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+<?xml version="1.0" encoding="UTF-8"?><div xmlns="http://www.w3.org/1999/xhtml" id="vii.ii" class="div2">
+            <a href="summa.AP1_Q2_A6.html"></a>
+            <a href="summa.AP2_Q1.html"></a>
+            <h2 id="vii.ii-p0.1">Appendix 2</h2>
+            <div id="AP2_Q1" class="div3">
+               <a href="summa.vii.ii.html"></a>
+               <a href="summa.AP2_Q1_A1.html"></a>
+               <h3 id="AP2_Q1-p0.1">TWO ARTICLES ON PURGATORY</h3>
+               <div id="AP2_Q1_A1" class="div4">
+                  <a href="summa.AP2_Q1.html"></a>
+                  <a href="summa.AP2_Q1_A2.html"></a>
+                  <h4 id="AP2_Q1_A1-p0.1">Whether there is a Purgatory after this life?</h4>
+                  <p id="AP2_Q1_A1-p1"></p>
+                  <p id="AP2_Q1_A1-p2">
+                     <b>Objection 1:</b> It would seem that there is not a Purgatory after this life. For it is said (
+                     <a class="scripRef" id="AP2_Q1_A1-p2.1" href="./asv.html#Rev.14.13" target="asv">Apoc. 14:13</a>): "Blessed are the dead who die in the Lord. From henceforth now, saith the Spirit, that they may rest from their labors."
+                     Therefore after this life no cleansing labor awaits those who die in the Lord, nor those who do not die in the Lord, since
+                     they cannot be cleansed. Therefore there is no Purgatory after this life.
+                  </p>
+                  <p id="AP2_Q1_A1-p3">
+                     <b>Objection 2:</b> Further, as charity is to an eternal reward, so is mortal sin to eternal punishment. Now those who die in mortal sin are
+                     forthwith consigned to eternal punishment. Therefore those who die in charity go at once to their reward; and consequently
+                     no Purgatory awaits them after this life.
+                  </p>
+                  <p id="AP2_Q1_A1-p4">
+                     <b>Objection 3:</b> Further, God Who is supremely merciful is more inclined to reward good than to punish evil. Now just as those who are in
+                     the state of charity, do certain evil things which are not deserving of eternal punishment, so those who are in mortal sin,
+                     at times perform actions, generically good, which are not deserving of an eternal reward. Therefore since these good actions
+                     are not rewarded after this life in those who will be damned, neither should those evil
+                     actions be punished after this life. Hence the same conclusion follows.
+                  </p>
+                  <p id="AP2_Q1_A1-p5">
+                     <b>On the contrary,</b> It is said (
+                     <a class="scripRef" id="AP2_Q1_A1-p5.1" href="./asv.html#iiMacc.12.46" target="asv">2 Macc. 12:46</a>): "It is a holy and wholesome thought to pray for the dead, that they may be loosed from sins." Now there is no need to pray
+                     for the dead who are in heaven, for they are in no need; nor again for those who are in hell, because they cannot be loosed
+                     from sins. Therefore after this life, there are some not yet loosed from sins, who can be loosed therefrom; and the like have
+                     charity, without which sins cannot be
+                     loosed, for "charity covereth all sins" [*
+                     <a class="scripRef" id="AP2_Q1_A1-p5.2" href="./asv.html#Prov.10.12" target="asv">Prov. 10:12</a>]. Hence they will not be consigned to everlasting death, since "he that liveth and believeth in Me, shall not die for ever"
+                     [*
+                     <a class="scripRef" id="AP2_Q1_A1-p5.3" href="./asv.html#John.11.26" target="asv">Jn. 11:26</a>]: nor will they obtain glory without being cleansed, because nothing unclean shall obtain it, as stated in the last chapter
+                     of the Apocalypse (verse 14). Therefore some kind of cleansing remains after this life.
+                  </p>
+                  <p id="AP2_Q1_A1-p6"> Further, Gregory of Nyssa [*De iis qui in fide dormiunt] says: "If one who loves and believes in Christ," has failed to wash
+                     away his sins in this life, "he is set free after death by the fire of Purgatory." Therefore there remains some kind of cleansing
+                     after this life.
+                  </p>
+                  <p id="AP2_Q1_A1-p7">
+                     <b>I answer that,</b> From the conclusions we have drawn above (
+                     <a id="AP2_Q1_A1-p7.1" shape="rect" href="summa.TP_Q86_A4.html">TP, Q[86], AA[4]</a>,5; 
+                     <a id="AP2_Q1_A1-p7.2" shape="rect" href="summa.XP_Q12_A1.html">XP, Q[12], A[1]</a>) it is sufficiently clear that there is a Purgatory after this life. For if the debt of punishment is not paid in full after
+                     the stain of sin has been washed away by contrition, nor again are venial sins always removed when mortal sins are remitted,
+                     and if justice demands that sin be set in order by due punishment, it follows that
+                     one who after contrition for his fault and after being absolved, dies before making due satisfaction, is punished after this
+                     life. Wherefore those who deny Purgatory speak against the justice of God: for which reason such a statement is erroneous
+                     and contrary to faith. Hence Gregory of Nyssa, after the words quoted above, adds: "This we preach, holding to the teaching
+                     of truth, and this is our belief; this the universal Church holds, by praying for the dead that they may be loosed from sins."
+                     This cannot be understood except as referring to Purgatory: and whosoever resists the authority of the Church, incurs the
+                     note of heresy.
+                  </p>
+                  <p id="AP2_Q1_A1-p8">
+                     <b>Reply to Objection 1:</b> The authority quoted is speaking of the labor of working for merit, and not of the labor of suffering to be cleansed.
+                  </p>
+                  <p id="AP2_Q1_A1-p9">
+                     <b>Reply to Objection 2:</b> Evil has not a perfect cause, but results from each single defect: whereas good arises from one perfect cause, as Dionysius
+                     asserts [*Div. Nom. iv, 4]. Hence each defect is an obstacle to the perfection of good; while not every good hinders some
+                     consummation of evil, since there is never evil without some good. Consequently venial sin prevents one who has charity from
+                     obtaining the perfect good, namely eternal life, until he be cleansed; whereas
+                     mortal sin cannot be hindered by some conjoined good from bringing a man forthwith to the extreme of evils.
+                  </p>
+                  <p id="AP2_Q1_A1-p10">
+                     <b>Reply to Objection 3:</b> He that falls into mortal sin, deadens all the good he has done before, and what he does, while in mortal sin, is dead: since
+                     by offending God he deserves to lose all the good he has from God. Wherefore no reward after this life awaits him who dies
+                     in mortal sin, whereas sometimes punishment awaits him who dies in charity, which does not always wash away the sin which
+                     it finds, but only that which is contrary to it.
+                  </p>
+                  <p id="AP2_Q1_A1-p11"></p>
+                  <p id="AP2_Q1_A1-p12"></p>
+                  <a href="summa.AP2_Q1.html"></a>
+                  <a href="summa.AP2_Q1_A2.html"></a>
+               </div>
+               <div id="AP2_Q1_A2" class="div4">
+                  <a href="summa.AP2_Q1_A1.html"></a>
+                  <a href="summa.viii.html"></a>
+                  <h4 id="AP2_Q1_A2-p0.1">Whether it is the same place where souls are cleansed, and the damned punished?</h4>
+                  <p id="AP2_Q1_A2-p1"></p>
+                  <p id="AP2_Q1_A2-p2">
+                     <b>Objection 1:</b> It would seem that it is not the same place where souls are cleansed and the damned punished. For the punishment of the damned
+                     is eternal, according to
+                     <a class="scripRef" id="AP2_Q1_A2-p2.1" href="./asv.html#Matt.25.46" target="asv"> Mat. 25:46, </a> "These shall go into everlasting punishment [Vulg.: 'fire']." But the fire of Purgatory is temporary, as the Master says
+                     (Sent. iv, D, 21). Therefore the former and the latter are not punished together in the same place: and consequently these
+                     places must needs be distinct.
+                  </p>
+                  <p id="AP2_Q1_A2-p3">
+                     <b>Objection 2:</b> The punishment of hell is called by various names, as in 
+                     <a class="scripRef" id="AP2_Q1_A2-p3.1" href="./asv.html#Ps.10.7" target="asv">Ps. 10:7</a>, "Fire and brimstone, and storms of winds," etc., whereas the punishment of Purgatory is called by one name only, namely
+                     fire. Therefore they are not punished with the same fire and in the same place.
+                  </p>
+                  <p id="AP2_Q1_A2-p4">
+                     <b>Objection 3:</b> Further, Hugh of St. Victor says (De Sacram. ii, 16): "It is probable that they are punished in the very places where they
+                     sinned." And Gregory relates (Dial. iv, 40) that Germanus, Bishop of Capua, found Paschasius being cleansed in the baths.
+                     Therefore they are not cleansed in the same place as hell, but in this world.
+                  </p>
+                  <p id="AP2_Q1_A2-p5">
+                     <b>On the contrary,</b> Gregory says [*The quotation is from St. Augustine (De Civ. Dei i, 8)]: "Even as in the same fire gold glistens and straw
+                     smokes, so in the same fire the sinner burns and the elect is cleansed." Therefore the fire of Purgatory is the same as the
+                     fire of hell: and hence they are in the same place.
+                  </p>
+                  <p id="AP2_Q1_A2-p6"> Further, the holy fathers; before the coming of Christ, were in a more worthy place than that wherein souls are now cleansed
+                     after death, since there was no pain of sense there. Yet that place was joined to hell, or the same as hell: otherwise Christ
+                     when descending into Limbo would not be said to have descended into hell. Therefore Purgatory is either close to, or the same
+                     place as, hell.
+                  </p>
+                  <p id="AP2_Q1_A2-p7">
+                     <b>I answer that,</b> Nothing is clearly stated in Scripture about the situation of Purgatory, nor is it possible to offer convincing arguments
+                     on this question. It is probable, however, and more in keeping with the statements of holy men and the revelations made to
+                     many, that there is a twofold place of Purgatory. one, according to the common law; and thus the place of Purgatory is situated
+                     below and in proximity to hell, so that it is the same fire which torments the damned in
+                     hell and cleanses the just in Purgatory; although the damned being lower in merit, are to be consigned to a lower place. Another
+                     place of Purgatory is according to dispensation: and thus sometimes, as we read, some are punished in various places, either
+                     that the living may learn, or that the dead may be succored, seeing that their punishment being made known to the living may
+                     be mitigated through the prayers of the Church.
+                  </p>
+                  <p id="AP2_Q1_A2-p8"> Some say, however, that according to the common law the place of Purgatory is where man sins. This does not seem probable,
+                     since a man may be punished at the same time for sins committed in various places. And others say that according to the common
+                     law they are punished above us, because they are between us and God, as regards their state. But this is of no account, for
+                     they are not punished for being above us, but for that which is lowest in them, namely sin.
+                  </p>
+                  <p id="AP2_Q1_A2-p9">
+                     <b>Reply to Objection 1:</b> The fire of Purgatory is eternal in its substance, but temporary in its cleansing effect.
+                  </p>
+                  <p id="AP2_Q1_A2-p10">
+                     <b>Reply to Objection 2:</b> The punishment of hell is for the purpose of affliction, wherefore it is called by the names of things that are wont to afflict
+                     us here. But the chief purpose of the punishment of Purgatory is to cleanse us from the remains of sin; and consequently the
+                     pain of fire only is ascribed to Purgatory, because fire cleanses and consumes.
+                  </p>
+                  <p id="AP2_Q1_A2-p11">
+                     <b>Reply to Objection 3:</b> This argument considers the point of special dispensation and not that of the common law.
+                  </p>
+                  <a href="summa.AP2_Q1_A1.html"></a>
+                  <a href="summa.viii.html"></a>
+               </div>
+               <a href="summa.vii.ii.html"></a>
+               <a href="summa.AP2_Q1_A1.html"></a>
+            </div>
+            <a href="summa.AP1_Q2_A6.html"></a>
+            <a href="summa.AP2_Q1.html"></a>
+         `
+     </div>
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