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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">
2 <a href="summa.XP_Q86_A3.html"></a>
3 <a href="summa.XP_Q87.html"></a>
4 <h2 id="XP.iv-p0.1">TREATISE ON THE LAST THINGS (QQ[86]-99)</h2>
5 <div id="XP_Q87" class="div3">
6 <a href="summa.XP.iv.html"></a>
7 <a href="summa.XP_Q87_A1.html"></a>
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>
9 <p id="XP_Q87-p1"></p>
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
11 the knowledge, which after rising again, men will have at the judgment, concerning merits and demerits; the second will be
12 the general judgment itself, as also the time and place at which it will be; thirdly we shall consider who will judge and
13 who will be judged; fourthly we shall treat of the form wherein the judge will come to judge; and fifthly we shall
14 consider what will be after the judgment, the state of the world and of those who will have risen again.
15 </p>
16 <p id="XP_Q87-p3"> Under the first head there are three points of inquiry:</p>
17 <p id="XP_Q87-p4"> (1) Whether at the judgment every man will know all his sins?</p>
18 <p id="XP_Q87-p5"> (2) Whether every one will be able to read all that is on another's conscience?</p>
19 <p id="XP_Q87-p6"> (3) Whether one will be able at one glance to see all merits and demerits?</p>
20 <div id="XP_Q87_A1" class="div4">
21 <a href="summa.XP_Q87.html"></a>
22 <a href="summa.XP_Q87_A2.html"></a>
23 <h4 id="XP_Q87_A1-p0.1">Whether after the resurrection every one will know what sins he has committed?</h4>
24 <p id="XP_Q87_A1-p1"></p>
25 <p id="XP_Q87_A1-p2">
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,
27 either we receive it anew through the senses, or we draw it from the treasure house of the memory. Now after the resurrection
28 men will be unable to perceive their sins by means of sense, because they will be things of the past, while sense perceives
29 only the present: and many sins will have escaped the sinner's memory, and he will be
30 unable to recall them from the treasure house of his memory. Therefore after rising again one will not be cognizant of all
31 the sins one has committed.
32 </p>
33 <p id="XP_Q87_A1-p3">
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
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
36 upon the conscience according to a gloss of Origen on
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
38 persons
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
40 one has committed: and thus the same conclusion follows as before.
41 </p>
42 <p id="XP_Q87_A1-p4">
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
44 memory is charity. Since then charity is perfect in the saints after the resurrection, they will grieve exceedingly for their
45 sins, if they recall them to memory: yet this is impossible, seeing that according to
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
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
48 the Apocalypse has: "Nor mourning, nor crying, nor sorrow shall be any more."] Therefore they will not recall their own sins
49 to memory.
50 </p>
51 <p id="XP_Q87_A1-p5">
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.
53 Now seemingly the damned after rising again will have no knowledge of the good they once did, since this would alleviate their
54 pain considerably. Neither therefore will the blessed have any knowledge of the sins they had committed.
55 </p>
56 <p id="XP_Q87_A1-p6">
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
58 to mind."
59 </p>
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
61 to
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
63 unless evidence be taken on all the points that need to be judged. Therefore, since the Divine judgment is most perfect, it
64 is necessary for the conscience to witness to everything that has to be
65 judged. But all works, both good and evil, will have to be judged (
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,
67 according as he hath done, whether it be good or evil." Therefore each one's conscience must needs retain all the works he
68 has done, whether good or evil.
69 </p>
70 <p id="XP_Q87_A1-p8">
71 <b>I answer that,</b> According to
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
73 him. And since in every judicial hearing, the witness, the accuser, and the defendant need to be acquainted with the matter
74 on which judgment has to be pronounced, and since at the general judgment all the works of men will be submitted to judgment,
75 it will behoove every man to be cognizant
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,
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
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
79 in the books [Vulg.: 'book'], according to their works." According to Augustine's exposition (De Civ. Dei xx) the
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."
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
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
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
84 the "book of life" [*Cf.
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
86 as expressed in His providence.
87 </p>
88 <p id="XP_Q87_A1-p9">
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
90 its effect, because those merits which are not deadened will remain in the reward accorded to them, while those that are deadened
91 remain in the guilt of ingratitude, which is increased through the fact that a man sinned after receiving grace. In like manner
92 those demerits which are not blotted out by repentance remain in the debt
93 of punishment due to them, while those which have been blotted out by repentance remain in the remembrance of repentance,
94 which they will recall together with their other merits. Hence in each man there will be something whereby he will be able
95 to recollect his deeds. Nevertheless, as Augustine says (De Civ. Dei xx), the Divine energy will especially conduce to this.
96 </p>
97 <p id="XP_Q87_A1-p10">
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
99 alone, as stated above.
100 </p>
101 <p id="XP_Q87_A1-p11">
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
103 no room for sorrow; and so they will not grieve for their sins, but rather will they rejoice in the Divine mercy, whereby
104 their sins are forgiven them. Even so do the angels rejoice now in the Divine justice whereby those whom they guard fall headlong
105 into sin through being abandoned by grace. and whose salvation none the less they
106 eagerly watch over.
107 </p>
108 <p id="XP_Q87_A1-p12">
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
110 the greatest sorrow is to have lost many goods: for which reason Boethius says (De Consol. ii) that "the greatest misfortune
111 is to have been happy."
112 </p>
113 <p id="XP_Q87_A1-p13"></p>
114 <p id="XP_Q87_A1-p14"></p>
115 <a href="summa.XP_Q87.html"></a>
116 <a href="summa.XP_Q87_A2.html"></a>
117 </div>
118 <div id="XP_Q87_A2" class="div4">
119 <a href="summa.XP_Q87_A1.html"></a>
120 <a href="summa.XP_Q87_A3.html"></a>
121 <h4 id="XP_Q87_A2-p0.1">Whether every one will be able to read all that is in another's conscience?</h4>
122 <p id="XP_Q87_A2-p1"></p>
123 <p id="XP_Q87_A2-p2">
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
125 who rise again will not be clearer than that of the angels, equality with whom is promised us after the resurrection (
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
127 to notify such things to one another [*Cf. FP, Q[107]]. Therefore
128 after rising again we shall be unable to read what is contained in another's conscience.
129 </p>
130 <p id="XP_Q87_A2-p3">
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
132 in a person's conscience cannot be known by another in themselves, because God alone enters the heart and reads its secrets.
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,
134 whence merits and demerits proceed. Nor again will it be possible to know them from their
135 effect, since there will be many demerits, which through being wholly blotted out by repentance will leave no effect remaining.
136 Therefore it will not be possible for every one to know all that is in another's conscience.
137 </p>
138 <p id="XP_Q87_A2-p4">
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
140 now, and frequently confess them before Cod and beg pardon for them, thou wilt very soon blot them out; but if thou forget
141 them, thou wilt then remember them unwillingly, when they will be made public, and declared before all thy friends and foes,
142 and in the presence of the holy angels." Hence it follows that this publication will be the
143 punishment of man's neglect in omitting to confess his sins. Therefore the sins which a man has confessed will not be made
144 known to others.
145 </p>
146 <p id="XP_Q87_A2-p5">
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
148 every one were to know the sin of another, each sinner's shame would be much diminished, which is unlikely. Therefore every
149 one will not know the sins of all.
150 </p>
151 <p id="XP_Q87_A2-p6">
152 <b>On the contrary,</b> A gloss on
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
154 and made known to all."
155 </p>
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
157 Magdalen, Peter, and David. Therefore in like manner the sins of the other elect will be known, and much more those of the
158 damned.
159 </p>
160 <p id="XP_Q87_A2-p8">
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
162 all. Now the sentence of one who condemns or rewards cannot be just, unless it be delivered according to merits and demerits.
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
164 it necessary, in order that the sentence appear to be just, that all who know the sentence
165 should be acquainted with the merits. Hence, since every one will know of his reward or condemnation, so will every one else
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.
167 This is the more probable and more common opinion, although the Master (Sent. iv, D, 43) says the contrary, namely that a
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
169 neither would his repentance for these sins be perfectly known, which would detract considerably from the glory of the saints
170 and the praise due to God for having so mercifully delivered them.
171 </p>
172 <p id="XP_Q87_A2-p9">
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.
174 Consequently through eternal things being seen, all things in their consciences will be visible, especially as the Divine
175 power will conduce to this so that the Judge's sentence may appear just to all.
176 </p>
177 <p id="XP_Q87_A2-p10">
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
179 the power of God, although the power of the created intellect is not sufficient for this.
180 </p>
181 <p id="XP_Q87_A2-p11">
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
183 that the sins of the saints be revealed cannot be to their confusion or shame, as neither does it bring confusion to Mary
184 Magdalen that her sins are publicly recalled in the Church, because shame is "fear of disgrace," as Damascene says (De Fide
185 Orth. ii), and this will be impossible in the blessed. But this manifestation will bring
186 them great glory on account of the penance they did, even as the confessor hails a man who courageously confesses great crimes.
187 Sins are said to be blotted out because God sees them not for the purpose of punishing them.
188 </p>
189 <p id="XP_Q87_A2-p12">
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
191 in seeing that others are blameworthy he will all the more acknowledge himself to be blamed. For that confusion be diminished
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.
193 But then confusion will regard the esteem of God, which weighs every sin
194 according to the truth, whether it be the sin of one man or of many.
195 </p>
196 <p id="XP_Q87_A2-p13"></p>
197 <p id="XP_Q87_A2-p14"></p>
198 <a href="summa.XP_Q87_A1.html"></a>
199 <a href="summa.XP_Q87_A3.html"></a>
200 </div>
201 <div id="XP_Q87_A3" class="div4">
202 <a href="summa.XP_Q87_A2.html"></a>
203 <a href="summa.XP_Q88.html"></a>
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>
205 <p id="XP_Q87_A3-p1"></p>
206 <p id="XP_Q87_A3-p2">
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
208 glance. For things considered singly are not seen at one glance. Now the damned will consider their sins singly and will bewail
209 them, wherefore they say (
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.
211 </p>
212 <p id="XP_Q87_A3-p3">
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
214 and demerits, both our own and those of others, will not be visible save to the intellect. Therefore it will be impossible
215 for them all to be seen at the same time.
216 </p>
217 <p id="XP_Q87_A3-p4">
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
219 the angels is now, as to the natural knowledge whereby they know things by innate species. Now by such knowledge the angels
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
221 time.
222 </p>
223 <p id="XP_Q87_A3-p5">
224 <b>On the contrary,</b> A gloss on
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
226 before their eyes." Now they will see the Judge suddenly. Therefore in like manner will they see the evil they have done,
227 and for the same reason all others.
228 </p>
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
230 the deeds of each individual written therein, for the reason that it would be impossible to measure the size of such a book,
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
232 in order to consider all one's merits and demerits and those of others, if one saw these various things one
233 after the other. Therefore we must admit that each one sees them all at the same time.
234 </p>
235 <p id="XP_Q87_A3-p7">
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
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
238 in the Word: and consequently it is not unreasonable that they should see several things at the same time. But with regard
239 to the damned, a difficulty presents itself, since their intellect is not raised so that
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
241 at the same time: and this suffices for the accusation or absolution necessary for the judgment; but that they will not see
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.
243 Dei xx), who says that they will count them all with one glance of the mind; and what is known generically is not
244 counted. Hence we may choose a middle way, by holding that they will consider each sin not instantaneously, but in a very
245 short time, the Divine power coming to their aid. This agrees with the saying of Augustine (De Civ. Dei xx) that "they will
246 be discerned with wondrous rapidity." Nor is this impossible, since in a space of time, however short, is potentially an infinite
247 number of instants. This suffices for the replies to the objections on either side of the question.
248 </p>
249 <p id="XP_Q87_A3-p8"></p>
250 <p id="XP_Q87_A3-p9"></p>
251 <a href="summa.XP_Q87_A2.html"></a>
252 <a href="summa.XP_Q88.html"></a>
253 </div>
254 <a href="summa.XP.iv.html"></a>
255 <a href="summa.XP_Q87_A1.html"></a>
256 </div>
257 <div id="XP_Q88" class="div3">
258 <a href="summa.XP_Q87_A3.html"></a>
259 <a href="summa.XP_Q88_A1.html"></a>
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>
261 <p id="XP_Q88-p1"></p>
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
263 points of inquiry:
264 </p>
265 <p id="XP_Q88-p3"> (1) Whether there will be a general judgment?</p>
266 <p id="XP_Q88-p4"> (2) Whether as regards the debate it will be conducted by word of mouth?</p>
267 <p id="XP_Q88-p5"> (3) Whether it will take place at an unknown time?</p>
268 <p id="XP_Q88-p6"> (4) Whether it will take place in the valley of Josaphat?</p>
269 <div id="XP_Q88_A1" class="div4">
270 <a href="summa.XP_Q88.html"></a>
271 <a href="summa.XP_Q88_A2.html"></a>
272 <h4 id="XP_Q88_A1-p0.1">Whether there will be a general judgment?</h4>
273 <p id="XP_Q88_A1-p1"></p>
274 <p id="XP_Q88_A1-p2">
275 <b>Objection 1:</b> It would seem that there will not be a general judgment. For according to
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,
277 by assigning punishments and rewards to each one after death, and also by rewarding and punishing certain ones in this life
278 for their good or evil deeds. Therefore it would seem that there will be no other judgment.
279 </p>
280 <p id="XP_Q88_A1-p3">
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
282 judgment on man regards the acquisition of the kingdom or exclusion from the kingdom (
283 <a class="scripRef" id="XP_Q88_A1-p3.1" href="./asv.html#Matt.25.34" target="asv">Mat. 25:34</a>,
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
285 will be no other judgment.
286 </p>
287 <p id="XP_Q88_A1-p4">
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
289 the end of the world each of the damned is awarded his damnation, and each of the blessed his beatitude. Therefore, etc.
290 </p>
291 <p id="XP_Q88_A1-p5">
292 <b>On the contrary,</b> It is written (
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
294 after the resurrection.
295 </p>
296 <p id="XP_Q88_A1-p6"> Further, it is written (
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
298 resurrection of judgment." Therefore it would seem that after the resurrection there will be a judgment.
299 </p>
300 <p id="XP_Q88_A1-p7">
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
302 they are brought to their end. Now we distinguish a twofold operation in God. One is that whereby He first gave things their
303 being, by fashioning their nature and by establishing the distinctions which contribute to the perfection thereof: from this
304 work God is stated to have rested (
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
306 in governing creatures; and of this it is written (
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
308 corresponds to the work of governance which cannot be without judgment: and by this judgment each one is judged individually
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
310 reward is delayed for the good of others
311 (
312 <a class="scripRef" id="XP_Q88_A1-p7.3" href="./asv.html#Heb.11.13" target="asv">Heb. 11:13</a>,
313 <a class="scripRef" id="XP_Q88_A1-p7.4" href="./asv.html#Heb.11.39" target="asv">39</a>,
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,
315 and that a general judgment corresponding on the other hand with the first formation of things in being, in order that, to
316 wit, just as then all things proceeded immediately from God, so at length the world will receive its ultimate complement,
317 by each one receiving finally his own personal due. Hence at this judgment the Divine justice
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
319 the profit of others, otherwise than their manifest works would seem to require. For this same reason there will then be a
320 general separation of the good from the wicked, because there will be no further motive for the good to profit by the wicked,
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
322 of life is governed by Divine providence.
323 </p>
324 <p id="XP_Q88_A1-p8">
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,
326 the particular judgment, is that to which he will be subjected after death, when he will receive according as he hath done
327 in the body [*Cf.
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
329 be passed on him as a part of the human race: thus a man
330 is said to be judged according to human justice, even when judgment is pronounced on the community of which he is a part.
331 Hence at the general judgment of the whole human race by the general separation of the good from the wicked, it follows that
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
333 for one sin, and the punishment which before the judgment was not inflicted completely will be completed at the last judgment,
334 after which the wicked will be tormented at the same time in body and soul.
335 </p>
336 <p id="XP_Q88_A1-p9">
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
338 this judgment. Yet even now, as regards the particular sentence on each individual, the judgment does not at once take full
339 effect since even the good will receive an increase of reward after the judgment, both from the added glory of the body and
340 from the completion of the number of the saints. The wicked also will receive an
341 increase of torment from the added punishment of the body and from the completion of the number of damned to be punished,
342 because the more numerous those with whom they will burn, the more will they themselves burn.
343 </p>
344 <p id="XP_Q88_A1-p10">
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.
346 Wherefore although before that judgment each one will be certain of his condemnation or reward, he will not be cognizant of
347 the condemnation or reward of everyone else. Hence the necessity of the general judgment.
348 </p>
349 <p id="XP_Q88_A1-p11"></p>
350 <p id="XP_Q88_A1-p12"></p>
351 <a href="summa.XP_Q88.html"></a>
352 <a href="summa.XP_Q88_A2.html"></a>
353 </div>
354 <div id="XP_Q88_A2" class="div4">
355 <a href="summa.XP_Q88_A1.html"></a>
356 <a href="summa.XP_Q88_A3.html"></a>
357 <h4 id="XP_Q88_A2-p0.1">Whether the judgment will take place by word of mouth? </h4>
358 <p id="XP_Q88_A2-p1"></p>
359 <p id="XP_Q88_A2-p2">
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
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
362 we are told will take place at the judgment were to be accomplished only in the mind. Therefore this judgment will take place
363 by word of mouth and not only in the mind.
364 </p>
365 <p id="XP_Q88_A2-p3">
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
367 Him by words." Now this cannot be understood as referring to the inner word, because thus all will hear the Judge's words,
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
369 place by word of mouth.
370 </p>
371 <p id="XP_Q88_A2-p4">
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
373 it seems that He will speak with the voice of the body, so as to be heard by all.
374 </p>
375 <p id="XP_Q88_A2-p5">
376 <b>On the contrary,</b> Augustine says (De Civ. Dei xx) that the book of life which is mentioned
377 <a class="scripRef" id="XP_Q88_A2-p5.1" href="./asv.html#Rev.20.12" target="asv">Apoc. 20:12</a>,
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
379 the mind, with wondrous rapidity, his knowledge accusing or defending his conscience, so that all and each will be judged
380 at the same moment." But if each one's merits were discussed by word of mouth, all and each could not be
381 judged at the same moment. Therefore it would seem that this judgment will not take place by word of mouth.
382 </p>
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
384 will be mental, according to
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
386 the day when God shall judge the secrets of men." Therefore seemingly, this sentence and the entire judgment will take place
387 mentally.
388 </p>
389 <p id="XP_Q88_A2-p7">
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
391 opinion that the whole of this judgment, whether as regards the inquiry, or as regards the accusation of the wicked and the
392 approval of the good or again as regards the sentence on both, will take place mentally. For if the deeds of each individual
393 were to be related by word of mouth, this would require an inconceivable length of time.
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
395
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
397 of a book that contains the entire life of every individual?" Nor is less time requisite for telling by word of mouth the
398 deeds of each individual, than for reading them if they were written in a material book. Hence, probably we should
399 understand that the details set forth in
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.
401 </p>
402 <p id="XP_Q88_A2-p8">
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
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
405 time would be necessary. but if mentally, it is possible for it to be accomplished in an instant.
406 </p>
407 <p id="XP_Q88_A2-p9">
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
409 of their own and of others' deeds, as a result of the Divine energy which the Gospel describes as speech (
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,
411 for it is written (
412 <a class="scripRef" id="XP_Q88_A2-p9.2" href="./asv.html#Rom.2.12" target="asv">Rom. 2:12</a>): "Whosoever have
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,
414 which will not be said to unbelievers.
415 </p>
416 <p id="XP_Q88_A2-p10">
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
418 suddenly. But speech which is measured by time would require an immense length of time, if the judgment took place by word
419 of mouth.
420 </p>
421 <p id="XP_Q88_A2-p11"></p>
422 <p id="XP_Q88_A2-p12"></p>
423 <a href="summa.XP_Q88_A1.html"></a>
424 <a href="summa.XP_Q88_A3.html"></a>
425 </div>
426 <div id="XP_Q88_A3" class="div4">
427 <a href="summa.XP_Q88_A2.html"></a>
428 <a href="summa.XP_Q88_A4.html"></a>
429 <h4 id="XP_Q88_A3-p0.1">Whether the time of the future judgment is unknown?</h4>
430 <p id="XP_Q88_A3-p1"></p>
431 <p id="XP_Q88_A3-p2">
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
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
434 of weeks mentioned in
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 (
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
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
438 God will come to judgment should also be certified to us.
439 </p>
440 <p id="XP_Q88_A3-p3">
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
442 declared to us in Scripture (
443 <a class="scripRef" id="XP_Q88_A3-p3.1" href="./asv.html#Matt.24" target="asv">Mat. 24</a>,
444 <a class="scripRef" id="XP_Q88_A3-p3.2" href="./asv.html#Mark.13" target="asv">Mk. 13</a>,
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.
446 </p>
447 <p id="XP_Q88_A3-p4">
448 <b>Objection 3:</b> Further, the Apostle says (
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
450 ends of the world are come," and (
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
452 now at least we can know that the last judgment is nigh.
453 </p>
454 <p id="XP_Q88_A3-p5">
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
456 for judgment, being in ignorance of the appointed time. Yet the same care would still be necessary even were the time known
457 for certain, because each one is uncertain about the time of his death, of which Augustine says (Ep. ad Hesych. cxcix) that
458 "as each one's last day finds him, so will the world's last day find him." Therefore there
459 is no necessity for the time of the judgment to be uncertain.
460 </p>
461 <p id="XP_Q88_A3-p6">
462 <b>On the contrary,</b> It is written (
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
464 not to know in so far as He does not impart the knowledge to us.
465 </p>
466 <p id="XP_Q88_A3-p7"> Further, it is written (
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
468 is altogether uncertain, the day of the last judgment is altogether uncertain.
469 </p>
470 <p id="XP_Q88_A3-p8">
471 <b>I answer that,</b> God is the cause of things by His knowledge [*Cf.
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
473 they are the cause, and bestows on some the knowledge of things. But in both cases He reserves something to Himself, for He
474 operates certain things wherein no creature co-operates with Him, and again He knows certain things which are unknown to
475 any mere creature. Now this should apply to none more than to those things which are subject to the Divine power alone, and
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
477 will come to an end by no created cause, even as it derived its existence immediately from God. Wherefore the knowledge of
478 the end of the world is fittingly reserved to God. Indeed our Lord seems to assign this very reason when He said (
479 <a class="scripRef" id="XP_Q88_A3-p8.2" href="./asv.html#Acts.1.7" target="asv">Acts
480 1:7
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,
482 "which are reserved to His power alone."
483 </p>
484 <p id="XP_Q88_A3-p9">
485 <b>Reply to Objection 1:</b> At His first coming Christ came secretly according to
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
487 necessary for the time to be fixed beforehand with certainty. On the other hand, at the second coming, He will come openly,
488 according to
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.
490 Hence the comparison fails.
491 </p>
492 <p id="XP_Q88_A3-p10">
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
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
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
496 daily to the Church, whom He visits spiritually when He dwells in us by faith and
497 love." Moreover, the details mentioned in the Gospels and Epistles in connection with the last advent are not sufficient to
498 enable us to determine the time of the judgment, for the trials that are foretold as announcing the proximity of Christ's
499 coming occurred even at the time of the Early Church, in a degree sometimes more sometimes less marked; so that even the days
500 of the apostles were called the last days (
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
502 <a class="scripRef" id="XP_Q88_A3-p10.2" href="./asv.html#Joel.2.28" target="asv"> Joel
503 2:28,
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
505 sometimes there were more and sometimes less afflictions in the Church. Consequently it is impossible to decide after how
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.
507 ad Hesych. cxcix). And even if we are to believe that at the end these calamities will be more frequent, it is
508 impossible to fix what amount of such calamities will immediately precede the judgment day or the coming of Antichrist, since
509 even at the time of the Early Church persecutions were so bitter, and the corruptions of error were so numerous, that some
510 looked forward to the coming of Antichrist as being near or imminent; as related in Eusebius' History of the Church (vi, 7)
511 and in Jerome's book De Viris Illustribus lii.
512 </p>
513 <p id="XP_Q88_A3-p11">
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
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,
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
517 to old age, which is the last age of man, since sometimes it is seen to
518 last as long as or even longer than all the previous ages, as Augustine remarks (Qq. 83, qu. lviii). Hence also the Apostle
519 (
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
521 hand.
522 </p>
523 <p id="XP_Q88_A3-p12">
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
525 regards the thing ignored, since its delay is equal to the length of man's life, so that on either side uncertainty provokes
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
527 of his city or kingdom, or of the whole Church, the length of whose duration is not
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
529 not unprepared.
530 </p>
531 <p id="XP_Q88_A3-p13"></p>
532 <p id="XP_Q88_A3-p14"></p>
533 <a href="summa.XP_Q88_A2.html"></a>
534 <a href="summa.XP_Q88_A4.html"></a>
535 </div>
536 <div id="XP_Q88_A4" class="div4">
537 <a href="summa.XP_Q88_A3.html"></a>
538 <a href="summa.XP_Q89.html"></a>
539 <h4 id="XP_Q88_A4-p0.1">Whether the judgment will take place in the valley of Josaphat?</h4>
540 <p id="XP_Q88_A4-p1"></p>
541 <p id="XP_Q88_A4-p2">
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
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
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
545 it is impossible for the judgment to take place in the neighborhood of that valley.
546 </p>
547 <p id="XP_Q88_A4-p3">
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
549 of Pilate, and bore the sentence of an unjust judgment on Golgotha. Therefore these places would be more suitably appointed
550 for the judgment.
551 </p>
552 <p id="XP_Q88_A4-p4">
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
554 be impossible for the just to be "taken up . . . in the clouds to meet Christ, into the air": and consequently it will be
555 necessary for both good and wicked to be on the earth, so that a much larger place than this valley will be required.
556 </p>
557 <p id="XP_Q88_A4-p5">
558 <b>On the contrary,</b> It is written (
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."
560 </p>
561 <p id="XP_Q88_A4-p6"> Further, it is written (
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
563 which overlooks the valley of Josaphat. Therefore He will come to judge in the neighborhood of that place.
564 </p>
565 <p id="XP_Q88_A4-p7">
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
567 to the place of judgment; but it may be gathered from Scripture that in all probability He will descend in the neighborhood
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.
569 </p>
570 <p id="XP_Q88_A4-p8">
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
572 there be a space, however great, to contain the multitude of those who are to be judged, provided that Christ can be seen
573 thence since being raised in the air, and shining with exceeding glory, He will be visible from a great distance.
574 </p>
575 <p id="XP_Q88_A4-p9">
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
577 wherein He was judged unjustly, but under the appearance of glory wherein He ascended to the Father. Hence the place of His
578 ascension is more suitable to the judgment than the place where He was condemned.
579 </p>
580 <p id="XP_Q88_A4-p10">
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
582 the saints, and not to evaporations from earth and water. Or we may say that those clouds will be produced by Divine power
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
584 judgment in a cloud.
585 </p>
586 <p id="XP_Q88_A4-p11"> Again the cloud on account of its refreshing influence indicates the mercy of the Judge.</p>
587 <p id="XP_Q88_A4-p12"></p>
588 <p id="XP_Q88_A4-p13"></p>
589 <a href="summa.XP_Q88_A3.html"></a>
590 <a href="summa.XP_Q89.html"></a>
591 </div>
592 <a href="summa.XP_Q87_A3.html"></a>
593 <a href="summa.XP_Q88_A1.html"></a>
594 </div>
595 <div id="XP_Q89" class="div3">
596 <a href="summa.XP_Q88_A4.html"></a>
597 <a href="summa.XP_Q89_A1.html"></a>
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>
599 <p id="XP_Q89-p1"></p>
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
601 of inquiry:
602 </p>
603 <p id="XP_Q89-p3"> (1) Whether any men will judge together with Christ?</p>
604 <p id="XP_Q89-p4"> (2) Whether the judicial power corresponds to voluntary poverty?</p>
605 <p id="XP_Q89-p5"> (3) Whether the angels also will judge?</p>
606 <p id="XP_Q89-p6"> (4) Whether the demons will carry out the Judge's sentence on the damned?</p>
607 <p id="XP_Q89-p7"> (5) Whether all men will come up for judgment?</p>
608 <p id="XP_Q89-p8"> (6) Whether any of the good will be judged?</p>
609 <p id="XP_Q89-p9"> (7) Whether any of the wicked will be judged?</p>
610 <p id="XP_Q89-p10"> (8) Whether the angels also will be judged?</p>
611 <div id="XP_Q89_A1" class="div4">
612 <a href="summa.XP_Q89.html"></a>
613 <a href="summa.XP_Q89_A2.html"></a>
614 <h4 id="XP_Q89_A1-p0.1">Whether any men will judge together with Christ?</h4>
615 <p id="XP_Q89_A1-p1"></p>
616 <p id="XP_Q89_A1-p2">
617 <b>Objection 1:</b> It would seem that no men will judge with Christ. For it is written (
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.
619 </p>
620 <p id="XP_Q89_A1-p3">
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
622 to be, such as human merits and demerits, are subject to Divine authority alone. Therefore no one is competent to judge of
623 those things.
624 </p>
625 <p id="XP_Q89_A1-p4">
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
627 of all men (which is like an accusation or approval), or the repayment of punishment and reward (which is like the pronouncement
628 of the sentence) will be the work of God alone. Therefore none but Christ Who is God will judge.
629 </p>
630 <p id="XP_Q89_A1-p5">
631 <b>On the contrary,</b> It is written (
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.
633 </p>
634 <p id="XP_Q89_A1-p6"> Further, "The Lord will enter into judgment with the ancients of His people" (
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.
636 </p>
637 <p id="XP_Q89_A1-p7">
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
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
640 to be deserving of judgment through being compared with others: for instance (
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
642 judgment thus is common to the good and the wicked. Secondly, the expression "to judge" is used equivalently, so to say; for
643 consent to an action is considered equivalent to doing it. Wherefore those who will consent with Christ the Judge, by approving
644 His sentence, will be said to judge. In this sense it will belong to all the elect to judge: wherefore it is written (
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
646 similitude, because he is like the judge in that his seat* is raised above the others: and thus assessors are said to judge.
647 [*An "assessor" is one who "sits by" the judge.] Some say that the perfect to whom judiciary power is promised (
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
649 at the judgment, and go forth "to meet Christ, into the air." But this apparently does not suffice for
650 the fulfilment of our Lord's promise (
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
652 fourth way of judging, which will be competent to perfect men as containing the decrees of Divine justice according to which
653 men will be judged: thus a book containing the law might be said to judge: wherefore it is written (
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
655 opened." [*The words in brackets are not in the Vulgate.
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
657 in this way (De judic. potest.), wherefore he says: "Those who persevere in Divine contemplation, who read every day the book
658 of wisdom, transcribe, so to speak, in their hearts whatever they grasp by their clear insight of the truth"; and further
659 on: "What else are the hearts of those who judge, divinely
660 instructed in all truth, but a codex of the law?" Since, however, judging denotes an action exercised on another person, it
661 follows that, properly speaking, he is said to judge who pronounces judgment on another. But this happens in two ways. First,
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
663 judged are subject, wherefore it belongs to him to pass judgment on them. In this sense to judge belongs to God alone.
664 Secondly, to judge is to acquaint others of the sentence delivered by another's authority, that is to announce the verdict
665 already given. In this way perfect men will judge, because they will lead others to the knowledge of Divine justice, that
666 these may know what is due to them on account of their merits: so that this very revelation of justice is called judgment.
667 Hence Richard of St. Victor says (De judic. potest.) that for "the judges to open the books of their decree in the presence
668 of
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
670 reveal their knowledge in whatever pertains to the judgment."
671 </p>
672 <p id="XP_Q89_A1-p8">
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
674 Objection.
675 </p>
676 <p id="XP_Q89_A1-p9">
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
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.
679
680 <a id="XP_Q89_A1-p9.1" shape="rect" href="summa.FP_Q107_A2.html">FP, Q[107], A[2]</a>].
681 </p>
682 <p id="XP_Q89_A1-p10"></p>
683 <p id="XP_Q89_A1-p11"></p>
684 <a href="summa.XP_Q89.html"></a>
685 <a href="summa.XP_Q89_A2.html"></a>
686 </div>
687 <div id="XP_Q89_A2" class="div4">
688 <a href="summa.XP_Q89_A1.html"></a>
689 <a href="summa.XP_Q89_A3.html"></a>
690 <h4 id="XP_Q89_A2-p0.1">Whether the judicial power corresponds to voluntary poverty?</h4>
691 <p id="XP_Q89_A2-p1"></p>
692 <p id="XP_Q89_A2-p2">
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
694 apostles (
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
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
716 are judged unjustly. Therefore the judicial power is competent to them rather than to the voluntarily poor.
717 </p>
718 <p id="XP_Q89_A2-p6">
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.
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."
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
728 be the judges; those who made right use of what they had lawfully will be judged," and thus the same conclusion follows as
729 before.
730 </p>
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
733 to those who despise all the things of the world and cleave to Christ alone. Consequently there is nothing in them to turn
734 away their judgment from justice, so that they are rendered competent to be judges as loving the truth of justice above all
735 things. Secondly, by reason of merit, since exaltation corresponds by way of merit to
736 humility. Now of all the things that make man contemptible in this world humility is the chief: and for this reason the excellence
737 of judicial power is promised to the poor, so that he who humbles himself for Christ's sake shall be exalted. Thirdly, because
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
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
742 order of destruction: wherefore among the beatitudes whereby we advance to perfection, the first place is given to poverty.
743 Thus judicial power corresponds to poverty, in so far as this is the disposition to the aforesaid perfection. Hence also it
744 is
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
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>
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
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
783 those who have higher merit in respect of the essential reward.
784 </p>
785 <p id="XP_Q89_A2-p16"></p>
786 <p id="XP_Q89_A2-p17"></p>
787 <a href="summa.XP_Q89_A1.html"></a>
788 <a href="summa.XP_Q89_A3.html"></a>
789 </div>
790 <div id="XP_Q89_A3" class="div4">
791 <a href="summa.XP_Q89_A2.html"></a>
792 <a href="summa.XP_Q89_A4.html"></a>
793 <h4 id="XP_Q89_A3-p0.1">Whether the angels will judge?</h4>
794 <p id="XP_Q89_A3-p1"></p>
795 <p id="XP_Q89_A3-p2">
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.
798 Therefore it would seem that also the angels will judge.
799 </p>
800 <p id="XP_Q89_A3-p3">
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
802 that of the Thrones, which would seem to pertain to the judicial power, since a throne is the "judicial bench, a royal seat,
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">
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
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
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
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">
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."
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">
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
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
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
873 be over him. Accordingly the opinion which holds that after the judgment day the demons will not be placed over men to punish
874 them, regards the order of Divine justice on the part of the demons punishing; while
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
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
881 are placed between the
882 human nature and the Divine, be entirely set aside. Wherefore just as the Divine illuminations are conveyed to men by the
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
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"
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,
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
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
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."
930 </p>
931 <p id="XP_Q89_A5-p4">
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
933 as children who died before reaching the perfect age. Therefore they need not be present at the judgment. Now there are many
934 such. Therefore it would seem that not all will be present.
935 </p>
936 <p id="XP_Q89_A5-p5">
937 <b>On the contrary,</b> It is written (
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
939 how the living be distinct from the dead. Therefore all men will be present at the judgment.
940 </p>
941 <p id="XP_Q89_A5-p6"> Further, it is written (
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
943 judgment. Therefore, etc.
944 </p>
945 <p id="XP_Q89_A5-p7">
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
947 His passion He shed His blood for all in point of sufficiency, although through meeting with an obstacle in some, it had not
948 its effect in all. Therefore it is fitting that all men should assemble at the judgment, to see His exaltation in His human
949 nature, in respect of which "He was appointed by God to be judge of the living and of the
950 dead."
951 </p>
952 <p id="XP_Q89_A5-p8">
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
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."
955 The reason why all other nations are denoted by the twelve tribes is because they were called by Christ to take the place
956 of the twelve tribes.
957 </p>
958 <p id="XP_Q89_A5-p9">
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
960 if the wicked denote unbelievers, the sense is that they will not arise to be judged, because they are "already judged" (
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.
962 </p>
963 <p id="XP_Q89_A5-p10">
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
965 the Judge's glory.
966 </p>
967 <p id="XP_Q89_A5-p11"></p>
968 <p id="XP_Q89_A5-p12"></p>
969 <a href="summa.XP_Q89_A4.html"></a>
970 <a href="summa.XP_Q89_A6.html"></a>
971 </div>
972 <div id="XP_Q89_A6" class="div4">
973 <a href="summa.XP_Q89_A5.html"></a>
974 <a href="summa.XP_Q89_A7.html"></a>
975 <h4 id="XP_Q89_A6-p0.1">Whether the good will be judged at the judgment?</h4>
976 <p id="XP_Q89_A6-p1"></p>
977 <p id="XP_Q89_A6-p2">
978 <b>Objection 1:</b> It would seem that none of the good will be judged at the judgment. For it is declared (
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.
980 </p>
981 <p id="XP_Q89_A6-p3">
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
983 were never blessed. But the saints are now blessed. Therefore they are certain of their bliss. Now what is certain is not
984 submitted to judgment. Therefore the good will not be judged.
985 </p>
986 <p id="XP_Q89_A6-p4">
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
988 without inspiring fear into those who are to be judged. Hence Gregory observes on
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
990 then be troubled when even the just are disturbed about their life." Therefore the blessed will not be
991 judged.
992 </p>
993 <p id="XP_Q89_A6-p5">
994 <b>On the contrary,</b> It would seem that all the good will be judged, since it is written (
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,
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,
997 will be judged.
998 </p>
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>
1000 <p id="XP_Q89_A6-p7">
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
1002 rewards, all will be judged, even the good, since the Divine sentence will appoint to each one the reward corresponding to
1003 his merit. But there is no discussion of merits save where good and evil merits are mingled together. Now those who build
1004 on the foundation of faith, "gold, silver, and precious stones" (
1005 <a class="scripRef" id="XP_Q89_A6-p7.1" href="./asv.html#iCor.3.12" target="asv">1 Cor.
1006 3:12
1007 </a>), by devoting themselves wholly to the Divine service, and who have no notable admixture of evil merit, are not subjected
1008 to a discussion of their merits. Such are those who have entirely renounced the things of the world and are solicitously thoughtful
1009 of the things that are of God: wherefore they will be saved but will not be judged. Others, however, build on the foundation
1010 of faith, wood, hay, stubble [*Cf.
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
1012 worldly things and are busy about earthly concerns, yet so as to prefer nothing to Christ, but strive to redeem their sins
1013 with alms, and these have an admixture of good with evil merits. Hence they are subjected to a discussion of their merits,
1014 and consequently in this account will be judged, and yet they will be saved.
1015 </p>
1016 <p id="XP_Q89_A6-p8">
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
1018 ascribed antonomastically to judgment which is the act of justice; so that judgment is sometimes used to express condemnation.
1019 It is thus that we are to understand the words quoted, as a gloss on the passage remarks.
1020 </p>
1021 <p id="XP_Q89_A6-p9">
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
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
1024 justice be proved.
1025 </p>
1026 <p id="XP_Q89_A6-p10">
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
1029 the midst of such a whirlwind of terror." Hence it is clear that this fear refers to the time immediately before the judgment,
1030 most terrible indeed to the wicked, but not to the good, who will have no
1031 apprehension of evil.
1032 </p>
1033 <p id="XP_Q89_A6-p11"> The arguments in the contrary sense consider judgment as regards the payment of rewards.</p>
1034 <p id="XP_Q89_A6-p12"></p>
1035 <p id="XP_Q89_A6-p13"></p>
1036 <a href="summa.XP_Q89_A5.html"></a>
1037 <a href="summa.XP_Q89_A7.html"></a>
1038 </div>
1039 <div id="XP_Q89_A7" class="div4">
1040 <a href="summa.XP_Q89_A6.html"></a>
1041 <a href="summa.XP_Q89_A8.html"></a>
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,
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>
1146 </div>
1147 <a href="summa.XP_Q88_A4.html"></a>
1148 <a href="summa.XP_Q89_A1.html"></a>
1149 </div>
1150 <div id="XP_Q90" class="div3">
1151 <a href="summa.XP_Q89_A8.html"></a>
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">
1160 <a href="summa.XP_Q90.html"></a>
1161 <a href="summa.XP_Q90_A2.html"></a>
1162 <h4 id="XP_Q90_A1-p0.1">Whether Christ will judge under the form of His humanity?</h4>
1163 <p id="XP_Q90_A1-p1"></p>
1164 <p id="XP_Q90_A1-p2">
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
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
1167 under the form of His Godhead.
1168 </p>
1169 <p id="XP_Q90_A1-p3">
1170 <b>Objection 2:</b> Further, invincible power is requisite in a judge; wherefore it is written (
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
1172 Christ as God. Therefore He will judge under the form of the Godhead.
1173 </p>
1174 <p id="XP_Q90_A1-p4">
1175 <b>Objection 3:</b> Further, it is written (
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
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
1178 form.
1179 </p>
1180 <p id="XP_Q90_A1-p5">
1181 <b>Objection 4:</b> Further, it is written (
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
1183 the Ancient by reason of His eternity, according to Dionysius (Div. Nom. x). Therefore it becomes the Son to judge as being
1184 eternal; and consequently not as man.
1185 </p>
1186 <p id="XP_Q90_A1-p6">
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,
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
1189 the soul rather than the body. Therefore it becomes Christ to judge as God rather than as man.
1190 </p>
1191 <p id="XP_Q90_A1-p7">
1192 <b>On the contrary,</b> It is written (
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."
1194 </p>
1195 <p id="XP_Q90_A1-p8"> Further, it is written (
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
1197 shalt recover---that thou mayest judge justly," according to the gloss. Now Christ was judged by Pilate with regard to His
1198 human nature. Therefore He will judge under the human nature.
1199 </p>
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
1201 nature. Therefore He will judge under that same nature.
1202 </p>
1203 <p id="XP_Q90_A1-p10">
1204 <b>I answer that,</b> Judgment requires a certain authority in the judge. Wherefore it is written (
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
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,
1207 since "the Lord He is God, He made us and not we ourselves" (
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
1209 reason of the Redemption, which pertains to Him in respect of His human nature. Wherefore "to this end Christ died and rose
1210 again, that He might be Lord both of the dead and of the living" (
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
1212 of the Redemption, on account of the obstacle accruing to created nature through the sin of our first parent. Hence, since
1213 the last judgment is directed to
1214 the admission of some to the kingdom, and the exclusion of others therefrom, it is becoming that Christ should preside at
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
1216 to the kingdom. In this sense it is stated (
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
1218 restored not only man but all creatures without exception---inasmuch as all
1219 creatures are bettered through man's restoration, according to
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
1221 that through His Passion Christ merited lordship and judicial power not over man alone, but over all creatures, according
1222 to
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]].
1224 </p>
1225 <p id="XP_Q90_A1-p11">
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
1227 of His human nature He has authority of lordship merited through His Passion. The latter is secondary so to speak and acquired,
1228 while the former is natural and eternal.
1229 </p>
1230 <p id="XP_Q90_A1-p12">
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
1232 there is also in His human nature an invincible power derived from His Godhead, whereby all things are subjected under His
1233 feet (
1234 <a class="scripRef" id="XP_Q90_A1-p12.1" href="./asv.html#iCor.15.25" target="asv">1 Cor. 15:25-28</a>;
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.
1236 </p>
1237 <p id="XP_Q90_A1-p13">
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
1239 was able as man to redeem mankind, and thereby obtained judicial power, it is evident that He is God, and consequently is
1240 to be honored equally with the Father, not as man but as God.
1241 </p>
1242 <p id="XP_Q90_A1-p14">
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
1244 first origin, and more especially in the Father Who is the fount of the entire Godhead; wherefore it is stated in the first
1245 place that the "Ancient of days sat." But the judicial power was transmitted from the Father to the Son, not only from eternity
1246 in respect of the Divine nature, but also in time in respect of the human nature
1247 wherein He merited it. Hence in the aforesaid vision it is further stated (
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
1249 Him power and glory, and a kingdom."
1250 </p>
1251 <p id="XP_Q90_A1-p15">
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
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
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
1255 souls, and those which He wrought or will work in our bodies he ascribes to His flesh;
1256 although His flesh, as being the instrument of His Godhead, has also its effect on our souls as Damascene asserts (De Fide
1257 Orth. iii, 15), according to the saying of
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
1259 the resurrection of souls; wherefore also according to His human nature He is becomingly the Judge not only of bodily but
1260 also of spiritual goods [*Cf.
1261 <a id="XP_Q90_A1-p15.2" shape="rect" href="summa.TP_Q56_A2.html">TP,
1262 Q[56], A[2]
1263 </a>, ad 1].
1264 </p>
1265 <p id="XP_Q90_A1-p16"></p>
1266 <p id="XP_Q90_A1-p17"></p>
1267 <a href="summa.XP_Q90.html"></a>
1268 <a href="summa.XP_Q90_A2.html"></a>
1269 </div>
1270 <div id="XP_Q90_A2" class="div4">
1271 <a href="summa.XP_Q90_A1.html"></a>
1272 <a href="summa.XP_Q90_A3.html"></a>
1273 <h4 id="XP_Q90_A2-p0.1">Whether at the judgment Christ will appear in His glorified humanity?</h4>
1274 <p id="XP_Q90_A2-p1"></p>
1275 <p id="XP_Q90_A2-p2">
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.
1277 cxx in Joan.] on
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
1279 crucified in the form of weakness. Therefore He will appear in the form of weakness and not in the form of glory.
1280 </p>
1281 <p id="XP_Q90_A2-p3">
1282 <b>Objection 2:</b> Further, it is stated (
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
1284 in Matth.), for "Christ when coming to the judgment will show not only the scars of His wounds but even His most shameful
1285 death." Therefore it seems that He will not appear in the form of glory.
1286 </p>
1287 <p id="XP_Q90_A2-p4">
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
1289 to all, good and wicked, under the form of His glorified humanity: because the eye that is not glorified is seemingly unproportionate
1290 to see the clarity of a glorified body. Therefore He will not appear under a glorified form.
1291 </p>
1292 <p id="XP_Q90_A2-p5">
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
1294 to the righteous that they shall see the glory of His humanity (
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
1296 of Augustine [*De Spiritu et Anima, work of an unknown author. St. Thomas, De Anima, ascribes it to Alcherus, a
1297 Cistercian monk; see above
1298 <a id="XP_Q90_A2-p5.2" shape="rect" href="summa.XP_Q70_A2.html"> Q[70], A[2]</a>, ad 1] and
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.
1300 </p>
1301 <p id="XP_Q90_A2-p6">
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
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
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
1305 the judgment.
1306 </p>
1307 <p id="XP_Q90_A2-p7">
1308 <b>On the contrary,</b> It is written (
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.
1310 Therefore He will appear in the form of glory.
1311 </p>
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
1313 have a glorified body. Much more therefore will the Judge appear in a glorified form.
1314 </p>
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
1316 Christ came to be judged, He appeared in the form of weakness. Therefore at the second coming, when He will come to judge,
1317 He will appear in the form of glory.
1318 </p>
1319 <p id="XP_Q90_A2-p10">
1320 <b>I answer that,</b> Christ is called the mediator of God and men (
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,
1322 according to
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
1324 communicates with both extremes: for in that He communicates with men, He takes their part with the Father, and
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
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
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
1328 with the Father: and therefore He will appear in the form of glory.
1329 </p>
1330 <p id="XP_Q90_A2-p11">
1331 <b>Reply to Objection 1:</b> He will appear in the same flesh, but not under the same form.
1332 </p>
1333 <p id="XP_Q90_A2-p12">
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
1335 those were condemned who scorned so great mercy, especially those who persecuted Christ unjustly. The scars which will appear
1336 in His body will not be due to weakness, but will indicate the exceeding power whereby Christ overcame His enemies by His
1337 Passion and infirmity. He will also show forth His most shameful death, not by
1338 bringing it sensibly before the eye, as though He suffered it there; but by the things which will appear then, namely the
1339 signs of His past Passion, He will recall men to the thought of His past death.
1340 </p>
1341 <p id="XP_Q90_A2-p13">
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
1343 (
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.
1345 </p>
1346 <p id="XP_Q90_A2-p14">
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
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
1349 it is written (
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."
1351 </p>
1352 <p id="XP_Q90_A2-p15">
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
1354 of weakness, which will not be the same in Him when judging as when judged (Cf. ad 2).
1355 </p>
1356 <p id="XP_Q90_A2-p16"></p>
1357 <p id="XP_Q90_A2-p17"></p>
1358 <a href="summa.XP_Q90_A1.html"></a>
1359 <a href="summa.XP_Q90_A3.html"></a>
1360 </div>
1361 <div id="XP_Q90_A3" class="div4">
1362 <a href="summa.XP_Q90_A2.html"></a>
1363 <a href="summa.XP_Q91.html"></a>
1364 <h4 id="XP_Q90_A3-p0.1">Whether the Godhead can be seen by the wicked without joy?</h4>
1365 <p id="XP_Q90_A3-p1"></p>
1366 <p id="XP_Q90_A3-p2">
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
1368 with the greatest certainty that Christ is God. Therefore they will see His Godhead, and yet they will not rejoice in seeing
1369 Christ. Therefore it will be possible to see it without joy.
1370 </p>
1371 <p id="XP_Q90_A3-p3">
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
1373 they will see the glory of His humanity will conduce to their punishment, as stated above (A[2], ad 4). Therefore if they
1374 were to see His Godhead, there would be much more reason for them to grieve rather than rejoice.
1375 </p>
1376 <p id="XP_Q90_A3-p4">
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
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
1380 joy regards the affections. Therefore it will be possible to see the Godhead without joy.
1381 </p>
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
1384 whatever is seen is, in a way, received into the seer. Therefore although the Godhead is in itself supremely enjoyable, nevertheless
1385 when seen by those who are plunged in grief, it will give no joy but rather displeasure.
1386 </p>
1387 <p id="XP_Q90_A3-p6">
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
1389 palate bread is painful, to the healthy palate sweet," as Augustine says (Confess. vii), and the same happens with the other
1390 senses. Therefore since the damned have the intellect indisposed, it would seem that the vision of the uncreated light will
1391 give them pain rather than joy.
1392 </p>
1393 <p id="XP_Q90_A3-p7">
1394 <b>On the contrary,</b> It is written (
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
1396 in seeing God. Now joy is essential to bliss. Therefore the Godhead cannot be seen without joy.
1397 </p>
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
1399 "all naturally desire to know," as stated at the beginning of the Metaphysics. Therefore it is impossible to see the Godhead
1400 without joy.
1401 </p>
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
1403 painful since "the pleasure we take in objects of understanding has no grief opposed to it," according to the Philosopher
1404 (Topic. ii). Since then the Godhead cannot be seen save by the intellect, it seems that the Godhead cannot be seen without
1405 joy.
1406 </p>
1407 <p id="XP_Q90_A3-p10">
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
1409 pleasure, and the aspect of appetibility or pleasurableness in that thing. Now according to Boethius (De Hebdom.) that which
1410 is can have something besides what it is, but 'being' itself has no admixture of aught else beside itself. Hence that which
1411 is desirable or pleasant can have an admixture of something rendering it undesirable or
1412 unpleasant; but the very aspect of pleasurableness has not and cannot have anything mixed with it rendering it unpleasant
1413 or undesirable. Now it is possible for things that are pleasurable, by participation of goodness which is the aspect of appetibility
1414 or pleasurableness, not to give pleasure when they are apprehended, but it is impossible for that which is good by its essence
1415 not to give pleasure when it is apprehended. Therefore since God is essentially His own goodness, it is impossible
1416 for the Godhead to be seen without joy.
1417 </p>
1418 <p id="XP_Q90_A3-p11">
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
1420 signs of His Godhead.
1421 </p>
1422 <p id="XP_Q90_A3-p12">
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
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
1425 will [*Cf.
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.
1427 </p>
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,
1430 such as all creatures are; wherefore there may be something in them by reason of which the affections are not moved. In like
1431 manner God is known by wayfarers through His effects, and their intellect does not attain to the very essence of His goodness.
1432 Hence it is not necessary that the affections follow the intellect, as
1433 they would if the intellect saw God's essence which is His goodness.
1434 </p>
1435 <p id="XP_Q90_A3-p14">
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
1437 not remove that cause. Accordingly the grief of the damned would be done away if they saw God in His essence.
1438 </p>
1439 <p id="XP_Q90_A3-p15">
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,
1441 wherefore the pleasure is hindered. But the indisposition which is in the damned does not remove the natural proportion whereby
1442 they are directed to the Divine goodness, since its image ever remains in them. Hence the comparison fails.
1443 </p>
1444 <p id="XP_Q90_A3-p16"></p>
1445 <p id="XP_Q90_A3-p17"></p>
1446 <a href="summa.XP_Q90_A2.html"></a>
1447 <a href="summa.XP_Q91.html"></a>
1448 </div>
1449 <a href="summa.XP_Q89_A8.html"></a>
1450 <a href="summa.XP_Q90_A1.html"></a>
1451 </div>
1452 <div id="XP_Q91" class="div3">
1453 <a href="summa.XP_Q90_A3.html"></a>
1454 <a href="summa.XP_Q91_A1.html"></a>
1455 <h3 id="XP_Q91-p0.1">OF THE QUALITY OF THE WORLD AFTER THE JUDGMENT (FIVE ARTICLES)</h3>
1456 <p id="XP_Q91-p1"></p>
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
1458 matter offers itself to our consideration: (1) The state and quality of the world; (2) The state of the blessed; (3) The state
1459 of the wicked.
1460 </p>
1461 <p id="XP_Q91-p3"> Under the first head there are five points of inquiry:</p>
1462 <p id="XP_Q91-p4"> (1) Whether there will be a renewal of the world?</p>
1463 <p id="XP_Q91-p5"> (2) Whether the movement of the heavenly bodies will cease?</p>
1464 <p id="XP_Q91-p6"> (3) Whether the heavenly bodies will be more brilliant?</p>
1465 <p id="XP_Q91-p7"> (4) Whether the elements will receive an additional clarity?</p>
1466 <p id="XP_Q91-p8"> (5) Whether the animals and plants will remain?</p>
1467 <div id="XP_Q91_A1" class="div4">
1468 <a href="summa.XP_Q91.html"></a>
1469 <a href="summa.XP_Q91_A2.html"></a>
1470 <h4 id="XP_Q91_A1-p0.1">Whether the world will be renewed?</h4>
1471 <p id="XP_Q91_A1-p1"></p>
1472 <p id="XP_Q91_A1-p2">
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
1474 is it that hath been? the same thing that shall be" (
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
1476 it will never be renewed.
1477 </p>
1478 <p id="XP_Q91_A1-p3">
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
1480 argues some alterant that is not altered, which nevertheless is a subject of local movement: and it is impossible to place
1481 such a thing outside the universe. Therefore it is impossible for the world to be renewed.
1482 </p>
1483 <p id="XP_Q91_A1-p4">
1484 <b>Objection 3:</b> Further, it is stated (
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
1486 forming new creatures." Now when things were first established, the mode imposed upon them was the same as they have now in
1487 the natural order. Therefore they will never have any other.
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
1491 disposition will be unnatural to them. Now whatever is unnatural and accidental cannot last for ever (De Coelo et Mundo i).
1492 Therefore this disposition acquired by being renewed will be taken away from them; and thus there will be a cycle of changes
1493 in the world as Empedocles and Origen (Peri Archon. ii, 3) maintained, and after this
1494 world there will be another, and after that again another.
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.
1498 Since then insensible creatures have merited nothing, it would seem that they will not be renewed.
1499 </p>
1500 <p id="XP_Q91_A1-p7">
1501 <b>On the contrary,</b> It is written (
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."
1504 </p>
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.
1506 Now man will be renewed. Therefore the world will be likewise.
1507 </p>
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
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
2078 relation to incorruption, as explained above [*Cf.
2079 <a id="XP_Q91_A5-p14.1" shape="rect" href="summa.XP_Q74_A1.html"> Q[74], A[1]</a>, ad 3].
2080 </p>
2081 <p id="XP_Q91_A5-p15">
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,
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
2084 to last longer than its cause. Wherefore if at the cessation of movement in the first movable body, plants and animals cease
2085 as to their species, it does not follow that the natural appetite is
2086 frustrated.
2087 </p>
2088 <p id="XP_Q91_A5-p16"></p>
2089 <p id="XP_Q91_A5-p17"></p>
2090 <a href="summa.XP_Q91_A4.html"></a>
2091 <a href="summa.XP_Q92.html"></a>
2092 </div>
2093 <a href="summa.XP_Q90_A3.html"></a>
2094 <a href="summa.XP_Q91_A1.html"></a>
2095 </div>
2096 <div id="XP_Q92" class="div3">
2097 <a href="summa.XP_Q91_A5.html"></a>
2098 <a href="summa.XP_Q92_A1.html"></a>
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>
2100 <p id="XP_Q92-p1"></p>
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
2102 vision of the Divine essence, wherein their bliss consists chiefly; (2) Their bliss and their mansions; (3) Their relations
2103 with the damned; (4) Their gifts, which are contained in their bliss; (5) The crowns which perfect and adorn their happiness.
2104 </p>
2105 <p id="XP_Q92-p3"> Under the first head there are three points of inquiry:</p>
2106 <p id="XP_Q92-p4"> (1) Whether the saints will see God in His essence?</p>
2107 <p id="XP_Q92-p5"> (2) Whether they will see Him with the eyes of the body?</p>
2108 <p id="XP_Q92-p6"> (3) Whether in seeing God they will see all that God sees?</p>
2109 <div id="XP_Q92_A1" class="div4">
2110 <a href="summa.XP_Q92.html"></a>
2111 <a href="summa.XP_Q92_A2.html"></a>
2112 <h4 id="XP_Q92_A1-p0.1">Whether the human intellect can attain to the vision of God in His essence?</h4>
2113 <p id="XP_Q92_A1-p1"></p>
2114 <p id="XP_Q92_A1-p2">
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 (
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
2117 essences, namely the Cherubim and Seraphim, have ever been able to see Him as He is." Now, only equality with the angels is
2118 promised to men (
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
2120 angels of God in heaven." Therefore neither will the saints in heaven see God in His essence.
2121 </p>
2122 <p id="XP_Q92_A1-p3">
2123 <b>Objection 2:</b> Further, Dionysius argues thus (Div. Nom. i): "Knowledge is only of existing things." Now whatever exists is finite, since
2124 it is confined to a certain genus: and therefore God, since He is infinite, is above all existing things. Therefore there
2125 is no knowledge of Him, and He is above all knowledge.
2126 </p>
2127 <p id="XP_Q92_A1-p4">
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
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
2130 for our intellect to see God in His essence.
2131 </p>
2132 <p id="XP_Q92_A1-p5">
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
2134 God is impervious to all illuminations, and hidden from all knowledge: and if anyone in seeing God understood what he saw,
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
2136 essence.
2137 </p>
2138 <p id="XP_Q92_A1-p6">
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
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.
2141 </p>
2142 <p id="XP_Q92_A1-p7">
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
2145 the Divine essence, since an infinite distance separates them. Therefore our intellect will be unable to attain to the vision
2146 of the Divine essence.
2147 </p>
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
2150 attain to the sight of a spiritual creature. Therefore neither will our intellect be able to attain to the vision of the Divine
2151 essence.
2152 </p>
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,
2155 which likeness is the principle of the intellectual operation terminating in that object, even as heat is the principle of
2156 heating. Accordingly if our intellect understands God, this must be by means of some likeness informing the intellect itself.
2157 Now this cannot be the very essence of God, since form and thing informed must needs
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
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
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
2170 essence, for since it is infinitely distant from the Divine essence, it degenerates to another image much more than if the
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
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
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
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,
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.
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
2221 will see God in His essence.
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
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
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
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
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
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
2251 it is in
2252 contradiction to the authority of canonical scripture, as Augustine declares (De Videndo Deo: Ep. cxlvii). Secondly, because,
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
2256 shall be forced to conclude that something other than God is the object of man's happiness: and since the ultimate perfection
2257 of a thing consists in its being united to its principle, it follows that something other than God is the effective principle
2258 of man, which is absurd, according to us, and also according to the philosophers who maintain that our souls emanate from
2259 the separate substances, so that finally we may be able to understand these substances. Consequently, according to us, it
2260 must be asserted that our intellect will at length attain to the vision of the Divine essence, and according to the philosophers,
2261 that it will attain to the vision of separate substances.
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
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
2266 as united to various individuating principles, so the idea understood is not diversified in me and you,
2267 except in so far as it is united to various imaginary forms: and consequently when the intellect separates the idea understood
2268 from the imaginary forms, there remains a quiddity understood, which is one and the same in the various persons understanding
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
2271 argument is that our intellect has a natural aptitude to abstract the quiddity from all intelligible objects having a quiddity.
2272 If, then, the quiddity which it abstracts from some particular individual be a quiddity without a quiddity, the intellect
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,
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
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
2288 know
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
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.
2297 For in one way there is a deficient likeness, when the form is participated according to the same specific nature, but not
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
2300 but only to the same generic nature: such is the likeness of an orange-colored or yellowish object in comparison with a white
2301 one.
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>
2861 </div>
2862 <div id="XP_Q93" class="div3">
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>
3244 <a href="summa.XP_Q95.html"></a>
3245 </div>
3246 <a href="summa.XP_Q93_A3.html"></a>
3247 <a href="summa.XP_Q94_A1.html"></a>
3248 </div>
3249 <div id="XP_Q95" class="div3">
3250 <a href="summa.XP_Q94_A3.html"></a>
3251 <a href="summa.XP_Q95_A1.html"></a>
3252 <h3 id="XP_Q95-p0.1">OF THE GIFTS* OF THE BLESSED (FIVE ARTICLES) [*The Latin 'dos' signifies a dowry.]</h3>
3253 <p id="XP_Q95-p1"></p>
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>
3255 <p id="XP_Q95-p3"> (1) Whether any gifts should be assigned to the blessed?</p>
3256 <p id="XP_Q95-p4"> (2) Whether a gift differs from beatitude?</p>
3257 <p id="XP_Q95-p5"> (3) Whether it is fitting for Christ to have gifts?</p>
3258 <p id="XP_Q95-p6"> (4) Whether this is competent to the angels?</p>
3259 <p id="XP_Q95-p7"> (5) Whether three gifts of the soul are rightly assigned?</p>
3260 <div id="XP_Q95_A1" class="div4">
3261 <a href="summa.XP_Q95.html"></a>
3262 <a href="summa.XP_Q95_A2.html"></a>
3263 <h4 id="XP_Q95_A1-p0.1">Whether any gifts should be assigned as dowry to the blessed?</h4>
3264 <p id="XP_Q95_A1-p1"></p>
3265 <p id="XP_Q95_A1-p2">
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,
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
3268 but the bride, as being members of the Church. Therefore they receive no dowry.
3269 </p>
3270 <p id="XP_Q95_A1-p3">
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.,
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.
3273 Christ: "Every best gift and every perfect gift is from above coming down from the Father of lights." Therefore these gifts
3274 which are bestowed on the blessed should not be called a dowry.
3275 </p>
3276 <p id="XP_Q95_A1-p4">
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
3278 marriage there are no burdens, especially in the state of the Church triumphant. Therefore no dowry should be assigned to
3279 that state.
3280 </p>
3281 <p id="XP_Q95_A1-p5">
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
3283 in the state of the Church militant. Therefore if a dowry is befitting the blessed, for the same reason it will be befitting
3284 the saints who are wayfarers. But it is not befitting the latter: and therefore neither is it befitting the blessed.
3285 </p>
3286 <p id="XP_Q95_A1-p6">
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
3288 of internal goods. Therefore they should not be called a dowry.
3289 </p>
3290 <p id="XP_Q95_A1-p7">
3291 <b>On the contrary,</b> It is written (
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
3293 by the carnal marriage. But in a carnal marriage the dowered bride is brought to the dwelling of the bridegroom. Therefore
3294 since the saints are brought to Christ's dwelling when they are beatified, it would seem that they are dowered with certain
3295 gifts.
3296 </p>
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
3298 the carnal marriage. Therefore a dowry should be especially assigned thereto.
3299 </p>
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
3301 to
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
3303 have a dowry.
3304 </p>
3305 <p id="XP_Q95_A1-p10">
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
3307 this adornment is called their dowry by the masters. Hence the dower of which we speak now is defined thus: "The dowry is
3308 the everlasting adornment of soul and body adequate to life, lasting for ever in eternal bliss." This description is taken
3309 from a likeness to the material dowry whereby the bride is adorned and the husband provided
3310 with an adequate support for his wife and children, and yet the dowry remains inalienable from the bride, so that if the marriage
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"
3312 is taken not from a likeness to the corporeal marriage, but according to the manner of speaking whereby any perfection or
3313 adornment of any person whatever is called an endowment; thus a man who is proficient in knowledge is said to be
3314 endowed with knowledge, and in this sense ovid employed the word "endowment" (De Arte Amandi i, 538): "By whatever endowment
3315 thou canst please, strive to please." But this does not seem quite fitting, for whenever a term is employed to signify a certain
3316 thing principally, it is not usually transferred to another save by reason of some likeness. Wherefore since by its primary
3317 signification a dowry refers to carnal marriage, it follows that in every other application of the term we must observe
3318 some kind of likeness to its principal signification. Consequently others say that the likeness consists in the fact that
3319 in carnal marriage a dowry is properly a gift bestowed by the bridegroom on the bride for her adornment when she is taken
3320 to the bridegroom's dwelling: and that this is shown by the words of Sichem to Jacob and his sons (
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
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
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
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>
3755 <a href="summa.XP_Q95_A4.html"></a>
3756 <a href="summa.XP_Q96.html"></a>
3757 </div>
3758 <a href="summa.XP_Q94_A3.html"></a>
3759 <a href="summa.XP_Q95_A1.html"></a>
3760 </div>
3761 <div id="XP_Q96" class="div3">
3762 <a href="summa.XP_Q95_A5.html"></a>
3763 <a href="summa.XP_Q96_A1.html"></a>
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>
4157 <a href="summa.XP_Q96_A3.html"></a>
4158 <a href="summa.XP_Q96_A5.html"></a>
4159 </div>
4160 <div id="XP_Q96_A5" class="div4">
4161 <a href="summa.XP_Q96_A4.html"></a>
4162 <a href="summa.XP_Q96_A6.html"></a>
4163 <h4 id="XP_Q96_A5-p0.1">Whether an aureole is due on account of virginity?</h4>
4164 <p id="XP_Q96_A5-p1"></p>
4165 <p id="XP_Q96_A5-p2">
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
4167 reward is due. Now widows have greater difficulty than virgins in abstaining from the works of the flesh. For Jerome says
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
4171 of the pleasure." Therefore the aureole which is the greatest reward is due to widows more than to virgins.
4172 </p>
4173 <p id="XP_Q96_A5-p3">
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
4175 the most prefect virginity is in the Blessed Virgin, wherefore she is called the Virgin of virgins: and yet no aureole is
4176 due to her because she experienced no conflict in being continent, for she was not infected with the corruption of the fomes
4177 [*Cf.
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
4179 virginity.
4180 </p>
4181 <p id="XP_Q96_A5-p4">
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">
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">
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
4193 wicked. Therefore an aureole is not due to virginity.
4194 </p>
4195 <p id="XP_Q96_A5-p7">
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.
4199 </p>
4200 <p id="XP_Q96_A5-p8">
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
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">
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
4207 sing in the presence of the Lamb, those, to wit, who follow the Lamb whithersoever He goeth." Therefore the reward due to
4208 virginity is called an aureole.
4209 </p>
4210 <p id="XP_Q96_A5-p10"> Further, It is written (
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
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
4216 some special reward is due to virginity, and this is called the aureole.
4217 </p>
4218 <p id="XP_Q96_A5-p11">
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
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
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
4224 the saved. But this would seem unreasonable, because in this case those who have the will to marry and nevertheless die before
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
4226 virgins alone merit the aureole who by vow have placed themselves in the state of observing perpetual virginity. But this
4227 also
4228 seems unreasonable, because it is possible to have the same intention of observing virginity without a vow as with a vow.
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
4234 by vow---and this I say with reference to the aureole in its proper signification of a reward due to merit---although this
4235 purpose may at some time have been interrupted, integrity of the flesh remaining withal, provided it be found at the end of
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
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>
4314 <a href="summa.XP_Q96_A4.html"></a>
4315 <a href="summa.XP_Q96_A6.html"></a>
4316 </div>
4317 <div id="XP_Q96_A6" class="div4">
4318 <a href="summa.XP_Q96_A5.html"></a>
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,
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
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
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>
4868 <p id="XP_Q96_A12-p8"></p>
4869 <a href="summa.XP_Q96_A11.html"></a>
4870 <a href="summa.XP_Q96_A13.html"></a>
4871 </div>
4872 <div id="XP_Q96_A13" class="div4">
4873 <a href="summa.XP_Q96_A12.html"></a>
4874 <a href="summa.XP_Q97.html"></a>
4875 <h4 id="XP_Q96_A13-p0.1">Whether one person has an aureole more excellently than another person?</h4>
4876 <p id="XP_Q96_A13-p1"></p>
4877 <p id="XP_Q96_A13-p2">
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
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">
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
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>
4913 <p id="XP_Q96_A13-p10"></p>
4914 <a href="summa.XP_Q96_A12.html"></a>
4915 <a href="summa.XP_Q97.html"></a>
4916 </div>
4917 <a href="summa.XP_Q95_A5.html"></a>
4918 <a href="summa.XP_Q96_A1.html"></a>
4919 </div>
4920 <div id="XP_Q97" class="div3">
4921 <a href="summa.XP_Q96_A13.html"></a>
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">
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>
5073 <a href="summa.XP_Q97_A2.html"></a>
5074 <a href="summa.XP_Q97_A4.html"></a>
5075 </div>
5076 <div id="XP_Q97_A4" class="div4">
5077 <a href="summa.XP_Q97_A3.html"></a>
5078 <a href="summa.XP_Q97_A5.html"></a>
5079 <h4 id="XP_Q97_A4-p0.1">Whether the damned are in material darkness?</h4>
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
5094 not in absolute darkness.
5095 </p>
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">
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
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
5112 pleasant for, as stated in Metaph. i, "the sense of sight is most esteemed, because thereby many things are known."
5113 </p>
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.
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>
5127 <p id="XP_Q97_A4-p13"></p>
5128 <a href="summa.XP_Q97_A3.html"></a>
5129 <a href="summa.XP_Q97_A5.html"></a>
5130 </div>
5131 <div id="XP_Q97_A5" class="div4">
5132 <a href="summa.XP_Q97_A4.html"></a>
5133 <a href="summa.XP_Q97_A6.html"></a>
5134 <h4 id="XP_Q97_A5-p0.1">Whether the fire of hell will be corporeal?</h4>
5135 <p id="XP_Q97_A5-p1"></p>
5136 <p id="XP_Q97_A5-p2">
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>
5303 <a href="summa.XP_Q98.html"></a>
5304 <h4 id="XP_Q97_A7-p0.1">Whether the fire of hell is beneath the earth?</h4>
5305 <p id="XP_Q97_A7-p1"></p>
5306 <p id="XP_Q97_A7-p2">
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,
5313 not by force but naturally. Now fire cannot be under the earth save by violence. Therefore the fire of hell is not beneath
5314 the earth.
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.
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
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>
5327 <p id="XP_Q97_A7-p6">
5328 <b>On the contrary,</b> It is written (
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>
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>
5332 <p id="XP_Q97_A7-p8"> Further, a gloss on
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
5335 to be in the middle of the earth.
5336 </p>
5337 <p id="XP_Q97_A7-p9">
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
5339 the Spirit of God has revealed this to some one." Wherefore Gregory (Dial. iv) having been questioned on this point answers:
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
5341 think it to be beneath the earth." He shows the latter opinion to be the more
5342 probable for two reasons. First from the very meaning of the word. These are his words: "If we call it the nether regions
5343 (infernus [*The Latin for 'hell']), for the reason that it is beneath us [inferius], what earth is in relation to heaven,
5344 such should be hell in relation to earth." Secondly, from the words of
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
5346 to the angels, "on earth"
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
5348 two reasons for the congruity of hell being under the earth. One is that "whereas the souls of the departed sinned through
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
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
5351 "just
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
5353 to the spirit, the lower place is occupied by whatever is more sorrowful"; and thus even as the empyrean is a fitting place
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
5355 that Augustine (De Civ. Dei xv, 16) says that "hell is stated or believed to be under the earth," because he
5356 withdraws this (Retract. ii, 29) where he says: "Methinks I should have said that hell is beneath the earth, rather than have
5357 given the reason why it is stated or believed to be under the earth." However, some philosophers have maintained that hell
5358 is situated beneath the terrestrial orb, but above the surface of the earth, on that part which is opposite to us. This seems
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
5360 created, lest the wicked should enjoy this light in the midst of their torments." But this is no argument, if we assert that
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>).
5363 </p>
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:
5365 and he called it the prison-house of Jupiter as Aristotle relates (De Coelo et Mundo ii). It is, however, more in keeping
5366 with Scripture to say that it is beneath the earth.
5367 </p>
5368 <p id="XP_Q97_A7-p11">
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
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
5372 he now prides himself in his wickedness." Nor does globe here signify the universe, as
5373 though the place of punishment were outside the whole universe.
5374 </p>
5375 <p id="XP_Q97_A7-p12">
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
5377 cannot last for ever outside its own place, especially if things were to remain in this state of generation and corruption.
5378 The fire there will be of the very greatest heat, because its heat will be all gathered together from all parts, through being
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,"
5393 as Augustine states (Confess. i, 12).
5394 </p>
5395 <p id="XP_Q97_A7-p15"></p>
5396 <p id="XP_Q97_A7-p16"></p>
5397 <a href="summa.XP_Q97_A6.html"></a>
5398 <a href="summa.XP_Q98.html"></a>
5399 </div>
5400 <a href="summa.XP_Q96_A13.html"></a>
5401 <a href="summa.XP_Q97_A1.html"></a>
5402 </div>
5403 <div id="XP_Q98" class="div3">
5404 <a href="summa.XP_Q97_A7.html"></a>
5405 <a href="summa.XP_Q98_A1.html"></a>
5406 <h3 id="XP_Q98-p0.1">OF THE WILL AND INTELLECT OF THE DAMNED (NINE ARTICLES)</h3>
5407 <p id="XP_Q98-p1"></p>
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:
5410 </p>
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>
5413 <p id="XP_Q98-p5"> (3) Whether they would rather not be than be?</p>
5414 <p id="XP_Q98-p6"> (4) Whether they would wish others to be damned?</p>
5415 <p id="XP_Q98-p7"> (5) Whether the wicked hate God?</p>
5416 <p id="XP_Q98-p8"> (6) Whether they can demerit?</p>
5417 <p id="XP_Q98-p9"> (7) Whether they can make use of the knowledge acquired in this life?</p>
5418 <p id="XP_Q98-p10"> (8) Whether they ever think of God?</p>
5419 <p id="XP_Q98-p11"> (9) Whether they see the glory of the blessed?</p>
5420 <div id="XP_Q98_A1" class="div4">
5421 <a href="summa.XP_Q98.html"></a>
5422 <a href="summa.XP_Q98_A2.html"></a>
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>
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">
5476 <a href="summa.XP_Q98_A1.html"></a>
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>
6067 <a href="summa.XP_Q99.html"></a>
6068 <a href="summa.XP_Q99_A2.html"></a>
6069 </div>
6070 <div id="XP_Q99_A2" class="div4">
6071 <a href="summa.XP_Q99_A1.html"></a>
6072 <a href="summa.XP_Q99_A3.html"></a>
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>
6074 <p id="XP_Q99_A2-p1"></p>
6075 <p id="XP_Q99_A2-p2">
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>
6218 <p id="XP_Q99_A3-p14">
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
6220 devil's sin, or of Nabuchodonosor's.
6221 </p>
6222 <p id="XP_Q99_A3-p15"></p>
6223 <p id="XP_Q99_A3-p16"></p>
6224 <a href="summa.XP_Q99_A2.html"></a>
6225 <a href="summa.XP_Q99_A4.html"></a>
6226 </div>
6227 <div id="XP_Q99_A4" class="div4">
6228 <a href="summa.XP_Q99_A3.html"></a>
6229 <a href="summa.XP_Q99_A5.html"></a>
6230 <h4 id="XP_Q99_A4-p0.1">Whether the punishment of Christians is brought to an end by the mercy of God?</h4>
6231 <p id="XP_Q99_A4-p1"></p>
6232 <p id="XP_Q99_A4-p2">
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
6234 and is baptized shall be saved" (
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.
6236 </p>
6237 <p id="XP_Q99_A4-p3">
6238 <b>Objection 2:</b> Further, it is written (
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
6240 in common. Therefore all Christians will be saved at length.
6241 </p>
6242 <p id="XP_Q99_A4-p4">
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" (
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
6245 in the end.
6246 </p>
6247 <p id="XP_Q99_A4-p5">
6248 <b>On the contrary,</b> It is written (
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
6250 to the kingdom of God, and consequently they will be punished for ever.
6251 </p>
6252 <p id="XP_Q99_A4-p6"> Further, it is written (
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
6254 holy commandment which was delivered to them." Now those who know not the way of truth will be punished for ever. Therefore
6255 Christians who have turned back after knowing it will also be punished for ever.
6256 </p>
6257 <p id="XP_Q99_A4-p7">
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
6259 for all men, but only for Christians. although they stated the matter in different ways. For some said that whoever received
6260 the sacraments of faith would be immune from eternal punishment. But this is contrary to the truth, since some receive the
6261 sacraments of faith, and yet have not faith, without which "it is impossible to please God"
6262 (
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,
6264 and professed the Catholic faith. But against this it would seem to be that at one time some people profess the Catholic faith,
6265 and afterwards abandon it, and these are deserving not of a lesser but of a greater punishment, since according to
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
6268 new heresies sin more grievously than those who have conformed to some heresy from the first. And therefore some have maintained
6269 that those alone are exempt from eternal punishment, who persevere to the end in the Catholic faith, however guilty they may
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
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
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
6277 free from other crimes.
6278 </p>
6279 <p id="XP_Q99_A4-p8">
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>
6299 <p id="XP_Q99_A4-p11"></p>
6300 <p id="XP_Q99_A4-p12"></p>
6301 <a href="summa.XP_Q99_A3.html"></a>
6302 <a href="summa.XP_Q99_A5.html"></a>
6303 </div>
6304 <div id="XP_Q99_A5" class="div4">
6305 <a href="summa.XP_Q99_A4.html"></a>
6306 <a href="summa.vii.html"></a>
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
6318 mercy. Therefore eternal punishment will be awarded only to such as have omitted to practice works of mercy: and consequently
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
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
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.
6381 </p>
6382 <a href="summa.XP_Q99_A4.html"></a>
6383 <a href="summa.vii.html"></a>
6384 </div>
6385 <a href="summa.XP_Q98_A9.html"></a>
6386 <a href="summa.XP_Q99_A1.html"></a>
6387 </div>
6388 <a href="summa.XP_Q86_A3.html"></a>
6389 <a href="summa.XP_Q87.html"></a>
6390 `
6391 </div>