritual alms deeds [*Cf.
|
|
|
4571
|
|
|
4572 <a id="XP_Q96_A7-p8.1" shape="rect" href="summa.SS_Q32_A2.html">SS, Q[32], A[2]</a>].
|
|
|
4573 </p>
|
|
|
4574 <p id="XP_Q96_A7-p9">
|
|
|
4575 <b>Reply to Objection 2:</b> Although ability to preach and teach is sometimes the outcome of study, the practice of teaching comes from the will, which
|
|
|
4576 is informed with charity infused by God: and thus its act can be meritorious.
|
|
|
4577 </p>
|
|
|
4578 <p id="XP_Q96_A7-p10">
|
|
|
4579 <b>Reply to Objection 3:</b> Exaltation in this life does not lessen the reward of the other life, except for him who seeks his own glory from that exaltation:
|
|
|
4580 whereas he who turns that exaltation to the profit of others acquires thereby a reward for himself. Still, when it is stated
|
|
|
4581 that an aureole is due to teaching, this is to be understood of the teaching of things pertaining to salvation, by which teaching
|
|
|
4582 the devil is expelled from men's hearts, as by a kind of spiritual
|
|
|
4583 weapon, of which it is said (
|
|
|
4584 <a class="scripRef" id="XP_Q96_A7-p10.1" href="./asv.html#iiCor.10.4" target="asv">2 Cor. 10:4</a>): "The weapons of our warfare are not carnal but spiritual" [Vulg.: 'but mighty to God'].
|
|
|
4585 </p>
|
|
|
4586 <p id="XP_Q96_A7-p11"></p>
|
|
|
4587 <p id="XP_Q96_A7-p12"></p>
|
|
|
4588 <a href="summa.XP_Q96_A6.html"></a>
|
|
|
4589 <a href="summa.XP_Q96_A8.html"></a>
|
|
|
4590 </div>
|
|
|
4591 <div id="XP_Q96_A8" class="div4">
|
|
|
4592 <a href="summa.XP_Q96_A7.html"></a>
|
|
|
4593 <a href="summa.XP_Q96_A9.html"></a>
|
|
|
4594 <h4 id="XP_Q96_A8-p0.1">Whether an aureole is due to Christ?</h4>
|
|
|
4595 <p id="XP_Q96_A8-p1"></p>
|
|
|
4596 <p id="XP_Q96_A8-p2">
|
|
|
4597 <b>Objection 1:</b> It would seem that an aureole is due to Christ. For an aureole is due to virginity, martyrdom, and teaching. Now these three
|
|
|
4598 were pre-eminently in Christ. Therefore an aureole is especially due to Him.
|
|
|
4599 </p>
|
|
|
4600 <p id="XP_Q96_A8-p3">
|
|
|
4601 <b>Objection 2:</b> Further, whatever is most perfect in human things must ne especially ascribed to Christ. Now an aureole is due as the reward
|
|
|
4602 of most excellent merits. Therefore it is also due to Christ.
|
|
|
4603 </p>
|
|
|
4604 <p id="XP_Q96_A8-p4">
|
|
|
4605 <b>Objection 3:</b> Further, Cyprian says (De Habit. Virg.) that "virginity bears a likeness to God." Therefore the exemplar of virginity is
|
|
|
4606 in God. Therefore it would seem that an aureole is due to Christ even as God.
|
|
|
4607 </p>
|
|
|
4608 <p id="XP_Q96_A8-p5">
|
|
|
4609 <b>On the contrary,</b> An aureole is described as "joy in being conformed to Christ." Now no one is conformed or likened to himself, as the Philosopher
|
|
|
4610 says (Metaph., lib. ix, 3). Therefore an aureole is not due to Christ.
|
|
|
4611 </p>
|
|
|
4612 <p id="XP_Q96_A8-p6"> Further, Christ's reward was never increased. Now Christ had no aureole from the moment of His conception, since then He
|
|
|
4613 had never fought. Therefore He never had an aureole afterwards.
|
|
|
4614 </p>
|
|
|
4615 <p id="XP_Q96_A8-p7">
|
|
|
4616 <b>I answer that,</b> There are two opinions on this point. For some say that Christ has an aureole in its strict sense, seeing that in Him there
|
|
|
4617 is both conflict and victory, and consequently a crown in its proper acceptation. But if we consider the question carefully,
|
|
|
4618 although the notion of aurea or crown is becoming to Christ, the notion of aureole is not. For from the very fact that aureole
|
|
|
4619 is a diminutive term it follows that it denotes something possessed by participation
|
|
|
4620 and not in its fulness. Wherefore an aureole is becoming to those who participate in the perfect victory by imitating Him
|
|
|
4621 in Whom the fulness of perfect victory is realized. And therefore, since in Christ the notion of victory is found chiefly
|
|
|
4622 and fully, for by His victory others are made victors---as shown by the words of
|
|
|
4623 <a class="scripRef" id="XP_Q96_A8-p7.1" href="./asv.html#John.16.33" target="asv"> Jn. 16:33, </a> "Have confidence, I have overcome the world," and
|
|
|
4624 <a class="scripRef" id="XP_Q96_A8-p7.2" href="./asv.html#Rev.5.5" target="asv"> Apoc. 5:5, </a> "Behold the lion of the tribe of Juda . . . hath
|
|
|
4625 prevailed"---it is not becoming for Christ to have an aureole, but to have something from which all aureoles are derived.
|
|
|
4626 Hence it is written (
|
|
|
4627 <a class="scripRef" id="XP_Q96_A8-p7.3" href="./asv.html#Rev.3.21" target="asv">Apoc. 3:21</a>): "To him that shall overcome, I will give to sit with Me in My throne, as I also have overcome, and am set down in My Father's
|
|
|
4628 throne [Vulg.: 'With My Father in His throne']." Therefore we must say with others that although there is nothing of the nature
|
|
|
4629 of an aureole in Christ, there is nevertheless something more
|
|
|
4630 excellent than any aureole.
|
|
|
4631 </p>
|
|
|
4632 <p id="XP_Q96_A8-p8">
|
|
|
4633 <b>Reply to Objection 1:</b> Christ was most truly virgin, martyr, and doctor; yet the corresponding accidental reward in Christ is a negligible quantity
|
|
|
4634 in comparison with the greatness of His essential reward. Hence He has not an aureole in its proper sense.
|
|
|
4635 </p>
|
|
|
4636 <p id="XP_Q96_A8-p9">
|
|
|
4637 <b>Reply to Objection 2:</b> Although the aureole is due to a most perfect work, yet with regard to us, so far as it is a diminutive term, it denotes
|
|
|
4638 the participation of a perfection derived from one in whom that perfection is found in its fulness. Accordingly it implies
|
|
|
4639 a certain inferiority, and thus it is not found in Christ in Whom is the fulness of every perfection.
|
|
|
4640 </p>
|
|
|
4641 <p id="XP_Q96_A8-p10">
|
|
|
4642 <b>Reply to Objection 3:</b> Although in some way virginity has its exemplar in God, that exemplar is not homogeneous. For the incorruption of God, which
|
|
|
4643 virginity imitates is not in God in the same way as in a virgin.
|
|
|
4644 </p>
|
|
|
4645 <p id="XP_Q96_A8-p11"></p>
|
|
|
4646 <p id="XP_Q96_A8-p12"></p>
|
|
|
4647 <a href="summa.XP_Q96_A7.html"></a>
|
|
|
4648 <a href="summa.XP_Q96_A9.html"></a>
|
|
|
4649 </div>
|
|
|
4650 <div id="XP_Q96_A9" class="div4">
|
|
|
4651 <a href="summa.XP_Q96_A8.html"></a>
|
|
|
4652 <a href="summa.XP_Q96_A10.html"></a>
|
|
|
4653 <h4 id="XP_Q96_A9-p0.1">Whether an aureole is due to the angels?</h4>
|
|
|
4654 <p id="XP_Q96_A9-p1"></p>
|
|
|
4655 <p id="XP_Q96_A9-p2">
|
|
|
4656 <b>Objection 1:</b> It would seem that an aureole is due to the angels. For Jerome (Serm. de Assump. [*Ep. ad Paul. et Eustoch. ix]) speaking
|
|
|
4657 of virginity says: "To live without the flesh while living in the flesh is to live as an angel rather than as a man": and
|
|
|
4658 a gloss on
|
|
|
4659 <a class="scripRef" id="XP_Q96_A9-p2.1" href="./asv.html#iCor.7.26" target="asv">1 Cor. 7:26, </a> "For the present necessity," says that "virginity is the portion of the angels." Since then an aureole corresponds to virginity,
|
|
|
4660 it would seem due to the angels.
|
|
|
4661 </p>
|
|
|
4662 <p id="XP_Q96_A9-p3">
|
|
|
4663 <b>Objection 2:</b> Further, incorruption of the spirit is more excellent than incorruption of the flesh. Now there is incorruption of spirit
|
|
|
4664 in the angels, since they never sinned. Therefore an aureole is due to them rather than to men incorrupt in the flesh and
|
|
|
4665 who have sinned at some time.
|
|
|
4666 </p>
|
|
|
4667 <p id="XP_Q96_A9-p4">
|
|
|
4668 <b>Objection 3:</b> Further, an aureole is due to teaching. Now angels teach us by cleansing, enlightening, and perfecting [*Cf.
|
|
|
4669 <a id="XP_Q96_A9-p4.1" shape="rect" href="summa.FP_Q111_A1.html">FP, Q[111], A[1]</a>] us, as Dionysius says (Hier. Eccles. vi). Therefore at least the aureole of doctors is due to them.
|
|
|
4670 </p>
|
|
|
4671 <p id="XP_Q96_A9-p5">
|
|
|
4672 <b>On the contrary,</b> It is written (
|
|
|
4673 <a class="scripRef" id="XP_Q96_A9-p5.1" href="./asv.html#iiTim.2.5" target="asv">2 Tim. 2:5</a>): "He . . . shall not be [Vulg.: 'is not'] crowned, except he strive lawfully." But there is no conflict in the angels. Therefore
|
|
|
4674 an aureole is not due to them.
|
|
|
4675 </p>
|
|
|
4676 <p id="XP_Q96_A9-p6"> Further, an aureole is not due to an act that is not performed through the body: wherefore it is not due to lovers of virginity,
|
|
|
4677 martyrdom or teaching, if they do not practice them outwardly. But angels are incorporeal spirits. Therefore they have no
|
|
|
4678 aureole.
|
|
|
4679 </p>
|
|
|
4680 <p id="XP_Q96_A9-p7">
|
|
|
4681 <b>I answer that,</b> An aureole is not due to the angels. The reason of this is that an aureole, properly speaking, corresponds to some perfection
|
|
|
4682 of surpassing merit. Now those things which make for perfect merit in man are connatural to angels, or belong to their state
|
|
|
4683 in general, or to their essential reward. Wherefore the angels have not an aureole in the same sense as an aureole is due
|
|
|
4684 to men.
|
|
|
4685 </p>
|
|
|
4686 <p id="XP_Q96_A9-p8">
|
|
|
4687 <b>Reply to Objection 1:</b> Virginity is said to be an angelic life, in so far as virgins imitate by grace what angels have by nature. For it is not
|
|
|
4688 owing to a virtue that angels abstain altogether from pleasures of the flesh, since they are incapable of such pleasures.
|
|
|
4689 </p>
|
|
|
4690 <p id="XP_Q96_A9-p9">
|
|
|
4691 <b>Reply to Objection 2:</b> Perpetual incorruption of the spirit in the angels merits their essential reward: because it is necessary for their salvation,
|
|
|
4692 since in them recovery is impossible after they have fallen [*Cf.
|
|
|
4693 <a id="XP_Q96_A9-p9.1" shape="rect" href="summa.FP_Q64_A2.html">FP, Q[64], A[2]</a>].
|
|
|
4694 </p>
|
|
|
4695 <p id="XP_Q96_A9-p10">
|
|
|
4696 <b>Reply to Objection 3:</b> The acts whereby the angels teach us belong to their glory and their common state: wherefore they do not merit an aureole
|
|
|
4697 thereby.
|
|
|
4698 </p>
|
|
|
4699 <p id="XP_Q96_A9-p11"></p>
|
|
|
4700 <p id="XP_Q96_A9-p12"></p>
|
|
|
4701 <a href="summa.XP_Q96_A8.html"></a>
|
|
|
4702 <a href="summa.XP_Q96_A10.html"></a>
|
|
|
4703 </div>
|
|
|
4704 <div id="XP_Q96_A10" class="div4">
|
|
|
4705 <a href="summa.XP_Q96_A9.html"></a>
|
|
|
4706 <a href="summa.XP_Q96_A11.html"></a>
|
|
|
4707 <h4 id="XP_Q96_A10-p0.1">Whether an aureole is also due to the body?</h4>
|
|
|
4708 <p id="XP_Q96_A10-p1"></p>
|
|
|
4709 <p id="XP_Q96_A10-p2">
|
|
|
4710 <b>Objection 1:</b> It would seem that an aureole is also due to the body. For the essential reward is greater than the accidental. But the dowries
|
|
|
4711 which belong to the essential reward are not only in the soul but also in the body. Therefore there is also an aureole which
|
|
|
4712 pertains to the accidental reward.
|
|
|
4713 </p>
|
|
|
4714 <p id="XP_Q96_A10-p3">
|
|
|
4715 <b>Objection 2:</b> Further, punishment in soul and body corresponds to sin committed through the body. Therefore a reward both in soul and in
|
|
|
4716 body is due to merit gained through the body. But the aureole is merited through works of the body. Therefore an aureole is
|
|
|
4717 also due to the body.
|
|
|
4718 </p>
|
|
|
4719 <p id="XP_Q96_A10-p4">
|
|
|
4720 <b>Objection 3:</b> Further, a certain fulness of virtue will shine forth in the bodies of martyrs, and will be seen in their bodily scars: wherefore
|
|
|
4721 Augustine says (De Civ. Dei xxii): "We feel an undescribable love for the blessed martyrs so as to desire to see in that kingdom
|
|
|
4722 the scars of the wounds in their bodies, which they bore for Christ's name. Perchance indeed we shall see them, for this will
|
|
|
4723 not make them less comely, but more glorious. A certain beauty will shine in
|
|
|
4724 them, a beauty, though in the body, yet not of the body but of virtue." Therefore it would seem that the martyr's aureole
|
|
|
4725 is also in his body; and in like manner the aureoles of others.
|
|
|
4726 </p>
|
|
|
4727 <p id="XP_Q96_A10-p5">
|
|
|
4728 <b>On the contrary,</b> The souls now in heaven have aureoles; and yet they have no body. Therefore the proper subject of an aureole is the soul
|
|
|
4729 and not the body.
|
|
|
4730 </p>
|
|
|
4731 <p id="XP_Q96_A10-p6"> Further, all merit is from the soul. Therefore the whole reward should be in the soul.</p>
|
|
|
4732 <p id="XP_Q96_A10-p7">
|
|
|
4733 <b>I answer that,</b> Properly speaking the aureole is in the mind: since it is joy in the works to which an aureole is due. But even as from the
|
|
|
4734 joy in the essential reward, which is the aurea, there results a certain comeliness in the body, which is the glory of the
|
|
|
4735 body, so from the joy in the aureole there results a certain bodily comeliness: so that the aureole is chiefly in the mind,
|
|
|
4736 but by a kind of overflow it shines forth in the body.
|
|
|
4737 </p>
|
|
|
4738 <p id="XP_Q96_A10-p8"> This suffices for the Replies to the Objections. It must be observed, however, that the beauty of the scars which will appear
|
|
|
4739 in the bodies of the martyrs cannot be called an aureole, since some of the martyrs will have an aureole in which such scars
|
|
|
4740 will not appear, for instance those who were put to death by drowning, starvation, or the squalor of prison.
|
|
|
4741 </p>
|
|
|
4742 <p id="XP_Q96_A10-p9"></p>
|
|
|
4743 <p id="XP_Q96_A10-p10"></p>
|
|
|
4744 <a href="summa.XP_Q96_A9.html"></a>
|
|
|
4745 <a href="summa.XP_Q96_A11.html"></a>
|
|
|
4746 </div>
|
|
|
4747 <div id="XP_Q96_A11" class="div4">
|
|
|
4748 <a href="summa.XP_Q96_A10.html"></a>
|
|
|
4749 <a href="summa.XP_Q96_A12.html"></a>
|
|
|
4750 <h4 id="XP_Q96_A11-p0.1">Whether three aureoles are fittingly assigned, those of virgins, of martyrs, and of doctors?</h4>
|
|
|
4751 <p id="XP_Q96_A11-p1"></p>
|
|
|
4752 <p id="XP_Q96_A11-p2">
|
|
|
4753 <b>Objection 1:</b> It would seem that the three aureoles of virgins, martyrs, and doctors are unfittingly assigned. For the aureole of martyrs
|
|
|
4754 corresponds to their virtue of fortitude, the aureole of virgins to the virtue of temperance, and the aureole of doctors to
|
|
|
4755 the virtue of prudence. Therefore it seems that there should be a fourth aureole corresponding to the virtue of justice.
|
|
|
4756 </p>
|
|
|
4757 <p id="XP_Q96_A11-p3">
|
|
|
4758 <b>Objection 2:</b> Further, a gloss on
|
|
|
4759 <a class="scripRef" id="XP_Q96_A11-p3.1" href="./asv.html#Exod.25.25" target="asv"> Ex. 25:25</a>: "A polished crown, etc. says that a golden [aurea] crown is added, when the Gospel promises eternal life to those who keep
|
|
|
4760 the commandments: 'If thou wilt enter into life, keep the commandments' (
|
|
|
4761 <a class="scripRef" id="XP_Q96_A11-p3.2" href="./asv.html#Matt.19.17" target="asv">Mat. 19:17</a>). To this is added the little golden crown [aureola] when it is said: 'If thou wilt be perfect, go and sell all that thou
|
|
|
4762 hast, and give to the poor'" (
|
|
|
4763 <a class="scripRef" id="XP_Q96_A11-p3.3" href="./asv.html#Matt.19.21" target="asv">Mat. 19:21</a>).
|
|
|
4764 Therefore an aureole is due to poverty.
|
|
|
4765 </p>
|
|
|
4766 <p id="XP_Q96_A11-p4">
|
|
|
4767 <b>Objection 3:</b> Further, a man subjects himself wholly to God by the vow of obedience: wherefore the greatest perfection consists in the
|
|
|
4768 vow of obedience. Therefore it would seem that an aureole is due thereto.
|
|
|
4769 </p>
|
|
|
4770 <p id="XP_Q96_A11-p5">
|
|
|
4771 <b>Objection 4:</b> Further, there are also many other works of supererogation in which one will rejoice in the life to come. Therefore there
|
|
|
4772 are many aureoles besides the aforesaid three.
|
|
|
4773 </p>
|
|
|
4774 <p id="XP_Q96_A11-p6">
|
|
|
4775 <b>Objection 5:</b> Further, just as a man spreads the faith by preaching and teaching, so does he by publishing written works. Therefore a fourth
|
|
|
4776 aureole is due to those who do this.
|
|
|
4777 </p>
|
|
|
4778 <p id="XP_Q96_A11-p7">
|
|
|
4779 <b>I answer that,</b> An aureole is an exceptional reward corresponding to an exceptional victory: wherefore the three aureoles are assigned in
|
|
|
4780 accordance with the exceptional victories in the three conflicts which beset every man. For in the conflict with the flesh,
|
|
|
4781 he above all wins the victory who abstains altogether from sexual pleasures which are the chief of this kind; and such is
|
|
|
4782 a virgin. Wherefore an aureole is due to virginity. In the conflict with the world, the chief
|
|
|
4783 victory is to suffer the world's persecution even until death: wherefore the second aureole is due to martyrs who win the
|
|
|
4784 victory in this battle. In the conflict with the devil, the chief victory is to expel the enemy not only from oneself but
|
|
|
4785 also from the hearts of others: this is done by teaching and preaching, and consequently the third aureole is due to doctors
|
|
|
4786 and preachers.
|
|
|
4787 </p>
|
|
|
4788 <p id="XP_Q96_A11-p8"> Some, however, distinguish the three aureoles in accordance with the three powers of the soul, by saying that the three aureoles
|
|
|
4789 correspond to the three chief acts of the soul's three highest powers. For the act of the rational power is to publish the
|
|
|
4790 truth of faith even to others, and to this act the aureole of doctors is due: the highest act of the irascible power is to
|
|
|
4791 overcome even death for Christ's sake, and to this act the aureole of martyrs is due: and the highest act of
|
|
|
4792 the concupiscible power is to abstain altogether from the greatest carnal pleasures, and to this act the aureole of virgins
|
|
|
4793 is due.
|
|
|
4794 </p>
|
|
|
4795 <p id="XP_Q96_A11-p9"> Others again, distinguish the three aureoles in accordance with those things whereby we are most signally conformed to Christ.
|
|
|
4796 For He was the mediator between the Father and the world. Hence He was a doctor, by manifesting to the world the truth which
|
|
|
4797 He had received from the Father; He was a martyr, by suffering the persecution of the world; and He was a virgin, by His personal
|
|
|
4798 purity. Wherefore doctors, martyrs and virgins are most perfectly conformed to Him: and for this
|
|
|
4799 reason an aureole is due to them.
|
|
|
4800 </p>
|
|
|
4801 <p id="XP_Q96_A11-p10">
|
|
|
4802 <b>Reply to Objection 1:</b> There is no conflict to be observed in the act of justice as in the acts of the other virtues. Nor is it true that to teach
|
|
|
4803 is an act of prudence: in fact rather is it an act of charity or mercy---inasmuch as it is by such like habits that we are
|
|
|
4804 inclined to the practice of such an act---or again of wisdom, as directing it.
|
|
|
4805 </p>
|
|
|
4806 <p id="XP_Q96_A11-p11"> We may also reply, with others, that justice embraces all the virtues, wherefore a special aureole is not due to it.</p>
|
|
|
4807 <p id="XP_Q96_A11-p12">
|
|
|
4808 <b>Reply to Objection 2:</b> Although poverty is a work of perfection, it does not take the highest place in a spiritual conflict, because the love of
|
|
|
4809 temporalities assails a man less than carnal concupiscence or persecution whereby his own body is broken. Hence an aureole
|
|
|
4810 is not due to poverty; but judicial power by reason of the humiliation consequent upon poverty. The gloss quoted takes aureole
|
|
|
4811 in the broad sense for any reward given for excellent merit.
|
|
|
4812 </p>
|
|
|
4813 <p id="XP_Q96_A11-p13"> We reply in the same way to the Third and Fourth Objections.</p>
|
|
|
4814 <p id="XP_Q96_A11-p14">
|
|
|
4815 <b>Reply to Objection 5:</b> An aureole is due to those who commit the sacred doctrine to writing: but it is not distinct from the aureole of doctors,
|
|
|
4816 since the compiling of writing is a way of teaching.
|
|
|
4817 </p>
|
|
|
4818 <p id="XP_Q96_A11-p15"></p>
|
|
|
4819 <p id="XP_Q96_A11-p16"></p>
|
|
|
4820 <a href="summa.XP_Q96_A10.html"></a>
|
|
|
4821 <a href="summa.XP_Q96_A12.html"></a>
|
|
|
4822 </div>
|
|
|
4823 <div id="XP_Q96_A12" class="div4">
|
|
|
4824 <a href="summa.XP_Q96_A11.html"></a>
|
|
|
4825 <a href="summa.XP_Q96_A13.html"></a>
|
|
|
4826 <h4 id="XP_Q96_A12-p0.1">Whether the virgin's aureole is the greatest of all?</h4>
|
|
|
4827 <p id="XP_Q96_A12-p1"></p>
|
|
|
4828 <p id="XP_Q96_A12-p2">
|
|
|
4829 <b>Objection 1:</b> It would seem that the virgin's aureole is the greatest of all. For it is said of virgins (
|
|
|
4830 <a class="scripRef" id="XP_Q96_A12-p2.1" href="./asv.html#Rev.14.4" target="asv">Apoc. 14:4</a>) that they "follow the Lamb whithersoever He goeth," and (
|
|
|
4831 <a class="scripRef" id="XP_Q96_A12-p2.2" href="./asv.html#Rev.14.3" target="asv">Apoc. 14:3</a>) that "no" other "man could say the canticle" which the virgins sang. Therefore virgins have the most excellent aureole.
|
|
|
4832 </p>
|
|
|
4833 <p id="XP_Q96_A12-p3">
|
|
|
4834 <b>Objection 2:</b> Further, Cyprian (De Habit. Virg.) says of virgins that they are "the more illustrious portion of Christ's flock." Therefore
|
|
|
4835 the greater aureole is due to them.
|
|
|
4836 </p>
|
|
|
4837 <p id="XP_Q96_A12-p4">
|
|
|
4838 <b>Objection 3:</b> Again, it would seem that the martyr's aureole is the greatest. For Aymo, commenting on
|
|
|
4839 <a class="scripRef" id="XP_Q96_A12-p4.1" href="./asv.html#Rev.14.3" target="asv"> Apoc. 14:3, </a> "No man could say the hymn," says that "virgins do not all take precedence of married folk; but only those who in addition
|
|
|
4840 to the observance of virginity are by the tortures of their passion on a par with married persons who have suffered martyrdom."
|
|
|
4841 Therefore martyrdom gives virginity its precedence over other states: and consequently a
|
|
|
4842 greater aureole is due to virginity.
|
|
|
4843 </p>
|
|
|
4844 <p id="XP_Q96_A12-p5">
|
|
|
4845 <b>Objection 4:</b> Again, it would seem that the greatest aureole is due to doctors. Because the Church militant is modelled after the Church
|
|
|
4846 triumphant. Now in the Church militant the greatest honor is due to doctors (
|
|
|
4847 <a class="scripRef" id="XP_Q96_A12-p5.1" href="./asv.html#iTim.5.17" target="asv">1 Tim. 5:17</a>): "Let the priests that rule well be esteemed worthy of double honor, especially they who labor in the word and doctrine."
|
|
|
4848 Therefore a greater aureole is due to them in the Church triumphant.
|
|
|
4849 </p>
|
|
|
4850 <p id="XP_Q96_A12-p6">
|
|
|
4851 <b>I answer that,</b> Precedence of one aureole over another may be considered from two standpoints. First, from the point of view of the conflicts,
|
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|
4852 that aureole being considered greater which is due to the more strenuous battle. Looking at it thus the martyr's aureole takes
|
|
|
4853 precedence of the others in one way, and the virgin's in another. For the martyr's battle is more strenuous in itself, and
|
|
|
4854 more intensely painful; while the conflict with the flesh is fraught with greater
|
|
|
4855 danger, inasmuch as it is more lasting and threatens us at closer quarters. Secondly, from the point of view of the things
|
|
|
4856 about which the battle is fought: and thus the doctor's aureole takes precedence of all others, since this conflict is about
|
|
|
4857 intelligible goods. while the other conflicts are about sensible passions. Nevertheless, the precedence that is considered
|
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|
4858 in view of the conflict is more essential to the aureole; since the aureole, according to its proper character, regards the
|
|
|
4859 victory and the battle, and the difficulty of fighting which is viewed from the standpoint of the battle is of greater importance
|
|
|
4860 than that which is considered from our standpoint through the conflict being at closer quarters. Therefore the martyr's aureole
|
|
|
4861 is simply the greatest of all: for which reason a gloss on
|
|
|
4862 <a class="scripRef" id="XP_Q96_A12-p6.1" href="./asv.html#Matt.5.10" target="asv"> Mat. 5:10, </a> says that "all the other beatitudes are perfected in the eighth, which refers to the martyrs," namely, "Blessed are they
|
|
|
4863 that suffer persecution." For
|
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|
4864 this reason, too, the Church in enumerating the saints together places the martyrs before the doctors and virgins. Yet nothing
|
|
|
4865 hinders the other aureoles from being more excellent in some particular way. And this suffices for the Replies to the Objections.
|
|
|
4866 </p>
|
|
|
4867 <p id="XP_Q96_A12-p7"></p>
|
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|
4868 <p id="XP_Q96_A12-p8"></p>
|
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|
4869 <a href="summa.XP_Q96_A11.html"></a>
|
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|
4870 <a href="summa.XP_Q96_A13.html"></a>
|
|
|
4871 </div>
|
|
|
4872 <div id="XP_Q96_A13" class="div4">
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|
4873 <a href="summa.XP_Q96_A12.html"></a>
|
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|
4874 <a href="summa.XP_Q97.html"></a>
|
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|
4875 <h4 id="XP_Q96_A13-p0.1">Whether one person has an aureole more excellently than another person?</h4>
|
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|
4876 <p id="XP_Q96_A13-p1"></p>
|
|
|
4877 <p id="XP_Q96_A13-p2">
|
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|
4878 <b>Objection 1:</b> It would seem that one person has not the aureole either of virginity, or of martyrdom, or of doctrine more perfectly than
|
|
|
4879 another person. For things which have reached their term are not subject to intension or remission. Now the aureole is due
|
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|
4880 to works which have reached their term of perfection. Therefore an aureole is not subject to intension or remission.
|
|
|
4881 </p>
|
|
|
4882 <p id="XP_Q96_A13-p3">
|
|
|
4883 <b>Objection 2:</b> Further, virginity is not subject to being more or less, since it denotes a kind of privation; and privations are not subject
|
|
|
4884 to intension or remission. Therefore neither does the reward of virginity, the virgin's aureole to wit, receive intension
|
|
|
4885 or remission.
|
|
|
4886 </p>
|
|
|
4887 <p id="XP_Q96_A13-p4">
|
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|
4888 <b>On the contrary,</b> The aureole is added to the aurea. But the aurea is more intense in one than in another. Therefore the aureole is also.
|
|
|
4889 </p>
|
|
|
4890 <p id="XP_Q96_A13-p5">
|
|
|
4891 <b>I answer that,</b> Since merit is somewhat the cause of reward, rewards must needs be diversified, according as merits are diversified: for
|
|
|
4892 the intension or remission of a thing follows from the intension or remission of its cause. Now the merit of the aureole may
|
|
|
4893 be greater or lesser: wherefore the aureole may also be greater or lesser.
|
|
|
4894 </p>
|
|
|
4895 <p id="XP_Q96_A13-p6"> We must observe, however, that the merit of an aureole may be intensified in two ways: first, on the part of its cause, secondly
|
|
|
4896 on the part of the work. For there may happen to be two persons, one of whom, out of lesser charity, suffers greater torments
|
|
|
4897 of martyrdom, or is more constant in preaching, or again withdraws himself more from carnal pleasures. Accordingly, intension
|
|
|
4898 not of the aureole but of the aurea corresponds to the intension of merit derived from its root; while
|
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|
4899 intension of the aureole corresponds to intension of merit derived from the kind of act. Consequently it is possible for one
|
|
|
4900 who merits less in martyrdom as to his essential reward, to receive a greater aureole for his martyrdom.
|
|
|
4901 </p>
|
|
|
4902 <p id="XP_Q96_A13-p7">
|
|
|
4903 <b>Reply to Objection 1:</b> The merits to which an aureole is due do not reach the term of their perfection simply, but according to their species: even
|
|
|
4904 as fire is specifically the most subtle of bodies. Hence nothing hinders one aureole being more excellent than another, even
|
|
|
4905 as one fire is more subtle than another.
|
|
|
4906 </p>
|
|
|
4907 <p id="XP_Q96_A13-p8">
|
|
|
4908 <b>Reply to Objection 2:</b> The virginity of one may be greater than the virginity of another, by reason of a greater withdrawal from that which is contrary
|
|
|
4909 to virginity: so that virginity is stated to be greater in one who avoids more the occasions of corruption. For in this way
|
|
|
4910 privations may increase, as when a man is said to be more blind, if he be removed further from the possession of sight.
|
|
|
4911 </p>
|
|
|
4912 <p id="XP_Q96_A13-p9"></p>
|
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|
4913 <p id="XP_Q96_A13-p10"></p>
|
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|
4914 <a href="summa.XP_Q96_A12.html"></a>
|
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|
4915 <a href="summa.XP_Q97.html"></a>
|
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|
4916 </div>
|
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|
4917 <a href="summa.XP_Q95_A5.html"></a>
|
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|
4918 <a href="summa.XP_Q96_A1.html"></a>
|
|
|
4919 </div>
|
|
|
4920 <div id="XP_Q97" class="div3">
|
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|
4921 <a href="summa.XP_Q96_A13.html"></a>
|
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|
4922 <a href="summa.XP_Q97_A1.html"></a>
|
|
|
4923 <h3 id="XP_Q97-p0.1">OF THE PUNISHMENT OF THE DAMNED (SEVEN ARTICLES)</h3>
|
|
|
4924 <p id="XP_Q97-p1"></p>
|
|
|
4925 <p id="XP_Q97-p2"> In due sequence we must consider those things that concern the damned after the judgment: (1) The punishment of the damned,
|
|
|
4926 and the fire by which their bodies will be tormented; (2) matters relating to their will and intellect; (3) God's justice
|
|
|
4927 and mercy in regard to the damned.
|
|
|
4928 </p>
|
|
|
4929 <p id="XP_Q97-p3"> Under the first head there are seven points of inquiry:</p>
|
|
|
4930 <p id="XP_Q97-p4"> (1) Whether in hell the damned are tormented with the sole punishment of fire?</p>
|
|
|
4931 <p id="XP_Q97-p5"> (2) Whether the worm by which they are tormented is corporeal?</p>
|
|
|
4932 <p id="XP_Q97-p6"> (3) Whether their weeping is corporeal?</p>
|
|
|
4933 <p id="XP_Q97-p7"> (4) Whether their darkness is material?</p>
|
|
|
4934 <p id="XP_Q97-p8"> (5) Whether the fire whereby they are tormented is corporeal?</p>
|
|
|
4935 <p id="XP_Q97-p9"> (6) Whether it is of the same species as our fire?</p>
|
|
|
4936 <p id="XP_Q97-p10"> (7) Whether this fire is beneath the earth?</p>
|
|
|
4937 <div id="XP_Q97_A1" class="div4">
|
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|
4938 <a href="summa.XP_Q97.html"></a>
|
|
|
4939 <a href="summa.XP_Q97_A2.html"></a>
|
|
|
4940 <h4 id="XP_Q97_A1-p0.1">Whether in hell the damned are tormented by the sole punishment of fire?</h4>
|
|
|
4941 <p id="XP_Q97_A1-p1"></p>
|
|
|
4942 <p id="XP_Q97_A1-p2">
|
|
|
4943 <b>Objection 1:</b> It would seem that in hell the damned are tormented by the sole punishment of fire; because
|
|
|
4944 <a class="scripRef" id="XP_Q97_A1-p2.1" href="./asv.html#Matt.25.41" target="asv"> Mat. 25:41, </a> where their condemnation is declared, mention is made of fire only, in the words: "Depart from Me, you cursed, into everlasting
|
|
|
4945 fire."
|
|
|
4946 </p>
|
|
|
4947 <p id="XP_Q97_A1-p3">
|
|
|
4948 <b>Objection 2:</b> Further, even as the punishment of purgatory is due to venial sin, so is the punishment of hell due to mortal sin. Now no
|
|
|
4949 other punishment but that of fire is stated to be in purgatory, as appears from the words of
|
|
|
4950 <a class="scripRef" id="XP_Q97_A1-p3.1" href="./asv.html#iCor.3.13" target="asv">1 Cor. 3:13</a>: "The fire shall try every man's work, of what sort it is." Therefore neither in hell will there be a punishment other than
|
|
|
4951 of fire.
|
|
|
4952 </p>
|
|
|
4953 <p id="XP_Q97_A1-p4">
|
|
|
4954 <b>Objection 3:</b> Further, variety of punishment affords a respite, as when one passes from heat to cold. But we can admit no respite in the
|
|
|
4955 damned. Therefore there will not be various punishments, but that of fire alone.
|
|
|
4956 </p>
|
|
|
4957 <p id="XP_Q97_A1-p5">
|
|
|
4958 <b>On the contrary,</b> It is written (
|
|
|
4959 <a class="scripRef" id="XP_Q97_A1-p5.1" href="./asv.html#Ps.10.7" target="asv">Ps. 10:7</a>): "Fire and brimstone and storms of winds shall be the portion of their cup."
|
|
|
4960 </p>
|
|
|
4961 <p id="XP_Q97_A1-p6"> Further, it is written (
|
|
|
4962 <a class="scripRef" id="XP_Q97_A1-p6.1" href="./asv.html#Job.24.19" target="asv">Job 24:19</a>): "Let him pass from the snow waters to excessive heat."
|
|
|
4963 </p>
|
|
|
4964 <p id="XP_Q97_A1-p7">
|
|
|
4965 <b>I answer that,</b> According to Basil (Homilia vi in Hexaemeron and Hom. i in
|
|
|
4966 <a class="scripRef" id="XP_Q97_A1-p7.1" href="./asv.html#Ps.38" target="asv">Ps. 38</a>), at the final cleansing of the world, there will be a separation of the elements, whatever is pure and noble remaining above
|
|
|
4967 for the glory of the blessed, and whatever is ignoble and sordid being cast down for the punishment of the damned: so that
|
|
|
4968 just as every creature will be to the blessed a matter of joy, so will all the elements conduce to the torture of the damned,
|
|
|
4969 according
|
|
|
4970 to
|
|
|
4971 <a class="scripRef" id="XP_Q97_A1-p7.2" href="./asv.html#Wis.5.21" target="asv"> Wis. 5:21, </a> "the whole world will fight with Him against the unwise." This is also becoming to Divine justice, that whereas they departed
|
|
|
4972 from one by sin, and placed their end in material things which are many and various, so should they be tormented in many ways
|
|
|
4973 and from many sources.
|
|
|
4974 </p>
|
|
|
4975 <p id="XP_Q97_A1-p8">
|
|
|
4976 <b>Reply to Objection 2:</b> It is because fire is most painful, through its abundance of active force, that the name of fire is given to any torment
|
|
|
4977 if it be intense.
|
|
|
4978 </p>
|
|
|
4979 <p id="XP_Q97_A1-p9">
|
|
|
4980 <b>Reply to Objection 2:</b> The punishment of purgatory is not intended chiefly to torment but to cleanse: wherefore it should be inflicted by fire alone
|
|
|
4981 which is above all possessed of cleansing power. But the punishment of the damned is not directed to their cleansing. Consequently
|
|
|
4982 the comparison fails.
|
|
|
4983 </p>
|
|
|
4984 <p id="XP_Q97_A1-p10">
|
|
|
4985 <b>Reply to Objection 3:</b> The damned will pass from the most intense heat to the most intense cold without this giving them any respite: because they
|
|
|
4986 will suffer from external agencies, not by the transmutation of their body from its original natural disposition, and the
|
|
|
4987 contrary passion affording a respite by restoring an equable or moderate temperature, as happens now, but by a spiritual action,
|
|
|
4988 in the same way as sensible objects act on the senses being perceived by
|
|
|
4989 impressing the organ with their forms according to their spiritual and not their material being.
|
|
|
4990 </p>
|
|
|
4991 <p id="XP_Q97_A1-p11"></p>
|
|
|
4992 <p id="XP_Q97_A1-p12"></p>
|
|
|
4993 <a href="summa.XP_Q97.html"></a>
|
|
|
4994 <a href="summa.XP_Q97_A2.html"></a>
|
|
|
4995 </div>
|
|
|
4996 <div id="XP_Q97_A2" class="div4">
|
|
|
4997 <a href="summa.XP_Q97_A1.html"></a>
|
|
|
4998 <a href="summa.XP_Q97_A3.html"></a>
|
|
|
4999 <h4 id="XP_Q97_A2-p0.1">Whether the worm of the damned is corporeal?</h4>
|
|
|
5000 <p id="XP_Q97_A2-p1"></p>
|
|
|
5001 <p id="XP_Q97_A2-p2">
|
|
|
5002 <b>Objection 1:</b> It would seem that the worm by which the damned are tormented is corporeal. Because flesh cannot be tormented by a spiritual
|
|
|
5003 worm. Now the flesh of the damned will be tormented by a worm: "He will give fire and worms into their flesh" (
|
|
|
5004 <a class="scripRef" id="XP_Q97_A2-p2.1" href="./asv.html#Jdt.16.21" target="asv">Judith 16:21</a>), and: "The vengeance on the flesh of the ungodly is fire and worms" (
|
|
|
5005 <a class="scripRef" id="XP_Q97_A2-p2.2" href="./asv.html#Sir.7.19" target="asv">Ecclus. 7:19</a>). Therefore that worm will be corporeal.
|
|
|
5006 </p>
|
|
|
5007 <p id="XP_Q97_A2-p3">
|
|
|
5008 <b>Objection 2:</b> Further, Augustine says (De Civ. Dei xxi, 9): . . . "Both, namely fire and worm, will be the punishment of the body." Therefore,
|
|
|
5009 etc.
|
|
|
5010 </p>
|
|
|
5011 <p id="XP_Q97_A2-p4">
|
|
|
5012 <b>On the contrary,</b> Augustine says (De Civ. Dei xx, 22): "The unquenchable fire and the restless worm in the punishment of the damned are explained
|
|
|
5013 in various ways by different persons. Some refer both to the body, some, both to the soul: others refer the fire, in the literal
|
|
|
5014 sense, to the body, the worm to the soul metaphorically: and this seems the more probable."
|
|
|
5015 </p>
|
|
|
5016 <p id="XP_Q97_A2-p5">
|
|
|
5017 <b>I answer that,</b> After the day of judgment, no animal or mixed body will remain in the renewed world except only the body of man, because
|
|
|
5018 the former are not directed to incorruption [*Cf.
|
|
|
5019 <a id="XP_Q97_A2-p5.1" shape="rect" href="summa.XP_Q91_A5.html"> Q[91], A[5]</a>], nor after that time will there be generation or corruption. Consequently the worm ascribed to the damned must be understood
|
|
|
5020 to be not of a corporeal but of a spiritual nature: and this is the remorse of conscience, which is called a worm because
|
|
|
5021 it
|
|
|
5022 originates from the corruption of sin, and torments the soul, as a corporeal worm born of corruption torments by gnawing.
|
|
|
5023 </p>
|
|
|
5024 <p id="XP_Q97_A2-p6">
|
|
|
5025 <b>Reply to Objection 1:</b> The very souls of the damned are called their flesh for as much as they were subject to the flesh. Or we may reply that the
|
|
|
5026 flesh will be tormented by the spiritual worm, according as the afflictions of the soul overflow into the body, both here
|
|
|
5027 and hereafter.
|
|
|
5028 </p>
|
|
|
5029 <p id="XP_Q97_A2-p7">
|
|
|
5030 <b>Reply to Objection 2:</b> Augustine speaks by way of comparison. For he does not wish to assert absolutely that this worm is material, but that it
|
|
|
5031 is better to say that both are to be understood materially, than that both should be understood only in a spiritual sense:
|
|
|
5032 for then the damned would suffer no bodily pain. This is clear to anyone that examines the context of his words in this passage.
|
|
|
5033 </p>
|
|
|
5034 <p id="XP_Q97_A2-p8"></p>
|
|
|
5035 <p id="XP_Q97_A2-p9"></p>
|
|
|
5036 <a href="summa.XP_Q97_A1.html"></a>
|
|
|
5037 <a href="summa.XP_Q97_A3.html"></a>
|
|
|
5038 </div>
|
|
|
5039 <div id="XP_Q97_A3" class="div4">
|
|
|
5040 <a href="summa.XP_Q97_A2.html"></a>
|
|
|
5041 <a href="summa.XP_Q97_A4.html"></a>
|
|
|
5042 <h4 id="XP_Q97_A3-p0.1">Whether the weeping of the damned will be corporeal?</h4>
|
|
|
5043 <p id="XP_Q97_A3-p1"></p>
|
|
|
5044 <p id="XP_Q97_A3-p2">
|
|
|
5045 <b>Objection 1:</b> It would seem that the weeping of the damned will be corporeal. For a gloss on
|
|
|
5046 <a class="scripRef" id="XP_Q97_A3-p2.1" href="./asv.html#Luke.13.28" target="asv"> Lk. 13:28, </a> "There will be weeping," says that "the weeping with which our Lord threatens the wicked is a proof of the resurrection of
|
|
|
5047 the body." But this would not be the case if that weeping were merely spiritual. Therefore, etc.
|
|
|
5048 </p>
|
|
|
5049 <p id="XP_Q97_A3-p3">
|
|
|
5050 <b>Objection 2:</b> Further, the pain of the punishment corresponds to the pleasure of the sin, according to
|
|
|
5051 <a class="scripRef" id="XP_Q97_A3-p3.1" href="./asv.html#Rev.18.7" target="asv"> Apoc. 18:7</a>: "As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her." Now sinners
|
|
|
5052 had internal and external pleasure in their sin. Therefore they will also have external weeping.
|
|
|
5053 </p>
|
|
|
5054 <p id="XP_Q97_A3-p4">
|
|
|
5055 <b>On the contrary,</b> Corporeal weeping results from dissolving into tears. Now there cannot be a continual dissolution from the bodies of the
|
|
|
5056 damned, since nothing is restored to them by food; for everything finite is consumed if something be continually taken from
|
|
|
5057 it. Therefore the weeping of the damned will not be corporeal.
|
|
|
5058 </p>
|
|
|
5059 <p id="XP_Q97_A3-p5">
|
|
|
5060 <b>I answer that,</b> Two things are to be observed in corporeal weeping. One is the resolution of tears: and as to this corporeal weeping cannot
|
|
|
5061 be in the damned, since after the day of judgment, the movement of the first movable being being at an end, there will be
|
|
|
5062 neither generation, nor corruption, nor bodily alteration: and in the resolution of tears that humor needs to be generated
|
|
|
5063 which is shed forth in the shape of tears. Wherefore in this respect it will be impossible
|
|
|
5064 for corporeal weeping to be in the damned. The other thing to be observed in corporeal weeping is a certain commotion and
|
|
|
5065 disturbance of the head and eyes, and in this respect weeping will be possible in the damned after the resurrection: for the
|
|
|
5066 bodies of the damned will be tormented not only from without, but also from within, according as the body is affected at the
|
|
|
5067 instance of the soul's passion towards good or evil. In this sense weeping is a proof of the body's resurrection, and
|
|
|
5068 corresponds to the pleasure of sin, experienced by both soul and body.
|
|
|
5069 </p>
|
|
|
5070 <p id="XP_Q97_A3-p6"> This suffices for the Replies to the Objections.</p>
|
|
|
5071 <p id="XP_Q97_A3-p7"></p>
|
|
|
5072 <p id="XP_Q97_A3-p8"></p>
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|
5073 <a href="summa.XP_Q97_A2.html"></a>
|
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5074 <a href="summa.XP_Q97_A4.html"></a>
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5075 </div>
|
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|
5076 <div id="XP_Q97_A4" class="div4">
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5077 <a href="summa.XP_Q97_A3.html"></a>
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5078 <a href="summa.XP_Q97_A5.html"></a>
|
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5079 <h4 id="XP_Q97_A4-p0.1">Whether the damned are in material darkness?</h4>
|
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|
5080 <p id="XP_Q97_A4-p1"></p>
|
|
|
5081 <p id="XP_Q97_A4-p2">
|
|
|
5082 <b>Objection 1:</b> It would seem that the damned are not in material darkness. For commenting on
|
|
|
5083 <a class="scripRef" id="XP_Q97_A4-p2.1" href="./asv.html#Job.10.22" target="asv"> Job 10:22, </a> "But everlasting horror dwelleth," Gregory says (Moral. ix): "Although that fire will give no light for comfort, yet, that
|
|
|
5084 it may torment the more it does give light for a purpose, for by the light of its flame the wicked will see their followers
|
|
|
5085 whom they have drawn thither from the world." Therefore the darkness there is not material.
|
|
|
5086 </p>
|
|
|
5087 <p id="XP_Q97_A4-p3">
|
|
|
5088 <b>Objection 2:</b> Further, the damned see their own punishment, for this increases their punishment. But nothing is seen without light. Therefore
|
|
|
5089 there is no material darkness there.
|
|
|
5090 </p>
|
|
|
5091 <p id="XP_Q97_A4-p4">
|
|
|
5092 <b>Objection 3:</b> Further, there the damned will have the power of sight after being reunited to their bodies. But this power would be useless
|
|
|
5093 to them unless they see something. Therefore, since nothing is seen unless it be in the light, it would seem that they are
|
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|
5094 not in absolute darkness.
|
|
|
5095 </p>
|
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|
5096 <p id="XP_Q97_A4-p5">
|
|
|
5097 <b>On the contrary,</b> It is written (
|
|
|
5098 <a class="scripRef" id="XP_Q97_A4-p5.1" href="./asv.html#Matt.22.13" target="asv">Mat. 22:13</a>): "Bind his hands and his feet, and cast him into the exterior darkness." Commenting on these words Gregory says (Moral.
|
|
|
5099 ix): If this fire gave any light, "he would by no means be described as cast into exterior darkness."
|
|
|
5100 </p>
|
|
|
5101 <p id="XP_Q97_A4-p6"> Further, Basil says (Hom. i in
|
|
|
5102 <a class="scripRef" id="XP_Q97_A4-p6.1" href="./asv.html#Ps.28.7" target="asv"> Ps. 28:7, </a> "The voice of the Lord divideth the flame of fire") that "by God's might the brightness of the fire will be separated from
|
|
|
5103 its power of burning, so that its brightness will conduce to the joy of the blessed, and the heat of the flame to the torment
|
|
|
5104 of the damned." Therefore the damned will be in material darkness.
|
|
|
5105 </p>
|
|
|
5106 <p id="XP_Q97_A4-p7"> Other points relating to the punishment of the damned have been decided above (
|
|
|
5107 <a id="XP_Q97_A4-p7.1" shape="rect" href="summa.XP_Q86.html">Q[86])</a>.
|
|
|
5108 </p>
|
|
|
5109 <p id="XP_Q97_A4-p8">
|
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|
5110 <b>I answer that,</b> The disposition of hell will be such as to be adapted to the utmost unhappiness of the damned. Wherefore accordingly both
|
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|
5111 light and darkness are there, in so far as they are most conducive to the unhappiness of the damned. Now seeing is in itself
|
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|
5112 pleasant for, as stated in Metaph. i, "the sense of sight is most esteemed, because thereby many things are known."
|
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|
5113 </p>
|
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|
5114 <p id="XP_Q97_A4-p9"> Yet it happens accidentally that seeing is painful, when we see things that are hurtful to us, or displeasing to our will.
|
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|
5115 Consequently in hell the place must be so disposed for seeing as regards light and darkness, that nothing be seen clearly,
|
|
|
5116 and that only such things be dimly seen as are able to bring anguish to the heart. Wherefore, simply speaking, the place is
|
|
|
5117 dark. Yet by Divine disposition, there is a certain amount of light, as much as suffices for seeing those things
|
|
|
5118 which are capable of tormenting the soul. The natural situation of the place is enough for this, since in the centre of the
|
|
|
5119 earth, where hell is said to be, fire cannot be otherwise than thick and cloudy, and reeky as it were.
|
|
|
5120 </p>
|
|
|
5121 <p id="XP_Q97_A4-p10"> Some hold that this darkness is caused by the massing together of the bodies of the damned, which will so fill the place
|
|
|
5122 of hell with their numbers, that no air will remain, so that there will be no translucid body that can be the subject of light
|
|
|
5123 and darkness, except the eyes of the damned, which will be darkened utterly.
|
|
|
5124 </p>
|
|
|
5125 <p id="XP_Q97_A4-p11"> This suffices for the Replies to the Objections.</p>
|
|
|
5126 <p id="XP_Q97_A4-p12"></p>
|
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5127 <p id="XP_Q97_A4-p13"></p>
|
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|
5128 <a href="summa.XP_Q97_A3.html"></a>
|
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|
5129 <a href="summa.XP_Q97_A5.html"></a>
|
|
|
5130 </div>
|
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|
5131 <div id="XP_Q97_A5" class="div4">
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5132 <a href="summa.XP_Q97_A4.html"></a>
|
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5133 <a href="summa.XP_Q97_A6.html"></a>
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5134 <h4 id="XP_Q97_A5-p0.1">Whether the fire of hell will be corporeal?</h4>
|
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|
5135 <p id="XP_Q97_A5-p1"></p>
|
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|
5136 <p id="XP_Q97_A5-p2">
|
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|
5137 <b>Objection 1:</b> It would seem that the fire of hell whereby the bodies of the damned will be tormented will not be corporeal. For Damascene
|
|
|
5138 says (De Fide Orth. iv): The devil, and "demons, and his men" [*Cf.
|
|
|
5139 <a class="scripRef" id="XP_Q97_A5-p2.1" href="./asv.html#iiThess.2.3" target="asv">2 Thess. 2:3</a>: "And the man of sin be revealed, the son of perdition."], namely Antichrist, "together with the ungodly and sinners will
|
|
|
5140 be cast into everlasting fire, not material fire, such as that which we have, but such as God knoweth." Now
|
|
|
5141 everything corporeal is material. Therefore the fire of hell will not be corporeal.
|
|
|
5142 </p>
|
|
|
5143 <p id="XP_Q97_A5-p3">
|
|
|
5144 <b>Objection 2:</b> Further, the souls of the damned when severed from their bodies are cast into hell fire. But Augustine says (Gen. ad lit.
|
|
|
5145 xii, 32): "In my opinion the place to which the soul is committed after death is spiritual and not corporeal." Therefore,
|
|
|
5146 etc.
|
|
|
5147 </p>
|
|
|
5148 <p id="XP_Q97_A5-p4">
|
|
|
5149 <b>Objection 3:</b> Further, corporeal fire in the mode of its action does not follow the mode of guilt in the person who is burned at the stake,
|
|
|
5150 rather does it follow the mode of humid and dry: for in the same corporeal fire we see both good and wicked suffer. But the
|
|
|
5151 fire of hell, in its mode of torture or action, follows the mode of guilt in the person punished; wherefore Gregory says (Dial.
|
|
|
5152 iv, 63): "There is indeed but one hell fire, but it does not torture all sinners
|
|
|
5153 equally. For each one will suffer as much pain according as his guilt deserves." Therefore this fire will not be corporeal.
|
|
|
5154 </p>
|
|
|
5155 <p id="XP_Q97_A5-p5">
|
|
|
5156 <b>On the contrary,</b> He says (Dial. iv, 29): "I doubt not that the fire of hell is corporeal, since it is certain that bodies are tortured there."
|
|
|
5157 </p>
|
|
|
5158 <p id="XP_Q97_A5-p6"> Further, it is written (
|
|
|
5159 <a class="scripRef" id="XP_Q97_A5-p6.1" href="./asv.html#Wis.5.21" target="asv">Wis. 5:21</a>): "The . . . world shall fight . . . against the unwise." But the whole world would not fight against the unwise if they
|
|
|
5160 were punished with a spiritual and not a corporeal punishment. Therefore they will be punished with a corporeal fire.
|
|
|
5161 </p>
|
|
|
5162 <p id="XP_Q97_A5-p7">
|
|
|
5163 <b>I answer that,</b> There have been many opinions about the fire of hell. For some philosophers, as Avicenna, disbelieving in the resurrection,
|
|
|
5164 thought that the soul alone would be punished after death. And as they considered it impossible for the soul, being incorporeal,
|
|
|
5165 to be punished with a corporeal fire, they denied that the fire whereby the wicked are punished is corporeal, and pretended
|
|
|
5166 that all statements as to souls being punished in future after death by any corporeal
|
|
|
5167 means are to be taken metaphorically. For just as the joy and happiness of good souls will not be about any corporeal object,
|
|
|
5168 but about something spiritual, namely the attainment of their end, so will the torment of the wicked be merely spiritual,
|
|
|
5169 in that they will be grieved at being separated from their end, the desire whereof is in them by nature. Wherefore, just as
|
|
|
5170 all descriptions of the soul's delight after death that seem to denote bodily pleasure---for instance, that they are refreshed,
|
|
|
5171 that they smile, and so forth---must be taken metaphorically, so also are all such descriptions of the soul's suffering as
|
|
|
5172 seem to imply bodily punishment---for instance, that they burn in fire, or suffer from the stench, and so forth. For as spiritual
|
|
|
5173 pleasure and pain are unknown to the majority, these things need to be declared under the figure of corporeal pleasures and
|
|
|
5174 pains, in order that men may be moved the more to the desire or fear thereof. Since, however, in the punishment of the
|
|
|
5175 damned there will be not only pain of loss corresponding to the aversion that was in their sin, but also pain of sense corresponding
|
|
|
5176 to the conversion, it follows that it is not enough to hold the above manner of punishment. For this reason Avicenna himself
|
|
|
5177 (Met. ix) added another explanation, by saying that the souls of the wicked are punished after death, not by bodies but by
|
|
|
5178 images of bodies; just as in a dream it seems to a man that he is suffering various pains on account of such like
|
|
|
5179 images being in his imagination. Even Augustine seems to hold this kind of punishment (Gen. ad lit. xii, 32), as is clear
|
|
|
5180 from the text. But this would seem an unreasonable statement. For the imagination is a power that makes use of a bodily organ:
|
|
|
5181 so that it is impossible for such visions of the imagination to occur in the soul separated from the body, as in the soul
|
|
|
5182 of the dreamer. Wherefore Avicenna also that he might avoid this difficulty, said that the soul separated from the body uses
|
|
|
5183 as
|
|
|
5184 an organ some part of the heavenly body, to which the human body needs to be conformed, in order to be perfected by the rational
|
|
|
5185 soul, which is like the movers of the heavenly body---thus following somewhat the opinion of certain philosophers of old,
|
|
|
5186 who maintained that souls return to the stars that are their compeers. But this is absolutely absurd according to the Philosopher's
|
|
|
5187 teaching, since the soul uses a definite bodily organ, even as art uses definite instruments, so that it cannot pass
|
|
|
5188 from one body to another, as Pythagoras is stated (De Anima i, text. 53) to have maintained. As to the statement of Augustine
|
|
|
5189 we shall say below how it is to be answered (ad 2). However, whatever we may say of the fire that torments the separated souls,
|
|
|
5190 we must admit that the fire which will torment the bodies of the damned after the resurrection is corporeal, since one cannot
|
|
|
5191 fittingly apply a punishment to a body unless that punishment itself be bodily. Wherefore Gregory (Dial. iv) proves the
|
|
|
5192 fire of hell to be corporeal from the very fact that the wicked will be cast thither after the resurrection. Again Augustine,
|
|
|
5193 as quoted in the text of Sentent. iv, D, 44, clearly admits (De Civ. Dei xxi, 10) that the fire by which the bodies are tormented
|
|
|
5194 is corporeal. And this is the point at issue for the present. We have said elsewhere (
|
|
|
5195 <a id="XP_Q97_A5-p7.1" shape="rect" href="summa.XP_Q70_A3.html">Q[70], A[3]</a>) how the souls of the damned are punished by this corporeal fire.
|
|
|
5196 </p>
|
|
|
5197 <p id="XP_Q97_A5-p8">
|
|
|
5198 <b>Reply to Objection 1:</b> Damascene does not absolutely deny that this fire is material, but that it is material as our fire, since it differs from
|
|
|
5199 ours in some of its properties. We may also reply that since that fire does not alter bodies as to their matter, but acts
|
|
|
5200 on them for their punishment by a kind of spiritual action, it is for this reason that it is stated not to be material, not
|
|
|
5201 as regards its substance, but as to its punitive effect on bodies and, still more, on
|
|
|
5202 souls.
|
|
|
5203 </p>
|
|
|
5204 <p id="XP_Q97_A5-p9">
|
|
|
5205 <b>Reply to Objection 2:</b> The assertion of Augustine may be taken in this way, that the place whither souls are conveyed after death be described as
|
|
|
5206 incorporeal, in so far as the soul is there, not corporeally, i.e. as bodies are in a place, but in some other spiritual way,
|
|
|
5207 as angels are in a place. Or we may reply that Augustine is expressing an opinion without deciding the point, as he often
|
|
|
5208 does in those books.
|
|
|
5209 </p>
|
|
|
5210 <p id="XP_Q97_A5-p10">
|
|
|
5211 <b>Reply to Objection 3:</b> That fire will be the instrument of Divine justice inflicting punishment. Now an instrument acts not only by its own power
|
|
|
5212 and in its own way, but also by the power of the principal agent, and as directed thereby. Wherefore although fire is not
|
|
|
5213 able, of its own power, to torture certain persons more or less, according to the measure of sin, it is able to do so nevertheless
|
|
|
5214 in so far as its action is regulated by the ordering of Divine justice: even so
|
|
|
5215 the fire of the furnace is regulated by the forethought of the smith, according as the effect of his art requires.
|
|
|
5216 </p>
|
|
|
5217 <p id="XP_Q97_A5-p11"></p>
|
|
|
5218 <p id="XP_Q97_A5-p12"></p>
|
|
|
5219 <a href="summa.XP_Q97_A4.html"></a>
|
|
|
5220 <a href="summa.XP_Q97_A6.html"></a>
|
|
|
5221 </div>
|
|
|
5222 <div id="XP_Q97_A6" class="div4">
|
|
|
5223 <a href="summa.XP_Q97_A5.html"></a>
|
|
|
5224 <a href="summa.XP_Q97_A7.html"></a>
|
|
|
5225 <h4 id="XP_Q97_A6-p0.1">Whether the fire of hell is of the same species as ours?</h4>
|
|
|
5226 <p id="XP_Q97_A6-p1"></p>
|
|
|
5227 <p id="XP_Q97_A6-p2">
|
|
|
5228 <b>Objection 1:</b> It would seem that this fire is not of the same species as the corporeal fire which we see. For Augustine says (De Civ. Dei
|
|
|
5229 xx, 16): "In my opinion no man knows of what kind is the everlasting fire, unless the Spirit of God has revealed it to anyone."
|
|
|
5230 But all or nearly all know the nature of this fire of ours. Therefore that fire is not of the same species as this.
|
|
|
5231 </p>
|
|
|
5232 <p id="XP_Q97_A6-p3">
|
|
|
5233 <b>Objection 2:</b> Further, Gregory commenting on
|
|
|
5234 <a class="scripRef" id="XP_Q97_A6-p3.1" href="./asv.html#Job.10.26" target="asv"> Job 10:26, </a> "A fire that is not kindled shall devour him," says (Moral. xv): "Bodily fire needs bodily fuel in order to become fire;
|
|
|
5235 neither can it be except by being kindled, nor live unless it be renewed. On the other hand the fire of hell, since it is
|
|
|
5236 a bodily fire, and burns in a bodily way the wicked cast therein, is neither kindled by human endeavor, nor kept alive with
|
|
|
5237 fuel, but once created endures
|
|
|
5238 unquenchably; at one and the same time it needs no kindling, and lacks not heat." Therefore it is not of the same nature as
|
|
|
5239 the fire that we see.
|
|
|
5240 </p>
|
|
|
5241 <p id="XP_Q97_A6-p4">
|
|
|
5242 <b>Objection 3:</b> Further, the everlasting and the corruptible differ essentially, since they agree not even in genus, according to the Philosopher
|
|
|
5243 (Metaph. x). But this fire of ours is corruptible, whereas the other is everlasting: "Depart from Me, you cursed, into everlasting
|
|
|
5244 fire" (
|
|
|
5245 <a class="scripRef" id="XP_Q97_A6-p4.1" href="./asv.html#Matt.25.41" target="asv">Mat. 25:41</a>). Therefore they are not of the same nature.
|
|
|
5246 </p>
|
|
|
5247 <p id="XP_Q97_A6-p5">
|
|
|
5248 <b>Objection 4:</b> Further, it belongs to the nature of this fire of ours to give light. But the fire of hell gives no light, hence the saying
|
|
|
5249 of
|
|
|
5250 <a class="scripRef" id="XP_Q97_A6-p5.1" href="./asv.html#Job.18.5" target="asv"> Job 18:5</a>: "Shall not the light of the wicked be extinguished?" Therefore . . . as above.
|
|
|
5251 </p>
|
|
|
5252 <p id="XP_Q97_A6-p6">
|
|
|
5253 <b>On the contrary,</b> According to the Philosopher (Topic. i, 6), "every water is of the same species as every other water." Therefore in like
|
|
|
5254 manner every fire is of the same species as every other fire.
|
|
|
5255 </p>
|
|
|
5256 <p id="XP_Q97_A6-p7"> Further, it is written (
|
|
|
5257 <a class="scripRef" id="XP_Q97_A6-p7.1" href="./asv.html#Wis.11.17" target="asv">Wis. 11:17</a>): "By what things a man sinneth by the same also he is tormented." Now men sin by the sensible things of this world. Therefore
|
|
|
5258 it is just that they should be punished by those same things.
|
|
|
5259 </p>
|
|
|
5260 <p id="XP_Q97_A6-p8">
|
|
|
5261 <b>I answer that,</b> As stated in Meteor. iv, 1 fire has other bodies for its matter, for the reason that of all the elements it has the greatest
|
|
|
5262 power of action. Hence fire is found under two conditions: in its own matter, as existing in its own sphere, and in a strange
|
|
|
5263 matter, whether of earth, as in burning coal, or of air as in the flame. Under whatever conditions however fire be found,
|
|
|
5264 it is always of the same species, so far as the nature of fire is concerned, but there
|
|
|
5265 may be a difference of species as to the bodies which are the matter of fire. Wherefore flame and burning coal differ specifically,
|
|
|
5266 and likewise burning wood and red-hot iron; nor does it signify, as to this particular point, whether they be kindled by force,
|
|
|
5267 as in the case of iron, or by a natural intrinsic principle, as happens with sulphur. Accordingly it is clear that the fire
|
|
|
5268 of hell is of the same species as the fire we have, so far as the nature of fire is concerned. But whether that
|
|
|
5269 fire subsists in its proper matter, or if it subsists in a strange matter, what that matter may be, we know not. And in this
|
|
|
5270 way it may differ specifically from the fire we have, considered materially. It has, however, certain properties differing
|
|
|
5271 from our fire, for instance that it needs no kindling, nor is kept alive by fuel. But the differences do not argue a difference
|
|
|
5272 of species as regards the nature of the fire.
|
|
|
5273 </p>
|
|
|
5274 <p id="XP_Q97_A6-p9">
|
|
|
5275 <b>Reply to Objection 1:</b> Augustine is speaking of that fire with regard to its matter, and not with regard to its nature.
|
|
|
5276 </p>
|
|
|
5277 <p id="XP_Q97_A6-p10">
|
|
|
5278 <b>Reply to Objection 2:</b> This fire of ours is kept alive with fuel, and is kindled by man, because it is introduced into a foreign matter by art and
|
|
|
5279 force. But that other fire needs no fuel to keep it alive, because either it subsists in its own matter, or is in a foreign
|
|
|
5280 matter, not by force but by nature from an intrinsic principle. Wherefore it is kindled not by man but by God, Who fashioned
|
|
|
5281 its nature. This is the meaning of the words of Isaias (30:33): "The breath of the
|
|
|
5282 Lord is as a torrent of brimstone kindling it."
|
|
|
5283 </p>
|
|
|
5284 <p id="XP_Q97_A6-p11">
|
|
|
5285 <b>Reply to Objection 3:</b> Even as the bodies of the damned will be of the same species as now, although now they are corruptible, whereas then they
|
|
|
5286 will be incorruptible, both by the ordering of Divine justice, and on account of the cessation of the heavenly movement, so
|
|
|
5287 is it with the fire of hell whereby those bodies will be punished.
|
|
|
5288 </p>
|
|
|
5289 <p id="XP_Q97_A6-p12">
|
|
|
5290 <b>Reply to Objection 4:</b> To give light does not belong to fire according to any mode of existence, since in its own matter it gives no light; wherefore
|
|
|
5291 it does not shine in its own sphere according to the philosophers: and in like manner in certain foreign matters it does not
|
|
|
5292 shine, as when it is in an opaque earthly substance such as sulphur. The same happens also when its brightness is obscured
|
|
|
5293 by thick smoke. Wherefore that the fire of hell gives no light is not sufficient
|
|
|
5294 proof of its being of a different species.
|
|
|
5295 </p>
|
|
|
5296 <p id="XP_Q97_A6-p13"></p>
|
|
|
5297 <p id="XP_Q97_A6-p14"></p>
|
|
|
5298 <a href="summa.XP_Q97_A5.html"></a>
|
|
|
5299 <a href="summa.XP_Q97_A7.html"></a>
|
|
|
5300 </div>
|
|
|
5301 <div id="XP_Q97_A7" class="div4">
|
|
|
5302 <a href="summa.XP_Q97_A6.html"></a>
|
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|
5303 <a href="summa.XP_Q98.html"></a>
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5304 <h4 id="XP_Q97_A7-p0.1">Whether the fire of hell is beneath the earth?</h4>
|
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5305 <p id="XP_Q97_A7-p1"></p>
|
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|
5306 <p id="XP_Q97_A7-p2">
|
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|
5307 <b>Objection 1:</b> It would seem that this fire is not beneath the earth. For it is said of the damned (
|
|
|
5308 <a class="scripRef" id="XP_Q97_A7-p2.1" href="./asv.html#Job.18.18" target="asv">Job 18:18</a>), "And God shall remove him out of the globe [Douay: 'world']." Therefore the fire whereby the damned will be punished is
|
|
|
5309 not beneath the earth but outside the globe.
|
|
|
5310 </p>
|
|
|
5311 <p id="XP_Q97_A7-p3">
|
|
|
5312 <b>Objection 2:</b> Further, nothing violent or accidental can be everlasting. But this fire will be in hell for ever. Therefore it will be there,
|
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|
5313 not by force but naturally. Now fire cannot be under the earth save by violence. Therefore the fire of hell is not beneath
|
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|
5314 the earth.
|
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|
5315 </p>
|
|
|
5316 <p id="XP_Q97_A7-p4">
|
|
|
5317 <b>Objection 3:</b> Further, after the day of judgment the bodies of all the damned will be tormented in hell. Now those bodies will fill a place.
|
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|
5318 Consequently, since the multitude of the damned will be exceeding great, for "the number of fools is infinite" (
|
|
|
5319 <a class="scripRef" id="XP_Q97_A7-p4.1" href="./asv.html#Eccl.1.15" target="asv">Eccles. 1:15</a>), the space containing that fire must also be exceeding great. But it would seem unreasonable to say that there is so great
|
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|
5320 a hollow within the earth, since all the parts of the earth
|
|
|
5321 naturally tend to the center. Therefore that fire will not be beneath the earth.
|
|
|
5322 </p>
|
|
|
5323 <p id="XP_Q97_A7-p5">
|
|
|
5324 <b>Objection 4:</b> Further, "By what things a man sinneth, by the same also he is tormented" (
|
|
|
5325 <a class="scripRef" id="XP_Q97_A7-p5.1" href="./asv.html#Wis.11.17" target="asv">Wis. 11:17</a>). But the wicked have sinned on the earth. Therefore the fire that punishes them should not be under the earth.
|
|
|
5326 </p>
|
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|
5327 <p id="XP_Q97_A7-p6">
|
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|
5328 <b>On the contrary,</b> It is written (
|
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|
5329 <a class="scripRef" id="XP_Q97_A7-p6.1" href="./asv.html#Isa.14.9" target="asv">Is. 14:9</a>): "Hell below was in an uproar to meet Thee at Thy coming." Therefore the fire of hell is beneath us.
|
|
|
5330 </p>
|
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|
5331 <p id="XP_Q97_A7-p7"> Further, Gregory says (Dial. iv): "I see not what hinders us from believing that hell is beneath the earth."</p>
|
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|
5332 <p id="XP_Q97_A7-p8"> Further, a gloss on
|
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|
5333 <a class="scripRef" id="XP_Q97_A7-p8.1" href="./asv.html#Jonah.2.4" target="asv"> Jonah 2:4, </a> "Thou hast cast me forth . . . into the heart of the sea," says, "i.e. into hell," and in the Gospel (
|
|
|
5334 <a class="scripRef" id="XP_Q97_A7-p8.2" href="./asv.html#Matt.12.40" target="asv">Mat. 12:40</a>) the words "in the heart of the earth" have the same sense, for as the heart is in the middle of an animal, so is hell supposed
|
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|
5335 to be in the middle of the earth.
|
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|
5336 </p>
|
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5337 <p id="XP_Q97_A7-p9">
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|
5338 <b>I answer that,</b> As Augustine says (De Civ. Dei xv, 16), "I am of opinion that no one knows in what part of the world hell is situated, unless
|
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5339 the Spirit of God has revealed this to some one." Wherefore Gregory (Dial. iv) having been questioned on this point answers:
|
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|
5340 "About this matter I dare not give a rash decision. For some have deemed hell to be in some part of the earth's surface; others
|
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|
5341 think it to be beneath the earth." He shows the latter opinion to be the more
|
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|
5342 probable for two reasons. First from the very meaning of the word. These are his words: "If we call it the nether regions
|
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|
5343 (infernus [*The Latin for 'hell']), for the reason that it is beneath us [inferius], what earth is in relation to heaven,
|
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|
5344 such should be hell in relation to earth." Secondly, from the words of
|
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|
5345 <a class="scripRef" id="XP_Q97_A7-p9.1" href="./asv.html#Rev.5.3" target="asv"> Apoc. 5:3</a>: "No man was able, neither in heaven, nor on earth, nor under the earth, to open the book": where the words "in heaven" refer
|
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|
5346 to the angels, "on earth"
|
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|
5347 to men living in the body, and "under the earth" to souls in hell. Augustine too (Gen. ad lit. xii, 34) seems to indicate
|
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|
5348 two reasons for the congruity of hell being under the earth. One is that "whereas the souls of the departed sinned through
|
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|
5349 love of the flesh, they should be treated as the dead flesh is wont to be treated, by being buried beneath the earth." The
|
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5350 other is that heaviness is to the body what sorrow is to the spirit, and joy (of spirit) is as lightness (of body). Wherefore
|
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|
5351 "just
|
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|
5352 as in reference to the body, all the heavier things are beneath the others, if they be placed in order of gravity, so in reference
|
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|
5353 to the spirit, the lower place is occupied by whatever is more sorrowful"; and thus even as the empyrean is a fitting place
|
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|
5354 for the joy of the elect, so the lowest part of the earth is a fitting place for the sorrow of the damned. Nor does it signify
|
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|
5355 that Augustine (De Civ. Dei xv, 16) says that "hell is stated or believed to be under the earth," because he
|
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|
5356 withdraws this (Retract. ii, 29) where he says: "Methinks I should have said that hell is beneath the earth, rather than have
|
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|
5357 given the reason why it is stated or believed to be under the earth." However, some philosophers have maintained that hell
|
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|
5358 is situated beneath the terrestrial orb, but above the surface of the earth, on that part which is opposite to us. This seems
|
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|
5359 to have been the meaning of Isidore when he asserted that "the sun and the moon will stop in the place wherein they were
|
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5360 created, lest the wicked should enjoy this light in the midst of their torments." But this is no argument, if we assert that
|
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5361 hell is under the earth. We have already stated how these words may be explained (
|
|
|
5362 <a id="XP_Q97_A7-p9.2" shape="rect" href="summa.XP_Q91_A2.html">Q[91] , A[2]</a>).
|
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|
5363 </p>
|
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|
5364 <p id="XP_Q97_A7-p10"> Pythagoras held the place of punishment to be in a fiery sphere situated, according to him, in the middle of the whole world:
|
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|
5365 and he called it the prison-house of Jupiter as Aristotle relates (De Coelo et Mundo ii). It is, however, more in keeping
|
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|
5366 with Scripture to say that it is beneath the earth.
|
|
|
5367 </p>
|
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|
5368 <p id="XP_Q97_A7-p11">
|
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|
5369 <b>Reply to Objection 1:</b> The words of Job, "God shall remove him out of the globe," refer to the surface of the earth [*"De orbe terrarum," which
|
|
|
5370 might be rendered "from the land of the living."], i.e. from this world. This is how Gregory expounds it (Moral. xiv) where
|
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|
5371 he says: "He is removed from the globe when, at the coming of the heavenly judge, he is taken away from this world wherein
|
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|
5372 he now prides himself in his wickedness." Nor does globe here signify the universe, as
|
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|
5373 though the place of punishment were outside the whole universe.
|
|
|
5374 </p>
|
|
|
5375 <p id="XP_Q97_A7-p12">
|
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|
5376 <b>Reply to Objection 2:</b> Fire continues in that place for all eternity by the ordering of Divine justice although according to its nature an element
|
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|
5377 cannot last for ever outside its own place, especially if things were to remain in this state of generation and corruption.
|
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|
5378 The fire there will be of the very greatest heat, because its heat will be all gathered together from all parts, through being
|
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|
5379 surrounded on all sides by the cold of the earth.
|
|
|
5380 </p>
|
|
|
5381 <p id="XP_Q97_A7-p13">
|
|
|
5382 <b>Reply to Objection 3:</b> Hell will never lack sufficient room to admit the bodies of the damned: since hell is accounted one of the three things that
|
|
|
5383 "never are satisfied" (
|
|
|
5384 <a class="scripRef" id="XP_Q97_A7-p13.1" href="./asv.html#Prov.30.15" target="asv">Prov. 30:15,16</a>). Nor is it unreasonable that God's power should maintain within the bowels of the earth a hollow great enough to contain
|
|
|
5385 all the bodies of the damned.
|
|
|
5386 </p>
|
|
|
5387 <p id="XP_Q97_A7-p14">
|
|
|
5388 <b>Reply to Objection 4:</b> It does not follow of necessity that "by what things a man sinneth, by the same also he is tormented," except as regards
|
|
|
5389 the principal instruments of sin: for as much as man having sinned in soul and body will be punished in both. But it does
|
|
|
5390 not follow that a man will be punished in the very place where he sinned, because the place due to the damned is other from
|
|
|
5391 that due to wayfarers. We may also reply that these words refer to the punishments
|
|
|
5392 inflicted on man on the way: according as each sin has its corresponding punishment, since "inordinate love is its own punishment,"
|
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|
5393 as Augustine states (Confess. i, 12).
|
|
|
5394 </p>
|
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|
5395 <p id="XP_Q97_A7-p15"></p>
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5396 <p id="XP_Q97_A7-p16"></p>
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|
5397 <a href="summa.XP_Q97_A6.html"></a>
|
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|
5398 <a href="summa.XP_Q98.html"></a>
|
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|
5399 </div>
|
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|
5400 <a href="summa.XP_Q96_A13.html"></a>
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5401 <a href="summa.XP_Q97_A1.html"></a>
|
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5402 </div>
|
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|
5403 <div id="XP_Q98" class="div3">
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5404 <a href="summa.XP_Q97_A7.html"></a>
|
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|
5405 <a href="summa.XP_Q98_A1.html"></a>
|
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|
5406 <h3 id="XP_Q98-p0.1">OF THE WILL AND INTELLECT OF THE DAMNED (NINE ARTICLES)</h3>
|
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|
5407 <p id="XP_Q98-p1"></p>
|
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|
5408 <p id="XP_Q98-p2"> We must next consider matters pertaining to the will and intellect of the damned. Under this head there are nine points of
|
|
|
5409 inquiry:
|
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|
5410 </p>
|
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|
5411 <p id="XP_Q98-p3"> (1) Whether every act of will in the damned is evil?</p>
|
|
|
5412 <p id="XP_Q98-p4"> (2) Whether they ever repent of the evil they have done?</p>
|
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|
5413 <p id="XP_Q98-p5"> (3) Whether they would rather not be than be?</p>
|
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|
5414 <p id="XP_Q98-p6"> (4) Whether they would wish others to be damned?</p>
|
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|
5415 <p id="XP_Q98-p7"> (5) Whether the wicked hate God?</p>
|
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|
5416 <p id="XP_Q98-p8"> (6) Whether they can demerit?</p>
|
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|
5417 <p id="XP_Q98-p9"> (7) Whether they can make use of the knowledge acquired in this life?</p>
|
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|
5418 <p id="XP_Q98-p10"> (8) Whether they ever think of God?</p>
|
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|
5419 <p id="XP_Q98-p11"> (9) Whether they see the glory of the blessed?</p>
|
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|
5420 <div id="XP_Q98_A1" class="div4">
|
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5421 <a href="summa.XP_Q98.html"></a>
|
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5422 <a href="summa.XP_Q98_A2.html"></a>
|
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|
5423 <h4 id="XP_Q98_A1-p0.1">Whether every act of will in the damned is evil?</h4>
|
|
|
5424 <p id="XP_Q98_A1-p1"></p>
|
|
|
5425 <p id="XP_Q98_A1-p2">
|
|
|
5426 <b>Objection 1:</b> It would seem that not every act of will in the damned is evil. For according to Dionysius (Div. Nom. iv), "the demons desire
|
|
|
5427 the good and the best, namely to be, to live, to understand." Since, then, men who are damned are not worse off than the demons,
|
|
|
5428 it would seem that they also can have a good will.
|
|
|
5429 </p>
|
|
|
5430 <p id="XP_Q98_A1-p3">
|
|
|
5431 <b>Objection 2:</b> Further, as Dionysius says (Div. Nom. iv), "evil is altogether involuntary." Therefore if the damned will anything, they
|
|
|
5432 will it as something good or apparently good. Now a will that is directly ordered to good is itself good. Therefore the damned
|
|
|
5433 can have a good will.
|
|
|
5434 </p>
|
|
|
5435 <p id="XP_Q98_A1-p4">
|
|
|
5436 <b>Objection 3:</b> Further, some will be damned who, while in this world, acquired certain habits of virtue, for instance heathens who had civic
|
|
|
5437 virtues. Now a will elicits praiseworthy acts by reason of virtuous habits. Therefore there may be praiseworthy acts of the
|
|
|
5438 will in some of the damned.
|
|
|
5439 </p>
|
|
|
5440 <p id="XP_Q98_A1-p5">
|
|
|
5441 <b>On the contrary,</b> An obstinate will can never be inclined except to evil. Now men who are damned will be obstinate even as the demons [*Cf.
|
|
|
5442
|
|
|
5443 <a id="XP_Q98_A1-p5.1" shape="rect" href="summa.FP_Q64_A2.html">FP, Q[64], A[2]</a>]. Further, as the will of the damned is in relation to evil, so is the will of the blessed in regard to good. But the blessed
|
|
|
5444 never have an evil will. Neither therefore have the damned any good will.
|
|
|
5445 </p>
|
|
|
5446 <p id="XP_Q98_A1-p6">
|
|
|
5447 <b>I answer that,</b> A twofold will may be considered in the damned, namely the deliberate will and the natural will. Their natural will is theirs
|
|
|
5448 not of themselves but of the Author of nature, Who gave nature this inclination which we call the natural will. Wherefore
|
|
|
5449 since nature remains in them, it follows that the natural will in them can be good. But their deliberate will is theirs of
|
|
|
5450 themselves, inasmuch as it is in their power to be inclined by their affections to this or
|
|
|
5451 that. This will is in them always evil: and this because they are completely turned away from the last end of a right will,
|
|
|
5452 nor can a will be good except it be directed to that same end. Hence even though they will some good, they do not will it
|
|
|
5453 well so that one be able to call their will good on that account.
|
|
|
5454 </p>
|
|
|
5455 <p id="XP_Q98_A1-p7">
|
|
|
5456 <b>Reply to Objection 1:</b> The words of Dionysius must be understood of the natural will, which is nature's inclination to some particular good. And
|
|
|
5457 yet this natural inclination is corrupted by their wickedness, in so far as this good which they desire naturally is desired
|
|
|
5458 by them under certain evil circumstances [*Cf.
|
|
|
5459 <a id="XP_Q98_A1-p7.1" shape="rect" href="summa.FP_Q64_A2.html">FP, Q[64], A[2]</a>, ad 5].
|
|
|
5460 </p>
|
|
|
5461 <p id="XP_Q98_A1-p8">
|
|
|
5462 <b>Reply to Objection 2:</b> Evil, as evil, does not move the will, but in so far as it is thought to be good. Yet it comes of their wickedness that they
|
|
|
5463 esteem that which is evil as though it were good. Hence their will is evil.
|
|
|
5464 </p>
|
|
|
5465 <p id="XP_Q98_A1-p9">
|
|
|
5466 <b>Reply to Objection 3:</b> The habits of civic virtue do not remain in the separated soul, because those virtues perfect us only in the civic life which
|
|
|
5467 will not remain after this life. Even though they remained, they would never come into action, being enchained, as it were,
|
|
|
5468 by the obstinacy of the mind.
|
|
|
5469 </p>
|
|
|
5470 <p id="XP_Q98_A1-p10"></p>
|
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|
5471 <p id="XP_Q98_A1-p11"></p>
|
|
|
5472 <a href="summa.XP_Q98.html"></a>
|
|
|
5473 <a href="summa.XP_Q98_A2.html"></a>
|
|
|
5474 </div>
|
|
|
5475 <div id="XP_Q98_A2" class="div4">
|
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|
5476 <a href="summa.XP_Q98_A1.html"></a>
|
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5477 <a href="summa.XP_Q98_A3.html"></a>
|
|
|
5478 <h4 id="XP_Q98_A2-p0.1">Whether the damned repent of the evil they have done?</h4>
|
|
|
5479 <p id="XP_Q98_A2-p1"></p>
|
|
|
5480 <p id="XP_Q98_A2-p2">
|
|
|
5481 <b>Objection 1:</b> It would seem that the damned never repent of the evil they have done. For Bernard says on the Canticle [*Cf. De Consideratione
|
|
|
5482 v, 12; De Gratia et Libero Arbitrio ix] that "the damned ever consent to the evil they have done." Therefore they never repent
|
|
|
5483 of the sins they have committed.
|
|
|
5484 </p>
|
|
|
5485 <p id="XP_Q98_A2-p3">
|
|
|
5486 <b>Objection 2:</b> Further, to wish one had not sinned is a good will. But the damned will never have a good will. Therefore the damned will
|
|
|
5487 never wish they had not sinned: and thus the same conclusion follows as above.
|
|
|
5488 </p>
|
|
|
5489 <p id="XP_Q98_A2-p4">
|
|
|
5490 <b>Objection 3:</b> Further, according to Damascene (De Fide Orth. ii), "death is to man what their fall was to the angels." But the angel's
|
|
|
5491 will is irrevocable after his fall, so that he cannot withdraw from the choice whereby he previously sinned [*Cf.
|
|
|
5492 <a id="XP_Q98_A2-p4.1" shape="rect" href="summa.FP_Q64_A2.html">FP, Q[64], A[2]</a>]. Therefore the damned also cannot repent of the sins committed by them.
|
|
|
5493 </p>
|
|
|
5494 <p id="XP_Q98_A2-p5">
|
|
|
5495 <b>Objection 4:</b> Further, the wickedness of the damned in hell will be greater than that of sinners in the world. Now in this world some sinners
|
|
|
5496 repent not of the sins they have committed, either through blindness of mind, as heretics, or through obstinacy, as those
|
|
|
5497 "who are glad when they have done evil, and rejoice in most wicked things" (
|
|
|
5498 <a class="scripRef" id="XP_Q98_A2-p5.1" href="./asv.html#Prov.2.14" target="asv">Prov. 2:14</a>). Therefore, etc.
|
|
|
5499 </p>
|
|
|
5500 <p id="XP_Q98_A2-p6">
|
|
|
5501 <b>On the contrary,</b> It is said of the damned (
|
|
|
5502 <a class="scripRef" id="XP_Q98_A2-p6.1" href="./asv.html#Wis.5.3" target="asv">Wis. 5:3</a>): "Repenting within themselves [Vulg.: 'Saying within themselves, repenting']."
|
|
|
5503 </p>
|
|
|
5504 <p id="XP_Q98_A2-p7"> Further, the Philosopher says (Ethic. ix, 4) that "the wicked are full of repentance; for afterwards they are sorry for that
|
|
|
5505 in which previously they took pleasure." Therefore the damned, being most wicked, repent all the more.
|
|
|
5506 </p>
|
|
|
5507 <p id="XP_Q98_A2-p8">
|
|
|
5508 <b>I answer that,</b> A person may repent of sin in two ways: in one way directly, in another way indirectly. He repents of a sin directly who
|
|
|
5509 hates sin as such: and he repents indirectly who hates it on account of something connected with it, for instance punishment
|
|
|
5510 or something of that kind. Accordingly the wicked will not repent of their sins directly, because consent in the malice of
|
|
|
5511 sin will remain in them; but they will repent indirectly, inasmuch as they will suffer from
|
|
|
5512 the punishment inflicted on them for sin.
|
|
|
5513 </p>
|
|
|
5514 <p id="XP_Q98_A2-p9">
|
|
|
5515 <b>Reply to Objection 1:</b> The damned will wickedness, but shun punishment: and thus indirectly they repent of wickedness committed.
|
|
|
5516 </p>
|
|
|
5517 <p id="XP_Q98_A2-p10">
|
|
|
5518 <b>Reply to Objection 2:</b> To wish one had not sinned on account of the shamefulness of vice is a good will: but this will not be in the wicked.
|
|
|
5519 </p>
|
|
|
5520 <p id="XP_Q98_A2-p11">
|
|
|
5521 <b>Reply to Objection 3:</b> It will be possible for the damned to repent of their sins without turning their will away from sin, because in their sins
|
|
|
5522 they will shun, not what they heretofore desired, but something else, namely the punishment.
|
|
|
5523 </p>
|
|
|
5524 <p id="XP_Q98_A2-p12">
|
|
|
5525 <b>Reply to Objection 4:</b> However obstinate men may be in this world, they repent of the sins indirectly, if they be punished for them. Thus Augustine
|
|
|
5526 says (QQ[83], qu. 36): "We see the most savage beasts are deterred from the greatest pleasures by fear of pain."
|
|
|
5527 </p>
|
|
|
5528 <p id="XP_Q98_A2-p13"></p>
|
|
|
5529 <p id="XP_Q98_A2-p14"></p>
|
|
|
5530 <a href="summa.XP_Q98_A1.html"></a>
|
|
|
5531 <a href="summa.XP_Q98_A3.html"></a>
|
|
|
5532 </div>
|
|
|
5533 <div id="XP_Q98_A3" class="div4">
|
|
|
5534 <a href="summa.XP_Q98_A2.html"></a>
|
|
|
5535 <a href="summa.XP_Q98_A4.html"></a>
|
|
|
5536 <h4 id="XP_Q98_A3-p0.1">Whether the damned by right and deliberate reason would wish not to be?</h4>
|
|
|
5537 <p id="XP_Q98_A3-p1"></p>
|
|
|
5538 <p id="XP_Q98_A3-p2">
|
|
|
5539 <b>Objection 1:</b> It would seem impossible for the damned, by right and deliberate reason, to wish not to be. For Augustine says (De Lib. Arb.
|
|
|
5540 iii, 7): "Consider how great a good it is to be; since both the happy and the unhappy will it; for to be and yet to be unhappy
|
|
|
5541 is a greater thing than not to be at all."
|
|
|
5542 </p>
|
|
|
5543 <p id="XP_Q98_A3-p3">
|
|
|
5544 <b>Objection 2:</b> Further, Augustine argues thus (De Lib. Arb. iii, 8): "Preference supposes election." But "not to be" is not eligible; since
|
|
|
5545 it has not the appearance of good, for it is nothing. Therefore not to be cannot be more desirable to the damned than "to
|
|
|
5546 be."
|
|
|
5547 </p>
|
|
|
5548 <p id="XP_Q98_A3-p4">
|
|
|
5549 <b>Objection 3:</b> Further, the greater evil is the more to be shunned. Now "not to be" is the greatest evil, since it removes good altogether,
|
|
|
5550 so as to leave nothing. Therefore "not to be" is more to be shunned than to be unhappy: and thus the same conclusion follows
|
|
|
5551 as above.
|
|
|
5552 </p>
|
|
|
5553 <p id="XP_Q98_A3-p5">
|
|
|
5554 <b>On the contrary,</b> It is written (
|
|
|
5555 <a class="scripRef" id="XP_Q98_A3-p5.1" href="./asv.html#Rev.9.6" target="asv">Apoc. 9:6</a>): "In those days men . . . shall desire to die, and death shall fly from them."
|
|
|
5556 </p>
|
|
|
5557 <p id="XP_Q98_A3-p6"> Further, the unhappiness of the damned surpasses all unhappiness of this world. Now in order to escape the unhappiness of
|
|
|
5558 this world, it is desirable to some to die, wherefore it is written (
|
|
|
5559 <a class="scripRef" id="XP_Q98_A3-p6.1" href="./asv.html#Sir.41.3" target="asv">Ecclus. 41:3,4</a>): "O death, thy sentence is welcome to the man that is in need and to him whose strength faileth; who is in a decrepit age,
|
|
|
5560 and that is in care about all things, and to the distrustful that loseth wisdom [Vulg.: 'patience']." Much more, therefore,
|
|
|
5561 is "not
|
|
|
5562 to be" desirable to the damned according to their deliberate reason.
|
|
|
5563 </p>
|
|
|
5564 <p id="XP_Q98_A3-p7">
|
|
|
5565 <b>I answer that,</b> Not to be may be considered in two ways. First, in itself, and thus it can nowise be desirable, since it has no aspect of
|
|
|
5566 good, but is pure privation of good. Secondly, it may be considered as a relief from a painful life or from some unhappiness:
|
|
|
5567 and thus "not to be" takes on the aspect of good, since "to lack an evil is a kind of good" as the Philosopher says (Ethic.
|
|
|
5568 v, 1). In this way it is better for the damned not to be than to be unhappy. Hence it is
|
|
|
5569 said (
|
|
|
5570 <a class="scripRef" id="XP_Q98_A3-p7.1" href="./asv.html#Matt.26.24" target="asv">Mat. 26:24</a>): "It were better for him, if that man had not been born," and (
|
|
|
5571 <a class="scripRef" id="XP_Q98_A3-p7.2" href="./asv.html#Jer.20.14" target="asv">Jer. 20:14</a>): "Cursed be the day wherein I was born," where a gloss of Jerome observes: "It is better not to be than to be evilly." In
|
|
|
5572 this sense the damned can prefer "not to be" according to their deliberate reason [*Cf.
|
|
|
5573 <a id="XP_Q98_A3-p7.3" shape="rect" href="summa.FP_Q5_A2.html">FP, Q[5], A[2]</a>, ad 3].
|
|
|
5574 </p>
|
|
|
5575 <p id="XP_Q98_A3-p8">
|
|
|
5576 <b>Reply to Objection 1:</b> The saying of Augustine is to be understood in the sense that "not to be" is eligible, not in itself but accidentally, as
|
|
|
5577 putting an end to unhappiness. For when it is stated that "to be" and "to live" are desired by all naturally, we are not to
|
|
|
5578 take this as referable to an evil and corrupt life, and a life of unhappiness, as the Philosopher says (Ethic. ix, 4), but
|
|
|
5579 absolutely.
|
|
|
5580 </p>
|
|
|
5581 <p id="XP_Q98_A3-p9">
|
|
|
5582 <b>Reply to Objection 2:</b> Non-existence is eligible, not in itself, but only accidentally, as stated already.
|
|
|
5583 </p>
|
|
|
5584 <p id="XP_Q98_A3-p10">
|
|
|
5585 <b>Reply to Objection 3:</b> Although "not to be" is very evil, in so far as it removes being, it is very good, in so far as it removes unhappiness, which
|
|
|
5586 is the greatest of evils, and thus it is preferred "not to be."
|
|
|
5587 </p>
|
|
|
5588 <p id="XP_Q98_A3-p11"></p>
|
|
|
5589 <p id="XP_Q98_A3-p12"></p>
|
|
|
5590 <a href="summa.XP_Q98_A2.html"></a>
|
|
|
5591 <a href="summa.XP_Q98_A4.html"></a>
|
|
|
5592 </div>
|
|
|
5593 <div id="XP_Q98_A4" class="div4">
|
|
|
5594 <a href="summa.XP_Q98_A3.html"></a>
|
|
|
5595 <a href="summa.XP_Q98_A5.html"></a>
|
|
|
5596 <h4 id="XP_Q98_A4-p0.1">Whether in hell the damned would wish others were damned who are not damned?</h4>
|
|
|
5597 <p id="XP_Q98_A4-p1"></p>
|
|
|
5598 <p id="XP_Q98_A4-p2">
|
|
|
5599 <b>Objection 1:</b> It would seem that in hell the damned would not wish others were damned who are not damned. For it is said (
|
|
|
5600 <a class="scripRef" id="XP_Q98_A4-p2.1" href="./asv.html#Luke.16.27" target="asv">Lk. 16:27, 28</a>) of the rich man that he prayed for his brethren, lest they should come "into the place of torments." Therefore in like manner
|
|
|
5601 the other damned would not wish, at least their friends in the flesh to be damned in hell.
|
|
|
5602 </p>
|
|
|
5603 <p id="XP_Q98_A4-p3">
|
|
|
5604 <b>Objection 2:</b> Further, the damned are not deprived of their inordinate affections. Now some of the damned loved inordinately some who are
|
|
|
5605 not damned. Therefore they would not desire their evil, i.e. that they should be damned.
|
|
|
5606 </p>
|
|
|
5607 <p id="XP_Q98_A4-p4">
|
|
|
5608 <b>Objection 3:</b> Further, the damned do not desire the increase of their punishment. Now if more were damned, their punishment would be greater,
|
|
|
5609 even as the joy of the blessed is increased by an increase in their number. Therefore the damned desire not the damnation
|
|
|
5610 of those who are saved.
|
|
|
5611 </p>
|
|
|
5612 <p id="XP_Q98_A4-p5">
|
|
|
5613 <b>On the contrary,</b> A gloss on
|
|
|
5614 <a class="scripRef" id="XP_Q98_A4-p5.1" href="./asv.html#Isa.14.9" target="asv"> Is. 14:9, </a> "are risen up from their thrones," says: "The wicked are comforted by having many companions in their punishment."
|
|
|
5615 </p>
|
|
|
5616 <p id="XP_Q98_A4-p6"> Further, envy reigns supreme in the damned. Therefore they grieve for the happiness of the blessed, and desire their damnation.</p>
|
|
|
5617 <p id="XP_Q98_A4-p7"> I answer that Even as in the blessed in heaven there will be most perfect charity, so in the damned there will be the most
|
|
|
5618 perfect hate. Wherefore as the saints will rejoice in all goods, so will the damned grieve for all goods. Consequently the
|
|
|
5619 sight of the happiness of the saints will give them very great pain; hence it is written (
|
|
|
5620 <a class="scripRef" id="XP_Q98_A4-p7.1" href="./asv.html#Isa.26.11" target="asv">Is. 26:11</a>): "Let the envious people see and be confounded, and let fire devour Thy enemies." Therefore they will wish all the
|
|
|
5621 good were damned.
|
|
|
5622 </p>
|
|
|
5623 <p id="XP_Q98_A4-p8">
|
|
|
5624 <b>Reply to Objection 1:</b> So great will be the envy of the damned that they will envy the glory even of their kindred, since they themselves are supremely
|
|
|
5625 unhappy, for this happens even in this life, when envy increases. Nevertheless they will envy their kindred less than others,
|
|
|
5626 and their punishment would be greater if all their kindred were damned, and others saved, than if some of their kindred were
|
|
|
5627 saved. For this reason the rich man prayed that his brethren might be
|
|
|
5628 warded from damnation: for he knew that some are guarded therefrom. Yet he would rather that his brethren were damned as well
|
|
|
5629 as all the rest.
|
|
|
5630 </p>
|
|
|
5631 <p id="XP_Q98_A4-p9">
|
|
|
5632 <b>Reply to Objection 2:</b> Love that is not based on virtue is easily voided, especially in evil men as the Philosopher says (Ethic. ix, 4). Hence the
|
|
|
5633 damned will not preserve their friendship for those whom they loved inordinately. Yet the will of them will remain perverse,
|
|
|
5634 because they will continue to love the cause of their inordinate loving.
|
|
|
5635 </p>
|
|
|
5636 <p id="XP_Q98_A4-p10">
|
|
|
5637 <b>Reply to Objection 3:</b> Although an increase in the number of the damned results in an increase of each one's punishment, so much the more will their
|
|
|
5638 hatred and envy increase that they will prefer to be more tormented with many rather than less tormented alone.
|
|
|
5639 </p>
|
|
|
5640 <p id="XP_Q98_A4-p11"></p>
|
|
|
5641 <p id="XP_Q98_A4-p12"></p>
|
|
|
5642 <a href="summa.XP_Q98_A3.html"></a>
|
|
|
5643 <a href="summa.XP_Q98_A5.html"></a>
|
|
|
5644 </div>
|
|
|
5645 <div id="XP_Q98_A5" class="div4">
|
|
|
5646 <a href="summa.XP_Q98_A4.html"></a>
|
|
|
5647 <a href="summa.XP_Q98_A6.html"></a>
|
|
|
5648 <h4 id="XP_Q98_A5-p0.1">Whether the damned hate God?</h4>
|
|
|
5649 <p id="XP_Q98_A5-p1"></p>
|
|
|
5650 <p id="XP_Q98_A5-p2">
|
|
|
5651 <b>Objection 1:</b> It would seem that the damned do not hate God. For, according to Dionysius (Div. Nom. iv), "the beautiful and good that is
|
|
|
5652 the cause of all goodness and beauty is beloved of all." But this is God. Therefore God cannot be the object of anyone's hate.
|
|
|
5653 </p>
|
|
|
5654 <p id="XP_Q98_A5-p3">
|
|
|
5655 <b>Objection 2:</b> Further, no one can hate goodness itself, as neither can one will badness itself since "evil is altogether involuntary,"
|
|
|
5656 as Dionysius asserts (Div. Nom. iv). Now God is goodness itself. Therefore no one can hate Him.
|
|
|
5657 </p>
|
|
|
5658 <p id="XP_Q98_A5-p4">
|
|
|
5659 <b>On the contrary,</b> It is written (
|
|
|
5660 <a class="scripRef" id="XP_Q98_A5-p4.1" href="./asv.html#Ps.73.23" target="asv">Ps. 73:23</a>): "The pride of them that hate Thee ascendeth continually."
|
|
|
5661 </p>
|
|
|
5662 <p id="XP_Q98_A5-p5">
|
|
|
5663 <b>I answer that,</b> The appetite is moved by good or evil apprehended. Now God is apprehended in two ways, namely in Himself, as by the blessed,
|
|
|
5664 who see Him in His essence; and in His effects, as by us and by the damned. Since, then, He is goodness by His essence, He
|
|
|
5665 cannot in Himself be displeasing to any will; wherefore whoever sees Him in His essence cannot hate Him. On the other hand,
|
|
|
5666 some of His effects are displeasing to the will in so far as they are opposed to any one:
|
|
|
5667 and accordingly a person may hate God not in Himself, but by reason of His effects. Therefore the damned, perceiving God in
|
|
|
5668 His punishment, which is the effect of His justice, hate Him, even as they hate the punishment inflicted on them [*Cf. Q[90],
|
|
|
5669 A[3], ad 2;
|
|
|
5670 <a id="XP_Q98_A5-p5.1" shape="rect" href="summa.SS_Q34_A1.html">SS, Q[34], A[1]</a>].
|
|
|
5671 </p>
|
|
|
5672 <p id="XP_Q98_A5-p6">
|
|
|
5673 <b>Reply to Objection 1:</b> The saying of Dionysius refers to the natural appetite. and even this is rendered perverse in the damned, by that which is
|
|
|
5674 added thereto by their deliberate will, as stated above
|
|
|
5675 <a id="XP_Q98_A5-p6.1" shape="rect" href="summa.XP_Q98_A1.html">(A[1])</a> [*Cf.
|
|
|
5676 <a id="XP_Q98_A5-p6.2" shape="rect" href="summa.SS_Q34_A1.html">SS, Q[34], A[1]</a>, ad 1 where St. Thomas gives another answer].
|
|
|
5677 </p>
|
|
|
5678 <p id="XP_Q98_A5-p7">
|
|
|
5679 <b>Reply to Objection 2:</b> This argument would prove if the damned saw God in Himself, as being in His essence.
|
|
|
5680 </p>
|
|
|
5681 <p id="XP_Q98_A5-p8"></p>
|
|
|
5682 <p id="XP_Q98_A5-p9"></p>
|
|
|
5683 <a href="summa.XP_Q98_A4.html"></a>
|
|
|
5684 <a href="summa.XP_Q98_A6.html"></a>
|
|
|
5685 </div>
|
|
|
5686 <div id="XP_Q98_A6" class="div4">
|
|
|
5687 <a href="summa.XP_Q98_A5.html"></a>
|
|
|
5688 <a href="summa.XP_Q98_A7.html"></a>
|
|
|
5689 <h4 id="XP_Q98_A6-p0.1">Whether the damned demerit?</h4>
|
|
|
5690 <p id="XP_Q98_A6-p1"></p>
|
|
|
5691 <p id="XP_Q98_A6-p2">
|
|
|
5692 <b>Objection 1:</b> It would seem that the damned demerit. For the damned have an evil will, as stated in the last Distinction of Sentent. iv.
|
|
|
5693 But they demerited by the evil will that they had here. Therefore if they demerit not there, their damnation is to their advantage.
|
|
|
5694 </p>
|
|
|
5695 <p id="XP_Q98_A6-p3">
|
|
|
5696 <b>Objection 2:</b> Further, the damned are on the same footing as the demons. Now the demons demerit after their fall, wherefore God inflicted
|
|
|
5697 a punishment on the serpent, who induced man to sin (
|
|
|
5698 <a class="scripRef" id="XP_Q98_A6-p3.1" href="./asv.html#Gen.3.14" target="asv">Gn. 3:14,15</a>). Therefore the damned also demerit.
|
|
|
5699 </p>
|
|
|
5700 <p id="XP_Q98_A6-p4">
|
|
|
5701 <b>Objection 3:</b> Further, an inordinate act that proceeds from a deliberate will is not excused from demerit, even though there be necessity
|
|
|
5702 of which one is oneself the cause: for the "drunken man deserves a double punishment" if he commit a crime through being drunk
|
|
|
5703 (Ethic. iii). Now the damned were themselves the cause of their own obstinacy, owing to which they are under a kind of necessity
|
|
|
5704 of sinning. Therefore since their act proceeds from their free will, they are not
|
|
|
5705 excused from demerit.
|
|
|
5706 </p>
|
|
|
5707 <p id="XP_Q98_A6-p5">
|
|
|
5708 <b>On the contrary,</b> Punishment is contradistinguished from fault [*Cf.
|
|
|
5709 <a id="XP_Q98_A6-p5.1" shape="rect" href="summa.FP_Q48_A5.html">FP, Q[48], A[5]</a>]. Now the perverse will of the damned proceeds from their obstinacy which is their punishment. Therefore the perverse will
|
|
|
5710 of the damned is not a fault whereby they may demerit.
|
|
|
5711 </p>
|
|
|
5712 <p id="XP_Q98_A6-p6"> Further, after reaching the last term there is no further movement, or advancement in good or evil. Now the damned, especially
|
|
|
5713 after the judgment day, will have reached the last term of their damnation, since then there "will cease to be two cities,"
|
|
|
5714 according to Augustine (Enchiridion cxi). Therefore after the judgment day the damned will not demerit by their perverse will,
|
|
|
5715 for if they did their damnation would be augmented.
|
|
|
5716 </p>
|
|
|
5717 <p id="XP_Q98_A6-p7">
|
|
|
5718 <b>I answer that,</b> We must draw a distinction between the damned before the judgment day and after. For all are agreed that after the judgment
|
|
|
5719 day there will be neither merit nor demerit. The reason for this is because merit or demerit is directed to the attainment
|
|
|
5720 of some further good or evil: and after the day of judgment good and evil will have reached their ultimate consummation, so
|
|
|
5721 that there will be no further addition to good or evil. Consequently, good will in the
|
|
|
5722 blessed will not be a merit but a reward, and evil will in the damned will be not a demerit but a punishment only. For works
|
|
|
5723 of virtue belong especially to the state of happiness and their contraries to the state of unhappiness (Ethic. i, 9,10).
|
|
|
5724 </p>
|
|
|
5725 <p id="XP_Q98_A6-p8"> On the other hand, some say that, before the judgment day, both the good merit and the damned demerit. But this cannot apply
|
|
|
5726 to the essential reward or to the principal punishment, since in this respect both have reached the term. Possibly, however,
|
|
|
5727 this may apply to the accidental reward, or secondary punishment, which are subject to increase until the day of judgment.
|
|
|
5728 Especially may this apply to the demons, or to the good angels, by whose activities some are drawn to
|
|
|
5729 salvation, whereby the joy of the blessed angels is increased, and some to damnation, whereby the punishment of the demons
|
|
|
5730 is augmented [*Cf.
|
|
|
5731 <a id="XP_Q98_A6-p8.1" shape="rect" href="summa.FP_Q62_A9.html">FP, Q[62], A[9]</a>, ad 3;
|
|
|
5732 <a id="XP_Q98_A6-p8.2" shape="rect" href="summa.SS_Q13_A4.html">SS, Q[13], A[4]</a>, ad 2; where St. Thomas tacitly retracts the opinion expressed here as to merit or demerit.].
|
|
|
5733 </p>
|
|
|
5734 <p id="XP_Q98_A6-p9">
|
|
|
5735 <b>Reply to Objection 1:</b> It is in the highest degree unprofitable to have reached the highest degree of evil, the result being that the damned are
|
|
|
5736 incapable of demerit. Hence it is clear that they gain no advantage from their sin.
|
|
|
5737 </p>
|
|
|
5738 <p id="XP_Q98_A6-p10">
|
|
|
5739 <b>Reply to Objection 2:</b> Men who are damned are not occupied in drawing others to damnation, as the demons are, for which reason the latter demerit
|
|
|
5740 as regards their secondary punishment [*Cf.
|
|
|
5741 <a id="XP_Q98_A6-p10.1" shape="rect" href="summa.FP_Q62_A9.html">FP, Q[62], A[9]</a>, ad 3;
|
|
|
5742 <a id="XP_Q98_A6-p10.2" shape="rect" href="summa.SS_Q13_A4.html">SS, Q[13] , A[4]</a>, ad 2; where St. Thomas tacitly retracts the opinion expressed here as to merit or demerit].
|
|
|
5743 </p>
|
|
|
5744 <p id="XP_Q98_A6-p11">
|
|
|
5745 <b>Reply to Objection 3:</b> The reason why they are not excused from demerit is not because they are under the necessity of sinning, but because they
|
|
|
5746 have reached the highest of evils.
|
|
|
5747 </p>
|
|
|
5748 <p id="XP_Q98_A6-p12"> However, the necessity of sinning whereof we are ourselves the cause, in so far as it is a necessity, excuses from sin, because
|
|
|
5749 every sin needs to be voluntary: but it does not excuse, in so far as it proceeds from a previous act of the will: and consequently
|
|
|
5750 the whole demerit of the subsequent sin would seem to belong to the previous sin.
|
|
|
5751 </p>
|
|
|
5752 <p id="XP_Q98_A6-p13"></p>
|
|
|
5753 <p id="XP_Q98_A6-p14"></p>
|
|
|
5754 <a href="summa.XP_Q98_A5.html"></a>
|
|
|
5755 <a href="summa.XP_Q98_A7.html"></a>
|
|
|
5756 </div>
|
|
|
5757 <div id="XP_Q98_A7" class="div4">
|
|
|
5758 <a href="summa.XP_Q98_A6.html"></a>
|
|
|
5759 <a href="summa.XP_Q98_A8.html"></a>
|
|
|
5760 <h4 id="XP_Q98_A7-p0.1">Whether the damned can make use of the knowledge they had in this world? [*Cf. FP, Q[89]]</h4>
|
|
|
5761 <p id="XP_Q98_A7-p1"></p>
|
|
|
5762 <p id="XP_Q98_A7-p2">
|
|
|
5763 <b>Objection 1:</b> It would seem that the damned are unable to make use of the knowledge they had in this world. For there is very great pleasure
|
|
|
5764 in the consideration of knowledge. But we must not admit that they have any pleasure. Therefore they cannot make use of the
|
|
|
5765 knowledge they had heretofore, by applying their consideration thereto.
|
|
|
5766 </p>
|
|
|
5767 <p id="XP_Q98_A7-p3">
|
|
|
5768 <b>Objection 2:</b> Further, the damned suffer greater pains than any pains of this world. Now in this world, when one is in very great pain,
|
|
|
5769 it is impossible to consider any intelligible conclusions, through being distracted by the pains that one suffers. Much less
|
|
|
5770 therefore can one do so in hell.
|
|
|
5771 </p>
|
|
|
5772 <p id="XP_Q98_A7-p4">
|
|
|
5773 <b>Objection 3:</b> Further, the damned are subject to time. But "length of time is the cause of forgetfulness" (Phys. lib. iv, 13). Therefore
|
|
|
5774 the damned will forget what they knew here.
|
|
|
5775 </p>
|
|
|
5776 <p id="XP_Q98_A7-p5">
|
|
|
5777 <b>On the contrary,</b> It is said to the rich man who was damned (
|
|
|
5778 <a class="scripRef" id="XP_Q98_A7-p5.1" href="./asv.html#Luke.16.25" target="asv">Lk. 16:25</a>): "Remember that thou didst receive good things in thy lifetime," etc. Therefore they will consider about the things they
|
|
|
5779 knew here.
|
|
|
5780 </p>
|
|
|
5781 <p id="XP_Q98_A7-p6"> Further, the intelligible species remain in the separated soul, as stated above (Q[70], A[2], ad 3;
|
|
|
5782 <a id="XP_Q98_A7-p6.1" shape="rect" href="summa.FP_Q89_A5.html">FP, Q[89], AA[5]</a>,6). Therefore, if they could not use them, these would remain in them to no purpose.
|
|
|
5783 </p>
|
|
|
5784 <p id="XP_Q98_A7-p7">
|
|
|
5785 <b>I answer that,</b> Even as in the saints on account of the perfection of their glory, there will be nothing but what is a matter of joy so there
|
|
|
5786 will be nothing in the damned but what is a matter and cause of sorrow; nor will anything that can pertain to sorrow be lacking,
|
|
|
5787 so that their unhappiness is consummate. Now the consideration of certain things known brings us joy, in some respect, either
|
|
|
5788 on the part of the things known, because we love them, or on the part of the
|
|
|
5789 knowledge, because it is fitting and perfect. There may also be a reason for sorrow both on the part of the things known,
|
|
|
5790 because they are of a grievous nature, and on the part of the knowledge, if we consider its imperfection; for instance a person
|
|
|
5791 may consider his defective knowledge about a certain thing, which he would desire to know perfectly. Accordingly, in the damned
|
|
|
5792 there will be actual consideration of the things they knew heretofore as matters of sorrow, but not as a cause of
|
|
|
5793 pleasure. For they will consider both the evil they have done, and for which they were damned, and the delightful goods they
|
|
|
5794 have lost, and on both counts they will suffer torments. Likewise they will be tormented with the thought that the knowledge
|
|
|
5795 they had of speculative matters was imperfect, and that they missed its highest degree of perfection which they might have
|
|
|
5796 acquired.
|
|
|
5797 </p>
|
|
|
5798 <p id="XP_Q98_A7-p8">
|
|
|
5799 <b>Reply to Objection 1:</b> Although the consideration of knowledge is delightful in itself, it may accidentally be the cause of sorrow, as explained
|
|
|
5800 above.
|
|
|
5801 </p>
|
|
|
5802 <p id="XP_Q98_A7-p9">
|
|
|
5803 <b>Reply to Objection 2:</b> In this world the soul is united to a corruptible body, wherefore the soul's consideration is hindered by the suffering of
|
|
|
5804 the body. On the other hand, in the future life the soul will not be so drawn by the body, but however much the body may suffer,
|
|
|
5805 the soul will have a most clear view of those things that can be a cause of anguish to it.
|
|
|
5806 </p>
|
|
|
5807 <p id="XP_Q98_A7-p10">
|
|
|
5808 <b>Reply to Objection 3:</b> Time causes forgetfulness accidentally, in so far as the movement whereof it is the measure is the cause of change. But after
|
|
|
5809 the judgment day there will be no movement of the heavens; wherefore neither will it be possible for forgetfulness to result
|
|
|
5810 from any lapse of time however long. Before the judgment day, however, the separated soul is not changed from its disposition
|
|
|
5811 by the heavenly movement.
|
|
|
5812 </p>
|
|
|
5813 <p id="XP_Q98_A7-p11"></p>
|
|
|
5814 <p id="XP_Q98_A7-p12"></p>
|
|
|
5815 <a href="summa.XP_Q98_A6.html"></a>
|
|
|
5816 <a href="summa.XP_Q98_A8.html"></a>
|
|
|
5817 </div>
|
|
|
5818 <div id="XP_Q98_A8" class="div4">
|
|
|
5819 <a href="summa.XP_Q98_A7.html"></a>
|
|
|
5820 <a href="summa.XP_Q98_A9.html"></a>
|
|
|
5821 <h4 id="XP_Q98_A8-p0.1">Whether the damned will ever think of God?</h4>
|
|
|
5822 <p id="XP_Q98_A8-p1"></p>
|
|
|
5823 <p id="XP_Q98_A8-p2">
|
|
|
5824 <b>Objection 1:</b> It would seem that the damned will sometimes think of God. For one cannot hate a thing actually, except one think about it.
|
|
|
5825 Now the damned will hate God, as stated in the text of Sentent. iv, in the last Distinction. Therefore they will think of
|
|
|
5826 God sometimes.
|
|
|
5827 </p>
|
|
|
5828 <p id="XP_Q98_A8-p3">
|
|
|
5829 <b>Objection 2:</b> Further, the damned will have remorse of conscience. But the conscience suffers remorse for deeds done against God. Therefore
|
|
|
5830 they will sometimes think of God.
|
|
|
5831 </p>
|
|
|
5832 <p id="XP_Q98_A8-p4">
|
|
|
5833 <b>On the contrary,</b> Man's most perfect thoughts are those which are about God: whereas the damned will be in a state of the greatest imperfection.
|
|
|
5834 Therefore they will not think of God.
|
|
|
5835 </p>
|
|
|
5836 <p id="XP_Q98_A8-p5">
|
|
|
5837 <b>I answer that,</b> one may think of God in two ways. First, in Himself and according to that which is proper to Him, namely that He is the fount
|
|
|
5838 of all goodness: and thus it is altogether impossible to think of Him without delight, so that the damned will by no means
|
|
|
5839 think of Him in this way. Secondly, according to something accidental as it were to Him in His effects, such as His punishments,
|
|
|
5840 and so forth, and in this respect the thought of God can bring sorrow, so that in
|
|
|
5841 this way the damned will think of God.
|
|
|
5842 </p>
|
|
|
5843 <p id="XP_Q98_A8-p6">
|
|
|
5844 <b>Reply to Objection 1:</b> The damned do not hate God except because He punishes and forbids what is agreeable to their evil will: and consequently
|
|
|
5845 they will think of Him only as punishing and forbidding. This suffices for the Reply to the Second Objection, since conscience
|
|
|
5846 will not have remorse for sin except as forbidden by the Divine commandment.
|
|
|
5847 </p>
|
|
|
5848 <p id="XP_Q98_A8-p7"></p>
|
|
|
5849 <p id="XP_Q98_A8-p8"></p>
|
|
|
5850 <a href="summa.XP_Q98_A7.html"></a>
|
|
|
5851 <a href="summa.XP_Q98_A9.html"></a>
|
|
|
5852 </div>
|
|
|
5853 <div id="XP_Q98_A9" class="div4">
|
|
|
5854 <a href="summa.XP_Q98_A8.html"></a>
|
|
|
5855 <a href="summa.XP_Q99.html"></a>
|
|
|
5856 <h4 id="XP_Q98_A9-p0.1">Whether the damned see the glory of the blessed?</h4>
|
|
|
5857 <p id="XP_Q98_A9-p1"></p>
|
|
|
5858 <p id="XP_Q98_A9-p2">
|
|
|
5859 <b>Objection 1:</b> It would seem that the damned do not see the glory of the blessed. For they are more distant from the glory of the blessed
|
|
|
5860 than from the happenings of this world. But they do not see what happens in regard to us: hence Gregory commenting on
|
|
|
5861 <a class="scripRef" id="XP_Q98_A9-p2.1" href="./asv.html#Job.14.21" target="asv"> Job 14:21, </a> "Whether his children come to honor," etc. says (Moral. xii): "Even as those who still live know not in what place are the
|
|
|
5862 souls of the dead; so the dead who have lived in the body know not
|
|
|
5863 the things which regard the life of those who are in the flesh." Much less, therefore, can they see the glory of the blessed.
|
|
|
5864 </p>
|
|
|
5865 <p id="XP_Q98_A9-p3">
|
|
|
5866 <b>Objection 2:</b> Further, that which is granted as a great favor to the saints in this life is never granted to the damned. Now it was granted
|
|
|
5867 as a great favor to Paul to see the life in which the saints live for ever with God (
|
|
|
5868 <a class="scripRef" id="XP_Q98_A9-p3.1" href="./asv.html#iiCor.12" target="asv">2 Cor. 12</a>). Therefore the damned will not see the glory of the saints.
|
|
|
5869 </p>
|
|
|
5870 <p id="XP_Q98_A9-p4">
|
|
|
5871 <b>On the contrary,</b> It is stated (
|
|
|
5872 <a class="scripRef" id="XP_Q98_A9-p4.1" href="./asv.html#Luke.16.23" target="asv">Lk. 16:23</a>) that the rich man in the midst of his torments "saw Abraham . . . and Lazarus in his bosom."
|
|
|
5873 </p>
|
|
|
5874 <p id="XP_Q98_A9-p5">
|
|
|
5875 <b>I answer that,</b> The damned, before the judgment day, will see the blessed in glory, in such a way as to know, not what that glory is like,
|
|
|
5876 but only that they are in a state of glory that surpasses all thought. This will trouble them, both because they will, through
|
|
|
5877 envy, grieve for their happiness, and because they have forfeited that glory. Hence it is written (
|
|
|
5878 <a class="scripRef" id="XP_Q98_A9-p5.1" href="./asv.html#Wis.5.2" target="asv">Wis. 5:2</a>) concerning the wicked: "Seeing it" they "shall be troubled with terrible fear."
|
|
|
5879 After the judgment day, however, they will be altogether deprived of seeing the blessed: nor will this lessen their punishment,
|
|
|
5880 but will increase it; because they will bear in remembrance the glory of the blessed which they saw at or before the judgment:
|
|
|
5881 and this will torment them. Moreover they will be tormented by finding themselves deemed unworthy even to see the glory which
|
|
|
5882 the saints merit to have.
|
|
|
5883 </p>
|
|
|
5884 <p id="XP_Q98_A9-p6">
|
|
|
5885 <b>Reply to Objection 1:</b> The happenings of this life would not, if seen, torment the damned in hell as the sight of the glory of the saints; wherefore
|
|
|
5886 the things which happen here are not shown to the damned in the same way as the saints' glory; although also of the things
|
|
|
5887 that happen here those are shown to them which are capable of causing them sorrow.
|
|
|
5888 </p>
|
|
|
5889 <p id="XP_Q98_A9-p7">
|
|
|
5890 <b>Reply to Objection 2:</b> Paul looked upon that life wherein the saints live with God [*Cf.
|
|
|
5891 <a id="XP_Q98_A9-p7.1" shape="rect" href="summa.SS_Q185_A3.html">SS, Q[185], A[3]</a>, ad 2], by actual experience thereof and by hoping to have it more perfectly in the life to come. Not so the damned; wherefore
|
|
|
5892 the comparison fails.
|
|
|
5893 </p>
|
|
|
5894 <p id="XP_Q98_A9-p8"></p>
|
|
|
5895 <p id="XP_Q98_A9-p9"></p>
|
|
|
5896 <a href="summa.XP_Q98_A8.html"></a>
|
|
|
5897 <a href="summa.XP_Q99.html"></a>
|
|
|
5898 </div>
|
|
|
5899 <a href="summa.XP_Q97_A7.html"></a>
|
|
|
5900 <a href="summa.XP_Q98_A1.html"></a>
|
|
|
5901 </div>
|
|
|
5902 <div id="XP_Q99" class="div3">
|
|
|
5903 <a href="summa.XP_Q98_A9.html"></a>
|
|
|
5904 <a href="summa.XP_Q99_A1.html"></a>
|
|
|
5905 <h3 id="XP_Q99-p0.1">OF GOD'S MERCY AND JUSTICE TOWARDS THE DAMNED (FIVE ARTICLES)</h3>
|
|
|
5906 <p id="XP_Q99-p1"></p>
|
|
|
5907 <p id="XP_Q99-p2"> We must next consider God's justice and mercy towards the damned: under which head there are five points of inquiry:</p>
|
|
|
5908 <p id="XP_Q99-p3"> (1) Whether by Divine justice an eternal punishment is inflicted on sinners?</p>
|
|
|
5909 <p id="XP_Q99-p4"> (2) Whether by God's mercy all punishment both of men and of demons comes to an end?</p>
|
|
|
5910 <p id="XP_Q99-p5"> (3) Whether at least the punishment of men comes to an end?</p>
|
|
|
5911 <p id="XP_Q99-p6"> (4) Whether at least the punishment of Christians has an end?</p>
|
|
|
5912 <p id="XP_Q99-p7"> (5) Whether there is an end to the punishment of those who have performed works of mercy?</p>
|
|
|
5913 <div id="XP_Q99_A1" class="div4">
|
|
|
5914 <a href="summa.XP_Q99.html"></a>
|
|
|
5915 <a href="summa.XP_Q99_A2.html"></a>
|
|
|
5916 <h4 id="XP_Q99_A1-p0.1">Whether by Divine justice an eternal punishment is inflicted on sinners? [*Cf. FS, Q[87], AA[3],4]</h4>
|
|
|
5917 <p id="XP_Q99_A1-p1"></p>
|
|
|
5918 <p id="XP_Q99_A1-p2">
|
|
|
5919 <b>Objection 1:</b> It would seem that an eternal punishment is not inflicted on sinners by Divine justice. For the punishment should not exceed
|
|
|
5920 the fault: "According to the measure of the sin shall the measure also of the stripes be" (
|
|
|
5921 <a class="scripRef" id="XP_Q99_A1-p2.1" href="./asv.html#Deut.25.2" target="asv">Dt. 25:2</a>). Now fault is temporal. Therefore the punishment should not be eternal.
|
|
|
5922 </p>
|
|
|
5923 <p id="XP_Q99_A1-p3">
|
|
|
5924 <b>Objection 2:</b> Further, of two mortal sins one is greater than the other. and therefore one should receive a greater punishment than the
|
|
|
5925 other. But no punishment is greater than eternal punishment, since it is infinite. Therefore eternal punishment is not due
|
|
|
5926 to every sin; and if it is not due to one, it is due to none, since they are not infinitely distant from one another.
|
|
|
5927 </p>
|
|
|
5928 <p id="XP_Q99_A1-p4">
|
|
|
5929 <b>Objection 3:</b> Further, a just judge does not punish except in order to correct, wherefore it is stated (Ethic. ii, 3) that "punishments
|
|
|
5930 are a kind of medicine." Now, to punish the wicked eternally does not lead to their correction, nor to that of others, since
|
|
|
5931 then there will be no one in future who can be corrected thereby. Therefore eternal punishment is not inflicted for sins according
|
|
|
5932 to Divine justice.
|
|
|
5933 </p>
|
|
|
5934 <p id="XP_Q99_A1-p5">
|
|
|
5935 <b>Objection 4:</b> Further, no one wishes that which is not desirable for its own sake, except on account of some advantage. Now God does not
|
|
|
5936 wish punishment for its own sake, for He delights not in punishments [*The allusion is to
|
|
|
5937 <a class="scripRef" id="XP_Q99_A1-p5.1" href="./asv.html#Wis.1.13" target="asv"> Wis. 1:13</a>: "Neither hath He pleasure in the destruction of the living," as may be gathered from
|
|
|
5938 <a id="XP_Q99_A1-p5.2" shape="rect" href="summa.FS_Q87_A3.html">FS, Q[87], A[3]</a>, OBJ[3]]. Since then no advantage can result from the perpetuity of punishment, it would seem
|
|
|
5939 that He ought not to inflict such a punishment for sin.
|
|
|
5940 </p>
|
|
|
5941 <p id="XP_Q99_A1-p6">
|
|
|
5942 <b>Objection 5:</b> Further, "nothing accidental lasts for ever" (De Coelo et Mundo i). But punishment is one of those things that happen accidentally,
|
|
|
5943 since it is contrary to nature. Therefore it cannot be everlasting.
|
|
|
5944 </p>
|
|
|
5945 <p id="XP_Q99_A1-p7">
|
|
|
5946 <b>Objection 6:</b> Further, the justice of God would seem to require that sinners should be brought to naught: because on account of ingratitude
|
|
|
5947 a person deserves to lose all benefits. and among other benefits of God there is "being" itself. Therefore it would seem just
|
|
|
5948 that the sinner who has been ungrateful to God should lose his being. But if sinners be brought to naught, their punishment
|
|
|
5949 cannot be everlasting. Therefore it would seem out of keeping with Divine justice that
|
|
|
5950 sinners should be punished for ever.
|
|
|
5951 </p>
|
|
|
5952 <p id="XP_Q99_A1-p8">
|
|
|
5953 <b>On the contrary,</b> It is written (
|
|
|
5954 <a class="scripRef" id="XP_Q99_A1-p8.1" href="./asv.html#Matt.25.46" target="asv">Mat. 25:46</a>): "These," namely the wicked, "shall go into everlasting punishment."
|
|
|
5955 </p>
|
|
|
5956 <p id="XP_Q99_A1-p9"> Further, as reward is to merit, so is punishment to guilt. Now, according to Divine justice, an eternal reward is due to
|
|
|
5957 temporal merit: "Every one who seeth the Son and believeth in Him hath [Vulg.: 'that everyone . . . may have'] life everlasting."
|
|
|
5958 Therefore according to Divine justice an everlasting punishment is due to temporal guilt.
|
|
|
5959 </p>
|
|
|
5960 <p id="XP_Q99_A1-p10"> Further, according to the Philosopher (Ethic. v, 5), punishment is meted according to the dignity of the person sinned against,
|
|
|
5961 so that a person who strikes one in authority receives a greater punishment than one who strikes anyone else. Now whoever
|
|
|
5962 sins mortally sins against God, Whose commandments he breaks, and Whose honor he gives another, by placing his end in some
|
|
|
5963 one other than God. But God's majesty is infinite. Therefore whoever sins mortally deserves infinite
|
|
|
5964 punishment; and consequently it seems just that for a mortal sin a man should be punished for ever.
|
|
|
5965 </p>
|
|
|
5966 <p id="XP_Q99_A1-p11">
|
|
|
5967 <b>I answer that,</b> Since punishment is measured in two ways, namely according to the degree of its severity, and according to its length of
|
|
|
5968 time, the measure of punishment corresponds to the measure of fault, as regards the degree of severity, so that the more grievously
|
|
|
5969 a person sins the more grievously is he punished: "As much as she hath glorified herself and lived in delicacies, so much
|
|
|
5970 torment and sorrow give ye to her" (
|
|
|
5971 <a class="scripRef" id="XP_Q99_A1-p11.1" href="./asv.html#Rev.18.7" target="asv">Apoc. 18:7</a>). The duration of
|
|
|
5972 the punishment does not, however, correspond with the duration of the fault, as Augustine says (De Civ. Dei xxi, 11), for
|
|
|
5973 adultery which is committed in a short space of time is not punished with a momentary penalty even according to human laws
|
|
|
5974 [*Cf.
|
|
|
5975 <a id="XP_Q99_A1-p11.2" shape="rect" href="summa.FS_Q87_A3.html">FS, Q[87], A[3]</a>, ad 1]. But the duration of punishment regards the disposition of the sinner: for sometimes a person who commits an offense
|
|
|
5976 in a city is rendered by his very offense worthy of being cut off entirely from the
|
|
|
5977 fellowship of the citizens, either by perpetual exile or even by death: whereas sometimes he is not rendered worthy of being
|
|
|
5978 cut off entirely from the fellowship of the citizens. wherefore in order that he may become a fitting member of the State,
|
|
|
5979 his punishment is prolonged or curtailed, according as is expedient for his amendment, so that he may live in the city in
|
|
|
5980 a becoming and peaceful manner. So too, according to Divine justice, sin renders a person worthy to be altogether cut off
|
|
|
5981 from
|
|
|
5982 the fellowship of God's city, and this is the effect of every sin committed against charity, which is the bond uniting this
|
|
|
5983 same city together. Consequently, for mortal sin which is contrary to charity a person is expelled for ever from the fellowship
|
|
|
5984 of the saints and condemned to everlasting punishment, because as Augustine says (De Civ. Dei xxi, 11), "as men are cut off
|
|
|
5985 from this perishable city by the penalty of the first death, so are they excluded from that imperishable city by the
|
|
|
5986 punishment of the second death." That the punishment inflicted by the earthly state is not deemed everlasting is accidental,
|
|
|
5987 either because man endures not for ever, or because the state itself comes to an end. Wherefore if man lived for ever, the
|
|
|
5988 punishment of exile or slavery, which is pronounced by human law, would remain in him for ever. On the other hand, as regards
|
|
|
5989 those who sin in such a way as not to deserve to be entirely cut off from the fellowship of the saints, such as those who
|
|
|
5990 sin
|
|
|
5991 venially, their punishment will be so much the shorter or longer according as they are more or less fit to be cleansed, through
|
|
|
5992 sin clinging to them more or less: this is observed in the punishments of this world and of purgatory according to Divine
|
|
|
5993 justice.
|
|
|
5994 </p>
|
|
|
5995 <p id="XP_Q99_A1-p12"> We find also other reasons given by the saints why some are justly condemned to everlasting punishment for a temporal sin.
|
|
|
5996 One is because they sinned against an eternal good by despising eternal life. This is mentioned by Augustine (De Civ. Dei.
|
|
|
5997 xii, 12): "He is become worthy of eternal evil, who destroyed in himself a good which could be eternal." Another reason is
|
|
|
5998 because man sinned in his own eternity [*Cf.
|
|
|
5999 <a id="XP_Q99_A1-p12.1" shape="rect" href="summa.FS_Q87_A3.html">FS, Q[87], A[3]</a>, ad 1]; wherefore Gregory
|
|
|
6000 says (Dial. iv), it belongs to the great justice of the judge that those should never cease to be punished, who in this life
|
|
|
6001 never ceased to desire sin. And if it be objected that some who sin mortally propose to amend their life at some time, and
|
|
|
6002 that these accordingly are seemingly not deserving of eternal punishment, it must be replied according to some that Gregory
|
|
|
6003 speaks of the will that is made manifest by the deed. For he who falls into mortal sin of his own will puts himself in a state
|
|
|
6004 whence he cannot be rescued, except God help him: wherefore from the very fact that he is willing to sin, he is willing to
|
|
|
6005 remain in sin for ever. For man is "a wind that goeth," namely to sin, "and returneth not by his own power" (
|
|
|
6006 <a class="scripRef" id="XP_Q99_A1-p12.2" href="./asv.html#Ps.77.39" target="asv">Ps. 77:39</a>). Thus if a man were to throw himself into a pit whence he could not get out without help, one might say that he wished to
|
|
|
6007 remain there for ever, whatever else he may have thought himself. Another and a better answer is that from the
|
|
|
6008 very fact that he commits a mortal sin, he places his end in a creature; and since the whole of life is directed to its end,
|
|
|
6009 it follows that for this very reason he directs the whole of his life to that sin, and is willing to remain in sin forever,
|
|
|
6010 if he could do so with impunity. This is what Gregory says on
|
|
|
6011 <a class="scripRef" id="XP_Q99_A1-p12.3" href="./asv.html#Job.41.23" target="asv"> Job 41:23, </a> "He shall esteem the deep as growing old" (Moral. xxxiv): "The wicked only put an end to sinning because their life came
|
|
|
6012 to an end: they would indeed have
|
|
|
6013 wished to live for ever, that they might continue in sin for ever for they desire rather to sin than to live." Still another
|
|
|
6014 reason may be given why the punishment of mortal sin is eternal: because thereby one offends God Who is infinite. Wherefore
|
|
|
6015 since punishment cannot be infinite in intensity, because the creature is incapable of an infinite quality, it must needs
|
|
|
6016 be infinite at least in duration. And again there is a fourth reason for the same: because guilt remains for ever, since it
|
|
|
6017 cannot be remitted without grace, and men cannot receive grace after death; nor should punishment cease so long as guilt remains.
|
|
|
6018 </p>
|
|
|
6019 <p id="XP_Q99_A1-p13">
|
|
|
6020 <b>Reply to Objection 1:</b> Punishment has not to be equal to fault as to the amount of duration as is seen to be the case also with human laws. We may
|
|
|
6021 also reply with Gregory (Dial. xliv) that although sin is temporal in act, it is eternal in will.
|
|
|
6022 </p>
|
|
|
6023 <p id="XP_Q99_A1-p14">
|
|
|
6024 <b>Reply to Objection 2:</b> The degree of intensity in the punishment corresponds to the degree of gravity in the sin; wherefore mortal sins unequal
|
|
|
6025 in gravity will receive a punishment unequal in intensity but equal in duration.
|
|
|
6026 </p>
|
|
|
6027 <p id="XP_Q99_A1-p15">
|
|
|
6028 <b>Reply to Objection 3:</b> The punishments inflicted on those who are not altogether expelled from the society of their fellow-citizens are intended
|
|
|
6029 for their correction: whereas those punishments, whereby certain persons are wholly banished from the society of their fellow-citizens,
|
|
|
6030 are not intended for their correction; although they may be intended for the correction and tranquillity of the others who
|
|
|
6031 remain in the state. Accordingly the damnation of the wicked is for the
|
|
|
6032 correction of those who are now in the Church; for punishments are intended for correction, not only when they are being inflicted,
|
|
|
6033 but also when they are decreed.
|
|
|
6034 </p>
|
|
|
6035 <p id="XP_Q99_A1-p16">
|
|
|
6036 <b>Reply to Objection 4:</b> The everlasting punishment of the wicked will not be altogether useless. For they are useful for two purposes. First, because
|
|
|
6037 thereby the Divine justice is safeguarded which is acceptable to God for its own sake. Hence Gregory says (Dial. iv): "Almighty
|
|
|
6038 God on account of His loving kindness delights not in the torments of the unhappy, but on account of His justice. He is for
|
|
|
6039 ever unappeased by the punishment of the wicked." Secondly, they are useful,
|
|
|
6040 because the elect rejoice therein, when they see God's justice in them, and realize that they have escaped them. Hence it
|
|
|
6041 is written (
|
|
|
6042 <a class="scripRef" id="XP_Q99_A1-p16.1" href="./asv.html#Ps.57.12" target="asv">Ps. 57:12</a>): "The just shall rejoice when he shall see the revenge," etc., and (
|
|
|
6043 <a class="scripRef" id="XP_Q99_A1-p16.2" href="./asv.html#Isa.66.24" target="asv">Is. 66:24</a>): "They," namely the wicked, "shall be a loathsome sight* to all flesh," namely to the saints, as a gloss says. [*"Ad satietatem
|
|
|
6044 visionis," which St. Thomas takes to signify being satiated with joy; Cf.
|
|
|
6045 <a id="XP_Q99_A1-p16.3" shape="rect" href="summa.XP_Q94_A3.html"> Q[94],
|
|
|
6046 A[3]
|
|
|
6047 </a>]. Gregory expresses himself in the same sense (Dial. iv): "The wicked are all condemned to eternal punishment, and are punished
|
|
|
6048 for their own wickedness. Yet they will burn to some purpose, namely that the just may all both see in God the joys they receive,
|
|
|
6049 and perceive in them the torments they have escaped: for which reason they will acknowledge themselves for ever the debtors
|
|
|
6050 of Divine grace the more that they will see how the evils which they overcame by its assistance are punished
|
|
|
6051 eternally."
|
|
|
6052 </p>
|
|
|
6053 <p id="XP_Q99_A1-p17">
|
|
|
6054 <b>Reply to Objection 5:</b> Although the punishment relates to the soul accidentally, it relates essentially to the soul infected with guilt. And since
|
|
|
6055 guilt will remain in the soul for ever, its punishment also will be everlasting.
|
|
|
6056 </p>
|
|
|
6057 <p id="XP_Q99_A1-p18">
|
|
|
6058 <b>Reply to Objection 6:</b> Punishment corresponds to fault, properly speaking, in respect of the inordinateness in the fault, and not of the dignity
|
|
|
6059 in the person offended: for if the latter were the case, a punishment of infinite intensity would correspond to every sin.
|
|
|
6060 Accordingly, although a man deserves to lose his being from the fact that he has sinned against God the author of his being,
|
|
|
6061 yet, in view of the inordinateness of the act itself, loss of being is not due to
|
|
|
6062 him, since being is presupposed to merit and demerit, nor is being lost or corrupted by the inordinateness of sin [*Cf.
|
|
|
6063 <a id="XP_Q99_A1-p18.1" shape="rect" href="summa.FS_Q85_A1.html">FS, Q[85], A[1]</a>]: and consequently privation of being cannot be the punishment due to any sin.
|
|
|
6064 </p>
|
|
|
6065 <p id="XP_Q99_A1-p19"></p>
|
|
|
6066 <p id="XP_Q99_A1-p20"></p>
|
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|
6067 <a href="summa.XP_Q99.html"></a>
|
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|
6068 <a href="summa.XP_Q99_A2.html"></a>
|
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|
6069 </div>
|
|
|
6070 <div id="XP_Q99_A2" class="div4">
|
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6071 <a href="summa.XP_Q99_A1.html"></a>
|
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6072 <a href="summa.XP_Q99_A3.html"></a>
|
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|
6073 <h4 id="XP_Q99_A2-p0.1">Whether by God's mercy all punishment of the damned, both men and demons, comes to an end?</h4>
|
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|
6074 <p id="XP_Q99_A2-p1"></p>
|
|
|
6075 <p id="XP_Q99_A2-p2">
|
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|
6076 <b>Objection 1:</b> It would seem that by God's mercy all punishment of the damned, both men and demons, comes to an end. For it is written (
|
|
|
6077 <a class="scripRef" id="XP_Q99_A2-p2.1" href="./asv.html#Wis.11.24" target="asv">Wis. 11:24</a>): "Thou hast mercy upon all, O Lord, because Thou canst do all things." But among all things the demons also are included,
|
|
|
6078 since they are God's creatures. Therefore also their punishment will come to an end.
|
|
|
6079 </p>
|
|
|
6080 <p id="XP_Q99_A2-p3">
|
|
|
6081 <b>Objection 2:</b> Further, "God hath concluded all in sin [Vulg.: 'unbelief'], that He may have mercy on all" (
|
|
|
6082 <a class="scripRef" id="XP_Q99_A2-p3.1" href="./asv.html#Rom.11.32" target="asv">Rom. 11:32</a>). Now God has concluded the demons under sin, that is to say, He permitted them to be concluded. Therefore it would seem
|
|
|
6083 that in time He has mercy even on the demons.
|
|
|
6084 </p>
|
|
|
6085 <p id="XP_Q99_A2-p4">
|
|
|
6086 <b>Objection 3:</b> Further, as Anselm says (Cur Deus Homo ii), "it is not just that God should permit the utter loss of a creature which He
|
|
|
6087 made for happiness." Therefore, since every rational creature was created for happiness, it would seem unjust for it to be
|
|
|
6088 allowed to perish altogether.
|
|
|
6089 </p>
|
|
|
6090 <p id="XP_Q99_A2-p5">
|
|
|
6091 <b>On the contrary,</b> It is written (
|
|
|
6092 <a class="scripRef" id="XP_Q99_A2-p5.1" href="./asv.html#Matt.25.41" target="asv">Mat. 25:41</a>): "Depart from Me, you cursed, into everlasting fire, which is prepared for the devil and his angels." Therefore they will
|
|
|
6093 be punished eternally.
|
|
|
6094 </p>
|
|
|
6095 <p id="XP_Q99_A2-p6"> Further, just as the good angels were made happy through turning to God, so the bad angels were made unhappy through turning
|
|
|
6096 away from God. Therefore if the unhappiness of the wicked angels comes at length to an end, the happiness of the good will
|
|
|
6097 also come to an end, which is inadmissible.
|
|
|
6098 </p>
|
|
|
6099 <p id="XP_Q99_A2-p7">
|
|
|
6100 <b>I answer that,</b> As Augustine says (De Civ. Dei xxi) Origen [*Cf.
|
|
|
6101 <a id="XP_Q99_A2-p7.1" shape="rect" href="summa.FP_Q64_A2.html">FP, Q[64], A[2]</a>] "erred in maintaining that the demons will at length, through God's mercy, be delivered from their punishment." But this
|
|
|
6102 error has been condemned by the Church for two reasons. First because it is clearly contrary to the authority of Holy Writ
|
|
|
6103 (
|
|
|
6104 <a class="scripRef" id="XP_Q99_A2-p7.2" href="./asv.html#Rev.20.9" target="asv">Apoc. 20:9,10</a>): "The devil who seduced them was cast into the pool of fire and brimstone, where both the
|
|
|
6105 beasts and the false prophets [*Vulg.: 'the beast and false prophet,' etc.] shall be tormented day and night for ever and
|
|
|
6106 ever," which is the Scriptural expression for eternity. Secondly, because this opinion exaggerated God's mercy in one direction
|
|
|
6107 and depreciated it in another. For it would seem equally reasonable for the good angels to remain in eternal happiness, and
|
|
|
6108 for the wicked angels to be eternally punished. Wherefore just as he maintained that the demons and the souls of the damned
|
|
|
6109 are to be delivered at length from their sufferings, so he maintained that the angels and the souls of the blessed will at
|
|
|
6110 length pass from their happy state to the unhappiness of this life.
|
|
|
6111 </p>
|
|
|
6112 <p id="XP_Q99_A2-p8">
|
|
|
6113 <b>Reply to Objection 1:</b> God, for His own part, has mercy on all. Since, however, His mercy is ruled by the order of His wisdom, the result is that
|
|
|
6114 it does not reach to certain people who render themselves unworthy of that mercy, as do the demons and the damned who are
|
|
|
6115 obstinate in wickedness. And yet we may say that even in them His mercy finds a place, in so far as they are punished less
|
|
|
6116 than they deserve condignly, but not that they are entirely delivered from
|
|
|
6117 punishment.
|
|
|
6118 </p>
|
|
|
6119 <p id="XP_Q99_A2-p9">
|
|
|
6120 <b>Reply to Objection 2:</b> In the words quoted the distribution (of the predicate) regards the genera and not the individuals: so that the statement
|
|
|
6121 applies to men in the state of wayfarer, inasmuch as He had mercy both on Jews and on Gentiles, but not on every Gentile or
|
|
|
6122 every Jew.
|
|
|
6123 </p>
|
|
|
6124 <p id="XP_Q99_A2-p10">
|
|
|
6125 <b>Reply to Objection 3:</b> Anselm means that it is not just in the sense of becoming God's goodness, and is speaking of the creature generically. For
|
|
|
6126 it becomes not the Divine goodness that a whole genus of creature fail of the end for which it was made: wherefore it is unbecoming
|
|
|
6127 for all men or all angels to be damned. But there is no reason why some men or some angels should perish for ever, because
|
|
|
6128 the intention of the Divine will is fulfilled in the others who are
|
|
|
6129 saved.
|
|
|
6130 </p>
|
|
|
6131 <p id="XP_Q99_A2-p11"></p>
|
|
|
6132 <p id="XP_Q99_A2-p12"></p>
|
|
|
6133 <a href="summa.XP_Q99_A1.html"></a>
|
|
|
6134 <a href="summa.XP_Q99_A3.html"></a>
|
|
|
6135 </div>
|
|
|
6136 <div id="XP_Q99_A3" class="div4">
|
|
|
6137 <a href="summa.XP_Q99_A2.html"></a>
|
|
|
6138 <a href="summa.XP_Q99_A4.html"></a>
|
|
|
6139 <h4 id="XP_Q99_A3-p0.1">Whether God's mercy suffers at least men to be punished eternally?</h4>
|
|
|
6140 <p id="XP_Q99_A3-p1"></p>
|
|
|
6141 <p id="XP_Q99_A3-p2">
|
|
|
6142 <b>Objection 1:</b> It would seem that God's mercy does not suffer at least men to be punished eternally. For it is written (
|
|
|
6143 <a class="scripRef" id="XP_Q99_A3-p2.1" href="./asv.html#Gen.6.3" target="asv">Gn. 6:3</a>): "My spirit shall not remain in man for ever because he is flesh"; where "spirit" denotes indignation, as a gloss observes.
|
|
|
6144 Therefore, since God's indignation is not distinct from His punishment, man will not be punished eternally.
|
|
|
6145 </p>
|
|
|
6146 <p id="XP_Q99_A3-p3">
|
|
|
6147 <b>Objection 2:</b> Further, the charity of the saints in this life makes them pray for their enemies. Now they will have more perfect charity
|
|
|
6148 in that life. Therefore they will pray then for their enemies who are damned. But the prayers of the saints cannot be in vain,
|
|
|
6149 since they are most acceptable to God. Therefore at the saints' prayers the Divine mercy will in time deliver the damned from
|
|
|
6150 their punishment.
|
|
|
6151 </p>
|
|
|
6152 <p id="XP_Q99_A3-p4">
|
|
|
6153 <b>Objection 3:</b> Further, God's foretelling of the punishment of the damned belongs to the prophecy of commination. Now the prophecy of commination
|
|
|
6154 is not always fulfilled: as appears from what was said of the destruction of Nineve (Jonas 3); and yet it was not destroyed
|
|
|
6155 as foretold by the prophet, who also was troubled for that very reason (
|
|
|
6156 <a class="scripRef" id="XP_Q99_A3-p4.1" href="./asv.html#Jonah.4.1" target="asv">Jonah 4:1</a>). Therefore it would seem that much more will the threat of eternal punishment be commuted by God's mercy
|
|
|
6157 for a more lenient punishment, when this will be able to give sorrow to none but joy to all.
|
|
|
6158 </p>
|
|
|
6159 <p id="XP_Q99_A3-p5">
|
|
|
6160 <b>Objection 4:</b> Further, the words of
|
|
|
6161 <a class="scripRef" id="XP_Q99_A3-p5.1" href="./asv.html#Ps.76.8" target="asv"> Ps. 76:8 </a>are to the point, where it is said: "Will God then be angry for ever? [*Vulg.: 'Will God then cast off for ever?']" But God's
|
|
|
6162 anger is His punishment. Therefore, etc.
|
|
|
6163 </p>
|
|
|
6164 <p id="XP_Q99_A3-p6">
|
|
|
6165 <b>Objection 5:</b> Further, a gloss on
|
|
|
6166 <a class="scripRef" id="XP_Q99_A3-p6.1" href="./asv.html#Isa.14.19" target="asv"> Is. 14:19, </a> "But thou art cast out," etc. says: "Even though all souls shall have rest at last, thou never shalt": and it refers to the
|
|
|
6167 devil. Therefore it would seem that all human souls shall at length have rest from their pains.
|
|
|
6168 </p>
|
|
|
6169 <p id="XP_Q99_A3-p7">
|
|
|
6170 <b>On the contrary,</b> It is written (
|
|
|
6171 <a class="scripRef" id="XP_Q99_A3-p7.1" href="./asv.html#Matt.25.46" target="asv">Mat. 25:46</a>) of the elect conjointly with the damned: "These shall go into everlasting punishment: but the just, into life everlasting."
|
|
|
6172 But it is inadmissible that the life of the just will ever have an end. Therefore it is inadmissible that the punishment of
|
|
|
6173 the damned will ever come to an end.
|
|
|
6174 </p>
|
|
|
6175 <p id="XP_Q99_A3-p8"> Further, as Damascene says (De Fide Orth. ii) "death is to men what their fall was to the angels." Now after their fall the
|
|
|
6176 angels could not be restored [*Cf.
|
|
|
6177 <a id="XP_Q99_A3-p8.1" shape="rect" href="summa.FP_Q64_A2.html">FP, Q[64], A[2]</a>]. Therefore neither can man after death: and thus the punishment of the damned will have no end.
|
|
|
6178 </p>
|
|
|
6179 <p id="XP_Q99_A3-p9">
|
|
|
6180 <b>I answer that,</b> As Augustine says (De Civ. Dei xxi, 17,18), some evaded the error of Origen by asserting that the demons are punished everlastingly,
|
|
|
6181 while holding that all men, even unbelievers, are at length set free from punishment. But this statement is altogether unreasonable.
|
|
|
6182 For just as the demons are obstinate in wickedness and therefore have to be punished for ever, so too are the souls of men
|
|
|
6183 who die without charity, since "death is to men what their fall was to
|
|
|
6184 the angels," as Damascene says.
|
|
|
6185 </p>
|
|
|
6186 <p id="XP_Q99_A3-p10">
|
|
|
6187 <b>Reply to Objection 1:</b> This saying refers to man generically, because God's indignation was at length removed from the human race by the coming
|
|
|
6188 of Christ. But those who were unwilling to be included or to remain in this reconciliation effected by Christ, perpetuated
|
|
|
6189 the Divine anger in themselves, since no other way of reconciliation is given to us save that which is through Christ.
|
|
|
6190 </p>
|
|
|
6191 <p id="XP_Q99_A3-p11">
|
|
|
6192 <b>Reply to Objection 2:</b> As Augustine (De Civ. Dei xxi, 24) and Gregory (Moral. xxxiv) say, the saints in this life pray for their enemies, that they
|
|
|
6193 may be converted to God, while it is yet possible for them to be converted. For if we knew that they were foreknown to death,
|
|
|
6194 we should no more pray for them than for the demons. And since for those who depart this life without grace there will be
|
|
|
6195 no further time for conversion, no prayer will be offered for them, neither by the
|
|
|
6196 Church militant, nor by the Church triumphant. For that which we have to pray for them is, as the Apostle says (
|
|
|
6197 <a class="scripRef" id="XP_Q99_A3-p11.1" href="./asv.html#iiTim.2.25" target="asv">2 Tim. 2:25,26</a>), that "God may give them repentance to know the truth, and they may recover themselves from the snares of the devil."
|
|
|
6198 </p>
|
|
|
6199 <p id="XP_Q99_A3-p12">
|
|
|
6200 <b>Reply to Objection 3:</b> A punishment threatened prophetically is only then commuted when there is a change in the merits of the person threatened.
|
|
|
6201 Hence: "I will suddenly speak against a nation and against a kingdom, to root out and to pull down and to destroy it. If that
|
|
|
6202 nation . . . shall repent of their evil, I also will repent of the evil that I have thought to do to them" (
|
|
|
6203 <a class="scripRef" id="XP_Q99_A3-p12.1" href="./asv.html#Jer.18.7" target="asv">Jer. 18:7</a>). Therefore, since the merits of the damned cannot be changed, the
|
|
|
6204 threatened punishment will ever be fulfilled in them. Nevertheless the prophecy of commination is always fulfilled in a certain
|
|
|
6205 sense, because as Augustine says (De Civ. Dei. xxi, 24): "Nineve has been overthrown, that was evil, and a good Nineve is
|
|
|
6206 built up, that was not: for while the walls and the houses remained standing, the city was overthrown in its wicked ways."
|
|
|
6207 </p>
|
|
|
6208 <p id="XP_Q99_A3-p13">
|
|
|
6209 <b>Reply to Objection 4:</b> These words of the Psalm refer to the vessels of mercy, which have not made themselves unworthy of mercy, because in this
|
|
|
6210 life (which may be called God's anger on account of its unhappiness) He changes vessels of mercy into something better. Hence
|
|
|
6211 the Psalm continues (
|
|
|
6212 <a class="scripRef" id="XP_Q99_A3-p13.1" href="./asv.html#Ps.76.11" target="asv">Ps. 76:11</a>): "This is the change of the right hand of the most High." We may also reply that they refer to mercy as granting a relaxation
|
|
|
6213 but not setting free
|
|
|
6214 altogether if it be referred also to the damned. Hence the Psalm does not say: "Will He from His anger shut up His mercies?"
|
|
|
6215 but "in His anger," because the punishment will not be done away entirely; but His mercy will have effect by diminishing the
|
|
|
6216 punishment while it continues.
|
|
|
6217 </p>
|
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6218 <p id="XP_Q99_A3-p14">
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|
6219 <b>Reply to Objection 5:</b> This gloss is speaking not absolutely but on an impossible supposition in order to throw into relief the greatness of the
|
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6220 devil's sin, or of Nabuchodonosor's.
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6221 </p>
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6222 <p id="XP_Q99_A3-p15"></p>
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6223 <p id="XP_Q99_A3-p16"></p>
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6224 <a href="summa.XP_Q99_A2.html"></a>
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6225 <a href="summa.XP_Q99_A4.html"></a>
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6226 </div>
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6227 <div id="XP_Q99_A4" class="div4">
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6228 <a href="summa.XP_Q99_A3.html"></a>
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6229 <a href="summa.XP_Q99_A5.html"></a>
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6230 <h4 id="XP_Q99_A4-p0.1">Whether the punishment of Christians is brought to an end by the mercy of God?</h4>
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6231 <p id="XP_Q99_A4-p1"></p>
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6232 <p id="XP_Q99_A4-p2">
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6233 <b>Objection 1:</b> It would seem that at least the punishment of Christians is brought to an end by the mercy of God. "For he that believeth
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6234 and is baptized shall be saved" (
|
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6235 <a class="scripRef" id="XP_Q99_A4-p2.1" href="./asv.html#Mark.16.16" target="asv">Mk. 16:16</a>). Now this applies to every Christian. Therefore all Christians will at length be saved.
|
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6236 </p>
|
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6237 <p id="XP_Q99_A4-p3">
|
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6238 <b>Objection 2:</b> Further, it is written (
|
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6239 <a class="scripRef" id="XP_Q99_A4-p3.1" href="./asv.html#John.6.55" target="asv">Jn. 6:55</a>): "He that eateth My body and drinketh My blood hath eternal life." Now this is the meat and drink whereof Christians partake
|
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6240 in common. Therefore all Christians will be saved at length.
|
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6241 </p>
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6242 <p id="XP_Q99_A4-p4">
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6243 <b>Objection 3:</b> Further, "If any man's work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire" (
|
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6244 <a class="scripRef" id="XP_Q99_A4-p4.1" href="./asv.html#iCor.3.15" target="asv">1 Cor. 3:15</a>), where it is a question of those who have the foundation of the Christian faith. Therefore all such persons will be saved
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6245 in the end.
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6246 </p>
|
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6247 <p id="XP_Q99_A4-p5">
|
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6248 <b>On the contrary,</b> It is written (
|
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|
6249 <a class="scripRef" id="XP_Q99_A4-p5.1" href="./asv.html#iCor.6.9" target="asv">1 Cor. 6:9</a>): "The unjust shall not possess the kingdom of God." Now some Christians are unjust. Therefore Christians will not all come
|
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6250 to the kingdom of God, and consequently they will be punished for ever.
|
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6251 </p>
|
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|
6252 <p id="XP_Q99_A4-p6"> Further, it is written (
|
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|
6253 <a class="scripRef" id="XP_Q99_A4-p6.1" href="./asv.html#iiPet.2.21" target="asv">2 Pet. 2:21</a>): "It had been better for them not to have known the way of justice, than after they have known it, to turn back from that
|
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6254 holy commandment which was delivered to them." Now those who know not the way of truth will be punished for ever. Therefore
|
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|
6255 Christians who have turned back after knowing it will also be punished for ever.
|
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|
6256 </p>
|
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|
6257 <p id="XP_Q99_A4-p7">
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6258 <b>I answer that,</b> According to Augustine (De Civ. Dei xxi, 20,21), there have been some who predicted a delivery from eternal punishment not
|
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6259 for all men, but only for Christians. although they stated the matter in different ways. For some said that whoever received
|
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6260 the sacraments of faith would be immune from eternal punishment. But this is contrary to the truth, since some receive the
|
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6261 sacraments of faith, and yet have not faith, without which "it is impossible to please God"
|
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|
6262 (
|
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6263 <a class="scripRef" id="XP_Q99_A4-p7.1" href="./asv.html#Heb.11.6" target="asv">Heb. 11:6</a>). Wherefore others said that those alone will be exempt from eternal punishment who have received the sacraments of faith,
|
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6264 and professed the Catholic faith. But against this it would seem to be that at one time some people profess the Catholic faith,
|
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|
6265 and afterwards abandon it, and these are deserving not of a lesser but of a greater punishment, since according to
|
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|
6266 <a class="scripRef" id="XP_Q99_A4-p7.2" href="./asv.html#iiPet.2.21" target="asv">2 Pet. 2:21, </a> "it had been better for them not to have known the way of justice
|
|
|
6267 than, after they have known it, to turn back." Moreover it is clear that heresiarchs who renounce the Catholic faith and invent
|
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|
6268 new heresies sin more grievously than those who have conformed to some heresy from the first. And therefore some have maintained
|
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|
6269 that those alone are exempt from eternal punishment, who persevere to the end in the Catholic faith, however guilty they may
|
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|
6270 have been of other crimes. But this is clearly contrary to Holy Writ, for it is written (
|
|
|
6271 <a class="scripRef" id="XP_Q99_A4-p7.3" href="./asv.html#Jas.2.20" target="asv">James
|
|
|
6272 2:20
|
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|
6273 </a>): "Faith without works is dead," and (
|
|
|
6274 <a class="scripRef" id="XP_Q99_A4-p7.4" href="./asv.html#Matt.7.21" target="asv">Mat. 7:21</a>) "Not every one that saith to Me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of My Father
|
|
|
6275 Who is in heaven": and in many other passages Holy Scripture threatens sinners with eternal punishment. Consequently those
|
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|
6276 who persevere in the faith unto the end will not all be exempt from eternal punishment, unless in the end they prove to be
|
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|
6277 free from other crimes.
|
|
|
6278 </p>
|
|
|
6279 <p id="XP_Q99_A4-p8">
|
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|
6280 <b>Reply to Objection 1:</b> Our Lord speaks there of formed faith [*Cf.
|
|
|
6281 <a id="XP_Q99_A4-p8.1" shape="rect" href="summa.SS_Q4_A3.html">SS, Q[4], A[3]</a>] "that worketh by love [Vulg.: 'charity';
|
|
|
6282 <a class="scripRef" id="XP_Q99_A4-p8.2" href="./asv.html#Gal.5.6" target="asv"> Gal. 5:6</a>]": wherein whosoever dieth shall be saved. But to this faith not only is the error of unbelief opposed, but also any mortal
|
|
|
6283 sin whatsoever.
|
|
|
6284 </p>
|
|
|
6285 <p id="XP_Q99_A4-p9">
|
|
|
6286 <b>Reply to Objection 2:</b> The saying of our Lord refers not to those who partake only sacramentally, and who sometimes by receiving unworthily "eat
|
|
|
6287 and drink judgment" to themselves (
|
|
|
6288 <a class="scripRef" id="XP_Q99_A4-p9.1" href="./asv.html#iCor.11.29" target="asv">1 Cor. 11:29</a>), but to those who eat spiritually and are incorporated with Him by charity, which incorporation is the effect of the sacramental
|
|
|
6289 eating, in those who approach worthily [*Cf.
|
|
|
6290 <a id="XP_Q99_A4-p9.2" shape="rect" href="summa.TP_Q80_A1.html">TP, Q[80], AA[1]</a>,2,3]. Wherefore, so far as the power of the
|
|
|
6291 sacrament is concerned, it brings us to eternal life, although sin may deprive us of that fruit, even after we have received
|
|
|
6292 worthily.
|
|
|
6293 </p>
|
|
|
6294 <p id="XP_Q99_A4-p10">
|
|
|
6295 <b>Reply to Objection 3:</b> In this passage of the Apostle the foundation denotes formed faith, upon which whosoever shall build venial sins [*Cf.
|
|
|
6296 <a id="XP_Q99_A4-p10.1" shape="rect" href="summa.FS_Q89_A2.html">FS, Q[89], A[2]</a>] "shall suffer loss," because he will be punished for them by God; yet "he himself shall be saved" in the end "by fire,"
|
|
|
6297 either of temporal tribulation, or of the punishment of purgatory which will be after death.
|
|
|
6298 </p>
|
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|
6299 <p id="XP_Q99_A4-p11"></p>
|
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|
6300 <p id="XP_Q99_A4-p12"></p>
|
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|
6301 <a href="summa.XP_Q99_A3.html"></a>
|
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|
6302 <a href="summa.XP_Q99_A5.html"></a>
|
|
|
6303 </div>
|
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|
6304 <div id="XP_Q99_A5" class="div4">
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6305 <a href="summa.XP_Q99_A4.html"></a>
|
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|
6306 <a href="summa.vii.html"></a>
|
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|
6307 <h4 id="XP_Q99_A5-p0.1">Whether all those who perform works of mercy will be punished eternally?</h4>
|
|
|
6308 <p id="XP_Q99_A5-p1"></p>
|
|
|
6309 <p id="XP_Q99_A5-p2">
|
|
|
6310 <b>Objection 1:</b> It would seem that all who perform works of mercy will not be punished eternally, but only those who neglect those works.
|
|
|
6311 For it is written (
|
|
|
6312 <a class="scripRef" id="XP_Q99_A5-p2.1" href="./asv.html#Jas.2.13" target="asv">James 2:13</a>): "Judgment without mercy to him that hath not done mercy"; and (
|
|
|
6313 <a class="scripRef" id="XP_Q99_A5-p2.2" href="./asv.html#Matt.5.7" target="asv">Mat. 5:7</a>): "Blessed are the merciful for they shall obtain mercy."
|
|
|
6314 </p>
|
|
|
6315 <p id="XP_Q99_A5-p3">
|
|
|
6316 <b>Objection 2:</b> Further, (
|
|
|
6317 <a class="scripRef" id="XP_Q99_A5-p3.1" href="./asv.html#Matt.25.35" target="asv">Mat. 25:35-46</a>) we find a description of our Lord's discussion with the damned and the elect. But this discussion is only about works of
|
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|
6318 mercy. Therefore eternal punishment will be awarded only to such as have omitted to practice works of mercy: and consequently
|
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|
6319 the same conclusion follows as before.
|
|
|
6320 </p>
|
|
|
6321 <p id="XP_Q99_A5-p4">
|
|
|
6322 <b>Objection 3:</b> Further, it is written (
|
|
|
6323 <a class="scripRef" id="XP_Q99_A5-p4.1" href="./asv.html#Matt.6.12" target="asv">Mat. 6:12</a>): "Forgive us our debts, as we also forgive our debtors," and further on (
|
|
|
6324 <a class="scripRef" id="XP_Q99_A5-p4.2" href="./asv.html#Matt.6.14" target="asv">Mat. 6:14</a>): "For if you will forgive men their offenses, your heavenly Father will forgive you also your offenses." Therefore it would
|
|
|
6325 seem that the merciful, who forgive others their offenses, will themselves obtain the forgiveness of their sins, and consequently
|
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|
6326 will not be punished eternally.
|
|
|
6327 </p>
|
|
|
6328 <p id="XP_Q99_A5-p5">
|
|
|
6329 <b>Objection 4:</b> Further, a gloss of Ambrose on
|
|
|
6330 <a class="scripRef" id="XP_Q99_A5-p5.1" href="./asv.html#iTim.4.8" target="asv">1 Tim. 4:8, </a> "Godliness is profitable to all things," says: "The sum total of a Christian's rule of life consists in mercy and godliness.
|
|
|
6331 Let a man follow this, and though he should suffer from the inconstancy of the flesh, without doubt he will be scourged, but
|
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|
6332 he will not perish: whereas he who can boast of no other exercise but that of the body will suffer everlasting punishment."
|
|
|
6333 Therefore those who
|
|
|
6334 persevere in works of mercy, though they be shackled with fleshly sins, will not be punished eternally: and thus the same
|
|
|
6335 conclusion follows as before.
|
|
|
6336 </p>
|
|
|
6337 <p id="XP_Q99_A5-p6">
|
|
|
6338 <b>On the contrary,</b> It is written (
|
|
|
6339 <a class="scripRef" id="XP_Q99_A5-p6.1" href="./asv.html#iCor.6.9" target="asv">1 Cor. 6:9,10</a>): "Neither fornicators . . . nor adulterers," etc. "shall possess the kingdom of God." Yet many are such who practice works
|
|
|
6340 of mercy. Therefore the merciful will not all come to the eternal kingdom: and consequently some of them will be punished
|
|
|
6341 eternally.
|
|
|
6342 </p>
|
|
|
6343 <p id="XP_Q99_A5-p7"> Further, it is written (
|
|
|
6344 <a class="scripRef" id="XP_Q99_A5-p7.1" href="./asv.html#Jas.2.10" target="asv">James 2:10</a>): "Whosoever shall keep the whole law, but offend in one point, is become guilty of all." Therefore whoever keeps the law
|
|
|
6345 as regards the works of mercy and omits other works, is guilty of transgressing the law, and consequently will be punished
|
|
|
6346 eternally.
|
|
|
6347 </p>
|
|
|
6348 <p id="XP_Q99_A5-p8">
|
|
|
6349 <b>I answer that,</b> As Augustine says in the book quoted above (De Civ. Dei xxi, 22), some have maintained that not all who have professed the
|
|
|
6350 Catholic faith will be freed from eternal punishment, but only those who persevere in works of mercy, although they be guilty
|
|
|
6351 of other crimes. But this cannot stand, because without charity nothing can be acceptable to God, nor does anything profit
|
|
|
6352 unto eternal life in the absence of charity. Now it happens that certain persons persevere
|
|
|
6353 in works of mercy without having charity. Wherefore nothing profits them to the meriting of eternal life, or to exemption
|
|
|
6354 from eternal punishment, as may be gathered from
|
|
|
6355 <a class="scripRef" id="XP_Q99_A5-p8.1" href="./asv.html#iCor.13.3" target="asv">1 Cor. 13:3.</a> Most evident is this in the case of those who lay hands on other people's property, for after seizing on many things, they
|
|
|
6356 nevertheless spend something in works of mercy. We must therefore conclude that all whosoever die in mortal sin, neither faith
|
|
|
6357 nor works of mercy will free them from
|
|
|
6358 eternal punishment, not even after any length of time whatever.
|
|
|
6359 </p>
|
|
|
6360 <p id="XP_Q99_A5-p9">
|
|
|
6361 <b>Reply to Objection 1:</b> Those will obtain mercy who show mercy in an ordinate manner. But those who while merciful to others are neglectful of themselves
|
|
|
6362 do not show mercy ordinately, rather do they strike at themselves by their evil actions. Wherefore such persons will not obtain
|
|
|
6363 the mercy that sets free altogether, even if they obtain that mercy which rebates somewhat their due punishment.
|
|
|
6364 </p>
|
|
|
6365 <p id="XP_Q99_A5-p10">
|
|
|
6366 <b>Reply to Objection 2:</b> The reason why the discussion refers only to the works of mercy is not because eternal punishment will be inflicted on none
|
|
|
6367 but those who omit those works, but because eternal punishment will be remitted to those who after sinning have obtained forgiveness
|
|
|
6368 by their works of mercy, making unto themselves "friends of the mammon of iniquity" (
|
|
|
6369 <a class="scripRef" id="XP_Q99_A5-p10.1" href="./asv.html#Luke.16.9" target="asv">Lk. 16:9</a>).
|
|
|
6370 </p>
|
|
|
6371 <p id="XP_Q99_A5-p11">
|
|
|
6372 <b>Reply to Objection 3:</b> Our Lord said this to those who ask that their debt be forgiven, but not to those who persist in sin. Wherefore the repentant
|
|
|
6373 alone will obtain by their works of mercy the forgiveness that sets them free altogether.
|
|
|
6374 </p>
|
|
|
6375 <p id="XP_Q99_A5-p12">
|
|
|
6376 <b>Reply to Objection 4:</b> The gloss of Ambrose speaks of the inconstancy that consists in venial sin, from which a man will be freed through the works
|
|
|
6377 of mercy after the punishment of purgatory, which he calls a scourging. Or, if he speaks of the inconstancy of mortal sin,
|
|
|
6378 the sense is that those who while yet in this life fall into sins of the flesh through frailty are disposed to repentance
|
|
|
6379 by works of mercy. Wherefore such a one will not perish, that is to say, he will be
|
|
|
6380 disposed by those works not to perish, through grace bestowed on him by our Lord, Who is blessed for evermore. Amen.
|
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|
6381 </p>
|
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6382 <a href="summa.XP_Q99_A4.html"></a>
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6383 <a href="summa.vii.html"></a>
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6384 </div>
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6385 <a href="summa.XP_Q98_A9.html"></a>
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6386 <a href="summa.XP_Q99_A1.html"></a>
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6387 </div>
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6388 <a href="summa.XP_Q86_A3.html"></a>
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6389 <a href="summa.XP_Q87.html"></a>
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6390 `
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6391 </div> |
