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1 <?xml version="1.0" encoding="UTF-8"?><div xmlns="http://www.w3.org/1999/xhtml" id="vii.i" class="div2">
2 <a href="summa.vii.html"></a>
3 <a href="summa.AP1_Q1.html"></a>
4 <h2 id="vii.i-p0.1">Appendix 1</h2>
5 <p id="vii.i-p1">The following two questions were compiled by Nicolai from St. Thomas' Commentary on the Sentences, and by him included in
6 the supplement between Questions 70 and 71.
7 </p>
8 <div id="AP1_Q1" class="div3">
9 <a href="summa.vii.i.html"></a>
10 <a href="summa.AP1_Q1_A1.html"></a>
11 <h3 id="AP1_Q1-p0.1">OF THE QUALITY OF THOSE SOULS WHO DEPART THIS LIFE WITH ORIGINAL SIN ONLY (TWO ARTICLES)</h3>
12 <p id="AP1_Q1-p1"> We must next consider the various qualities of souls that are stripped of their bodies, according to their respective states;
13 and first we shall treat of the souls which depart this life with original sin only.
14 </p>
15 <p id="AP1_Q1-p2"> Under this head there are two points of inquiry:</p>
16 <p id="AP1_Q1-p3"> (1) Whether these souls suffer from a bodily fire, and are inflicted with punishment by fire?</p>
17 <p id="AP1_Q1-p4"> (2) Whether these souls suffer from a spiritual torment within themselves?</p>
18 <div id="AP1_Q1_A1" class="div4">
19 <a href="summa.AP1_Q1.html"></a>
20 <a href="summa.AP1_Q1_A2.html"></a>
21 <h4 id="AP1_Q1_A1-p0.1">Whether those souls which depart with original sin alone, suffer from a bodily fire, and are punished by fire?</h4>
22 <p id="AP1_Q1_A1-p1"></p>
23 <p id="AP1_Q1_A1-p2">
24 <b>Objection 1:</b> It would seem that souls which depart with none but original sin, suffer from a bodily fire and are punished by fire. For
25 Augustine [*Fulgentius, De Fide ad Petrum, xxvii] says: "Hold firmly and doubt not that children who depart this life without
26 the sacrament of Baptism will be punished everlastingly." Now punishment denotes sensible pain. Therefore souls which depart
27 this life with original sin alone, suffer from a bodily fire and are tormented with the
28 pain of fire.
29 </p>
30 <p id="AP1_Q1_A1-p3">
31 <b>Objection 2:</b> Further, a greater fault deserves a greater punishment. Now original sin is greater than venial, because it contains more
32 aversion, since it deprives its subject of grace, whereas venial sin is compatible with grace; and again because original
33 sin is punished eternally, whereas venial sin is punished temporally. Seeing then that venial sin is deserving of the punishment
34 of fire, much more so is original sin.
35 </p>
36 <p id="AP1_Q1_A1-p4">
37 <b>Objection 3:</b> Further, sins are more severely punished after this life than during lifetime, for in this life there is room for mercy.
38 Now, sensible punishment corresponds to original sin in this life, for children who have only original sin are justly subject
39 to many sensible punishments. Therefore sensible punishment is due to it after this life.
40 </p>
41 <p id="AP1_Q1_A1-p5">
42 <b>Objection 4:</b> Further, even as in actual sin there is aversion and conversion, so in original sin there is something corresponding to aversion,
43 namely the privation of original justice, and something corresponding to conversion, namely concupiscence. Now the punishment
44 of fire is due to actual sin by reason of the conversion. Therefore it is also due to original sin by reason of concupiscence.
45 </p>
46 <p id="AP1_Q1_A1-p6">
47 <b>Objection 5:</b> Further, after the resurrection the bodies of children will be either passible or impassible. If they be impassible---and
48 no human body can be impassible except either on account of the gift of impassibility (as in the blessed) or by reason of
49 original justice (as in the state of innocence)---it follows that the bodies of children will either have the gift of impassibility,
50 and thus will be glorious, so that there will be no difference between baptized and
51 non-baptized children, which is heretical, or else they will have original justice, and thus will be without original sin,
52 and will not be punished for original sin, which is likewise heretical. If, on the other hand, they be passible, since everything
53 passible suffers of necessity in the presence of the active, it follows that in the presence of active sensible bodies they
54 will suffer sensible punishment.
55 </p>
56 <p id="AP1_Q1_A1-p7">
57 <b>On the contrary,</b> Augustine says (Enchiridion xxiii) that the mildest punishment of all will be for those who are burdened with original sin
58 only. But this would not be so, if they were tormented with sensible punishment, because the pain of hell fire is most grievous.
59 Therefore they will not suffer sensible punishment.
60 </p>
61 <p id="AP1_Q1_A1-p8"> Further, the grief of sensible punishment corresponds to the pleasure of sin (
62 <a class="scripRef" id="AP1_Q1_A1-p8.1" href="./asv.html#Rev.18.7" target="asv">Apoc. 18:7</a>): "As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her." But there is
63 no pleasure in original sin, as neither is there operation, for pleasure follows operation, as stated in Ethic. x, 4. Therefore
64 punishment by fire is not due to original sin.
65 </p>
66 <p id="AP1_Q1_A1-p9"> Further, Gregory Nazianzen in his fortieth sermon, which is entitled on Holy Baptism, distinguishes three classes of unbaptized
67 persons: those namely who refuse to be baptized, those who through neglect have put off being baptized until the end of life
68 and have been surprised by sudden death, and those who, like infants, have failed to receive it through no fault of theirs.
69 Of the first he says that they will be punished not only for their other sins, but also for their contempt
70 of Baptism; of the second, that they will be punished, though less severely than the first, for having neglected it; and of
71 the last he says that "a just and eternal Judge will consign them neither to heavenly glory nor to the eternal pains of hell,
72 for although they have not been signed with Baptism, they are without wickedness and malice, and have suffered rather than
73 caused their loss of Baptism." He also gives the reason why, although they do not reach the glory of heaven, they do not
74 therefore suffer the eternal punishment suffered by the damned: "Because there is a mean between the two, since he who deserves
75 not honor and glory is not for that reason worthy of punishment, and on the other hand he who is not deserving of punishment
76 is not for that reason worthy of glory and honor."
77 </p>
78 <p id="AP1_Q1_A1-p10">
79 <b>I answer that,</b> Punishment should be proportionate to fault, according to the saying of Isaias (27:8), "In measure against measure, when
80 it shall be cast off, thou shalt judge it." Now the defect transmitted to us through our origin, and having the character
81 of a sin does not result from the withdrawal or corruption of a good consequent upon human nature by virtue of its principles,
82 but from the withdrawal or corruption of something that had been superadded to nature. Nor
83 does this sin belong to this particular man, except in so far as he has such a nature, that is deprived of this good, which
84 in the ordinary course of things he would have had and would have been able to keep. Wherefore no further punishment is due
85 to him, besides the privation of that end to which the gift withdrawn destined him, which gift human nature is unable of itself
86 to obtain. Now this is the divine vision; and consequently the loss of this vision is the proper and only punishment of
87 original sin after death: because, if any other sensible punishment were inflicted after death for original sin, a man would
88 be punished out of proportion to his guilt, for sensible punishment is inflicted for that which is proper to the person, since
89 a man undergoes sensible punishment in so far as he suffers in his person. Hence, as his guilt did not result from an action
90 of his own, even so neither should he be punished by suffering himself, but only by losing that which his nature was
91 unable to obtain. On the other hand, those who are under sentence for original sin will suffer no loss whatever in other kinds
92 of perfection and goodness which are consequent upon human nature by virtue of its principles.
93 </p>
94 <p id="AP1_Q1_A1-p11">
95 <b>Reply to Objection 1:</b> In the authority quoted punishment denotes, not pain of sense, but only pain of loss, which is the privation of the divine
96 vision, even as in Scripture the word "fire" is often wont to signify any kind of punishment.
97 </p>
98 <p id="AP1_Q1_A1-p12">
99 <b>Reply to Objection 2:</b> Of all sins original sin is the least, because it is the least voluntary; for it is voluntary not by the will of the person,
100 but only by the will of the origin of our nature. But actual sin, even venial, is voluntary by the will of the person in which
101 it is; wherefore a lighter punishment is due to original than to venial sin. Nor does it matter that original sin is incompatible
102 with grace; because privation of grace has the character, not of sin, but
103 of punishment, except in so far as it is voluntary: for which reason that which is less voluntary is less sinful. Again it
104 matters not that actual venial sin is deserving of temporal punishment, since this is accidental, for as much as he who falls
105 venially has sufficient grace to attenuate the punishment. For if venial sin were in a person without grace, it would be punished
106 eternally.
107 </p>
108 <p id="AP1_Q1_A1-p13">
109 <b>Reply to Objection 3:</b> There is no parity between pain of sense before and after death, since before death the pain of sense results from the power
110 of the natural agent, whether the pain of sense be interior as fever or the like, or exterior as burning and so forth. Whereas
111 after death nothing will act by natural power, but only according to the order of divine justice, whether the object of such
112 action be the separate soul, on which it is clear that fire cannot act
113 naturally, or the body after resurrection, since then all natural action will cease, through the cessation of the first movable
114 which is the cause of all bodily movement and alteration.
115 </p>
116 <p id="AP1_Q1_A1-p14">
117 <b>Reply to Objection 4:</b> Sensible pain corresponds to sensible pleasure, which is in the conversion of actual sin: whereas habitual concupiscence,
118 which is in original sin, has no pleasure. Hence, sensible pain does not correspond thereto as punishment.
119 </p>
120 <p id="AP1_Q1_A1-p15">
121 <b>Reply to Objection 5:</b> The bodies of children will be impassible, not through their being unable in themselves to suffer, but through the lack of
122 an external agent to act upon them: because, after the resurrection, no body will act on another, least of all so as to induce
123 corruption by the action of nature, but there will only be action to the effect of punishing them by order of the divine justice.
124 Wherefore those bodies to which pain of sense is not due by divine justice
125 will not suffer punishment. On the other hand, the bodies of the saints will be impassible, because they will lack the capability
126 of suffering; hence impassibility in them will be a gift, but not in children.
127 </p>
128 <p id="AP1_Q1_A1-p16"></p>
129 <p id="AP1_Q1_A1-p17"></p>
130 <a href="summa.AP1_Q1.html"></a>
131 <a href="summa.AP1_Q1_A2.html"></a>
132 </div>
133 <div id="AP1_Q1_A2" class="div4">
134 <a href="summa.AP1_Q1_A1.html"></a>
135 <a href="summa.AP1_Q2.html"></a>
136 <h4 id="AP1_Q1_A2-p0.1">Whether these same souls suffer spiritual affliction on account of the state in which they are?</h4>
137 <p id="AP1_Q1_A2-p1"></p>
138 <p id="AP1_Q1_A2-p2">
139 <b>Objection 1:</b> It would seem that the souls in question suffer spiritual affliction on account of the state wherein they are, because as
140 Chrysostom says (Hom. xxiii in Matth.), the punishment of God in that they will be deprived of seeing God will be more painful
141 than their being burned in hell fire. Now these souls will be deprived of seeing God. Therefore they will suffer spiritual
142 affliction thereby.
143 </p>
144 <p id="AP1_Q1_A2-p3">
145 <b>Objection 2:</b> Further, one cannot, without suffering, lack what one wishes to have. But these souls would wish to have the divine vision,
146 else their will would be actually perverse. Therefore since they are deprived of it, seemingly they also suffer.
147 </p>
148 <p id="AP1_Q1_A2-p4">
149 <b>Objection 3:</b> Further, if it be said that they do not suffer, because they know that through no fault of theirs they are deprived thereof,
150 on the contrary: Freedom from fault does not lessen but increases the pain of punishment: for a man does not grieve less for
151 that he is disinherited or deprived of a limb through no fault of his. Therefore these souls likewise, albeit deprived of
152 so great a good through no fault of theirs, suffer none the less.
153 </p>
154 <p id="AP1_Q1_A2-p5">
155 <b>Objection 4:</b> Further, as baptized children are in relation to the merit of Christ, so are unbaptized children to the demerit of Adam.
156 But baptized children receive the reward of eternal life by virtue of Christ's merit. Therefore the unbaptized suffer pain
157 through being deprived of eternal life on account of Adam's demerit.
158 </p>
159 <p id="AP1_Q1_A2-p6">
160 <b>Objection 5:</b> Further, separation from what we love cannot be without pain. But these children will have natural knowledge of God, and
161 for that very reason will love Him naturally. Therefore since they are separated from Him for ever, seemingly they cannot
162 undergo this separation without pain.
163 </p>
164 <p id="AP1_Q1_A2-p7">
165 <b>On the contrary,</b> If unbaptized children have interior sorrow after death, they will grieve either for their sin or for their punishment. If
166 for their sin, since they cannot be further cleansed from that sin, their sorrow will lead them to despair. Now sorrow of
167 this kind in the damned is the worm of conscience. Therefore these children will have the worm of conscience, and consequently
168 theirs would not be the mildest punishment, as Augustine says it is [*See A[1], "On the
169 contrary"]. If, on the other hand, they grieve for their punishment, it follows, since their punishment is justly inflicted
170 by God, that their will opposes itself to divine justice, and thus would be actually inordinate, which is not to be granted.
171 Therefore they will feel no sorrow.
172 </p>
173 <p id="AP1_Q1_A2-p8"> Further, right reason does not allow one to be disturbed on account of what one was unable to avoid; hence Seneca proves
174 (Ep. lxxxv, and De ira ii, 6) that "a wise man is not disturbed." Now in these children there is right reason deflected by
175 no actual sin. Therefore they will not be disturbed for that they undergo this punishment which they could nowise avoid.
176 </p>
177 <p id="AP1_Q1_A2-p9">
178 <b>I answer that,</b> on this question there are three opinions. Some say that these children will suffer no pain, because their reason will be
179 so much in the dark that they will not know that they lack what they have lost. It, however, seems improbable that the soul
180 freed from its bodily burden should ignore things which, to say the least, reason is able to explore, and many more besides.
181 Hence others say that they have perfect knowledge of things subject to natural reason, and
182 know God, and that they are deprived of seeing Him, and that they feel some kind of sorrow on this account but that their
183 sorrow will be mitigated, in so far as it was not by their will that they incurred the sin for which they are condemned. Yet
184 this again would seem improbable, because this sorrow cannot be little for the loss of so great a good, especially without
185 the hope of recovery: wherefore their punishment would not be the mildest. Moreover the very same reason that impugns their
186 being
187 punished with pain of sense, as afflicting them from without, argues against their feeling sorrow within, because the pain
188 of punishment corresponds to the pleasure of sin; wherefore, since original sin is void of pleasure, its punishment is free
189 of all pain. Consequently others say that they will know perfectly things subject to natural knowledge, and both the fact
190 of their being deprived of eternal life and the reason for this privation, and that nevertheless this knowledge will not cause
191 any
192 sorrow in them. How this may be possible we must explore.
193 </p>
194 <p id="AP1_Q1_A2-p10"> Accordingly, it must be observed that if one is guided by right reason one does not grieve through being deprived of what
195 is beyond one's power to obtain, but only through lack of that which, in some way, one is capable of obtaining. Thus no wise
196 man grieves for being unable to fly like a bird, or for that he is not a king or an emperor, since these things are not due
197 to him; whereas he would grieve if he lacked that to which he had some kind of claim. I say, then, that every
198 man who has the use of free-will is adapted to obtain eternal life, because he can prepare himself for grace whereby to merit
199 eternal life [*Cf.
200 <a id="AP1_Q1_A2-p10.1" shape="rect" href="summa.FS_Q109_A5.html">FS, Q[109], AA[5]</a>,6]; so that if he fail in this, his grief will be very great, since he has lost what he was able to possess. But children
201 were never adapted to possess eternal life, since neither was this due to them by virtue of their natural principles, for
202 it surpasses the entire faculty of nature, nor could they perform
203 acts of their own whereby to obtain so great a good. Hence they will nowise grieve for being deprived of the divine vision;
204 nay, rather will they rejoice for that they will have a large share of God's goodness and their own natural perfections. Nor
205 can it be said that they were adapted to obtain eternal life, not indeed by their own action, but by the actions of others
206 around them, since they could be baptized by others, like other children of the same condition who have been baptized and
207 obtained eternal life: for this is of superabundant grace that one should be rewarded without any act of one's own. Wherefore
208 the lack of such a grace will not cause sorrow in children who die without Baptism, any more than the lack of many graces
209 accorded to others of the same condition makes a wise man to grieve.
210 </p>
211 <p id="AP1_Q1_A2-p11">
212 <b>Reply to Objection 1:</b> In those who, having the use of free-will, are damned for actual sin, there was aptitude to obtain eternal life, but not
213 in children, as stated above. Consequently there is no parity between the two.
214 </p>
215 <p id="AP1_Q1_A2-p12">
216 <b>Reply to Objection 2:</b> Although the will may be directed both to the possible and to the impossible as stated in Ethic. iii, 5, an ordinate and
217 complete will is only of things which in some way are proportionate to our capability; and we grieve if we fail to obtain
218 this will, but not if we fail in the will that is of impossibilities, and which should be called "velleity" [*Cf.
219 <a id="AP1_Q1_A2-p12.1" shape="rect" href="summa.FS_Q13_A5.html">FS, Q[13], A[5]</a>, ad 1;
220 <a id="AP1_Q1_A2-p12.2" shape="rect" href="summa.TP_Q21_A4.html">TP, Q[21], A[4]</a>] rather
221 than "will"; for one does not will such things absolutely, but one would if they were possible.
222 </p>
223 <p id="AP1_Q1_A2-p13">
224 <b>Reply to Objection 3:</b> Everyone has a claim to his own inheritance or bodily members, wherefore it is not strange that he should grieve at their
225 loss, whether this be through his own or another's fault: hence it is clear that the argument is not based on a true comparison.
226 </p>
227 <p id="AP1_Q1_A2-p14">
228 <b>Reply to Objection 4:</b> The gift of Christ surpasses the sin of Adam, as stated in
229 <a class="scripRef" id="AP1_Q1_A2-p14.1" href="./asv.html#Rom.5.15" target="asv"> Rom. 5:15, </a> seqq. Hence it does not follow that unbaptized children have as much of evil as the baptized have of good.
230 </p>
231 <p id="AP1_Q1_A2-p15">
232 <b>Reply to Objection 5:</b> Although unbaptized children are separated from God as regards the union of glory, they are not utterly separated from Him:
233 in fact they are united to Him by their share of natural goods, and so will also be able to rejoice in Him by their natural
234 knowledge and love.
235 </p>
236 <a href="summa.AP1_Q1_A1.html"></a>
237 <a href="summa.AP1_Q2.html"></a>
238 </div>
239 <a href="summa.vii.i.html"></a>
240 <a href="summa.AP1_Q1_A1.html"></a>
241 </div>
242 <div id="AP1_Q2" class="div3">
243 <a href="summa.AP1_Q1_A2.html"></a>
244 <a href="summa.AP1_Q2_A1.html"></a>
245 <h3 id="AP1_Q2-p0.1">OF THE QUALITY OF SOULS WHO EXPIATE ACTUAL SIN OR ITS PUNISHMENT IN PURGATORY (SIX ARTICLES) </h3>
246 <p id="AP1_Q2-p1">We must next treat of the souls which after this life expiate the punishment of their actual sins in the fire of Purgatory.</p>
247 <p id="AP1_Q2-p2"> Under this head there are six points of inquiry:</p>
248 <p id="AP1_Q2-p3"> (1) Whether the pain of Purgatory surpasses all the temporal pains of this life?</p>
249 <p id="AP1_Q2-p4"> (2) Whether that punishment is voluntary?</p>
250 <p id="AP1_Q2-p5"> (3) Whether the souls in Purgatory are punished by the demons?</p>
251 <p id="AP1_Q2-p6"> (4) Whether venial sin as regards its guilt is expiated by the pains of Purgatory?</p>
252 <p id="AP1_Q2-p7"> (5) Whether the fire of Purgatory frees from the debt of punishment?</p>
253 <p id="AP1_Q2-p8"> (6) Whether one is freed from that punishment sooner than another?</p>
254 <div id="AP1_Q2_A1" class="div4">
255 <a href="summa.AP1_Q2.html"></a>
256 <a href="summa.AP1_Q2_A2.html"></a>
257 <h4 id="AP1_Q2_A1-p0.1">Whether the pains of Purgatory surpass all the temporal pains of this life?</h4>
258 <p id="AP1_Q2_A1-p1"></p>
259 <p id="AP1_Q2_A1-p2">
260 <b>Objection 1:</b> It would seem that the pains of Purgatory do not surpass all the temporal pains of this life. Because the more passive a
261 thing is the more it suffers if it has the sense of being hurt. Now the body is more passive than the separate soul, both
262 because it has contrariety to a fiery agent, and because it has matter which is susceptive of the agent's quality: and this
263 cannot be said of the soul. Therefore the pain which the body suffers in this world is greater
264 than the pain whereby the soul is cleansed after this life.
265 </p>
266 <p id="AP1_Q2_A1-p3">
267 <b>Objection 2:</b> Further, the pains of Purgatory are directly ordained against venial sins. Now since venial sins are the least grievous,
268 the lightest punishment is due to them, if the measure of the stripes is according to the measure of the fault. Therefore
269 the pain of Purgatory is the lightest of all.
270 </p>
271 <p id="AP1_Q2_A1-p4">
272 <b>Objection 3:</b> Further, since the debt of punishment is an effect of sin, it does not increase unless the sin increases. Now sin cannot
273 increase in one whose sin is already remitted. Therefore if a mortal sin has been remitted in a man who has not fully paid
274 the debt of punishment, this debt does not increase when he dies. But while he lived he was not in debt to the extent of the
275 most grievous punishment. Therefore the pain that he will suffer after this life will not be
276 more grievous to him than all other pains of this life.
277 </p>
278 <p id="AP1_Q2_A1-p5">
279 <b>On the contrary,</b> Augustine says in a sermon (xli De Sanctis): "This fire of Purgatory will be more severe than any pain that can be felt,
280 seen or conceived in this world."
281 </p>
282 <p id="AP1_Q2_A1-p6"> Further, the more universal a pain is the greater it is. Now the whole separate soul is punished, since it is simple: which
283 is not the case with the body. Therefore this, being the punishment of the separate soul, is greater than any pain suffered
284 by the body.
285 </p>
286 <p id="AP1_Q2_A1-p7">
287 <b>I answer that,</b> In Purgatory there will be a twofold pain; one will be the pain of loss, namely the delay of the divine vision, and the pain
288 of sense, namely punishment by corporeal fire. With regard to both the least pain of Purgatory surpasses the greatest pain
289 of this life. For the more a thing is desired the more painful is its absence. And since after this life the holy souls desire
290 the Sovereign Good with the most intense longing---both because their longing is not
291 held back by the weight of the body, and because, had there been no obstacle, they would already have gained the goal of enjoying
292 the Sovereign Good---it follows that they grieve exceedingly for their delay. Again, since pain is not hurt, but the sense
293 of hurt, the more sensitive a thing is, the greater the pain caused by that which hurts it: wherefore hurts inflicted on the
294 more sensible parts cause the greatest pain. And, because all bodily sensation is from the soul, it follows of necessity
295 that the soul feels the greatest pain when a hurt is inflicted on the soul itself. That the soul suffers pain from the bodily
296 fire is at present taken for granted, for we shall treat of this matter further on [*Cf.
297 <a id="AP1_Q2_A1-p7.1" shape="rect" href="summa.XP_Q70_A3.html">XP, Q[70], A[3]</a>]. Therefore it follows that the pain of Purgatory, both of loss and of sense, surpasses all the pains of this life.
298 </p>
299 <p id="AP1_Q2_A1-p8"> Some, however, prove this from the fact that the whole soul is punished, and not the body. But this is to no purpose, since
300 in that case the punishment of the damned would be milder after the resurrection than before, which is false.
301 </p>
302 <p id="AP1_Q2_A1-p9">
303 <b>Reply to Objection 1:</b> Although the soul is less passive than the body, it is more cognizant of actual suffering [passionis]: and where the sense
304 of suffering is greater, there is the greater pain, though the suffering be less.
305 </p>
306 <p id="AP1_Q2_A1-p10">
307 <b>Reply to Objection 2:</b> The severity of that punishment is not so much a consequence of the degree of sin, as of the disposition of the person punished,
308 because the same sin is more severely punished then than now. Even so a person who has a better temperament is punished more
309 severely by the same sentence than another; and yet the judge acts justly in condemning both for the same crimes to the same
310 punishment.
311 </p>
312 <p id="AP1_Q2_A1-p11"> This suffices for the Reply to the Third Objection.</p>
313 <p id="AP1_Q2_A1-p12"></p>
314 <p id="AP1_Q2_A1-p13"></p>
315 <a href="summa.AP1_Q2.html"></a>
316 <a href="summa.AP1_Q2_A2.html"></a>
317 </div>
318 <div id="AP1_Q2_A2" class="div4">
319 <a href="summa.AP1_Q2_A1.html"></a>
320 <a href="summa.AP1_Q2_A3.html"></a>
321 <h4 id="AP1_Q2_A2-p0.1">Whether this punishment is voluntary?</h4>
322 <p id="AP1_Q2_A2-p1"></p>
323 <p id="AP1_Q2_A2-p2">
324 <b>Objection 1:</b> It would seem that this punishment is voluntary. For those who are in Purgatory are upright in heart. Now uprightness in
325 heart is to conform one's will to God's, as Augustine says (Serm. i in
326 <a class="scripRef" id="AP1_Q2_A2-p2.1" href="./asv.html#Ps.32" target="asv">Ps. 32</a>). Therefore, since it is God's will that they be punished, they will suffer that punishment voluntarily.
327 </p>
328 <p id="AP1_Q2_A2-p3">
329 <b>Objection 2:</b> Further, every wise man wills that without which he cannot obtain the end he has in view. Now those who are in Purgatory
330 know that they cannot obtain glory, unless they be punished first. Therefore they are punished willingly.
331 </p>
332 <p id="AP1_Q2_A2-p4">
333 <b>On the contrary,</b> No one asks to be freed from a punishment that he suffers willingly. Now those who are in Purgatory ask to be set free, as
334 appears from many incidents related in the Dialogue of Gregory (iv, 40,65). Therefore they will not undergo that punishment
335 voluntarily.
336 </p>
337 <p id="AP1_Q2_A2-p5">
338 <b>I answer that,</b> A thing is said to be voluntary in two ways. First, by an absolute act of the will; and thus no punishment is voluntary,
339 because the very notion of punishment is that it be contrary to the will. Secondly, a thing is said to be voluntary by a conditional
340 act of the will: thus cautery is voluntary for the sake of regaining health. Hence a punishment may be voluntary in two ways.
341 First, because by being punished we obtain some good, and thus the will itself
342 undertakes a punishment, as instanced in satisfaction, or when a man accepts a punishment gladly, and would not have it not
343 to be, as in the case of martyrdom. Secondly, when, although we gain no good by the punishment, we cannot obtain a good without
344 being punished, as in the case of natural death: and then the will does not undertake the punishment, and would be delivered
345 from it; but it submits to it, and in this respect the punishment is said to be voluntary. In this latter sense the
346 punishment of Purgatory is said to be voluntary.
347 </p>
348 <p id="AP1_Q2_A2-p6"> Some, however, say that it is not voluntary in any way, because the souls in Purgatory are so replete with suffering, that
349 they know not that they are being cleansed by their pains, and deem themselves damned. But this is false, for did they not
350 know that they will be set free, they would not ask for prayers, as they often do.
351 </p>
352 <p id="AP1_Q2_A2-p7"> This suffices for the Replies to the Objections.</p>
353 <p id="AP1_Q2_A2-p8"></p>
354 <p id="AP1_Q2_A2-p9"></p>
355 <a href="summa.AP1_Q2_A1.html"></a>
356 <a href="summa.AP1_Q2_A3.html"></a>
357 </div>
358 <div id="AP1_Q2_A3" class="div4">
359 <a href="summa.AP1_Q2_A2.html"></a>
360 <a href="summa.AP1_Q2_A4.html"></a>
361 <h4 id="AP1_Q2_A3-p0.1">Whether the soul in Purgatory are punished by the demons?</h4>
362 <p id="AP1_Q2_A3-p1"></p>
363 <p id="AP1_Q2_A3-p2">
364 <b>Objection 1:</b> It would seem that the souls in Purgatory are punished by the demons; for, according to the Master, "they will have for torturers
365 in their pains, those who were their tempters in sin." Now the demons tempt us to sin, not only mortal, but also venial when
366 they fail in the former. Therefore in Purgatory also they will torture souls on account of venial sins.
367 </p>
368 <p id="AP1_Q2_A3-p3">
369 <b>Objection 2:</b> Further, the just are competent to be cleansed from sin both in this life and afterwards. Now, in this life, they are cleansed
370 by pains inflicted by the devil, as was the case with Job. Therefore after this life also, those who have to be cleansed will
371 be punished by the demons.
372 </p>
373 <p id="AP1_Q2_A3-p4">
374 <b>On the contrary,</b> It were unjust that he who has triumphed over someone, should be subjected to him after victory. Now those who are in Purgatory
375 have triumphed over the demons, since they died without mortal sin. Therefore they will not be subjected to them through being
376 punished by them.
377 </p>
378 <p id="AP1_Q2_A3-p5">
379 <b>I answer that,</b> As after the Judgment day the Divine justice will kindle the fire with which the damned will be punished for ever, even so
380 now the elect are cleansed after this life by the Divine justice alone, and neither by the ministry of the demons whom they
381 have vanquished, nor by the ministry of the angels who would not inflict such tortures on their fellow-citizens. It is, however,
382 possible that they take them to the place of punishment: also that even the demons,
383 who rejoice in the punishment of man, accompany them and stand by while they are being cleansed, both that they may be sated
384 with their pains, and that when these leave their bodies, they may find something of their own in them. But in this life,
385 while there is yet time for the combat, men are punished both by the wicked angels as foes, as instanced in Job, and by the
386 good angels, as instanced in Jacob, the sinew of whose thigh shrank at the angel's touch [*
387 <a class="scripRef" id="AP1_Q2_A3-p5.1" href="./asv.html#Gen.32.25" target="asv">Gn. 32:25</a>].
388 Moreover, Dionysius says explicitly that the good angels sometimes inflict punishment.
389 </p>
390 <p id="AP1_Q2_A3-p6"> This suffices for the Replies to the Objections.</p>
391 <p id="AP1_Q2_A3-p7"></p>
392 <p id="AP1_Q2_A3-p8"></p>
393 <a href="summa.AP1_Q2_A2.html"></a>
394 <a href="summa.AP1_Q2_A4.html"></a>
395 </div>
396 <div id="AP1_Q2_A4" class="div4">
397 <a href="summa.AP1_Q2_A3.html"></a>
398 <a href="summa.AP1_Q2_A5.html"></a>
399 <h4 id="AP1_Q2_A4-p0.1">Whether venial sin is expiated by the pains of Purgatory as regards the guilt?</h4>
400 <p id="AP1_Q2_A4-p1"></p>
401 <p id="AP1_Q2_A4-p2">
402 <b>Objection 1:</b> It would seem that venial sin is not expiated by the pains of Purgatory as regards the guilt. For a gloss [*St. Gregory,
403 Moral. xvi, 28] on
404 <a class="scripRef" id="AP1_Q2_A4-p2.1" href="./asv.html#iJohn.5.16" target="asv">1 Jn. 5:16, </a> "There is a sin unto death," etc. says: "It is vain to ask pardon after death for what was not amended in this life." Therefore
405 no sin is remitted as to guilt after this life.
406 </p>
407 <p id="AP1_Q2_A4-p3">
408 <b>Objection 2:</b> Further, the same subject is freed from sin as falls into sin. But after death the soul cannot sin venially. Therefore neither
409 can it be loosed from venial sin.
410 </p>
411 <p id="AP1_Q2_A4-p4">
412 <b>Objection 3:</b> Further, Gregory says [*Dial. iv, 39] that every man will be at the judgment as he was when he left the body, because "the
413 tree . . . wheresoever it shall fall, there shall it be" [*
414 <a class="scripRef" id="AP1_Q2_A4-p4.1" href="./asv.html#Eccl.11.3" target="asv">Eccles. 11:3</a>]. If, then, a man go forth from this life with venial sin, he will be with venial sin at the judgment: and consequently one
415 does not atone for venial sin in Purgatory.
416 </p>
417 <p id="AP1_Q2_A4-p5">
418 <b>Objection 4:</b> Further, it has been stated (
419 <a id="AP1_Q2_A4-p5.1" shape="rect" href="summa.XP_Q2_A3.html">XP, Q[2], A[3]</a>) that actual sin is not blotted out save by contrition. But there will be no contrition after this life, because it is a
420 meritorious act. For then there will be neither merit nor demerit since, according to the Damascene [*De Fide Orth. ii, 4],
421 "death is to men what the fall was to the angels." Therefore, after this life, venial sin is not remitted in Purgatory as
422 to its guilt.
423 </p>
424 <p id="AP1_Q2_A4-p6">
425 <b>Objection 5:</b> Further, venial sin is not in us except on account of the fomes. Wherefore in the original state Adam would not have sinned
426 venially, as was stated (Sent. ii, D, xxi, 2). Now after this life there will be no sensuality; because the fomes will cease
427 when the soul is separated, since it is called the "law of the flesh" (
428 <a class="scripRef" id="AP1_Q2_A4-p6.1" href="./asv.html#Rom.7" target="asv">Rom. 7</a>). Hence there will be no venial sin then, and consequently it cannot be expiated by the fire of Purgatory.
429 </p>
430 <p id="AP1_Q2_A4-p7">
431 <b>On the contrary,</b> Gregory [*Dial. iv, 39] and Augustine [*De vera et falsa poenit. iv, xviii, by some other author] say that certain slight
432 sins will be remitted in the life to come. Nor can this be understood of the punishment: because thus all sins, however grave
433 they be, are expiated by the fire of Purgatory, as regards the debt of punishment. Therefore venial sins are cleansed by the
434 fire of Purgatory as to their guilt.
435 </p>
436 <p id="AP1_Q2_A4-p8"> Further, wood, hay, stubble (
437 <a class="scripRef" id="AP1_Q2_A4-p8.1" href="./asv.html#iCor.3.12" target="asv">1 Cor. 3:12</a>) denote venial sins, as we have said (
438 <a id="AP1_Q2_A4-p8.2" shape="rect" href="summa.FS_Q89_A2.html">FS, Q[89], A[2]</a>). Now wood, hay, stubble are consumed in Purgatory. Therefore venial sins are remitted after this life.
439 </p>
440 <p id="AP1_Q2_A4-p9">
441 <b>I answer that,</b> Some have asserted that no sin is remitted after this life, as regards the guilt: that if a man die with mortal sin, he is
442 damned and incapable of being forgiven; and that it is not possible for a man to die with a venial sin and without mortal
443 sin, since the final grace washes the venial sin away. They assign as reason for this that venial sin is excessive love of
444 a temporal thing, in one who has his foundation in Christ, which excess results from the
445 corruption of concupiscence. Wherefore if grace entirely overcome the corruption of concupiscence, as in the Blessed Virgin,
446 there is no room for venial sin. Hence, since this concupiscence is altogether abated and removed, the powers of the soul
447 are wholly subject to grace, and venial sin is cast out. But this opinion is nonsensical in itself and in its proof. In itself,
448 because it is opposed to the statements of holy men and of the Gospel, which cannot be expounded as referring to the
449 remission of venial sins as to their punishment, as the Master says in the text [*Sentent. iv, D, xxi] because in this way
450 both light and grave sins are remitted in the life to come: while Gregory [*Dial. iv, 39] declares that light sins alone are
451 remitted after this life. Nor does it suffice for them to say, that this is said expressly of light sins, lest we should think
452 that we shall suffer nothing grievous on their account: because the remission of sin diminishes punishment rather than
453 aggravates it. As to the proof, it is shown to be worthless, since bodily defect, such as obtains at the last moment of life,
454 does not remove the corruption of concupiscence; nor does it diminish it in its root but in its act, as instanced in those
455 who lie dangerously ill; nor again does it calm the powers of the soul, so as to subject them to grace, because tranquillity
456 of the powers, and their subjection to grace, is effected when the lower powers obey the higher which delight together in
457 God's law. But this cannot happen in that state, since the acts of both kinds of powers are impeded; unless tranquillity denote
458 the absence of combat, as occurs even in those who are asleep; and yet sleep is not said, for this reason, to diminish concupiscence,
459 or to calm the powers of the soul, or to subject them to grace. Moreover, granted that the aforesaid defect diminish concupiscence
460 radically, and that it subject the powers to grace, it would still be insufficient to wash away venial sin
461 already committed, although it would suffice in order to avoid it in the future. Because actual sin, even if it be venial,
462 is not remitted without an actual movement of contrition, as stated above (
463 <a id="AP1_Q2_A4-p9.1" shape="rect" href="summa.XP_Q2_A3.html">XP, Q[2], A[3]</a>), however much the latter be in the habitual intention. Now it happens sometimes that a man dies in his sleep, being in a
464 state of grace and yet having a venial sin when he went to sleep: and such a man cannot make an act of contrition for his
465 venial sin before
466 he dies. Nor may we say, as they do, that if he repented neither by act nor by intention, neither in general nor in particular,
467 his venial sin becomes mortal, for that "venial becomes mortal when it is an object of complacency"; because not all complacency
468 in venial sin makes it mortal (else all venial sin would be mortal, since every venial sin pleases for as much as it is voluntary),
469 but only that complacency which amounts to enjoyment, wherein all human wickedness consists, in that "we enjoy
470 what we should use," as Augustine says [*De Trin. x, 10]. Hence the complacency which makes a sin mortal is actual complacency,
471 for every mortal sin consists in an act. Now it may happen that a man, after committing a venial sin, has no actual thought
472 of being forgiven or of remaining in that sin, but thinks perhaps about a triangle having its three angles equal to two right
473 angles, and while engaged in this thought falls asleep, and dies.
474 </p>
475 <p id="AP1_Q2_A4-p10"> It is therefore clear that this opinion is utterly unreasonable: and consequently we must say with others that venial sin
476 in one who dies in a state of grace, is remitted after this life by the fire of Purgatory: because this punishment so far
477 as it is voluntary, will have the power, by virtue of grace, to expiate all such guilt as is compatible with grace. [*St.
478 Thomas expresses himself differently, De Malo
479 <a id="AP1_Q2_A4-p10.1" shape="rect" href="summa.XP_Q7_A2.html">, Q[7], A[2]</a>, ad 9,17: "Guilt is not remitted by
480 punishment, but venial sin as to its guilt is remitted in Purgatory by virtue of grace, not only as existing in the habit,
481 but also as proceeding to the act of charity in detestation of venial sin."]
482 </p>
483 <p id="AP1_Q2_A4-p11">
484 <b>Reply to Objection 1:</b> The gloss refers to mortal sin. Or it may be replied that although, in this life, it is not amended in itself, it is amended
485 in merits, because a man merited here that his punishment should be meritorious to him there.
486 </p>
487 <p id="AP1_Q2_A4-p12">
488 <b>Reply to Objection 2:</b> Venial sin arises from the corruption of the fomes, which will no longer be in the separate soul that is in Purgatory, wherefore
489 this soul cannot sin venially. On the other hand, the remission of venial sin proceeds from the will informed by grace, which
490 will be in the separate soul in Purgatory. Hence the comparison fails.
491 </p>
492 <p id="AP1_Q2_A4-p13">
493 <b>Reply to Objection 3:</b> Venial sins do not alter a man's state, for they neither destroy nor diminish charity, according to which the amount of the
494 soul's gratuitous goodness is measured. Hence the soul remains such as it was before, notwithstanding the remission or commission
495 of venial sins.
496 </p>
497 <p id="AP1_Q2_A4-p14">
498 <b>Reply to Objection 4:</b> After this life there can be no merit in respect of the essential reward, but there can be in respect of some accidental
499 reward, so long as man remains in the state of the way, in a sense. Consequently in Purgatory there can be a meritorious act
500 in respect of the remission of venial sin.
501 </p>
502 <p id="AP1_Q2_A4-p15">
503 <b>Reply to Objection 5:</b> Although venial sin arises from the proneness of the fomes, sin results in the mind; wherefore even when the fomes is no
504 more, sin can still remain.
505 </p>
506 <p id="AP1_Q2_A4-p16"></p>
507 <p id="AP1_Q2_A4-p17"></p>
508 <a href="summa.AP1_Q2_A3.html"></a>
509 <a href="summa.AP1_Q2_A5.html"></a>
510 </div>
511 <div id="AP1_Q2_A5" class="div4">
512 <a href="summa.AP1_Q2_A4.html"></a>
513 <a href="summa.AP1_Q2_A6.html"></a>
514 <h4 id="AP1_Q2_A5-p0.1">Whether the fire of Purgatory delivers from the debt of punishment?</h4>
515 <p id="AP1_Q2_A5-p1"></p>
516 <p id="AP1_Q2_A5-p2">
517 <b>Objection 1:</b> It would seem that the fire of Purgatory does not deliver from the debt of punishment. For every cleansing is in respect
518 of some uncleanness. But punishment does not imply uncleanness. Therefore the fire of Purgatory does not deliver from punishment.
519 </p>
520 <p id="AP1_Q2_A5-p3">
521 <b>Objection 2:</b> Further, a contrary is not cleansed save by its contrary. But punishment is not contrary to punishment. Therefore one is
522 not cleansed from the debt of punishment by the punishment of Purgatory.
523 </p>
524 <p id="AP1_Q2_A5-p4">
525 <b>Objection 3:</b> Further, a gloss on
526 <a class="scripRef" id="AP1_Q2_A5-p4.1" href="./asv.html#iCor.3.15" target="asv">1 Cor. 3:15, </a> "He shall be saved, yet so," etc. says: "This fire is the trial of tribulation of which it is written (
527 <a class="scripRef" id="AP1_Q2_A5-p4.2" href="./asv.html#Sir.27.6" target="asv">Ecclus. 27:6</a>): The furnace tries the potter's vessels," etc. Therefore man expiates every punishment by the pains of this world, at least
528 by death, which is the greatest punishment of all, and not by the fire of Purgatory.
529 </p>
530 <p id="AP1_Q2_A5-p5">
531 <b>On the contrary,</b> The pains of Purgatory are more grievous than all the pains of this world, as stated above
532 <a id="AP1_Q2_A5-p5.1" shape="rect" href="summa.AP1_Q2_A3.html">(A[3])</a>. Now the satisfactory punishment which one undergoes in this life atones for the debt of punishment. Much more therefore
533 is this effected by the punishment of Purgatory.
534 </p>
535 <p id="AP1_Q2_A5-p6">
536 <b>I answer that,</b> Whosoever is another's debtor, is freed from his indebtedness by paying the debt. And, since the obligation incurred by guilt
537 is nothing else than the debt of punishment, a person is freed from that obligation by undergoing the punishment which he
538 owed. Accordingly the punishment of Purgatory cleanses from the debt of punishment.
539 </p>
540 <p id="AP1_Q2_A5-p7">
541 <b>Reply to Objection 1:</b> Although the debt of punishment does not in itself imply uncleanness, it bears a relation to uncleanness by reason of its
542 cause.
543 </p>
544 <p id="AP1_Q2_A5-p8">
545 <b>Reply to Objection 2:</b> Although punishment is not contrary to punishment, it is opposed to the debt of punishment, because the obligation to punishment
546 remains from the fact that one has not undergone the punishment that was due.
547 </p>
548 <p id="AP1_Q2_A5-p9">
549 <b>Reply to Objection 3:</b> Many meanings underlie the same words of Holy Writ. Hence this fire may denote both the present tribulation and the punishment
550 to come, and venial sins can be cleansed from both of these. That natural death is not sufficient for this, has been stated
551 above (Sent. iv, D, 20).
552 </p>
553 <p id="AP1_Q2_A5-p10"></p>
554 <p id="AP1_Q2_A5-p11"></p>
555 <a href="summa.AP1_Q2_A4.html"></a>
556 <a href="summa.AP1_Q2_A6.html"></a>
557 </div>
558 <div id="AP1_Q2_A6" class="div4">
559 <a href="summa.AP1_Q2_A5.html"></a>
560 <a href="summa.vii.ii.html"></a>
561 <h4 id="AP1_Q2_A6-p0.1">Whether one person is delivered from this punishment sooner than another?</h4>
562 <p id="AP1_Q2_A6-p1"></p>
563 <p id="AP1_Q2_A6-p2">
564 <b>Objection 1:</b> It would seem that one person is not delivered from this punishment sooner than another. For the more grievous the sin, and
565 the greater the debt, the more severely is it punished in Purgatory. Now there is the same proportion between severer punishment
566 and graver fault, as between lighter punishment and less grievous fault. Therefore one is delivered from this punishment as
567 soon as another.
568 </p>
569 <p id="AP1_Q2_A6-p3">
570 <b>Objection 2:</b> Further, in point of duration unequal merits receive equal retribution both in heaven and in hell. Therefore seemingly it
571 is the same in Purgatory.
572 </p>
573 <p id="AP1_Q2_A6-p4">
574 <b>On the contrary,</b> is the comparison of the Apostle, who denotes the differences of venial sins by wood, hay, and stubble. Now it is clear that
575 wood remains longer in the fire than hay and stubble. Therefore one venial sin is punished longer in Purgatory than another.
576 </p>
577 <p id="AP1_Q2_A6-p5">
578 <b>I answer that,</b> Some venial sins cling more persistently than others, according as the affections are more inclined to them, and more firmly
579 fixed in them. And since that which clings more persistently is more slowly cleansed, it follows that some are tormented in
580 Purgatory longer than others, for as much as their affections were steeped in venial sins.
581 </p>
582 <p id="AP1_Q2_A6-p6">
583 <b>Reply to Objection 1:</b> Severity of punishment corresponds properly speaking to the amount of guilt: whereas the length corresponds to the firmness
584 with which sin has taken root in its subject. Hence it may happen that one may be delayed longer who is tormented less, and
585 "vice versa."
586 </p>
587 <p id="AP1_Q2_A6-p7">
588 <b>Reply to Objection 2:</b> Mortal sin which deserves the punishment of hell, and charity which deserves the reward of heaven, will, after this life,
589 be immovably rooted in their subject. Hence as to all there is the same duration in either case. It is otherwise with venial
590 sin which is punished in Purgatory, as stated above
591 <a id="AP1_Q2_A6-p7.1" shape="rect" href="summa.AP1_Q2_A6.html">(A[6])</a>.
592 </p>
593 <a href="summa.AP1_Q2_A5.html"></a>
594 <a href="summa.vii.ii.html"></a>
595 </div>
596 <a href="summa.AP1_Q1_A2.html"></a>
597 <a href="summa.AP1_Q2_A1.html"></a>
598 </div>
599 <a href="summa.vii.html"></a>
600 <a href="summa.AP1_Q1.html"></a>
601 `
602 </div>