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1 <?xml version="1.0" encoding="UTF-8"?><div xmlns="http://www.w3.org/1999/xhtml" id="vii.i" class="div2">
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2 <a href="summa.vii.html"></a>
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3 <a href="summa.AP1_Q1.html"></a>
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4 <h2 id="vii.i-p0.1">Appendix 1</h2>
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5 <p id="vii.i-p1">The following two questions were compiled by Nicolai from St. Thomas' Commentary on the Sentences, and by him included in
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6 the supplement between Questions 70 and 71.
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7 </p>
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8 <div id="AP1_Q1" class="div3">
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9 <a href="summa.vii.i.html"></a>
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10 <a href="summa.AP1_Q1_A1.html"></a>
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11 <h3 id="AP1_Q1-p0.1">OF THE QUALITY OF THOSE SOULS WHO DEPART THIS LIFE WITH ORIGINAL SIN ONLY (TWO ARTICLES)</h3>
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12 <p id="AP1_Q1-p1"> We must next consider the various qualities of souls that are stripped of their bodies, according to their respective states;
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13 and first we shall treat of the souls which depart this life with original sin only.
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14 </p>
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15 <p id="AP1_Q1-p2"> Under this head there are two points of inquiry:</p>
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16 <p id="AP1_Q1-p3"> (1) Whether these souls suffer from a bodily fire, and are inflicted with punishment by fire?</p>
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17 <p id="AP1_Q1-p4"> (2) Whether these souls suffer from a spiritual torment within themselves?</p>
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18 <div id="AP1_Q1_A1" class="div4">
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19 <a href="summa.AP1_Q1.html"></a>
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20 <a href="summa.AP1_Q1_A2.html"></a>
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21 <h4 id="AP1_Q1_A1-p0.1">Whether those souls which depart with original sin alone, suffer from a bodily fire, and are punished by fire?</h4>
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22 <p id="AP1_Q1_A1-p1"></p>
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23 <p id="AP1_Q1_A1-p2">
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24 <b>Objection 1:</b> It would seem that souls which depart with none but original sin, suffer from a bodily fire and are punished by fire. For
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25 Augustine [*Fulgentius, De Fide ad Petrum, xxvii] says: "Hold firmly and doubt not that children who depart this life without
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26 the sacrament of Baptism will be punished everlastingly." Now punishment denotes sensible pain. Therefore souls which depart
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27 this life with original sin alone, suffer from a bodily fire and are tormented with the
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28 pain of fire.
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29 </p>
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30 <p id="AP1_Q1_A1-p3">
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31 <b>Objection 2:</b> Further, a greater fault deserves a greater punishment. Now original sin is greater than venial, because it contains more
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32 aversion, since it deprives its subject of grace, whereas venial sin is compatible with grace; and again because original
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33 sin is punished eternally, whereas venial sin is punished temporally. Seeing then that venial sin is deserving of the punishment
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34 of fire, much more so is original sin.
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35 </p>
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36 <p id="AP1_Q1_A1-p4">
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37 <b>Objection 3:</b> Further, sins are more severely punished after this life than during lifetime, for in this life there is room for mercy.
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38 Now, sensible punishment corresponds to original sin in this life, for children who have only original sin are justly subject
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39 to many sensible punishments. Therefore sensible punishment is due to it after this life.
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40 </p>
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41 <p id="AP1_Q1_A1-p5">
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42 <b>Objection 4:</b> Further, even as in actual sin there is aversion and conversion, so in original sin there is something corresponding to aversion,
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43 namely the privation of original justice, and something corresponding to conversion, namely concupiscence. Now the punishment
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44 of fire is due to actual sin by reason of the conversion. Therefore it is also due to original sin by reason of concupiscence.
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45 </p>
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46 <p id="AP1_Q1_A1-p6">
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47 <b>Objection 5:</b> Further, after the resurrection the bodies of children will be either passible or impassible. If they be impassible---and
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48 no human body can be impassible except either on account of the gift of impassibility (as in the blessed) or by reason of
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49 original justice (as in the state of innocence)---it follows that the bodies of children will either have the gift of impassibility,
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50 and thus will be glorious, so that there will be no difference between baptized and
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51 non-baptized children, which is heretical, or else they will have original justice, and thus will be without original sin,
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52 and will not be punished for original sin, which is likewise heretical. If, on the other hand, they be passible, since everything
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53 passible suffers of necessity in the presence of the active, it follows that in the presence of active sensible bodies they
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54 will suffer sensible punishment.
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55 </p>
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56 <p id="AP1_Q1_A1-p7">
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57 <b>On the contrary,</b> Augustine says (Enchiridion xxiii) that the mildest punishment of all will be for those who are burdened with original sin
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58 only. But this would not be so, if they were tormented with sensible punishment, because the pain of hell fire is most grievous.
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59 Therefore they will not suffer sensible punishment.
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60 </p>
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61 <p id="AP1_Q1_A1-p8"> Further, the grief of sensible punishment corresponds to the pleasure of sin (
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62 <a class="scripRef" id="AP1_Q1_A1-p8.1" 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." But there is
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63 no pleasure in original sin, as neither is there operation, for pleasure follows operation, as stated in Ethic. x, 4. Therefore
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64 punishment by fire is not due to original sin.
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65 </p>
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66 <p id="AP1_Q1_A1-p9"> Further, Gregory Nazianzen in his fortieth sermon, which is entitled on Holy Baptism, distinguishes three classes of unbaptized
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67 persons: those namely who refuse to be baptized, those who through neglect have put off being baptized until the end of life
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68 and have been surprised by sudden death, and those who, like infants, have failed to receive it through no fault of theirs.
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69 Of the first he says that they will be punished not only for their other sins, but also for their contempt
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70 of Baptism; of the second, that they will be punished, though less severely than the first, for having neglected it; and of
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71 the last he says that "a just and eternal Judge will consign them neither to heavenly glory nor to the eternal pains of hell,
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72 for although they have not been signed with Baptism, they are without wickedness and malice, and have suffered rather than
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73 caused their loss of Baptism." He also gives the reason why, although they do not reach the glory of heaven, they do not
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74 therefore suffer the eternal punishment suffered by the damned: "Because there is a mean between the two, since he who deserves
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75 not honor and glory is not for that reason worthy of punishment, and on the other hand he who is not deserving of punishment
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76 is not for that reason worthy of glory and honor."
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77 </p>
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78 <p id="AP1_Q1_A1-p10">
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79 <b>I answer that,</b> Punishment should be proportionate to fault, according to the saying of Isaias (27:8), "In measure against measure, when
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80 it shall be cast off, thou shalt judge it." Now the defect transmitted to us through our origin, and having the character
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81 of a sin does not result from the withdrawal or corruption of a good consequent upon human nature by virtue of its principles,
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82 but from the withdrawal or corruption of something that had been superadded to nature. Nor
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83 does this sin belong to this particular man, except in so far as he has such a nature, that is deprived of this good, which
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84 in the ordinary course of things he would have had and would have been able to keep. Wherefore no further punishment is due
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85 to him, besides the privation of that end to which the gift withdrawn destined him, which gift human nature is unable of itself
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86 to obtain. Now this is the divine vision; and consequently the loss of this vision is the proper and only punishment of
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87 original sin after death: because, if any other sensible punishment were inflicted after death for original sin, a man would
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88 be punished out of proportion to his guilt, for sensible punishment is inflicted for that which is proper to the person, since
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89 a man undergoes sensible punishment in so far as he suffers in his person. Hence, as his guilt did not result from an action
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90 of his own, even so neither should he be punished by suffering himself, but only by losing that which his nature was
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91 unable to obtain. On the other hand, those who are under sentence for original sin will suffer no loss whatever in other kinds
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92 of perfection and goodness which are consequent upon human nature by virtue of its principles.
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93 </p>
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94 <p id="AP1_Q1_A1-p11">
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95 <b>Reply to Objection 1:</b> In the authority quoted punishment denotes, not pain of sense, but only pain of loss, which is the privation of the divine
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96 vision, even as in Scripture the word "fire" is often wont to signify any kind of punishment.
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97 </p>
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98 <p id="AP1_Q1_A1-p12">
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99 <b>Reply to Objection 2:</b> Of all sins original sin is the least, because it is the least voluntary; for it is voluntary not by the will of the person,
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100 but only by the will of the origin of our nature. But actual sin, even venial, is voluntary by the will of the person in which
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101 it is; wherefore a lighter punishment is due to original than to venial sin. Nor does it matter that original sin is incompatible
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102 with grace; because privation of grace has the character, not of sin, but
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103 of punishment, except in so far as it is voluntary: for which reason that which is less voluntary is less sinful. Again it
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104 matters not that actual venial sin is deserving of temporal punishment, since this is accidental, for as much as he who falls
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105 venially has sufficient grace to attenuate the punishment. For if venial sin were in a person without grace, it would be punished
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106 eternally.
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107 </p>
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108 <p id="AP1_Q1_A1-p13">
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109 <b>Reply to Objection 3:</b> There is no parity between pain of sense before and after death, since before death the pain of sense results from the power
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110 of the natural agent, whether the pain of sense be interior as fever or the like, or exterior as burning and so forth. Whereas
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111 after death nothing will act by natural power, but only according to the order of divine justice, whether the object of such
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112 action be the separate soul, on which it is clear that fire cannot act
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113 naturally, or the body after resurrection, since then all natural action will cease, through the cessation of the first movable
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114 which is the cause of all bodily movement and alteration.
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115 </p>
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116 <p id="AP1_Q1_A1-p14">
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117 <b>Reply to Objection 4:</b> Sensible pain corresponds to sensible pleasure, which is in the conversion of actual sin: whereas habitual concupiscence,
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118 which is in original sin, has no pleasure. Hence, sensible pain does not correspond thereto as punishment.
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119 </p>
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120 <p id="AP1_Q1_A1-p15">
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121 <b>Reply to Objection 5:</b> The bodies of children will be impassible, not through their being unable in themselves to suffer, but through the lack of
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122 an external agent to act upon them: because, after the resurrection, no body will act on another, least of all so as to induce
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123 corruption by the action of nature, but there will only be action to the effect of punishing them by order of the divine justice.
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124 Wherefore those bodies to which pain of sense is not due by divine justice
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125 will not suffer punishment. On the other hand, the bodies of the saints will be impassible, because they will lack the capability
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126 of suffering; hence impassibility in them will be a gift, but not in children.
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127 </p>
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128 <p id="AP1_Q1_A1-p16"></p>
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129 <p id="AP1_Q1_A1-p17"></p>
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130 <a href="summa.AP1_Q1.html"></a>
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131 <a href="summa.AP1_Q1_A2.html"></a>
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132 </div>
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133 <div id="AP1_Q1_A2" class="div4">
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134 <a href="summa.AP1_Q1_A1.html"></a>
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135 <a href="summa.AP1_Q2.html"></a>
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136 <h4 id="AP1_Q1_A2-p0.1">Whether these same souls suffer spiritual affliction on account of the state in which they are?</h4>
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137 <p id="AP1_Q1_A2-p1"></p>
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138 <p id="AP1_Q1_A2-p2">
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139 <b>Objection 1:</b> It would seem that the souls in question suffer spiritual affliction on account of the state wherein they are, because as
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140 Chrysostom says (Hom. xxiii in Matth.), the punishment of God in that they will be deprived of seeing God will be more painful
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141 than their being burned in hell fire. Now these souls will be deprived of seeing God. Therefore they will suffer spiritual
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142 affliction thereby.
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143 </p>
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144 <p id="AP1_Q1_A2-p3">
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145 <b>Objection 2:</b> Further, one cannot, without suffering, lack what one wishes to have. But these souls would wish to have the divine vision,
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146 else their will would be actually perverse. Therefore since they are deprived of it, seemingly they also suffer.
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147 </p>
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148 <p id="AP1_Q1_A2-p4">
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149 <b>Objection 3:</b> Further, if it be said that they do not suffer, because they know that through no fault of theirs they are deprived thereof,
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150 on the contrary: Freedom from fault does not lessen but increases the pain of punishment: for a man does not grieve less for
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151 that he is disinherited or deprived of a limb through no fault of his. Therefore these souls likewise, albeit deprived of
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152 so great a good through no fault of theirs, suffer none the less.
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153 </p>
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154 <p id="AP1_Q1_A2-p5">
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155 <b>Objection 4:</b> Further, as baptized children are in relation to the merit of Christ, so are unbaptized children to the demerit of Adam.
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156 But baptized children receive the reward of eternal life by virtue of Christ's merit. Therefore the unbaptized suffer pain
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157 through being deprived of eternal life on account of Adam's demerit.
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158 </p>
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159 <p id="AP1_Q1_A2-p6">
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160 <b>Objection 5:</b> Further, separation from what we love cannot be without pain. But these children will have natural knowledge of God, and
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161 for that very reason will love Him naturally. Therefore since they are separated from Him for ever, seemingly they cannot
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162 undergo this separation without pain.
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163 </p>
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164 <p id="AP1_Q1_A2-p7">
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165 <b>On the contrary,</b> If unbaptized children have interior sorrow after death, they will grieve either for their sin or for their punishment. If
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166 for their sin, since they cannot be further cleansed from that sin, their sorrow will lead them to despair. Now sorrow of
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167 this kind in the damned is the worm of conscience. Therefore these children will have the worm of conscience, and consequently
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168 theirs would not be the mildest punishment, as Augustine says it is [*See A[1], "On the
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169 contrary"]. If, on the other hand, they grieve for their punishment, it follows, since their punishment is justly inflicted
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170 by God, that their will opposes itself to divine justice, and thus would be actually inordinate, which is not to be granted.
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171 Therefore they will feel no sorrow.
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172 </p>
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173 <p id="AP1_Q1_A2-p8"> Further, right reason does not allow one to be disturbed on account of what one was unable to avoid; hence Seneca proves
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174 (Ep. lxxxv, and De ira ii, 6) that "a wise man is not disturbed." Now in these children there is right reason deflected by
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175 no actual sin. Therefore they will not be disturbed for that they undergo this punishment which they could nowise avoid.
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176 </p>
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177 <p id="AP1_Q1_A2-p9">
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178 <b>I answer that,</b> on this question there are three opinions. Some say that these children will suffer no pain, because their reason will be
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179 so much in the dark that they will not know that they lack what they have lost. It, however, seems improbable that the soul
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180 freed from its bodily burden should ignore things which, to say the least, reason is able to explore, and many more besides.
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181 Hence others say that they have perfect knowledge of things subject to natural reason, and
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182 know God, and that they are deprived of seeing Him, and that they feel some kind of sorrow on this account but that their
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183 sorrow will be mitigated, in so far as it was not by their will that they incurred the sin for which they are condemned. Yet
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184 this again would seem improbable, because this sorrow cannot be little for the loss of so great a good, especially without
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185 the hope of recovery: wherefore their punishment would not be the mildest. Moreover the very same reason that impugns their
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186 being
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187 punished with pain of sense, as afflicting them from without, argues against their feeling sorrow within, because the pain
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188 of punishment corresponds to the pleasure of sin; wherefore, since original sin is void of pleasure, its punishment is free
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189 of all pain. Consequently others say that they will know perfectly things subject to natural knowledge, and both the fact
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190 of their being deprived of eternal life and the reason for this privation, and that nevertheless this knowledge will not cause
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191 any
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192 sorrow in them. How this may be possible we must explore.
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193 </p>
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194 <p id="AP1_Q1_A2-p10"> Accordingly, it must be observed that if one is guided by right reason one does not grieve through being deprived of what
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195 is beyond one's power to obtain, but only through lack of that which, in some way, one is capable of obtaining. Thus no wise
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196 man grieves for being unable to fly like a bird, or for that he is not a king or an emperor, since these things are not due
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197 to him; whereas he would grieve if he lacked that to which he had some kind of claim. I say, then, that every
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198 man who has the use of free-will is adapted to obtain eternal life, because he can prepare himself for grace whereby to merit
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199 eternal life [*Cf.
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200 <a id="AP1_Q1_A2-p10.1" shape="rect" href="summa.FS_Q109_A5.html">FS, Q[109], AA[5]</a>,6]; so that if he fail in this, his grief will be very great, since he has lost what he was able to possess. But children
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201 were never adapted to possess eternal life, since neither was this due to them by virtue of their natural principles, for
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202 it surpasses the entire faculty of nature, nor could they perform
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203 acts of their own whereby to obtain so great a good. Hence they will nowise grieve for being deprived of the divine vision;
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204 nay, rather will they rejoice for that they will have a large share of God's goodness and their own natural perfections. Nor
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205 can it be said that they were adapted to obtain eternal life, not indeed by their own action, but by the actions of others
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206 around them, since they could be baptized by others, like other children of the same condition who have been baptized and
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207 obtained eternal life: for this is of superabundant grace that one should be rewarded without any act of one's own. Wherefore
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208 the lack of such a grace will not cause sorrow in children who die without Baptism, any more than the lack of many graces
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209 accorded to others of the same condition makes a wise man to grieve.
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210 </p>
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211 <p id="AP1_Q1_A2-p11">
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212 <b>Reply to Objection 1:</b> In those who, having the use of free-will, are damned for actual sin, there was aptitude to obtain eternal life, but not
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213 in children, as stated above. Consequently there is no parity between the two.
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214 </p>
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215 <p id="AP1_Q1_A2-p12">
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216 <b>Reply to Objection 2:</b> Although the will may be directed both to the possible and to the impossible as stated in Ethic. iii, 5, an ordinate and
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217 complete will is only of things which in some way are proportionate to our capability; and we grieve if we fail to obtain
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218 this will, but not if we fail in the will that is of impossibilities, and which should be called "velleity" [*Cf.
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219 <a id="AP1_Q1_A2-p12.1" shape="rect" href="summa.FS_Q13_A5.html">FS, Q[13], A[5]</a>, ad 1;
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220 <a id="AP1_Q1_A2-p12.2" shape="rect" href="summa.TP_Q21_A4.html">TP, Q[21], A[4]</a>] rather
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221 than "will"; for one does not will such things absolutely, but one would if they were possible.
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222 </p>
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223 <p id="AP1_Q1_A2-p13">
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224 <b>Reply to Objection 3:</b> Everyone has a claim to his own inheritance or bodily members, wherefore it is not strange that he should grieve at their
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225 loss, whether this be through his own or another's fault: hence it is clear that the argument is not based on a true comparison.
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226 </p>
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227 <p id="AP1_Q1_A2-p14">
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228 <b>Reply to Objection 4:</b> The gift of Christ surpasses the sin of Adam, as stated in
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229 <a class="scripRef" id="AP1_Q1_A2-p14.1" href="./asv.html#Rom.5.15" target="asv"> Rom. 5:15, </a> seqq. Hence it does not follow that unbaptized children have as much of evil as the baptized have of good.
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230 </p>
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231 <p id="AP1_Q1_A2-p15">
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232 <b>Reply to Objection 5:</b> Although unbaptized children are separated from God as regards the union of glory, they are not utterly separated from Him:
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233 in fact they are united to Him by their share of natural goods, and so will also be able to rejoice in Him by their natural
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234 knowledge and love.
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235 </p>
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236 <a href="summa.AP1_Q1_A1.html"></a>
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237 <a href="summa.AP1_Q2.html"></a>
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238 </div>
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239 <a href="summa.vii.i.html"></a>
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240 <a href="summa.AP1_Q1_A1.html"></a>
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241 </div>
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242 <div id="AP1_Q2" class="div3">
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243 <a href="summa.AP1_Q1_A2.html"></a>
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244 <a href="summa.AP1_Q2_A1.html"></a>
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245 <h3 id="AP1_Q2-p0.1">OF THE QUALITY OF SOULS WHO EXPIATE ACTUAL SIN OR ITS PUNISHMENT IN PURGATORY (SIX ARTICLES) </h3>
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246 <p id="AP1_Q2-p1">We must next treat of the souls which after this life expiate the punishment of their actual sins in the fire of Purgatory.</p>
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247 <p id="AP1_Q2-p2"> Under this head there are six points of inquiry:</p>
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248 <p id="AP1_Q2-p3"> (1) Whether the pain of Purgatory surpasses all the temporal pains of this life?</p>
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249 <p id="AP1_Q2-p4"> (2) Whether that punishment is voluntary?</p>
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250 <p id="AP1_Q2-p5"> (3) Whether the souls in Purgatory are punished by the demons?</p>
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251 <p id="AP1_Q2-p6"> (4) Whether venial sin as regards its guilt is expiated by the pains of Purgatory?</p>
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252 <p id="AP1_Q2-p7"> (5) Whether the fire of Purgatory frees from the debt of punishment?</p>
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253 <p id="AP1_Q2-p8"> (6) Whether one is freed from that punishment sooner than another?</p>
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254 <div id="AP1_Q2_A1" class="div4">
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255 <a href="summa.AP1_Q2.html"></a>
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256 <a href="summa.AP1_Q2_A2.html"></a>
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257 <h4 id="AP1_Q2_A1-p0.1">Whether the pains of Purgatory surpass all the temporal pains of this life?</h4>
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258 <p id="AP1_Q2_A1-p1"></p>
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259 <p id="AP1_Q2_A1-p2">
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260 <b>Objection 1:</b> It would seem that the pains of Purgatory do not surpass all the temporal pains of this life. Because the more passive a
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261 thing is the more it suffers if it has the sense of being hurt. Now the body is more passive than the separate soul, both
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262 because it has contrariety to a fiery agent, and because it has matter which is susceptive of the agent's quality: and this
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263 cannot be said of the soul. Therefore the pain which the body suffers in this world is greater
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264 than the pain whereby the soul is cleansed after this life.
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265 </p>
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266 <p id="AP1_Q2_A1-p3">
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267 <b>Objection 2:</b> Further, the pains of Purgatory are directly ordained against venial sins. Now since venial sins are the least grievous,
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268 the lightest punishment is due to them, if the measure of the stripes is according to the measure of the fault. Therefore
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269 the pain of Purgatory is the lightest of all.
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270 </p>
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271 <p id="AP1_Q2_A1-p4">
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272 <b>Objection 3:</b> Further, since the debt of punishment is an effect of sin, it does not increase unless the sin increases. Now sin cannot
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273 increase in one whose sin is already remitted. Therefore if a mortal sin has been remitted in a man who has not fully paid
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274 the debt of punishment, this debt does not increase when he dies. But while he lived he was not in debt to the extent of the
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275 most grievous punishment. Therefore the pain that he will suffer after this life will not be
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276 more grievous to him than all other pains of this life.
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277 </p>
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278 <p id="AP1_Q2_A1-p5">
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279 <b>On the contrary,</b> Augustine says in a sermon (xli De Sanctis): "This fire of Purgatory will be more severe than any pain that can be felt,
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280 seen or conceived in this world."
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281 </p>
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282 <p id="AP1_Q2_A1-p6"> Further, the more universal a pain is the greater it is. Now the whole separate soul is punished, since it is simple: which
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283 is not the case with the body. Therefore this, being the punishment of the separate soul, is greater than any pain suffered
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284 by the body.
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285 </p>
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286 <p id="AP1_Q2_A1-p7">
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287 <b>I answer that,</b> In Purgatory there will be a twofold pain; one will be the pain of loss, namely the delay of the divine vision, and the pain
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288 of sense, namely punishment by corporeal fire. With regard to both the least pain of Purgatory surpasses the greatest pain
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289 of this life. For the more a thing is desired the more painful is its absence. And since after this life the holy souls desire
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290 the Sovereign Good with the most intense longing---both because their longing is not
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291 held back by the weight of the body, and because, had there been no obstacle, they would already have gained the goal of enjoying
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292 the Sovereign Good---it follows that they grieve exceedingly for their delay. Again, since pain is not hurt, but the sense
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293 of hurt, the more sensitive a thing is, the greater the pain caused by that which hurts it: wherefore hurts inflicted on the
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294 more sensible parts cause the greatest pain. And, because all bodily sensation is from the soul, it follows of necessity
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295 that the soul feels the greatest pain when a hurt is inflicted on the soul itself. That the soul suffers pain from the bodily
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296 fire is at present taken for granted, for we shall treat of this matter further on [*Cf.
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297 <a id="AP1_Q2_A1-p7.1" shape="rect" href="summa.XP_Q70_A3.html">XP, Q[70], A[3]</a>]. Therefore it follows that the pain of Purgatory, both of loss and of sense, surpasses all the pains of this life.
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298 </p>
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299 <p id="AP1_Q2_A1-p8"> Some, however, prove this from the fact that the whole soul is punished, and not the body. But this is to no purpose, since
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300 in that case the punishment of the damned would be milder after the resurrection than before, which is false.
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301 </p>
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302 <p id="AP1_Q2_A1-p9">
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303 <b>Reply to Objection 1:</b> Although the soul is less passive than the body, it is more cognizant of actual suffering [passionis]: and where the sense
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304 of suffering is greater, there is the greater pain, though the suffering be less.
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305 </p>
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306 <p id="AP1_Q2_A1-p10">
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307 <b>Reply to Objection 2:</b> The severity of that punishment is not so much a consequence of the degree of sin, as of the disposition of the person punished,
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308 because the same sin is more severely punished then than now. Even so a person who has a better temperament is punished more
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309 severely by the same sentence than another; and yet the judge acts justly in condemning both for the same crimes to the same
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310 punishment.
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311 </p>
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312 <p id="AP1_Q2_A1-p11"> This suffices for the Reply to the Third Objection.</p>
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313 <p id="AP1_Q2_A1-p12"></p>
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314 <p id="AP1_Q2_A1-p13"></p>
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315 <a href="summa.AP1_Q2.html"></a>
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316 <a href="summa.AP1_Q2_A2.html"></a>
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317 </div>
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318 <div id="AP1_Q2_A2" class="div4">
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319 <a href="summa.AP1_Q2_A1.html"></a>
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320 <a href="summa.AP1_Q2_A3.html"></a>
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321 <h4 id="AP1_Q2_A2-p0.1">Whether this punishment is voluntary?</h4>
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322 <p id="AP1_Q2_A2-p1"></p>
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323 <p id="AP1_Q2_A2-p2">
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324 <b>Objection 1:</b> It would seem that this punishment is voluntary. For those who are in Purgatory are upright in heart. Now uprightness in
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325 heart is to conform one's will to God's, as Augustine says (Serm. i in
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326 <a class="scripRef" id="AP1_Q2_A2-p2.1" href="./asv.html#Ps.32" target="asv">Ps. 32</a>). Therefore, since it is God's will that they be punished, they will suffer that punishment voluntarily.
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327 </p>
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328 <p id="AP1_Q2_A2-p3">
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329 <b>Objection 2:</b> Further, every wise man wills that without which he cannot obtain the end he has in view. Now those who are in Purgatory
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330 know that they cannot obtain glory, unless they be punished first. Therefore they are punished willingly.
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331 </p>
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332 <p id="AP1_Q2_A2-p4">
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333 <b>On the contrary,</b> No one asks to be freed from a punishment that he suffers willingly. Now those who are in Purgatory ask to be set free, as
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334 appears from many incidents related in the Dialogue of Gregory (iv, 40,65). Therefore they will not undergo that punishment
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335 voluntarily.
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336 </p>
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337 <p id="AP1_Q2_A2-p5">
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338 <b>I answer that,</b> A thing is said to be voluntary in two ways. First, by an absolute act of the will; and thus no punishment is voluntary,
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339 because the very notion of punishment is that it be contrary to the will. Secondly, a thing is said to be voluntary by a conditional
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340 act of the will: thus cautery is voluntary for the sake of regaining health. Hence a punishment may be voluntary in two ways.
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341 First, because by being punished we obtain some good, and thus the will itself
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342 undertakes a punishment, as instanced in satisfaction, or when a man accepts a punishment gladly, and would not have it not
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343 to be, as in the case of martyrdom. Secondly, when, although we gain no good by the punishment, we cannot obtain a good without
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344 being punished, as in the case of natural death: and then the will does not undertake the punishment, and would be delivered
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345 from it; but it submits to it, and in this respect the punishment is said to be voluntary. In this latter sense the
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346 punishment of Purgatory is said to be voluntary.
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347 </p>
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348 <p id="AP1_Q2_A2-p6"> Some, however, say that it is not voluntary in any way, because the souls in Purgatory are so replete with suffering, that
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349 they know not that they are being cleansed by their pains, and deem themselves damned. But this is false, for did they not
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350 know that they will be set free, they would not ask for prayers, as they often do.
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351 </p>
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352 <p id="AP1_Q2_A2-p7"> This suffices for the Replies to the Objections.</p>
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353 <p id="AP1_Q2_A2-p8"></p>
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354 <p id="AP1_Q2_A2-p9"></p>
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355 <a href="summa.AP1_Q2_A1.html"></a>
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356 <a href="summa.AP1_Q2_A3.html"></a>
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357 </div>
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358 <div id="AP1_Q2_A3" class="div4">
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359 <a href="summa.AP1_Q2_A2.html"></a>
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360 <a href="summa.AP1_Q2_A4.html"></a>
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361 <h4 id="AP1_Q2_A3-p0.1">Whether the soul in Purgatory are punished by the demons?</h4>
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362 <p id="AP1_Q2_A3-p1"></p>
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363 <p id="AP1_Q2_A3-p2">
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364 <b>Objection 1:</b> It would seem that the souls in Purgatory are punished by the demons; for, according to the Master, "they will have for torturers
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365 in their pains, those who were their tempters in sin." Now the demons tempt us to sin, not only mortal, but also venial when
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366 they fail in the former. Therefore in Purgatory also they will torture souls on account of venial sins.
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367 </p>
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368 <p id="AP1_Q2_A3-p3">
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369 <b>Objection 2:</b> Further, the just are competent to be cleansed from sin both in this life and afterwards. Now, in this life, they are cleansed
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370 by pains inflicted by the devil, as was the case with Job. Therefore after this life also, those who have to be cleansed will
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371 be punished by the demons.
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372 </p>
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373 <p id="AP1_Q2_A3-p4">
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374 <b>On the contrary,</b> It were unjust that he who has triumphed over someone, should be subjected to him after victory. Now those who are in Purgatory
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375 have triumphed over the demons, since they died without mortal sin. Therefore they will not be subjected to them through being
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376 punished by them.
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377 </p>
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378 <p id="AP1_Q2_A3-p5">
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379 <b>I answer that,</b> As after the Judgment day the Divine justice will kindle the fire with which the damned will be punished for ever, even so
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380 now the elect are cleansed after this life by the Divine justice alone, and neither by the ministry of the demons whom they
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381 have vanquished, nor by the ministry of the angels who would not inflict such tortures on their fellow-citizens. It is, however,
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382 possible that they take them to the place of punishment: also that even the demons,
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383 who rejoice in the punishment of man, accompany them and stand by while they are being cleansed, both that they may be sated
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384 with their pains, and that when these leave their bodies, they may find something of their own in them. But in this life,
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385 while there is yet time for the combat, men are punished both by the wicked angels as foes, as instanced in Job, and by the
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386 good angels, as instanced in Jacob, the sinew of whose thigh shrank at the angel's touch [*
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387 <a class="scripRef" id="AP1_Q2_A3-p5.1" href="./asv.html#Gen.32.25" target="asv">Gn. 32:25</a>].
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388 Moreover, Dionysius says explicitly that the good angels sometimes inflict punishment.
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389 </p>
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390 <p id="AP1_Q2_A3-p6"> This suffices for the Replies to the Objections.</p>
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391 <p id="AP1_Q2_A3-p7"></p>
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392 <p id="AP1_Q2_A3-p8"></p>
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393 <a href="summa.AP1_Q2_A2.html"></a>
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394 <a href="summa.AP1_Q2_A4.html"></a>
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395 </div>
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396 <div id="AP1_Q2_A4" class="div4">
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397 <a href="summa.AP1_Q2_A3.html"></a>
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398 <a href="summa.AP1_Q2_A5.html"></a>
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399 <h4 id="AP1_Q2_A4-p0.1">Whether venial sin is expiated by the pains of Purgatory as regards the guilt?</h4>
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400 <p id="AP1_Q2_A4-p1"></p>
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401 <p id="AP1_Q2_A4-p2">
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402 <b>Objection 1:</b> It would seem that venial sin is not expiated by the pains of Purgatory as regards the guilt. For a gloss [*St. Gregory,
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403 Moral. xvi, 28] on
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404 <a class="scripRef" id="AP1_Q2_A4-p2.1" href="./asv.html#iJohn.5.16" target="asv">1 Jn. 5:16, </a> "There is a sin unto death," etc. says: "It is vain to ask pardon after death for what was not amended in this life." Therefore
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405 no sin is remitted as to guilt after this life.
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406 </p>
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407 <p id="AP1_Q2_A4-p3">
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408 <b>Objection 2:</b> Further, the same subject is freed from sin as falls into sin. But after death the soul cannot sin venially. Therefore neither
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409 can it be loosed from venial sin.
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410 </p>
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411 <p id="AP1_Q2_A4-p4">
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412 <b>Objection 3:</b> Further, Gregory says [*Dial. iv, 39] that every man will be at the judgment as he was when he left the body, because "the
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413 tree . . . wheresoever it shall fall, there shall it be" [*
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414 <a class="scripRef" id="AP1_Q2_A4-p4.1" href="./asv.html#Eccl.11.3" target="asv">Eccles. 11:3</a>]. If, then, a man go forth from this life with venial sin, he will be with venial sin at the judgment: and consequently one
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415 does not atone for venial sin in Purgatory.
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416 </p>
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417 <p id="AP1_Q2_A4-p5">
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418 <b>Objection 4:</b> Further, it has been stated (
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419 <a id="AP1_Q2_A4-p5.1" shape="rect" href="summa.XP_Q2_A3.html">XP, Q[2], A[3]</a>) that actual sin is not blotted out save by contrition. But there will be no contrition after this life, because it is a
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420 meritorious act. For then there will be neither merit nor demerit since, according to the Damascene [*De Fide Orth. ii, 4],
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421 "death is to men what the fall was to the angels." Therefore, after this life, venial sin is not remitted in Purgatory as
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422 to its guilt.
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423 </p>
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424 <p id="AP1_Q2_A4-p6">
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425 <b>Objection 5:</b> Further, venial sin is not in us except on account of the fomes. Wherefore in the original state Adam would not have sinned
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426 venially, as was stated (Sent. ii, D, xxi, 2). Now after this life there will be no sensuality; because the fomes will cease
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427 when the soul is separated, since it is called the "law of the flesh" (
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428 <a class="scripRef" id="AP1_Q2_A4-p6.1" href="./asv.html#Rom.7" target="asv">Rom. 7</a>). Hence there will be no venial sin then, and consequently it cannot be expiated by the fire of Purgatory.
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429 </p>
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430 <p id="AP1_Q2_A4-p7">
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431 <b>On the contrary,</b> Gregory [*Dial. iv, 39] and Augustine [*De vera et falsa poenit. iv, xviii, by some other author] say that certain slight
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432 sins will be remitted in the life to come. Nor can this be understood of the punishment: because thus all sins, however grave
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433 they be, are expiated by the fire of Purgatory, as regards the debt of punishment. Therefore venial sins are cleansed by the
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434 fire of Purgatory as to their guilt.
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435 </p>
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436 <p id="AP1_Q2_A4-p8"> Further, wood, hay, stubble (
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437 <a class="scripRef" id="AP1_Q2_A4-p8.1" href="./asv.html#iCor.3.12" target="asv">1 Cor. 3:12</a>) denote venial sins, as we have said (
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438 <a id="AP1_Q2_A4-p8.2" shape="rect" href="summa.FS_Q89_A2.html">FS, Q[89], A[2]</a>). Now wood, hay, stubble are consumed in Purgatory. Therefore venial sins are remitted after this life.
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439 </p>
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440 <p id="AP1_Q2_A4-p9">
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441 <b>I answer that,</b> Some have asserted that no sin is remitted after this life, as regards the guilt: that if a man die with mortal sin, he is
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442 damned and incapable of being forgiven; and that it is not possible for a man to die with a venial sin and without mortal
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443 sin, since the final grace washes the venial sin away. They assign as reason for this that venial sin is excessive love of
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444 a temporal thing, in one who has his foundation in Christ, which excess results from the
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445 corruption of concupiscence. Wherefore if grace entirely overcome the corruption of concupiscence, as in the Blessed Virgin,
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446 there is no room for venial sin. Hence, since this concupiscence is altogether abated and removed, the powers of the soul
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447 are wholly subject to grace, and venial sin is cast out. But this opinion is nonsensical in itself and in its proof. In itself,
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448 because it is opposed to the statements of holy men and of the Gospel, which cannot be expounded as referring to the
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449 remission of venial sins as to their punishment, as the Master says in the text [*Sentent. iv, D, xxi] because in this way
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450 both light and grave sins are remitted in the life to come: while Gregory [*Dial. iv, 39] declares that light sins alone are
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451 remitted after this life. Nor does it suffice for them to say, that this is said expressly of light sins, lest we should think
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452 that we shall suffer nothing grievous on their account: because the remission of sin diminishes punishment rather than
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453 aggravates it. As to the proof, it is shown to be worthless, since bodily defect, such as obtains at the last moment of life,
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454 does not remove the corruption of concupiscence; nor does it diminish it in its root but in its act, as instanced in those
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455 who lie dangerously ill; nor again does it calm the powers of the soul, so as to subject them to grace, because tranquillity
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456 of the powers, and their subjection to grace, is effected when the lower powers obey the higher which delight together in
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457 God's law. But this cannot happen in that state, since the acts of both kinds of powers are impeded; unless tranquillity denote
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458 the absence of combat, as occurs even in those who are asleep; and yet sleep is not said, for this reason, to diminish concupiscence,
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459 or to calm the powers of the soul, or to subject them to grace. Moreover, granted that the aforesaid defect diminish concupiscence
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460 radically, and that it subject the powers to grace, it would still be insufficient to wash away venial sin
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461 already committed, although it would suffice in order to avoid it in the future. Because actual sin, even if it be venial,
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462 is not remitted without an actual movement of contrition, as stated above (
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463 <a id="AP1_Q2_A4-p9.1" shape="rect" href="summa.XP_Q2_A3.html">XP, Q[2], A[3]</a>), however much the latter be in the habitual intention. Now it happens sometimes that a man dies in his sleep, being in a
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464 state of grace and yet having a venial sin when he went to sleep: and such a man cannot make an act of contrition for his
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465 venial sin before
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466 he dies. Nor may we say, as they do, that if he repented neither by act nor by intention, neither in general nor in particular,
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467 his venial sin becomes mortal, for that "venial becomes mortal when it is an object of complacency"; because not all complacency
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468 in venial sin makes it mortal (else all venial sin would be mortal, since every venial sin pleases for as much as it is voluntary),
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469 but only that complacency which amounts to enjoyment, wherein all human wickedness consists, in that "we enjoy
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470 what we should use," as Augustine says [*De Trin. x, 10]. Hence the complacency which makes a sin mortal is actual complacency,
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471 for every mortal sin consists in an act. Now it may happen that a man, after committing a venial sin, has no actual thought
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472 of being forgiven or of remaining in that sin, but thinks perhaps about a triangle having its three angles equal to two right
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473 angles, and while engaged in this thought falls asleep, and dies.
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474 </p>
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475 <p id="AP1_Q2_A4-p10"> It is therefore clear that this opinion is utterly unreasonable: and consequently we must say with others that venial sin
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476 in one who dies in a state of grace, is remitted after this life by the fire of Purgatory: because this punishment so far
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477 as it is voluntary, will have the power, by virtue of grace, to expiate all such guilt as is compatible with grace. [*St.
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478 Thomas expresses himself differently, De Malo
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479 <a id="AP1_Q2_A4-p10.1" shape="rect" href="summa.XP_Q7_A2.html">, Q[7], A[2]</a>, ad 9,17: "Guilt is not remitted by
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480 punishment, but venial sin as to its guilt is remitted in Purgatory by virtue of grace, not only as existing in the habit,
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481 but also as proceeding to the act of charity in detestation of venial sin."]
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482 </p>
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483 <p id="AP1_Q2_A4-p11">
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484 <b>Reply to Objection 1:</b> The gloss refers to mortal sin. Or it may be replied that although, in this life, it is not amended in itself, it is amended
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485 in merits, because a man merited here that his punishment should be meritorious to him there.
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486 </p>
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487 <p id="AP1_Q2_A4-p12">
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488 <b>Reply to Objection 2:</b> Venial sin arises from the corruption of the fomes, which will no longer be in the separate soul that is in Purgatory, wherefore
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489 this soul cannot sin venially. On the other hand, the remission of venial sin proceeds from the will informed by grace, which
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490 will be in the separate soul in Purgatory. Hence the comparison fails.
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491 </p>
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492 <p id="AP1_Q2_A4-p13">
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493 <b>Reply to Objection 3:</b> Venial sins do not alter a man's state, for they neither destroy nor diminish charity, according to which the amount of the
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494 soul's gratuitous goodness is measured. Hence the soul remains such as it was before, notwithstanding the remission or commission
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495 of venial sins.
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496 </p>
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497 <p id="AP1_Q2_A4-p14">
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498 <b>Reply to Objection 4:</b> After this life there can be no merit in respect of the essential reward, but there can be in respect of some accidental
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499 reward, so long as man remains in the state of the way, in a sense. Consequently in Purgatory there can be a meritorious act
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500 in respect of the remission of venial sin.
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501 </p>
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502 <p id="AP1_Q2_A4-p15">
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503 <b>Reply to Objection 5:</b> Although venial sin arises from the proneness of the fomes, sin results in the mind; wherefore even when the fomes is no
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504 more, sin can still remain.
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505 </p>
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506 <p id="AP1_Q2_A4-p16"></p>
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507 <p id="AP1_Q2_A4-p17"></p>
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508 <a href="summa.AP1_Q2_A3.html"></a>
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509 <a href="summa.AP1_Q2_A5.html"></a>
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510 </div>
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511 <div id="AP1_Q2_A5" class="div4">
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512 <a href="summa.AP1_Q2_A4.html"></a>
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513 <a href="summa.AP1_Q2_A6.html"></a>
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514 <h4 id="AP1_Q2_A5-p0.1">Whether the fire of Purgatory delivers from the debt of punishment?</h4>
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515 <p id="AP1_Q2_A5-p1"></p>
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516 <p id="AP1_Q2_A5-p2">
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517 <b>Objection 1:</b> It would seem that the fire of Purgatory does not deliver from the debt of punishment. For every cleansing is in respect
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518 of some uncleanness. But punishment does not imply uncleanness. Therefore the fire of Purgatory does not deliver from punishment.
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519 </p>
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520 <p id="AP1_Q2_A5-p3">
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521 <b>Objection 2:</b> Further, a contrary is not cleansed save by its contrary. But punishment is not contrary to punishment. Therefore one is
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522 not cleansed from the debt of punishment by the punishment of Purgatory.
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523 </p>
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524 <p id="AP1_Q2_A5-p4">
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525 <b>Objection 3:</b> Further, a gloss on
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526 <a class="scripRef" id="AP1_Q2_A5-p4.1" href="./asv.html#iCor.3.15" target="asv">1 Cor. 3:15, </a> "He shall be saved, yet so," etc. says: "This fire is the trial of tribulation of which it is written (
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527 <a class="scripRef" id="AP1_Q2_A5-p4.2" href="./asv.html#Sir.27.6" target="asv">Ecclus. 27:6</a>): The furnace tries the potter's vessels," etc. Therefore man expiates every punishment by the pains of this world, at least
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528 by death, which is the greatest punishment of all, and not by the fire of Purgatory.
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529 </p>
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530 <p id="AP1_Q2_A5-p5">
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531 <b>On the contrary,</b> The pains of Purgatory are more grievous than all the pains of this world, as stated above
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532 <a id="AP1_Q2_A5-p5.1" shape="rect" href="summa.AP1_Q2_A3.html">(A[3])</a>. Now the satisfactory punishment which one undergoes in this life atones for the debt of punishment. Much more therefore
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533 is this effected by the punishment of Purgatory.
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534 </p>
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535 <p id="AP1_Q2_A5-p6">
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536 <b>I answer that,</b> Whosoever is another's debtor, is freed from his indebtedness by paying the debt. And, since the obligation incurred by guilt
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537 is nothing else than the debt of punishment, a person is freed from that obligation by undergoing the punishment which he
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538 owed. Accordingly the punishment of Purgatory cleanses from the debt of punishment.
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539 </p>
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540 <p id="AP1_Q2_A5-p7">
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541 <b>Reply to Objection 1:</b> Although the debt of punishment does not in itself imply uncleanness, it bears a relation to uncleanness by reason of its
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542 cause.
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543 </p>
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544 <p id="AP1_Q2_A5-p8">
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545 <b>Reply to Objection 2:</b> Although punishment is not contrary to punishment, it is opposed to the debt of punishment, because the obligation to punishment
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546 remains from the fact that one has not undergone the punishment that was due.
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547 </p>
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548 <p id="AP1_Q2_A5-p9">
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549 <b>Reply to Objection 3:</b> Many meanings underlie the same words of Holy Writ. Hence this fire may denote both the present tribulation and the punishment
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550 to come, and venial sins can be cleansed from both of these. That natural death is not sufficient for this, has been stated
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551 above (Sent. iv, D, 20).
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552 </p>
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553 <p id="AP1_Q2_A5-p10"></p>
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554 <p id="AP1_Q2_A5-p11"></p>
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555 <a href="summa.AP1_Q2_A4.html"></a>
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556 <a href="summa.AP1_Q2_A6.html"></a>
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557 </div>
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558 <div id="AP1_Q2_A6" class="div4">
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559 <a href="summa.AP1_Q2_A5.html"></a>
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560 <a href="summa.vii.ii.html"></a>
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561 <h4 id="AP1_Q2_A6-p0.1">Whether one person is delivered from this punishment sooner than another?</h4>
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562 <p id="AP1_Q2_A6-p1"></p>
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563 <p id="AP1_Q2_A6-p2">
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564 <b>Objection 1:</b> It would seem that one person is not delivered from this punishment sooner than another. For the more grievous the sin, and
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565 the greater the debt, the more severely is it punished in Purgatory. Now there is the same proportion between severer punishment
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566 and graver fault, as between lighter punishment and less grievous fault. Therefore one is delivered from this punishment as
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567 soon as another.
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568 </p>
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569 <p id="AP1_Q2_A6-p3">
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570 <b>Objection 2:</b> Further, in point of duration unequal merits receive equal retribution both in heaven and in hell. Therefore seemingly it
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571 is the same in Purgatory.
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572 </p>
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573 <p id="AP1_Q2_A6-p4">
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574 <b>On the contrary,</b> is the comparison of the Apostle, who denotes the differences of venial sins by wood, hay, and stubble. Now it is clear that
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575 wood remains longer in the fire than hay and stubble. Therefore one venial sin is punished longer in Purgatory than another.
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576 </p>
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577 <p id="AP1_Q2_A6-p5">
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578 <b>I answer that,</b> Some venial sins cling more persistently than others, according as the affections are more inclined to them, and more firmly
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579 fixed in them. And since that which clings more persistently is more slowly cleansed, it follows that some are tormented in
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580 Purgatory longer than others, for as much as their affections were steeped in venial sins.
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581 </p>
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582 <p id="AP1_Q2_A6-p6">
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583 <b>Reply to Objection 1:</b> Severity of punishment corresponds properly speaking to the amount of guilt: whereas the length corresponds to the firmness
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584 with which sin has taken root in its subject. Hence it may happen that one may be delayed longer who is tormented less, and
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585 "vice versa."
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586 </p>
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587 <p id="AP1_Q2_A6-p7">
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588 <b>Reply to Objection 2:</b> Mortal sin which deserves the punishment of hell, and charity which deserves the reward of heaven, will, after this life,
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589 be immovably rooted in their subject. Hence as to all there is the same duration in either case. It is otherwise with venial
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590 sin which is punished in Purgatory, as stated above
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591 <a id="AP1_Q2_A6-p7.1" shape="rect" href="summa.AP1_Q2_A6.html">(A[6])</a>.
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592 </p>
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593 <a href="summa.AP1_Q2_A5.html"></a>
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594 <a href="summa.vii.ii.html"></a>
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595 </div>
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596 <a href="summa.AP1_Q1_A2.html"></a>
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597 <a href="summa.AP1_Q2_A1.html"></a>
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598 </div>
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599 <a href="summa.vii.html"></a>
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600 <a href="summa.AP1_Q1.html"></a>
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601 `
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602 </div> |
