Summa Theologica
ShareAquin.: SMT XP Q[63] Out. Para. 1/1
OF SECOND MARRIAGES (TWO ARTICLES)
In the next place we must consider second marriage. Under this head there are two points of inquiry:
(1) Whether it is lawful?
(2) Whether it is a sacrament?
Aquin.: SMT XP Q[63] A[1] Thes. Para. 1/1
Whether a second marriage is lawful?
Aquin.: SMT XP Q[63] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that a second marriage is unlawful. Because we should judge of things according to truth. Now Chrysostom [*Hom. xxxii in the Opus Imperfectum falsely ascribed to St. John Chrysostom] says that "to take a second husband is in truth fornication," which is unlawful. Therefore neither is a second marriage lawful.
Aquin.: SMT XP Q[63] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, whatever is not good is unlawful. Now Ambrose [*On 1 Cor. 7:40 and De Viduis] says that a second marriage is not good. Therefore it is unlawful.
Aquin.: SMT XP Q[63] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, no one should be debarred from being present at such things as are becoming and lawful. Yet priests are debarred from being present at second marriages, as stated in the text (Sent. iv, D, 42). Therefore they are unlawful.
Aquin.: SMT XP Q[63] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, no one incurs a penalty save for sin. Now a person incurs the penalty of irregularity on account of being married twice. Therefore a second marriage is unlawful.
Aquin.: SMT XP Q[63] A[1] OTC Para. 1/2
On the contrary, We read of Abraham having contracted a second marriage (Gn. 25:1).
Aquin.: SMT XP Q[63] A[1] OTC Para. 2/2
Further, the Apostle says (1 Tim. 5:14): "I will . . . that the younger," namely widows, "should marry, bear children." Therefore second marriages are lawful.
Aquin.: SMT XP Q[63] A[1] Body Para. 1/1
I answer that, The marriage tie lasts only until death (Rm. 7:2), wherefore at the death of either spouse the marriage tie ceases: and consequently when one dies the other is not hindered from marrying a second time on account of the previous marriage. Therefore not only second marriages are lawful, but even third and so on.
Aquin.: SMT XP Q[63] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Chrysostom is speaking in reference to the cause which is wont at times to incite a person to a second marriage, namely concupiscence which incites also to fornication.
Aquin.: SMT XP Q[63] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: A second marriage is stated not to be good, not that it is unlawful, but because it lacks the honor of the signification which is in a first marriage, where one husband has one wife, as in the case of Christ and the Church.
Aquin.: SMT XP Q[63] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: Men who are consecrated to Divine things are debarred not only from unlawful things, but even from things which have any appearance of turpitude; and consequently they are debarred from second marriages, which lack the decorum which was in a first marriage.
Aquin.: SMT XP Q[63] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: Irregularity is not always incurred on account of a sin, and may be incurred through a defect in a sacrament [*"Defectus sacramenti," i.e. defect of signification; Cf. A[2], OBJ[3]]. Hence the argument is not to the point.
Aquin.: SMT XP Q[63] A[2] Thes. Para. 1/1
Whether a second marriage is a sacrament?
Aquin.: SMT XP Q[63] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that a second marriage is not a sacrament. For he who repeats a sacrament injures the sacrament. But no sacrament should be done an injury. Therefore if a second marriage were a sacrament, marriage ought nowise to be repeated.
Aquin.: SMT XP Q[63] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, in every sacrament some kind of blessing is given. But no blessing is given in a second marriage, as stated in the text (Sent. iv, D, 42). Therefore no sacrament is conferred therein.
Aquin.: SMT XP Q[63] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, signification is essential to a sacrament. But the signification of marriage is not preserved in a second marriage, because there is not a union of only one woman with only one man, as in the case of Christ and the Church. Therefore it is not a sacrament.
Aquin.: SMT XP Q[63] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, one sacrament is not an impediment to receiving another. But a second marriage is an impediment to receiving orders. Therefore it is not a sacrament.
Aquin.: SMT XP Q[63] A[2] OTC Para. 1/2
On the contrary, Marital intercourse is excused from sin in a second marriage even as in a first marriage. Now marital intercourse is excused [*Cf. Q[69], A[1]] by the marriage goods which are fidelity, offspring, and sacrament. Therefore a second marriage is a sacrament.
Aquin.: SMT XP Q[63] A[2] OTC Para. 2/2
Further, irregularity is not contracted through a second and non-sacramental union, such as fornication. Yet irregularity is contracted through a second marriage. Therefore it is a sacramental union.
Aquin.: SMT XP Q[63] A[2] Body Para. 1/1
I answer that, Wherever we find the essentials of a sacrament, there is a true sacrament. Wherefore, since in a second marriage we find all the essentials of the sacrament of marriage (namely the due matter---which results from the parties having the conditions prescribed by law---and the due form, which is the expression of the inward consent by words of the present), it is clear that a second marriage is a sacrament even as a first.
Aquin.: SMT XP Q[63] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: This is true of a sacrament which causes an everlasting effect: for then, if the sacrament be repeated, it is implied that the first was not effective, and thus an injury is done to the first, as is clear in all those sacraments which imprint a character. But those sacraments which have not an everlasting effect can be repeated without injury to the sacrament, as in the case of Penance. And, since the marriage tie ceases with death, no injury is done to the sacrament if a woman marry again after her husband's death.
Aquin.: SMT XP Q[63] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Although the second marriage, considered in itself, is a perfect sacrament, yet if we consider it in relation to the first marriage, it is somewhat a defective sacrament, because it has not its full signification, since there is not a union of only one woman with only one man as in the marriage of Christ with the Church. And on account of this defect the blessing is omitted in a second marriage. This, however, refers to the case when it is a second marriage on the part of both man and woman, or on the part of the woman only. For if a virgin marry a man who has had another wife, the marriage is blessed nevertheless. Because the signification is preserved to a certain extent even in relation to the former marriage, since though Christ has but one Church for His spouse, there are many persons espoused to Him in the one Church. But the soul cannot be espoused to another besides Christ, else it commits fornication with the devil. Nor is there a spiritual marriage. For this reason when a woman marries a second time the marriage is not blessed on account of the defect in the sacrament.
Aquin.: SMT XP Q[63] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: The perfect signification is found in a second marriage considered in itself, not however if it be considered in relation to the previous marriage, and it is thus that it is a defective sacrament.
Aquin.: SMT XP Q[63] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: A second marriage in so far as there is a defect in the sacrament, but not as a sacrament, is an impediment to the sacrament of Order.
Aquin.: SMT XP Q[64] Out. Para. 1/2
OF THE THINGS ANNEXED TO MARRIAGE, AND FIRST OF THE PAYMENT OF THE MARRIAGE DEBT (TEN ARTICLES)
In the next place we must consider those things which are annexed to marriage: (1) the payment of the marriage debt; (2) plurality of wives; (3) bigamy; (4) the bill of divorce; (5) illegitimate children.
Aquin.: SMT XP Q[64] Out. Para. 2/2
Under the first head there are ten points of inquiry:
(1) Whether one spouse is bound to pay the marriage debt to the other?
(2) Whether one is sometimes bound to pay without being asked?
(3) Whether a wife may demand the debt during the menses?
(4) Whether she is bound to pay it at that time?
(5) Whether husband and wife are equal in this matter?
(6) Whether the one without the other's consent may take a vow that prohibits the payment of the debt?
(7) Whether it is forbidden to ask for the debt at any particular time?
(8) Whether it is a mortal sin to ask for it at a holy time?
(9) Whether it is an obligation to pay it at the time of a festival?
(10) Whether weddings should be forbidden at certain times?
Aquin.: SMT XP Q[64] A[1] Thes. Para. 1/1
Whether husband and wife are mutually bound to the payment of the marriage debt?
Aquin.: SMT XP Q[64] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that husband and wife are not mutually bound, under the obligation of a precept, to the payment of the marriage debt. For no one is forbidden to receive the Eucharist on account of fulfilling a precept. Yet he who has had intercourse with his wife cannot partake of the flesh of the Lamb according to Jerome [*Serm. de Esu Agni viii] quoted in the text (Sent. iv, D, 32). Therefore the payment of the debt does not come under the obligation of a precept.
Aquin.: SMT XP Q[64] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, it is lawful to everyone to abstain from what is hurtful to his person. But it is sometimes harmful to a person to pay the debt when asked, whether on account of sickness, or because they have already paid it. Therefore it would seem allowable to refuse the one who asks.
Aquin.: SMT XP Q[64] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, it is a sin to render oneself unfit to fulfill an obligation of precept. If, therefore, the payment of the debt comes under the obligation of a precept, it would seem sinful to render oneself unfit for paying the debt, by fasting or otherwise weakening the body: but apparently this is untrue.
Aquin.: SMT XP Q[64] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, according to the Philosopher (Ethic. viii, 12), marriage is directed to the begetting and rearing of children, as well as to the community of life. Now leprosy is opposed to both these ends of marriage, for since it is a contagious disease, the wife is not bound to cohabit with a leprous husband; and besides this disease is often transmitted to the offspring. Therefore it would seem that a wife is not bound to pay the debt to a leprous husband.
Aquin.: SMT XP Q[64] A[1] OTC Para. 1/2
On the contrary, As the slave is in the power of his master, so is one spouse in the power of the other (1 Cor. 7:4). But a slave is bound by an obligation of precept to pay his master the debt of his service according to Rm. 13:7, "Render . . . to all men their dues, tribute to whom tribute is due," etc. Therefore husband and wife are mutually bound to the payment of the marriage debt.
Aquin.: SMT XP Q[64] A[1] OTC Para. 2/2
Further, marriage is directed to the avoiding of fornication (1 Cor. 7:2). But this could not be the effect of marriage, if the one were not bound to pay the debt to the other when the latter is troubled with concupiscence. Therefore the payment of the debt is an obligation of precept.
Aquin.: SMT XP Q[64] A[1] Body Para. 1/1
I answer that, Marriage was instituted especially as fulfilling an office of nature. Wherefore in its act the movement of nature must be observed according to which the nutritive power administers to the generative power that alone which is in excess of what is required for the preservation of the individual: for the natural order requires that a thing should be first perfected in itself, and that afterwards it should communicate of its perfection to others: and this is also the order of charity which perfects nature. And therefore, since the wife has power over her husband only in relation to the generative power and not in relation to things directed to the preservation of the individual, the husband is bound to pay the debt to his wife, in matters pertaining to the begetting of children, with due regard however to his own welfare.
Aquin.: SMT XP Q[64] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: It is possible through fulfilling a precept to render oneself unfit for the exercise of a sacred duty: thus a judge becomes irregular by sentencing a man to death. In like manner he who pays the marriage debt, in fulfillment of the precept, becomes unfit for the exercise of divine offices, not because the act in question is sinful, but on account of its carnal nature. And so, according to the Master (Sent. iv, D, 32), Jerome is speaking only of the ministers of the Church, and not of others who should be left to use their own discretion, because without sin they may either abstain out of reverence or receive Christ's body out of devotion.
Aquin.: SMT XP Q[64] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The wife has no power over her husband's body, except as is consistent with the welfare of his person, as stated above. Wherefore if she go beyond this in her demands, it is not a request for the debt, but an unjust exaction; and for this reason the husband is not bound to satisfy her.
Aquin.: SMT XP Q[64] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: If the husband be rendered incapable of paying the debt through a cause consequent upon marriage, for instance through having already paid the debt and being unable to pay it, the wife has no right to ask again, and in doing so she behaves as a harlot rather than as a wife. But if he be rendered incapable through some other cause, then if this be a lawful cause, he is not bound, and she cannot ask, but if it be an unlawful cause, then he sins, and his wife's sin, should she fall into fornication on this account, is somewhat imputable to him. Hence he should endeavor to do his best that his wife may remain continent.
Aquin.: SMT XP Q[64] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: Leprosy voids a betrothal but not a marriage. Wherefore a wife is bound to pay the debt even to a leprous husband. But she is not bound to cohabit with him, because she is not so liable to infection from marital intercourse as from continual cohabitation. And though the child begotten of them be diseased, it is better to be thus than not at all.
Aquin.: SMT XP Q[64] A[2] Thes. Para. 1/1
Whether a husband is bound to pay the debt if his wife does not ask for it?
Aquin.: SMT XP Q[64] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the husband is not bound to pay the marriage debt if his wife does not ask for it. For an affirmative precept is binding only at a certain time. But the time fixed for the payment of the debt can only be when it is asked for. Therefore he is not bound to payment otherwise.
Aquin.: SMT XP Q[64] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, we ought to presume the better things of everyone. Now even for married people it is better to be continent than to make use of marriage. Therefore unless she ask expressly for the debt, the husband should presume that it pleases her to be continent, and so he is not bound to pay her the debt.
Aquin.: SMT XP Q[64] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, as the wife has power over her husband, so has a master over his slave. Now a slave is not bound to serve his master save when the latter commands him. Therefore neither is a husband bound to pay the debt to his wife except when she demands it.
Aquin.: SMT XP Q[64] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, the husband can sometimes request his wife not to exact the debt when she asks for it. Much more therefore may he not pay it when he is not asked.
Aquin.: SMT XP Q[64] A[2] OTC Para. 1/1
On the contrary, By the payment of the debt a remedy is afforded against the wife's concupiscence. Now a physician who has the care of a sick person is bound to remedy the disease without being asked. Therefore the husband is bound to pay the debt to his wife although she ask not for it. Further, a superior is bound to apply a remedy for the sins of his subjects even though they rebel against it. But the payment of the debt on the husband's part is directed against the sins of his wife. Therefore sometimes the husband is bound to pay the debt to his wife even though she ask it not of him.
Aquin.: SMT XP Q[64] A[2] Body Para. 1/1
I answer that, The debt may be demanded in two ways. First, explicitly, as when they ask one another by words; secondly, implicitly, when namely the husband knows by certain signs that the wife would wish him to pay the debt, but is silent through shame. And so even though she does not ask for the debt explicitly in words, the husband is bound to pay it, whenever his wife shows signs of wishing him to do so.
Aquin.: SMT XP Q[64] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: The appointed time is not only when it is demanded but also when on account of certain signs there is fear of danger (to avoid which is the purpose of the payment of the debt) unless it be paid then.
Aquin.: SMT XP Q[64] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: The husband may presume this of his wife when he perceives in her no signs of the contrary; but it would be foolish of him to admit this presumption if he does see such signs.
Aquin.: SMT XP Q[64] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: The master is not ashamed to demand of his slave the duty of his service, as a wife is to ask the marriage debt of her husband. Yet if the master were not to demand it, either through ignorance or some other cause, the slave would nevertheless be bound to fulfill his duty, if some danger were threatening. For this is what is meant by "not serving to the eye" (Eph. 6:6; Col. 3:22) which is the Apostle's command to servants.
Aquin.: SMT XP Q[64] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: A husband should not dissuade his wife from asking for the debt, except for a reasonable cause; and even then he should not be too insistent, on account of the besetting danger.
Aquin.: SMT XP Q[64] A[3] Thes. Para. 1/1
Whether it is allowable for a menstruous wife to ask for the marriage debt? [*This and the Fourth Article are omitted in the Leonine edition.]
Aquin.: SMT XP Q[64] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem lawful for a menstruous wife to ask for the marriage debt. For in the Law a man who had an issue of seed was unclean, even as a menstruous woman. Yet a man who has an issue of seed may ask for the debt. Therefore a menstruous wife may also.
Aquin.: SMT XP Q[64] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, leprosy is a worse complaint than suffering from monthly periods, and would seem to cause a greater corruption in the offspring. Yet a leper can ask for the debt. Therefore, etc.
Aquin.: SMT XP Q[64] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, if a menstruous wife is not allowed to ask for the debt, this can only be because it is feared this may be detrimental to the offspring. Yet if the wife be unfruitful there is no such fear. Therefore, seemingly, at least an unfruitful wife may ask for the debt during her menses.
Aquin.: SMT XP Q[64] A[3] OTC Para. 1/2
On the contrary, "Thou shalt not approach to a woman having her flowers" (Lev. 18:19) where Augustine observes: "Although he has already sufficiently forbidden this he repeats the prohibition here lest he seem to have spoken figuratively."
Aquin.: SMT XP Q[64] A[3] OTC Para. 2/2
Further, "All our justices" are become "as the rag of a menstruous woman" (Is. 64:6) where Jerome observes: "Men ought then to keep away from their wives because thus is a deformed blind lame leprous offspring conceived: so that those parents who are not ashamed to come together in sexual intercourse have their sin made obvious to all": and thus the same conclusion follows.
Aquin.: SMT XP Q[64] A[3] Body Para. 1/1
I answer that, It was forbidden in the Law to approach to a menstruous woman, for two reasons both on account of her uncleanness, and on account of the harm that frequently resulted to the offspring from such intercourse. With regard to the first reason, it was a ceremonial precept, but with regard to the second it was a moral precept. For since marriage is chiefly directed to the good of the offspring, all use of marriage which is intended for the good of the offspring is in order. Consequently this precept is binding even in the New Law on account of the second reason, although not on account of the first. Now, the menstrual issue may be natural or unnatural. The natural issue is that to which women are subject at stated periods when they are in good health; and it is unnatural when they suffer from an issue of blood through some disorder resulting from sickness. Accordingly if the menstrual flow be unnatural it is not forbidden in the New Law to approach to a menstruous woman both on account of her infirmity since a woman in that state cannot conceive, and because an issue of this kind is lasting and continuous, so that the husband would have to abstain for always. When however the woman is subject to a natural issue of the menstruum, she can conceive; moreover, the said issue lasts only a short time, wherefore it is forbidden to approach to her. In like manner a woman is forbidden to ask for the debt during the period of that issue.
Aquin.: SMT XP Q[64] A[3] R.O. 1 Para. 1/2
Reply OBJ 1: The issue of seed in a man is the result of infirmity, nor is the seed in this case apt for generation. Moreover a complaint of this kind is continual or lasting like leprosy: wherefore the comparison falls.
Aquin.: SMT XP Q[64] A[3] R.O. 1 Para. 2/2
This suffices for the Reply to the Second Objection.
Aquin.: SMT XP Q[64] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: As long as a woman is subject to the menses it cannot be certain that she is sterile. For some are sterile in youth, and in course of time become fruitful, and "vice versa," as the Philosopher observes (De Gener. Anim. xvi).
Aquin.: SMT XP Q[64] A[4] Thes. Para. 1/1
Whether a menstruous woman should or may lawfully pay the marriage debt to her husband if he ask for it? [*This and the previous article are omitted in the Leonine edition.]
Aquin.: SMT XP Q[64] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that a menstruous wife may not pay the marriage debt to her husband at his asking. For it is written (Lev. 20:18) that if any man approach to a menstruous woman both shall be put to death. Therefore it would seem that both he who asks and she who grants are guilty of mortal sin.
Aquin.: SMT XP Q[64] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, "Not only they that do them but they also that consent to them are worthy of death" (Rm. 1:32). Now he who knowingly asks for the debt from a menstruous woman sins mortally. Therefore she also sins mortally by consenting to pay the debt.
Aquin.: SMT XP Q[64] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, a madman must not be given back his sword lest he kill himself or another. Therefore in like manner neither should a wife give her body to her husband during her menses, lest he be guilty of spiritual murder.
Aquin.: SMT XP Q[64] A[4] OTC Para. 1/2
On the contrary, "The wife hath not power of her own body, but the husband" (1 Cor. 7:4). Therefore at his asking his wife must pay the debt even during her menses.
Aquin.: SMT XP Q[64] A[4] OTC Para. 2/2
Further, the menstruous wife should not be an occasion of sin to her husband. But she would give her husband an occasion of sin, if she paid him not the debt at his asking; since he might commit fornication. Therefore, etc.
Aquin.: SMT XP Q[64] A[4] Body Para. 1/2
I answer that, In this regard some have asserted that a menstruous woman may not pay the debt even as she may not ask for it. For just as she would not be bound to pay it if she had some personal ailment so as to make it dangerous for herself, so is she not bound to pay for fear of danger to the offspring. But this opinion would seem to derogate from marriage, by which the husband is given entire power of his wife's body with regard to the marriage act. Nor is there any parallel between bodily affliction of the offspring and the danger to her own body: since, if the wife be ailing, it is quite certain that she would be endangered by the carnal act, whereas this is by no means so certain with regard to the offspring which perhaps would not be forthcoming.
Aquin.: SMT XP Q[64] A[4] Body Para. 2/2
Wherefore others say that a menstruous woman is never allowed to ask for the debt; and that if her husband ask, he does so either knowingly or in ignorance. If knowingly, she ought to dissuade him by her prayers and admonitions; yet not so insistently as possibly to afford him an occasion of falling into other, and those sinful, practices, if he be deemed that way inclined. If however, he ask in ignorance, the wife may put forward some motive, or allege sickness as a reason for not paying the debt, unless there be fear of danger to her husband. If, however, the husband ultimately persists in his request, she must yield to his demand. But it would not be safe for her to make known [*"Indicare," as in the commentary on the Sentences; the Leonine edition reads "judicare."] her disaffection, lest this make her husband entertain a repulsion towards her, unless his prudence may be taken for granted.
Aquin.: SMT XP Q[64] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: This refers to the case when both willingly consent, but not when the woman pays the debt by force as it were.
Aquin.: SMT XP Q[64] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: Since there is no consent without the concurrence of the will, the woman is not deemed to consent in her husband's sin unless she pay the debt willingly. For when she is unwilling she is passive rather than consenting.
Aquin.: SMT XP Q[64] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: A madman should be given back his sword if a greater danger were feared from its not being returned to him: and thus it is in the case in point.
Aquin.: SMT XP Q[64] A[5] Thes. Para. 1/1
Whether husband and wife are equal in the marriage act?
Aquin.: SMT XP Q[64] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that husband and wife are not equal in the marriage act. For according to Augustine (Gen. ad lit. xii) the agent is more noble than the patient. But in the marriage act the husband is as agent and the wife as patient. Therefore they are not equal in that act.
Aquin.: SMT XP Q[64] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, the wife is not bound to pay her husband the debt without being asked; whereas he is so bound, as stated above (AA[1],2). Therefore they are not equal in the marriage act.
Aquin.: SMT XP Q[64] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, the woman was made on the man's account in reference to marriage according to Gn. 2:18, "Let us make him a help like unto himself." But that on account of which another thing is, is always the principal. Therefore, etc.
Aquin.: SMT XP Q[64] A[5] Obj. 4 Para. 1/1
OBJ 4: Further, marriage is chiefly directed to the marriage act. But in marriage "the husband is the head of the wife" (Eph. 5:23). Therefore they are not equal in the aforesaid act.
Aquin.: SMT XP Q[64] A[5] OTC Para. 1/2
On the contrary, It is written (1 Cor. 7:4): "The husband . . . hath not power of his own body," and the same is said of the wife. Therefore they are equal in the marriage act.
Aquin.: SMT XP Q[64] A[5] OTC Para. 2/2
Further, Marriage is a relation of equiparence, since it is a kind of union, as stated above (Q[44], AA[1],3). Therefore husband and wife are equal in the marriage act.
Aquin.: SMT XP Q[64] A[5] Body Para. 1/1
I answer that, Equality is twofold, of quantity and of proportion. Equality of quantity is that which is observed between two quantities of the same measure, for instance a thing two cubits long and another two cubits in length. But equality of proportion is that which is observed between two proportions of the same kind as double to double. Accordingly, speaking of the first equality, husband and wife are not equal in marriage; neither as regards the marriage act, wherein the more noble part is due to the husband, nor as regards the household management, wherein the wife is ruled and the husband rules. But with reference to the second kind of equality, they are equal in both matters, because just as in both the marriage act and in the management of the household the husband is bound to the wife in all things pertaining to the husband, so is the wife bound to the husband in all things pertaining to the wife. It is in this sense that it is stated in the text (Sent. iv, D, 32) that they are equal in paying and demanding the debt.
Aquin.: SMT XP Q[64] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: Although it is more noble to be active than passive, there is the same proportion between patient and passivity as between agent and activity; and accordingly there is equality of proportion between them.
Aquin.: SMT XP Q[64] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: This is accidental. For the husband having the more noble part in the marriage act, it is natural that he should be less ashamed than the wife to ask for the debt. Hence it is that the wife is not bound to pay the debt to her husband without being asked, whereas the husband is bound to pay it to the wife.
Aquin.: SMT XP Q[64] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: This proves that they are not equal absolutely, but not that they are not equal in proportion.
Aquin.: SMT XP Q[64] A[5] R.O. 4 Para. 1/1
Reply OBJ 4: Although the head is the principal member, yet just as the members are bound to the head in their own respective capacities, so is the head in its own capacity bound to the members: and thus there is equality of proportion between them.
Aquin.: SMT XP Q[64] A[6] Thes. Para. 1/1
Whether husband and wife can take a vow contrary to the marriage debt without their mutual consent?
Aquin.: SMT XP Q[64] A[6] Obj. 1 Para. 1/1
OBJ 1: It would seem that husband and wife may take a vow contrary to the marriage debt without their mutual consent. For husband and wife are equally bound to pay the debt, as stated above (A[5]). Now it is lawful for the husband, even if his wife be unwilling, to take the cross in defense of the Holy Land: and consequently this is also lawful to the wife. Therefore, since this prevents the payment of the debt, either husband or wife may without the other's consent take the aforesaid vow.
Aquin.: SMT XP Q[64] A[6] Obj. 2 Para. 1/1
OBJ 2: Further, in taking a vow one should not await the consent of another who cannot dissent without sin. Now the husband or wife cannot, without sin, refuse their consent to the other's taking a vow of continence whether absolutely or for a time; because to prevent a person's spiritual progress is a sin against the Holy Ghost. Therefore the one can take a vow of continence either absolutely or for a time, without the other's consent.
Aquin.: SMT XP Q[64] A[6] Obj. 3 Para. 1/1
OBJ 3: Further, in the marriage act, the debt has to be demanded just as it has to be paid. Now the one can, without the other's consent, vow not to demand the debt, since in this he is within his own rights. Therefore he can equally take a vow not to pay the debt.
Aquin.: SMT XP Q[64] A[6] Obj. 4 Para. 1/1
OBJ 4: Further, no one can be bound by the command of a superior to do what he cannot lawfully vow or do simply, since one must not obey in what is unlawful. Now the superior authority might command the husband not to pay the debt to his wife for a time, by occupying him in some service. Therefore he might, of his own accord, do or vow that which would hinder him from paying the debt.
Aquin.: SMT XP Q[64] A[6] OTC Para. 1/2
On the contrary, It is written (1 Cor. 7:5): "Defraud not one another, except . . . by consent, for a time, that you may give yourselves to prayer."
Aquin.: SMT XP Q[64] A[6] OTC Para. 2/2
Further, no one can vow that which belongs to another. Now "the husband . . . hath not power of his own body, but the wife" (1 Cor. 7:4). Therefore, without her consent, the husband cannot take a vow of continence whether absolutely or for a time.
Aquin.: SMT XP Q[64] A[6] Body Para. 1/1
I answer that, A vow is a voluntary act, as its very name implies: and consequently a vow can only be about those goods which are subject to our will, and those in which one person is bound to another do not come under this head. Therefore in matters of this kind one person cannot take a vow without the consent of the one to whom he is bound. Consequently, since husband and wife are mutually bound as regards the payment of the debt which is an obstacle to continence, the one cannot vow continence without the other's consent; and if he take the vow he sins, and must not keep the vow, but must do penance for an ill-taken vow [*Cf. Q[53], AA[1],4; Q[61], A[1]].
Aquin.: SMT XP Q[64] A[6] R.O. 1 Para. 1/1
Reply OBJ 1: It is sufficiently probable that the wife ought to be willing to remain continent for a time, in order to succor the need of the universal Church. Hence in favor of the business for which the cross is given to him, it is laid down that the husband may take the cross without his wife's consent, even as he might go fighting without the consent of his landlord whose land he has leased. And yet the wife is not entirely deprived of her right, since she can follow him. Nor is there a parallel between wife and husband: because, since the husband has to rule the wife and not "vice versa," the wife is bound to follow her husband rather than the husband the wife. Moreover there would be more danger to the wife's chastity as a result of wandering from country to country, than to the husband's, and less profit to the Church. Wherefore the wife cannot take this vow without her husband's consent.
Aquin.: SMT XP Q[64] A[6] R.O. 2 Para. 1/1
Reply OBJ 2: The one spouse, by refusing to consent to the other's vow of continence, does not sin, because the object of his dissent is to hinder not the other's good, but the harm to himself.
Aquin.: SMT XP Q[64] A[6] R.O. 3 Para. 1/1
Reply OBJ 3: There are two opinions on this point. For some say that one can without the other's consent vow not to demand the debt, not however not to pay it, because in the former case they are both within their own rights, but not in the second. Seeing, however, that if one were never to ask for the debt, marriage would become too burdensome to the other who would always have to undergo the shame of asking for the debt, others assert with greater probability that neither vow can be lawfully taken by one spouse without the other's consent.
Aquin.: SMT XP Q[64] A[6] R.O. 4 Para. 1/1
Reply OBJ 4: Just as the wife receives power over her husband's body, without prejudice to the husband's duty to his own body, so also is it without prejudice to his duty to his master. Hence just as a wife cannot ask her husband for the debt to the detriment of his bodily health, so neither can she do this so as to hinder him in his duty to his master. And yet the master cannot for this reason prevent her from paying the debt.
Aquin.: SMT XP Q[64] A[7] Thes. Para. 1/1
Whether it is forbidden to demand the debt on holy days?
Aquin.: SMT XP Q[64] A[7] Obj. 1 Para. 1/1
OBJ 1: It would seem that a person ought not to be forbidden to ask for the debt on holy days. For the remedy should be applied when the disease gains strength. Now concupiscence may possibly gain strength on a feast day. Therefore the remedy should be applied then by asking for the debt.
Aquin.: SMT XP Q[64] A[7] Obj. 2 Para. 1/1
OBJ 2: Further, the only reason why the debt should not be demanded on feast days is because they are devoted to prayer. Yet on those days certain hours are appointed for prayer. Therefore one may ask for the debt at some other time.
Aquin.: SMT XP Q[64] A[7] OTC Para. 1/1
On the contrary, Just as certain places are holy because they are devoted to holy things, so are certain times holy for the same reason. But it is not lawful to demand the debt in a holy place. Therefore neither is it lawful at a holy time.
Aquin.: SMT XP Q[64] A[7] Body Para. 1/1
I answer that, Although the marriage act is void of sin, nevertheless since it oppresses the reason on account of the carnal pleasure, it renders man unfit for spiritual things. Therefore, on those days when one ought especially to give one's time to spiritual things, it is not lawful to ask for the debt.
Aquin.: SMT XP Q[64] A[7] R.O. 1 Para. 1/1
Reply OBJ 1: At such a time other means may be employed for the repression of concupiscence; for instance, prayer and many similar things, to which even those who observe perpetual continence have recourse.
Aquin.: SMT XP Q[64] A[7] R.O. 2 Para. 1/1
Reply OBJ 2: Although one is not bound to pray at all hours, one is bound throughout the day to keep oneself fit for prayer.
Aquin.: SMT XP Q[64] A[8] Thes. Para. 1/1
Whether it is a mortal sin to ask for the debt at a holy time?
Aquin.: SMT XP Q[64] A[8] Obj. 1 Para. 1/1
OBJ 1: It would seem that it is a mortal sin to ask for the debt at a holy time. For Gregory says (Dial. i) that the devil took possession of a woman who had intercourse with her husband at night and came in the morning to the procession. But this would not have happened had she not sinned mortally. Therefore, etc.
Aquin.: SMT XP Q[64] A[8] Obj. 2 Para. 1/1
OBJ 2: Further, whoever disobeys a Divine command commits a mortal sin. Now the Lord commanded (Ex. 19:15): "Come not near your wives," when namely they were about to receive the Law. Much more therefore do husbands sin mortally if they have intercourse with their wives at a time when they should be intent on the sacred observances of the New Law.
Aquin.: SMT XP Q[64] A[8] OTC Para. 1/1
On the contrary, No circumstance aggravates infinitely. But undue time is a circumstance. Therefore it does not aggravate a sin infinitely, so as to make mortal what was otherwise venial.
Aquin.: SMT XP Q[64] A[8] Body Para. 1/1
I answer that, To ask for the debt on a feast day is not a circumstance drawing a sin into another species; wherefore it cannot aggravate infinitely. Consequently a wife or husband does not sin mortally by asking for the debt on a feast day. It is however a more grievous sin to ask for the sake of mere pleasure, than through fear of the weakness of the flesh.
Aquin.: SMT XP Q[64] A[8] R.O. 1 Para. 1/1
Reply OBJ 1: This woman was punished not because she paid the debt, but because afterwards she rashly intruded into the divine service against her conscience.
Aquin.: SMT XP Q[64] A[8] R.O. 2 Para. 1/1
Reply OBJ 2: The authority quoted shows not that it is a mortal sin but that it is unbecoming. For under the Old Law which was given to a carnal people many things were required under an obligation of precept, for the sake of bodily cleanness, which are not required in the New Law which is the law of the spirit.
Aquin.: SMT XP Q[64] A[9] Thes. Para. 1/1
Whether one spouse is bound to pay the debt to the other at a festal time?
Aquin.: SMT XP Q[64] A[9] Obj. 1 Para. 1/1
OBJ 1: It would seem that neither are they bound to pay the debt at a festal time. For those who commit a sin as well as those who consent thereto are equally punished (Rm. 1:32). But the one who pays the debt consents with the one that asks, who sins. Therefore he sins also.
Aquin.: SMT XP Q[64] A[9] Obj. 2 Para. 1/1
OBJ 2: Further, it is an affirmative precept that binds us to pray, and therefore we are bound to do so at a fixed time. Therefore one ought not to pay the debt at a time when one is bound to pray, as neither ought one at a time when one is bound to fulfill a special duty towards a temporal master.
Aquin.: SMT XP Q[64] A[9] OTC Para. 1/1
On the contrary, It is written (1 Cor. 7:5): "Defraud not one another, except by consent, for a time," etc. Therefore when one spouse asks the other must pay.
Aquin.: SMT XP Q[64] A[9] Body Para. 1/1
I answer that, Since the wife has power of her husband's body, and "vice versa," with regard to the act of procreation, the one is bound to pay the debt to the other, at any season or hour, with due regard to the decorum required in such matters, for this must not be done at once openly.
Aquin.: SMT XP Q[64] A[9] R.O. 1 Para. 1/1
Reply OBJ 1: As far as he is concerned he does not consent, but grants unwillingly and with grief that which is exacted of him; and consequently he does not sin. For it is ordained by God, on account of the weakness of the flesh, that the debt must always be paid to the one who asks lest he be afforded an occasion of sin.
Aquin.: SMT XP Q[64] A[9] R.O. 2 Para. 1/1
Reply OBJ 2: No hour is fixed for praying, but that compensation can be made at some other hour; wherefore the argument is not cogent.
Aquin.: SMT XP Q[64] A[10] Thes. Para. 1/1
Whether weddings should be forbidden at certain times? [*This article is omitted in the Leonine edition.]
Aquin.: SMT XP Q[64] A[10] Obj. 1 Para. 1/1
OBJ 1: It would seem that weddings ought not to be forbidden at certain times. For marriage is a sacrament: and the celebration of the others sacraments is not forbidden at those times. Therefore neither should the celebration of marriage be forbidden then.
Aquin.: SMT XP Q[64] A[10] Obj. 2 Para. 1/1
OBJ 2: Further, asking for the marriage debt is more unbecoming on feast days than the celebration of marriage. Yet the debt may be asked for on those days. Therefore also marriages may be solemnized.
Aquin.: SMT XP Q[64] A[10] Obj. 3 Para. 1/1
OBJ 3: Further, marriages that are contracted in despite of the law of the Church ought to be dissolved. Yet marriages are not dissolved if they be contracted at those times. Therefore it should not be forbidden by a commandment of the Church.
Aquin.: SMT XP Q[64] A[10] OTC Para. 1/1
On the contrary, It is written (Eccles. 3:5): "A time to embrace, and a time to be far from embraces."
Aquin.: SMT XP Q[64] A[10] Body Para. 1/1
I answer that, When the newly married spouse is given to her husband, the minds of husband and wife are taken up with carnal preoccupations by reason of the very newness of things, wherefore weddings are wont to be signalized by much unrestrained rejoicing. On this account it is forbidden to celebrate marriages at those times when men ought especially to arise to spiritual things. Those times are from Advent until the Epiphany because of the Communion which, according to the ancient Canons, is wont to be made at Christmas (as was observed in its proper place, TP, Q[30]), from Septuagesima until the octave day of Easter, on account of the Easter Communion, and from the three days before the Ascension until the octave day of Pentecost, on account of the preparation for Communion to be received at that time.
Aquin.: SMT XP Q[64] A[10] R.O. 1 Para. 1/1
Reply OBJ 1: The celebration of marriage has a certain worldly and carnal rejoicing connected with it, which does not apply to the other sacraments. Hence the comparison fails.
Aquin.: SMT XP Q[64] A[10] R.O. 2 Para. 1/1
Reply OBJ 2: There is not such a distraction of minds caused by the payment of a request for the debt as by the celebration of a marriage; and consequently the comparison fails.
Aquin.: SMT XP Q[64] A[10] R.O. 3 Para. 1/1
Reply OBJ 3: Since time is not essential to a marriage contracted within the forbidden seasons, the marriage is nevertheless a true sacrament. Nor is the marriage dissolved absolutely, but for a time, that they may do penance for having disobeyed the commandment of the Church. It is thus that we are to understand the statement of the Master (Sent. iv, D, 33), namely that should a marriage have been contracted or a wedding celebrated at the aforesaid times, those who have done so "ought to be separated." Nor does he say this on his own authority, but in reference to some canonical ordinance, such as that of the Council of Lerida, which decision is quoted by the Decretals.
Aquin.: SMT XP Q[65] Out. Para. 1/1
OF PLURALITY OF WIVES (FIVE ARTICLES)
We must now consider the plurality of wives. Under this head there are five points of inquiry:
(1) Whether it is against the natural law to have several wives?
(2) Whether this was ever lawful?
(3) Whether it is against the natural law to have a concubine?
(4) Whether it is a mortal sin to have intercourse with a concubine?
(5) Whether it was ever lawful to have a concubine?
Aquin.: SMT XP Q[65] A[1] Thes. Para. 1/1
Whether it is against the natural law to have several wives?
Aquin.: SMT XP Q[65] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that it is not against the natural law to have several wives. For custom does not prejudice the law of nature. But "it was not a sin" to have several wives "when this was the custom," according to Augustine (De Bono Conjug. xv) as quoted in the text (Sent. iv, D, 33). Therefore it is not contrary to the natural law to have several wives.
Aquin.: SMT XP Q[65] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, whoever acts in opposition to the natural law, disobeys a commandment, for the law of nature has its commandments even as the written law has. Now Augustine says (De Bono Conjug. xv; De Civ. Dei xv, 38) that "it was not contrary to a commandment" to have several wives, "because by no law was it forbidden." Therefore it is not against the natural law to have several wives.
Aquin.: SMT XP Q[65] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, marriage is chiefly directed to the begetting of offspring. But one man may get children of several women, by causing them to be pregnant. Therefore It is not against the natural law to have several wives.
Aquin.: SMT XP Q[65] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, "Natural right is that which nature has taught all animals," as stated at the beginning of the Digests (1, i, ff. De just. et jure). Now nature has not taught all animals that one male should be united to but one female, since with many animals the one male is united to several females. Therefore it is not against the natural law to have several wives.
Aquin.: SMT XP Q[65] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, according to the Philosopher (De Gener. Animal. i, 20), in the begetting of offspring the male is to the female as agent to patient, and as the craftsman is to his material. But it is not against the order of nature for one agent to act on several patients, or for one craftsman to work in several materials. Therefore neither is it contrary to the law of nature for one husband to have many wives.
Aquin.: SMT XP Q[65] A[1] Obj. 6 Para. 1/1
OBJ 6: On the contrary, That which was instilled into man at the formation of human nature would seem especially to belong to the natural law. Now it was instilled into him at the very formation of human nature that one man should have one wife, according to Gn. 2:24, "They shall be two in one flesh." Therefore it is of natural law.
Aquin.: SMT XP Q[65] A[1] Obj. 7 Para. 1/1
OBJ 7: Further, it is contrary to the law of nature that man should bind himself to the impossible, and that what is given to one should be given to another. Now when a man contracts with a wife, he gives her the power of his body, so that he is bound to pay her the debt when she asks. Therefore it is against the law of nature that he should afterwards give the power of his body to another, because it would be impossible for him to pay both were both to ask at the same time.
Aquin.: SMT XP Q[65] A[1] Obj. 8 Para. 1/1
OBJ 8: Further, "Do not to another what thou wouldst not were done to thyself" [*Cf. Tobias 4:16] is a precept of the natural law. But a husband would by no means be willing for his wife to have another husband. Therefore he would be acting against the law of nature, were he to have another wife in addition.
Aquin.: SMT XP Q[65] A[1] Obj. 9 Para. 1/1
OBJ 9: Further, whatever is against the natural desire is contrary to the natural law. Now a husband's jealousy of his wife and the wife's jealousy of her husband are natural, for they are found in all. Therefore, since jealousy is "love impatient of sharing the beloved," it would seem to be contrary to the natural law that several wives should share one husband.
Aquin.: SMT XP Q[65] A[1] Body Para. 1/2
I answer that, All natural things are imbued with certain principles whereby they are enabled not only to exercise their proper actions, but also to render those actions proportionate to their end, whether such actions belong to a thing by virtue of its generic nature, or by virtue of its specific nature: thus it belongs to a magnet to be borne downwards by virtue of its generic nature, and to attract iron by virtue of its specific nature. Now just as in those things which act from natural necessity the principle of action is the form itself, whence their proper actions proceed proportionately to their end, so in things which are endowed with knowledge the principles of action are knowledge and appetite. Hence in the cognitive power there needs to be a natural concept, and in the appetitive power a natural inclination, whereby the action befitting the genus or species is rendered proportionate to the end. Now since man, of all animals, knows the aspect of the end, and the proportion of the action to the end, it follows that he is imbued with a natural concept, whereby he is directed to act in a befitting manner, and this is called "the natural law" or "the natural right," but in other animals "the natural instinct." For brutes are rather impelled by the force of nature to do befitting actions, than guided to act on their own judgment. Therefore the natural law is nothing else than a concept naturally instilled into man, whereby he is guided to act in a befitting manner in his proper actions, whether they are competent to him by virtue of his generic nature, as, for instance, to beget, to eat, and so on, or belong to him by virtue of his specific nature, as, for instance, to reason and so forth. Now whatever renders an action improportionate to the end which nature intends to obtain by a certain work is said to be contrary to the natural law. But an action may be improportionate either to the principal or to the secondary end, and in either case this happens in two ways. First, on account of something which wholly hinders the end; for instance a very great excess or a very great deficiency in eating hinders both the health of the body, which is the principal end of food, and aptitude for conducting business, which is its secondary end. Secondly, on account of something that renders the attainment of the principal or secondary end difficult, or less satisfactory, for instance eating inordinately in respect of undue time. Accordingly if an action be improportionate to the end, through altogether hindering the principal end directly, it is forbidden by the first precepts of the natural law, which hold the same place in practical matters, as the general concepts of the mind in speculative matters. If, however, it be in any way improportionate to the secondary end, or again to the principal end, as rendering its attainment difficult or less satisfactory, it is forbidden, not indeed by the first precepts of the natural law, but by the second which are derived from the first even as conclusions in speculative matters receive our assent by virtue of self-known principles: and thus the act in question is said to be against the law of nature.
Aquin.: SMT XP Q[65] A[1] Body Para. 2/2
Now marriage has for its principal end the begetting and rearing of children, and this end is competent to man according to his generic nature, wherefore it is common to other animals (Ethic. viii, 12), and thus it is that the "offspring" is assigned as a marriage good. But for its secondary end, as the Philosopher says (Ethic. viii, 12), it has, among men alone, the community of works that are a necessity of life, as stated above (Q[41], A[1]). And in reference to this they owe one another "fidelity" which is one of the goods of marriage. Furthermore it has another end, as regards marriage between believers, namely the signification of Christ and the Church: and thus the "sacrament" is said to be a marriage good. Wherefore the first end corresponds to the marriage of man inasmuch as he is an animal: the second, inasmuch as he is a man; the third, inasmuch as he is a believer. Accordingly plurality of wives neither wholly destroys nor in any way hinders the first end of marriage, since one man is sufficient to get children of several wives, and to rear the children born of them. But though it does not wholly destroy the second end, it hinders it considerably for there cannot easily be peace in a family where several wives are joined to one husband, since one husband cannot suffice to satisfy the requisitions of several wives, and again because the sharing of several in one occupation is a cause of strife: thus "potters quarrel with one another" [*Aristotle, Rhet. ii, 4], and in like manner the several wives of one husband. The third end, it removes altogether, because as Christ is one, so also is the Church one. It is therefore evident from what has been said that plurality of wives is in a way against the law of nature, and in a way not against it.
Aquin.: SMT XP Q[65] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Custom does not prejudice the law of nature as regards the first precepts of the latter, which are like the general concepts of the mind in speculative matters. But those which are drawn like conclusions from these custom enforces, as Tully declares (De Inv. Rhet. ii), or weakens. Such is the precept of nature in the matter of having one wife.
Aquin.: SMT XP Q[65] A[1] R.O. 2 Para. 1/2
Reply OBJ 2: As Tully says (De Inv. Rhet. ii), "fear of the law and religion have sanctioned those things that come from nature and are approved by custom." Wherefore it is evident that those dictates of the natural law, which are derived from the first principles as it were of the natural law, have not the binding force of an absolute commandment, except when they have been sanctioned by Divine or human law. This is what Augustine means by saying that "they did not disobey the commandments of the law, since it was not forbidden by any law."
Aquin.: SMT XP Q[65] A[1] R.O. 2 Para. 2/2
The Reply to the Third Objection follows from what has been said.
Aquin.: SMT XP Q[65] A[1] R.O. 4 Para. 1/4
Reply OBJ 4: Natural right has several significations. First a right is said to be natural by its principle, because it is instilled by nature: and thus Tully defines it (De Inv. Rhet. ii) when he says: "Natural right is not the result of opinion but the product of an innate force." And since even in natural things certain movements are called natural, not that they be from an intrinsic principle, but because they are from a higher moving principle---thus the movements that are caused in the elements by the impress of heavenly bodies are said to be natural, as the Commentator states (De Coelo et Mundo iii, 28), therefore those things that are of Divine right are said to be of natural right, because they are caused by the impress and influence of a higher principle, namely God. Isidore takes it in this sense, when he says (Etym. v) that "the natural right is that which is contained in the Law and the Gospel." Thirdly, right is said to be natural not only from its principle but also from its matter, because it is about natural things. And since nature is contradistinguished with reason, whereby man is a man, it follows that if we take natural right in its strictest sense, those things which are dictated by natural reason and pertain to man alone are not said to be of natural right, but only those which are dictated by natural reason and are common to man and other animals. Thus we have the aforesaid definition, namely: "Natural right is what nature has taught all animals." Accordingly plurality of wives, though not contrary to natural right taken in the third sense, is nevertheless against natural right taken in the second sense, because it is forbidden by the Divine law. It is also against natural right taken in the first sense, as appears from what has been said, for such is nature's dictate to every animal according to the mode befitting its nature. Wherefore also certain animals, the rearing of whose offspring demands the care of both, namely the male and female, by natural instinct cling to the union of one with one, for instance the turtle-dove, the dove, and so forth.
Aquin.: SMT XP Q[65] A[1] R.O. 4 Para. 2/4
The Reply to the Fifth Objection is clear from what has been said.
Aquin.: SMT XP Q[65] A[1] R.O. 4 Para. 3/4
Since, however, the arguments adduced "on the contrary side" would seem to show that plurality of wives is against the first principles of the natural law, we must reply to them.
Aquin.: SMT XP Q[65] A[1] R.O. 4 Para. 4/4
Accordingly we reply to the Sixth Objection that human nature was founded without any defect, and consequently it is endowed not only with those things without which the principal end of marriage is impossible of attainment, but also with those without which the secondary end of marriage could not be obtained without difficulty: and in this way it sufficed man when he was first formed to have one wife, as stated above.
Aquin.: SMT XP Q[65] A[1] R.O. 7 Para. 1/1
Reply OBJ 7: In marriage the husband gives his wife power of his body, not in all respects, but only in those things that are required by marriage. Now marriage does not require the husband to pay the debt every time his wife asks for it, if we consider the principal end for which marriage was instituted, namely the good of the offspring, but only as far as is necessary for impregnation. But in so far as it is instituted as a remedy (which is its secondary end), marriage does require the debt to be paid at all times on being asked for. Hence it is evident that by taking several wives a man does not bind himself to the impossible, considering the principal end of marriage; and therefore plurality of wives is not against the first principles of the natural law.
Aquin.: SMT XP Q[65] A[1] R.O. 8 Para. 1/1
Reply OBJ 8: This precept of the natural law, "Do not to another what thou wouldst not were done to thyself," should be understood with the proviso that there be equal proportion. For if a superior is unwilling to be withstood by his subject, he is not therefore bound not to withstand his subject. Hence it does not follow in virtue of this precept that as a husband is unwilling for his wife to have another husband, he must not have another wife: because for one man to have several wives is not contrary to the first principles of the natural law, as stated above: whereas for one wife to have several husbands is contrary to the first principles of the natural law, since thereby the good of the offspring which is the principal end of marriage is, in one respect, entirely destroyed, and in another respect hindered. For the good of the offspring means not only begetting, but also rearing. Now the begetting of offspring, though not wholly voided (since a woman may be impregnated a second time after impregnation has already taken place, as stated in De Gener. Animal. vii. 4), is nevertheless considerably hindered, because this can scarcely happen without injury either to both fetus or to one of them. But the rearing of the offspring is altogether done away, because as a result of one woman having several husbands there follows uncertainty of the offspring in relation to its father, whose care is necessary for its education. Wherefore the marriage of one wife with several husbands has not been sanctioned by any law or custom, whereas the converse has been.
Aquin.: SMT XP Q[65] A[1] R.O. 9 Para. 1/1
Reply OBJ 9: The natural inclination in the appetitive power follows the natural concept in the cognitive power. And since it is not so much opposed to the natural concept for a man to have several wives as for a wife to have several husbands, it follows that a wife's love is not so averse to another sharing the same husband with her, as a husband's love is to another sharing the same wife with him. Consequently both in man and in other animals the male is more jealous of the female than "vice versa."
Aquin.: SMT XP Q[65] A[2] Thes. Para. 1/1
Whether it was ever lawful to have several wives?
Aquin.: SMT XP Q[65] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that it can never have been lawful to have several wives. For, according to the Philosopher (Ethic. v, 7), "The natural law has the same power at all times and places." Now plurality of wives is forbidden by the natural law, as stated above (A[1]). Therefore as it is unlawful now, it was unlawful at all times.
Aquin.: SMT XP Q[65] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, if it was ever lawful, this could only be because it was lawful either in itself, or by dispensation. If the former, it would also be lawful now; if the latter, this is impossible, for according to Augustine (Contra Faust. xxvi, 3), "as God is the founder of nature, He does nothing contrary to the principles which He has planted in nature." Since then God has planted in our nature the principle that one man should be united to one wife, it would seem that He has never dispensed man from this.
Aquin.: SMT XP Q[65] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, if a thing be lawful by dispensation, it is only lawful for those who receive the dispensation. Now we do not read in the Law of a general dispensation having been granted to all. Since then in the Old Testament all who wished to do so, without any distinction, took to themselves several wives, nor were reproached on that account, either by the law or by the prophets, it would seem that it was not made lawful by dispensation.
Aquin.: SMT XP Q[65] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, where there is the same reason for dispensation, the same dispensation should be given. Now we cannot assign any other reason for dispensation than the multiplying of the offspring for the worship of God, and this is necessary also now. Therefore this dispensation would be still in force, especially as we read nowhere of its having been recalled.
Aquin.: SMT XP Q[65] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, in granting a dispensation the greater good should not be overlooked for the sake of a lesser good. Now fidelity and the sacrament, which it would seem impossible to safeguard in a marriage where one man is joined to several wives, are greater goods than the multiplication of the offspring. Therefore this dispensation ought not to have been granted with a view to this multiplication.
Aquin.: SMT XP Q[65] A[2] OTC Para. 1/2
On the contrary, It is stated (Gal. 3:19) that the Law "was set because of transgressors [Vulg.: 'transgressions']," namely in order to prohibit them. Now the Old Law mentions plurality of wives without any prohibition thereof, as appears from Dt. 21:15, "If a man have two wives," etc. Therefore they were not transgressors through having two wives; and so it was lawful.
Aquin.: SMT XP Q[65] A[2] OTC Para. 2/2
Further, this is confirmed by the example of the holy patriarchs, who are stated to have had several wives, and yet were most pleasing to God, for instance Jacob, David, and several others. Therefore at one time it was lawful.
Aquin.: SMT XP Q[65] A[2] Body Para. 1/1
I answer that, As stated above (A[1], ad 7,8), plurality of wives is said to be against the natural law, not as regards its first precepts, but as regards the secondary precepts, which like conclusions are drawn from its first precepts. Since, however, human acts must needs vary according to the various conditions of persons, times, and other circumstances, the aforesaid conclusions do not proceed from the first precepts of the natural law, so as to be binding in all cases, but only in the majority. for such is the entire matter of Ethics according to the Philosopher (Ethic. i, 3,7). Hence, when they cease to be binding, it is lawful to disregard them. But because it is not easy to determine the above variations, it belongs exclusively to him from whose authority he derives its binding force to permit the non-observance of the law in those cases to which the force of the law ought not to extend, and this permission is called a dispensation. Now the law prescribing the one wife was framed not by man but by God, nor was it ever given by word or in writing, but was imprinted on the heart, like other things belonging in any way to the natural law. Consequently a dispensation in this matter could be granted by God alone through an inward inspiration, vouchsafed originally to the holy patriarchs, and by their example continued to others, at a time when it behooved the aforesaid precept not to be observed, in order to ensure the multiplication of the offspring to be brought up in the worship of God. For the principal end is ever to be borne in mind before the secondary end. Wherefore, since the good of the offspring is the principal end of marriage, it behooved to disregard for a time the impediment that might arise to the secondary ends, when it was necessary for the offspring to be multiplied; because it was for the removal of this impediment that the precept forbidding a plurality of wives was framed, as stated above (A[1]).
Aquin.: SMT XP Q[65] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: The natural law, considered in itself, has the same force at all times and places; but accidentally on account of some impediment it may vary at certain times and places, as the Philosopher (Ethic. i, 3,7) instances in the case of other natural things. For at all times and places the right hand is better than the left according to nature, but it may happen accidentally that a person is ambidextrous, because our nature is variable; and the same applies to the natural, just as the Philosopher states (Ethic. i, 3,7).
Aquin.: SMT XP Q[65] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: In a Decretal (De divortiis, cap. Gaudemus) it is asserted that is was never lawful to have several wives without having a dispensation received through Divine inspiration. Nor is the dispensation thus granted a contradiction to the principles which God has implanted in nature, but an exception to them, because those principles are not intended to apply to all cases but to the majority, as stated. Even so it is not contrary to nature when certain occurrences take place in natural things miraculously, by way of exception to more frequent occurrences.
Aquin.: SMT XP Q[65] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Dispensation from a law should follow the quality of the law. Wherefore, since the law of nature is imprinted on the heart, it was not necessary for a dispensation from things pertaining to the natural law to be given under the form of a written law but by internal inspiration.
Aquin.: SMT XP Q[65] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: When Christ came it was the time of the fulness of the grace of Christ, whereby the worship of God was spread abroad among all nations by a spiritual propagation. Hence there is not the same reason for a dispensation as before Christ's coming, when the worship of God was spread and safeguarded by a carnal propagation.
Aquin.: SMT XP Q[65] A[2] R.O. 5 Para. 1/1
Reply OBJ 5: The offspring, considered as one of the marriage goods, includes the keeping of faith with God, because the reason why it is reckoned a marriage good is because it is awaited with a view to its being brought up in the worship of God. Now the faith to be kept with God is of greater import than the faith to be kept with a wife, which is reckoned a marriage good, and than the signification which pertains to the sacrament, since the signification is subordinate to the knowledge of faith. Hence it is not unfitting if something is taken from the two other goods for the sake of the good of the offspring. Nor are they entirely done away, since there remains faith towards several wives; and the sacrament remains after a fashion, for though it did not signify the union of Christ with the Church as one, nevertheless the plurality of wives signified the distinction of degrees in the Church, which distinction is not only in the Church militant but also in the Church triumphant. Consequently their marriages signified somewhat the union of Christ not only with the Church militant, as some say, but also with the Church triumphant where there are "many mansions" [*Jn. 19:2].
Aquin.: SMT XP Q[65] A[3] Thes. Para. 1/1
Whether it is against the natural law to have a concubine?
Aquin.: SMT XP Q[65] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that to have a concubine is not against the natural law. For the ceremonies of the Law are not of the natural law. But fornication is forbidden (Acts 15:29) in conjunction with ceremonies of the law which for the time were being imposed on those who were brought to the faith from among the heathens. Therefore simple fornication which is intercourse with a concubine is not against the natural law.
Aquin.: SMT XP Q[65] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, positive law is an outcome of the natural law, as Tully says (De Invent. ii). Now fornication was not forbidden by positive law; indeed according to the ancient laws women used to be sentenced to be taken to brothels. Therefore it is not against the natural law to have a concubine.
Aquin.: SMT XP Q[65] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, the natural law does not forbid that which is given simply, to be given for a time or under certain restrictions. Now one unmarried woman may give the power of her body for ever to an unmarried man, so that he may use her when he will. Therefore it is not against the law of nature, if she give him power of her body for a time.
Aquin.: SMT XP Q[65] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, whoever uses his own property as he will, injures no one. But a bondswoman is her master's property. Therefore if her master use her as he will, he injures no one: and consequently it is not against the natural law to have a concubine.
Aquin.: SMT XP Q[65] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, everyone may give his own property to another. Now the wife has power of her husband's body (1 Cor. 7:4). Therefore if his wife be willing, the husband can have intercourse with another woman without sin.
Aquin.: SMT XP Q[65] A[3] OTC Para. 1/2
On the contrary, According to all laws the children born of a concubine are children of shame. But this would not be so unless the union of which they are born were naturally shameful.
Aquin.: SMT XP Q[65] A[3] OTC Para. 2/2
Further, as stated above (Q[41], A[1]), marriage is natural. But this would not be so if without prejudice to the natural law a man could be united to a woman otherwise than by marriage. Therefore it is against the natural law to have a concubine.
Aquin.: SMT XP Q[65] A[3] Body Para. 1/1
I answer that, As stated above (A[1]), an action is said to be against the natural law, if it is not in keeping with the due end intended by nature, whether through not being directed thereto by the action of the agent, or through being directed thereto by the action of the agent, or through being in itself improportionate to that end. Now the end which nature intends in sexual union is the begetting and rearing of the offspring. and that this good might be sought after, it attached pleasure to the union; as Augustine says (De Nup. et Concup. i, 8). Accordingly to make use of sexual intercourse on account of its inherent pleasure, without reference to the end for which nature intended it, is to act against nature, as also is it if the intercourse be not such as may fittingly be directed to that end. And since, for the most part, things are denominated from their end, as being that which is of most consequence to them, just as the marriage union took its name from the good of the offspring [*Cf. Q[44], A[2]], which is the end chiefly sought after in marriage, so the name of concubine is expressive of that union where sexual intercourse is sought after for its own sake. Moreover even though sometimes a man may seek to have offspring of such an intercourse, this is not befitting to the good of the offspring, which signifies not only the begetting of children from which they take their being, but also their rearing and instruction, by which means they receive nourishment and learning from their parents, in respect of which three things the parents are bound to their children, according to the Philosopher (Ethic. viii, 11,12). Now since the rearing and teaching of the children remain a duty of the parents during a long period of time, the law of nature requires the father and mother to dwell together for a long time, in order that together they may be of assistance to their children. Hence birds that unite together in rearing their young do not sever their mutual fellowship from the time when they first come together until the young are fully fledged. Now this obligation which binds the female and her mate to remain together constitutes matrimony. Consequently it is evident that it is contrary to the natural law for a man to have intercourse with a woman who is not married to him, which is the signification of a concubine.
Aquin.: SMT XP Q[65] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: Among the Gentiles the natural law was obscured in many points: and consequently they did not think it wrong to have intercourse with a concubine, and in many cases practiced fornication as though it were lawful, as also other things contrary to the ceremonial laws of the Jews, though not contrary to the law of nature. Wherefore the apostles inserted the prohibition of fornication among that of other ceremonial observances, because in both cases there was a difference of opinion between Jews and Gentiles.
Aquin.: SMT XP Q[65] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: This law was the result of the darkness just mentioned, into which the Gentiles had fallen, by not giving due honor to God as stated in Rm. 1:21, and did not proceed from the instinct of the natural law. Hence, when the Christian religion prevailed, this law was abolished.
Aquin.: SMT XP Q[65] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: In certain cases no evil results ensue if a person surrenders his right to a thing whether absolutely or for a time, so that in neither case is the surrender against the natural law. But that does not apply to the case in point, wherefore the argument does not prove.
Aquin.: SMT XP Q[65] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: Injury is opposed to justice. Now the natural law forbids not only injustice, but also whatever is opposed to any of the virtues: for instance it is contrary to the natural law to eat immoderately, although by doing so a man uses his own property without injury to anyone. Moreover although a bondswoman is her master's property that she may serve him, she is not his that she may be his concubine. And again it depends how a person makes use of his property. For such a man does an injury to the offspring he begets, since such a union is not directed to its good, as stated above.
Aquin.: SMT XP Q[65] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: The wife has power of her husband's body, not simply and in all respects, but only in relation to marriage, and consequently she cannot transfer her husband's body to another to the detriment of the good of marriage.
Aquin.: SMT XP Q[65] A[4] Thes. Para. 1/1
Whether it is a mortal sin to have intercourse with a concubine?
Aquin.: SMT XP Q[65] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that it is not a mortal sin to have intercourse with a concubine. For a lie is a greater sin than simple fornication: and a proof of this is that Juda, who did not abhor to commit fornication with Thamar, recoiled from telling a lie, saying (Gn. 38:23): "Surely she cannot charge us with a lie." But a lie is not always a mortal sin. Neither therefore is simple fornication.
Aquin.: SMT XP Q[65] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, a deadly sin should be punished with death. But the Old Law did not punish with death intercourse with a concubine, save in a certain case (Dt. 22:25). Therefore it is not a deadly sin.
Aquin.: SMT XP Q[65] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, according to Gregory (Moral. xxxiii, 12), the sins of the flesh are less blameworthy than spiritual sins. Now pride and covetousness, which are spiritual sins, are not always mortal sins. Therefore fornication, which is a sin of the flesh, is not always a mortal sin.
Aquin.: SMT XP Q[65] A[4] Obj. 4 Para. 1/1
OBJ 4: Further, where the incentive is greater the sin is less grievous, because he sins more who is overcome by a lighter temptation. But concupiscence is the greatest incentive to lust. Therefore since lustful actions are not always mortal sins, neither is simple fornication a mortal sin.
Aquin.: SMT XP Q[65] A[4] OTC Para. 1/2
On the contrary, Nothing but mortal sin excludes from the kingdom of God. But fornicators are excluded from the kingdom of God (1 Cor. 6:9,10). Therefore simple fornication is a mortal sin.
Aquin.: SMT XP Q[65] A[4] OTC Para. 2/2
Further, mortal sins alone are called crimes. Now all fornication is a crime according to Tobias 4:13, "Take heed to keep thyself . . . from all fornication, and beside thy wife never endure to know crime." Therefore, etc.
Aquin.: SMT XP Q[65] A[4] Body Para. 1/1
I answer that, As we have already stated (Sent. ii, D, 42, Q[1], A[4]), those sins are mortal in their genus which violate the bond of friendship between man and God, and between man and man; for such sins are against the two precepts of charity which is the life of the soul. Wherefore since the intercourse of fornication destroys the due relations of the parent with the offspring that is nature's aim in sexual intercourse, there can be no doubt that simple fornication by its very nature is a mortal sin even though there were no written law.
Aquin.: SMT XP Q[65] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: It often happens that a man who does not avoid a mortal sin, avoids a venial sin to which he has not so great an incentive. Thus, too, Juda avoided a lie while he avoided not fornication. Nevertheless that would have been a pernicious lie, for it would have involved an injury if he had not kept his promise.
Aquin.: SMT XP Q[65] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: A sin is called deadly, not because it is punished with temporal, but because it is punished with eternal death. Hence also theft, which is a mortal sin, and many other sins are sometimes not punished with temporal death by the law. The same applies to fornication.
Aquin.: SMT XP Q[65] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: Just as not every movement of pride is a mortal sin, so neither is every movement of lust, because the first movements of lust and the like are venial sins, even sometimes marriage intercourse. Nevertheless some acts of lust are mortal sins, while some movements of pride are venial: since the words quoted from Gregory are to be understood as comparing vices in their genus and not in their particular acts.
Aquin.: SMT XP Q[65] A[4] R.O. 4 Para. 1/1
Reply OBJ 4: A circumstance is the more effective in aggravating a sin according as it comes nearer to the nature of sin. Hence although fornication is less grave on account of the greatness of its incentive, yet on account of the matter about which it is, it has a greater gravity than immoderate eating, because it is about those things which tighten the bond of human fellowship, as stated above. Hence the argument does not prove.
Aquin.: SMT XP Q[65] A[5] Thes. Para. 1/1
Whether it was ever lawful to have a concubine?
Aquin.: SMT XP Q[65] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that it has been sometimes lawful to have a concubine. For just as the natural law requires a man to have but one wife, so does it forbid him to have a concubine. Yet at times it has been lawful to have several wives. Therefore it has also been lawful to have a concubine.
Aquin.: SMT XP Q[65] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, a woman cannot be at the same time a slave and a wife; wherefore according to the Law (Dt. 21:11, seqq.) a bondswoman gained her freedom by the very fact of being taken in marriage. Now we read that certain men who were most beloved of God, for instance Abraham and Jacob, had intercourse with their bondswomen. Therefore these were not wives, and consequently it was sometime lawful to have a concubine.
Aquin.: SMT XP Q[65] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, a woman who is taken in marriage cannot be cast out, and her son should have a share in the inheritance. Yet Abraham sent Agar away, and her son was not his heir (Gn. 21:14). Therefore she was not Abraham's wife.
Aquin.: SMT XP Q[65] A[5] OTC Para. 1/2
On the contrary, Things opposed to the precepts of the decalogue were never lawful. Now to have a concubine is against a precept of the decalogue, namely, "Thou shalt not commit adultery." Therefore it was never lawful.
Aquin.: SMT XP Q[65] A[5] OTC Para. 2/2
Further, Ambrose says in his book on the patriarchs (De Abraham i, 4): "What is unlawful to a wife is unlawful to a husband." But it is never lawful for a wife to put aside her own husband and have intercourse with another man. Therefore it was never lawful for a husband to have a concubine.
Aquin.: SMT XP Q[65] A[5] Body Para. 1/1
I answer that, Rabbi Moses says (Doc. Perp. iii, 49) that before the time of the Law fornication was not a sin; and he proved his assertion from the fact that Juda had intercourse with Thamar. But this argument is not conclusive. For there is no need to excuse Jacob's sons from mortal sin, since they were accused to their father of a most wicked crime (Gn. 37:2), and consented kill Joseph and to sell him. Wherefore we must say that since it is against the natural law to have a concubine outside wedlock, as stated above (A[3]), it was never lawful either in itself or by dispensation. For as we have shown (Doc. Perp. iii, 49) intercourse with a woman outside wedlock is an action improportionate to the good of the offspring which is the principal end of marriage: and consequently it is against the first precepts of the natural law which admit of no dispensation. Hence wherever in the Old Testament we read of concubines being taken by such men as we ought to excuse from mortal sin, we must needs understand them to have been taken in marriage, and yet to have been called concubines, because they had something of the character of a wife and something of the character of a concubine. In so far as marriage is directed to its principal end, which is the good of the offspring, the union of wife and husband is indissoluble or at least of a lasting nature, as shown above (A[1]), and in regard to this there is no dispensation. But in regard to the secondary end, which is the management of the household and community of works, the wife is united to the husband as his mate: and this was lacking in those who were known as concubines. For in this respect a dispensation was possible, since it is the secondary end of marriage. And from this point of view they bore some resemblance to concubines, and for this reason they were known as such.
Aquin.: SMT XP Q[65] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: As stated above (A[1], ad 7,8) to have several wives is not against the first precepts of the natural law, as it is to have a concubine; wherefore the argument does not prove.
Aquin.: SMT XP Q[65] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: The patriarchs of old by virtue of the dispensation which allowed them several wives, approached their bondswomen with the disposition of a husband towards his wife. For these women were wives as to the principal and first end of marriage, but not as to the other union which regards the secondary end, to which bondage is opposed since a woman cannot be at once mate and slave.
Aquin.: SMT XP Q[65] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: As in the Mosaic law it was allowable by dispensation to grant a bill of divorce in order to avoid wife-murder (as we shall state further on, Q[67], A[6]), so by the same dispensation Abraham was allowed to send Agar away, in order to signify the mystery which the Apostle explains (Gal. 4:22, seqq.). Again, that this son did not inherit belongs to the mystery, as explained in the same place. Even so Esau, the son of a free woman, did not inherit (Rm. 9:13, seqq.). In like manner on account of the mystery it came about that the sons of Jacob born of bond and free women inherited, as Augustine says (Tract. xi in Joan.) because "sons and heirs are born to Christ both of good ministers denoted by the free woman and of evil ministers denoted by the bondswoman."
Aquin.: SMT XP Q[66] Out. Para. 1/1
OF BIGAMY AND OF THE IRREGULARITY CONTRACTED THEREBY (FIVE ARTICLES)
In the next place we must consider bigamy and the irregularity contracted thereby. Under this head there are five points of inquiry:
(1) Whether irregularity attaches to the bigamy that consists in having two successive wives?
(2) Whether irregularity is contracted by one who has two wives at once?
(3) Whether irregularity is contracted by marrying one who is not a virgin?
(4) Whether bigamy is removed by Baptism?
(5) Whether a dispensation can be granted to a bigamous person?
Aquin.: SMT XP Q[66] A[1] Thes. Para. 1/1
Whether irregularity attaches to bigamy?
Aquin.: SMT XP Q[66] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that irregularity is not attached to the bigamy that consists in having two wives successively. For multitude and unity are consequent upon being. Since then non-being does not cause plurality, a man who has two wives successively, the one in being, the other in non-being, does not thereby become the husband of more than one wife, so as to be debarred, according to the Apostle (1 Tim. 3:2; Titus 1:6), from the episcopate.
Aquin.: SMT XP Q[66] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, a man who commits fornication with several women gives more evidence of incontinence than one who has several wives successively. Yet in the first case a man does not become irregular. Therefore neither in the second should he become irregular.
Aquin.: SMT XP Q[66] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, if bigamy causes irregularity, this is either because of the sacrament, or because of the carnal intercourse. Now it is not on account of the former, for if a man had contracted marriage by words of the present and, his wife dying before the consummation of the marriage, he were to marry another, he would become irregular, which is against the decree of Innocent III (cap. Dubium, De bigamia). Nor again is it on account of the second, for then a man who had committed fornication with several women would become irregular: which is false. Therefore bigamy nowise causes irregularity.
Aquin.: SMT XP Q[66] A[1] Body Para. 1/2
I answer that, By the sacrament of order a man is appointed to the ministry of the sacraments; and he who has to administer the sacraments to others must suffer from no defect in the sacraments. Now there is a defect in a sacrament when the entire signification of the sacrament is not found therein. And the sacrament of marriage signifies the union of Christ with the Church, which is the union of one with one. Therefore the perfect signification of the sacrament requires the husband to have only one wife, and the wife to have but one husband; and consequently bigamy, which does away with this, causes irregularity. And there are four kinds of bigamy: the first is when a man has several lawful wives successively; the second is when a man has several wives at once, one in law, the other in fact; the third, when he has several successively, one in law, the other in fact; the fourth, when a man marries a widow. Accordingly irregularity attaches to all of these.
Aquin.: SMT XP Q[66] A[1] Body Para. 2/2
There is another consequent reason assigned, since those who receive the sacrament of order should be signalized by the greatest spirituality, both because they administer spiritual things, namely the sacraments, and because they teach spiritual things, and should be occupied in spiritual matters. Wherefore since concupiscence is most incompatible with spirituality, inasmuch as it makes a man to be wholly carnal, they should give no sign of persistent concupiscence, which does indeed show itself in bigamous persons, seeing that they were unwilling to be content with one wife. The first reason however is the better.
Aquin.: SMT XP Q[66] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: The multitude of several wives at the same time is a multitude simply, wherefore a multitude of this kind is wholly inconsistent with the signification of the sacrament, so that the sacrament is voided on that account. But the multitude of several successive wives is a multitude relatively, wherefore it does not entirely destroy the signification of the sacrament, nor does it void the sacrament in its essence but in its perfection, which is required of those who are the dispensers of sacraments.
Aquin.: SMT XP Q[66] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: Although those who are guilty of fornication give proof of greater concupiscence, theirs is not a so persistent concupiscence, since by fornication one party is not bound to the other for ever; and consequently no defect attaches to the sacrament.
Aquin.: SMT XP Q[66] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: As stated above, bigamy causes irregularity, because it destroys the perfect signification of the sacrament: which signification is seated both in the union of minds, as expressed by the consent, and in the union of bodies. Wherefore bigamy must affect both of these at the same time in order to cause irregularity. Hence the decree of Innocent III disposes of the statement of the Master (Sent. iv, D, 27), namely that consent alone by words of the present is sufficient to cause irregularity.
Aquin.: SMT XP Q[66] A[2] Thes. Para. 1/1
Whether irregularity results from bigamy, when one husband has two wives, one in law, the other in fact?
Aquin.: SMT XP Q[66] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that irregularity does not result from bigamy when one husband has two wives at the same time, one in law and one in fact. For when the sacrament is void there can be no defect in the sacrament. Now when a man marries a woman in fact but not in law there is no sacrament, since such a union does not signify the union of Christ with the Church. Therefore since irregularity does not result from bigamy except on account of a defect in the sacrament, it would seem that no irregularity attaches to bigamy of this kind.
Aquin.: SMT XP Q[66] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, if a man has intercourse with a woman whom he has married in fact and not in law, he commits fornication if he has not a lawful wife, or adultery if he has. But a man does not become irregular by dividing his flesh among several women by fornication or adultery. Therefore neither does he by the aforesaid kind of bigamy.
Aquin.: SMT XP Q[66] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, it may happen that a man, before knowing carnally the woman he has married in law, marries another in fact and not in law, and knows her carnally, whether the former woman be living or dead. Now this man has contracted marriage with several women either in law or in fact, and yet he is not irregular, since he has not divided his flesh among several women. Therefore irregularity is not contracted by reason of the aforesaid kind of bigamy.
Aquin.: SMT XP Q[66] A[2] Body Para. 1/1
I answer that, Irregularity is contracted in the two second kinds of bigamy, for although in the one there is no sacrament, there is a certain likeness to a sacrament. Wherefore these two kinds are secondary, and the first is the principal kind in causing irregularity.
Aquin.: SMT XP Q[66] A[2] R.O. 1 Para. 1/2
Reply OBJ 1: Although there is no sacrament in this case there is a certain likeness to a sacrament, whereas there is no such likeness in fornication or adultery. Hence the comparison fails.
Aquin.: SMT XP Q[66] A[2] R.O. 1 Para. 2/2
This suffices for the Reply to the Second Objection.
Aquin.: SMT XP Q[66] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: In this case the man is not reckoned a bigamist, because the first marriage lacked its perfect signification. Nevertheless if, by the judgment of the Church, he be compelled to return to his first wife and carnally to know her, he becomes irregular forthwith, because the irregularity is the result not of the sin but of imperfect signification.
Aquin.: SMT XP Q[66] A[3] Thes. Para. 1/1
Whether irregularity is contracted by marrying one who is not a virgin?
Aquin.: SMT XP Q[66] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that irregularity is not contracted by marrying one who is not a virgin. For a man's own defect is a greater impediment to him than the defect of another. But if the man himself who marries is not a virgin he does not become irregular. Therefore much less does he if his wife is not a virgin.
Aquin.: SMT XP Q[66] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, it may happen that a man marries a woman after corrupting her. Now, seemingly, such a man does not become irregular, since he has not divided his flesh among several, nor has his wife done so, and yet he marries a woman who is not a virgin. Therefore this kind of bigamy does not cause irregularity.
Aquin.: SMT XP Q[66] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, no man can become irregular except voluntarily. But sometimes a man marries involuntarily one who is not a virgin, for instance when he thinks her a virgin and afterwards, by knowing her carnally, finds that she is not. Therefore this kind does not always cause irregularity.
Aquin.: SMT XP Q[66] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, unlawful intercourse after marriage is more guilty than before marriage. Now if a wife, after the marriage has been consummated, has intercourse with another man, her husband does not become irregular, otherwise he would be punished for his wife's sin. Moreover, it might happen that, after knowing of this, he pays her the debt at her asking, before she is accused and convicted of adultery. Therefore it would seem that this kind of bigamy does not cause irregularity.
Aquin.: SMT XP Q[66] A[3] OTC Para. 1/1
On the contrary, Gregory says (Regist. ii, ep. 37): "We command thee never to make unlawful ordinations, nor to admit to holy orders a bigamist, or one who has married a woman that is not a virgin, or one who is unlettered, or one who is deformed in his limbs, or bound to do penance or to perform some civil duty, or who is in any state of subjection."
Aquin.: SMT XP Q[66] A[3] Body Para. 1/2
I answer that, In the union of Christ with the Church unity is found on either side. Consequently whether we find division of the flesh on the part of the husband, or on the part of the wife, there is a defect of sacrament. There is, however, a difference, because on the part of the husband it is required that he should not have married another wife, but not that he should be a virgin, whereas on the part of the wife it is also required that she be a virgin. The reason assigned by those versed in the Decretals is because the bridegroom signifies the Church militant which is entrusted to the care of a bishop, and in which there are many corruptions, while the spouse signifies Christ Who was a virgin: wherefore virginity on the part of the spouse, but not on the part of the bridegroom, is required in order that a man be made a bishop. This reason, however, is expressly contrary to the words of the Apostle (Eph. 5:25): "Husbands, love your wives, as Christ also loved the Church," which show that the bride signifies the Church, and the bridegroom Christ; and again he says (Eph. 5:23): "Because the husband is the head of the wife, as Christ is the head of the Church." Wherefore others say that Christ is signified by the bridegroom, and that the bride signifies the Church triumphant in which there is no stain. Also that the synagogue was first united to Christ as a concubine; so that the sacrament loses nothing of its signification if the bridegroom previously had a concubine. But this is most absurd, since just as the faith of ancients and of moderns is one, so is the Church one. Wherefore those who served God at the time of the synagogue belonged to the unity of the Church in which we serve God. Moreover this is expressly contrary to Jer. 3:14, Ezech. 16:8, Osee 2:16, where the espousals of the synagogue are mentioned explicitly: so that she was not as a concubine but as a wife. Again, according to this, fornication would be the sacred sign [sacramentum] of that union, which is absurd. Wherefore heathendom, before being espoused to Christ in the faith of the Church, was corrupted by the devil through idolatry. Hence we must say otherwise that irregularity is caused by a defect in the sacrament itself. Now when corruption of the flesh occurs outside wedlock on account of a preceding marriage, it causes no defect in the sacrament on the part of the person corrupted, but it causes a defect in the other person, because the act of one who contracts marriage terminates not in himself, but in the other party, wherefore it takes its species from its term, which, moreover, in regard to that act, is the matter as it were of the sacrament. Consequently if a woman were able to receive orders, just as her husband becomes irregular through marrying one who is not a virgin, but not through his not being a virgin when he marries, so also would a woman become irregular if she were to marry a man who is not a virgin, but not if she were no longer a virgin when she married ---unless she had been corrupted by reason of a previous marriage.
Aquin.: SMT XP Q[66] A[3] Body Para. 2/2
This suffices for the Reply to the First Objection.
Aquin.: SMT XP Q[66] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: In this case opinions differ. It is, however, more probable that he is not irregular, because he has not divided his flesh among several women.
Aquin.: SMT XP Q[66] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: Irregularity is not the infliction of a punishment, but the defect of a sacrament. Consequently it is not always necessary for bigamy to be voluntary in order to cause irregularity. Hence a man who marries a woman, thinking her to be a virgin, whereas she is not, becomes irregular by knowing her carnally.
Aquin.: SMT XP Q[66] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: If a woman commits fornication after being married, her husband does not become irregular on that account, unless he again knows her carnally after she has been corrupted by adultery, since otherwise the corruption of the wife nowise affects the marriage act of the husband. But though he be compelled by law to pay her the debt, or if he do so at her request, being compelled by his own conscience, even before she is convicted of adultery, he becomes irregular, albeit opinions differ on this point. However, what we have said is more probable, since here it is not a question of sin, but of signification only.
Aquin.: SMT XP Q[66] A[4] Thes. Para. 1/1
Whether bigamy is removed by Baptism?
Aquin.: SMT XP Q[66] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that bigamy is removed by Baptism. For Jerome says in his commentary on the Epistle to Titus (1:6, "the husband of one wife") that if a man has had several wives before receiving Baptism, or one before and another after Baptism, he is not a bigamist. Therefore bigamy is removed by Baptism.
Aquin.: SMT XP Q[66] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, he who does what is more, does what is less. Now Baptism removes all sin, and sin is a greater thing than irregularity. Therefore it removes irregularity.
Aquin.: SMT XP Q[66] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, Baptism takes away all punishment resulting from an act. Now such is the irregularity of bigamy. Therefore, etc.
Aquin.: SMT XP Q[66] A[4] Obj. 4 Para. 1/1
OBJ 4: Further, a bigamist is irregular because he is deficient in the representation of Christ. Now by Baptism we are fully conformed to Christ. Therefore this irregularity is removed.
Aquin.: SMT XP Q[66] A[4] Obj. 5 Para. 1/1
OBJ 5: Further, the sacraments of the New Law are more efficacious than the sacraments of the Old Law. But the sacraments of the Old Law removed irregularities according to the Master's statement (Sent. iv,). Therefore Baptism also, being the most efficacious of the sacraments of the New Law, removes the irregularity consequent upon bigamy.
Aquin.: SMT XP Q[66] A[4] OTC Para. 1/2
On the contrary, Augustine says (De Bono Conjug. xviii): "Those understand the question more correctly who maintain that a man who has married a second wife, though he was a catechumen or even a pagan at the time, cannot be ordained, because it is a question of a sacrament, not of a sin."
Aquin.: SMT XP Q[66] A[4] OTC Para. 2/2
Further, according to the same authority (De Bono Conjug. xviii) "a woman who has been corrupted while a catechumen or a pagan cannot after Baptism be consecrated among God's virgins." Therefore in like manner one who was a bigamist before Baptism cannot be ordained.
Aquin.: SMT XP Q[66] A[4] Body Para. 1/1
I answer that, Baptism removes sin, but does not dissolve marriage. Wherefore since irregularity results from marriage, it cannot be removed by Baptism, as Augustine says (De Bono Conjug. xviii).
Aquin.: SMT XP Q[66] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: In this case Jerome's opinion is not followed: unless perhaps he wished to explain that he means that a dispensation should be more easily granted.
Aquin.: SMT XP Q[66] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: It does not follow that what does a greater thing, does a lesser, unless it be directed to the latter. This is not so in the case in point, because Baptism is not directed to the removal of an irregularity.
Aquin.: SMT XP Q[66] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: This must be understood of punishments consequent upon actual sin, which are, or have yet to be, inflicted: for one does not recover virginity by Baptism, nor again undivision of the flesh.
Aquin.: SMT XP Q[66] A[4] R.O. 4 Para. 1/1
Reply OBJ 4: Baptism conforms a man to Christ as regards the virtue of the mind, but not as to the condition of the body, which is effected by virginity or division of the flesh.
Aquin.: SMT XP Q[66] A[4] R.O. 5 Para. 1/1
Reply OBJ 5: Those irregularities were contracted through slight and temporary causes, and consequently they could be removed by those sacraments. Moreover the latter were ordained for that purpose, whereas Baptism is not.
Aquin.: SMT XP Q[66] A[5] Thes. Para. 1/1
Whether it is lawful for a bigamist to receive a dispensation?
Aquin.: SMT XP Q[66] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem unlawful for a bigamist to be granted a dispensation. For it is said (Extra, De bigamis, cap. Nuper): "It is not lawful to grant a dispensation to clerics who, as far as they could do so, have taken to themselves a second wife."
Aquin.: SMT XP Q[66] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, it is not lawful to grant a dispensation from the Divine law. Now whatever is in the canonical writings belongs to the Divine law. Since then in canonical Scripture the Apostle says (1 Tim. 3:2): "It behooveth . . . a bishop to be . . . the husband of one wife," it would seem that a dispensation cannot be granted in this matter.
Aquin.: SMT XP Q[66] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, no one can receive a dispensation in what is essential to a sacrament. But it is essential to the sacrament of order that the recipient be not irregular, since the signification which is essential to a sacrament is lacking in one who is irregular. Therefore he cannot be granted a dispensation in this.
Aquin.: SMT XP Q[66] A[5] Obj. 4 Para. 1/1
OBJ 4: Further, what is reasonably done cannot be reasonably undone. If, therefore, a bigamist can lawfully receive a dispensation, it was unreasonable that he should be irregular: which is inadmissible.
Aquin.: SMT XP Q[66] A[5] OTC Para. 1/2
On the contrary, Pope Lucius granted a dispensation to the bishop of Palermo who was a bigamist, as stated in the gloss on can. Lector, dist. 34.
Aquin.: SMT XP Q[66] A[5] OTC Para. 2/2
Further, Pope Martin [*Martinus Bracarensis: cap. xliii] says: "If a Reader marry a widow, let him remain a Reader, or if there be need for it, he may receive the Subdiaconate, but no higher order: and the same applies if he should be a bigamist." Therefore he may at least receive a dispensation as far as the Subdiaconate.
Aquin.: SMT XP Q[66] A[5] Body Para. 1/1
I answer that, Irregularity attaches to bigamy not by natural, but by positive law; nor again is it one of the essentials of order that a man be not a bigamist, which is evident from the fact that if a bigamist present himself for orders, he receives the character. Wherefore the Pope can dispense altogether from such an irregularity; but a bishop, only as regards the minor orders, though some say that in order to prevent religious wandering abroad he can dispense therefrom as regards the major orders in those who wish to serve God in religion.
Aquin.: SMT XP Q[66] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: This Decretal shows that there is the same difficulty against granting a dispensation in those who have married several wives in fact, as if they had married them in law; but it does not prove that the Pope has no power to grant a dispensation in such cases.
Aquin.: SMT XP Q[66] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: This is true as regards things belonging to the natural law, and those which are essential to the sacraments, and to faith. But in those which owe their institution to the apostles, since the Church has the same power now as then of setting up and of putting down, she can grant a dispensation through him who holds the primacy.
Aquin.: SMT XP Q[66] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: Not every signification is essential to a sacrament, but that alone which belongs to the sacramental effect,* and this is not removed by irregularity. [*Leonine edition reads "officium," some read "effectum"; the meaning is the same, and is best rendered as above.]
Aquin.: SMT XP Q[66] A[5] R.O. 4 Para. 1/1
Reply OBJ 4: In particular cases there is no ratio that applies to all equally, on account of their variety. Hence what is reasonably established for all, in consideration of what happens in the majority of cases, can be with equal reason done away in a certain definite case.
Aquin.: SMT XP Q[67] Out. Para. 1/1
OF THE BILL OF DIVORCE (SEVEN ARTICLES)
We must now consider the bill of divorce, under which head there are seven points of inquiry:
(1) Whether the indissolubility of marriage is of natural law?
(2) Whether by dispensation it may become lawful to put away a wife?
(3) Whether it was lawful under the Mosaic law?
(4) Whether a wife who has been divorced may take another husband?
(5) Whether the husband can marry again the wife whom he has divorced?
(6) Whether the cause of divorce was hatred of the wife?
(7) Whether the reasons for divorce had to be written on the bill?
Aquin.: SMT XP Q[67] A[1] Thes. Para. 1/1
Whether inseparableness of the wife is of natural law?
Aquin.: SMT XP Q[67] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that inseparableness of the wife is not of natural law. For the natural law is the same for all. But no law save Christ's has forbidden the divorcing of a wife. Therefore inseparableness of a wife is not of natural law.
Aquin.: SMT XP Q[67] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, the sacraments are not of the natural law. But the indissolubility of marriage is one of the marriage goods. Therefore it is not of the natural law.
Aquin.: SMT XP Q[67] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, the union of man and woman in marriage is chiefly directed to the begetting, rearing, and instruction of the offspring. But all things are complete by a certain time. Therefore after that time it is lawful to put away a wife without prejudice to the natural law.
Aquin.: SMT XP Q[67] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, the good of the offspring is the principal end of marriage. But the indissolubility of marriage is opposed to the good of the offspring, because, according to philosophers, a certain man cannot beget offspring of a certain woman, and yet he might beget of another, even though she may have had intercourse with another man. Therefore the indissolubility of marriage is against rather than according to the natural law.
Aquin.: SMT XP Q[67] A[1] OTC Para. 1/2
On the contrary, Those things which were assigned to nature when it was well established in its beginning belong especially to the law of nature. Now the indissolubility of marriage is one of these things according to Mt. 19:4,6. Therefore it is of natural law.
Aquin.: SMT XP Q[67] A[1] OTC Para. 2/2
Further, it is of natural law that man should not oppose himself to God. Yet man would, in a way, oppose himself to God if he were to sunder "what God hath joined together." Since then the indissolubility of marriage is gathered from this passage (Mt. 19:6) it would seem that it is of natural law.
Aquin.: SMT XP Q[67] A[1] Body Para. 1/1
I answer that, By the intention of nature marriage is directed to the rearing of the offspring, not merely for a time, but throughout its whole life. Hence it is of natural law that parents should lay up for their children, and that children should be their parents' heirs (2 Cor. 12:14). Therefore, since the offspring is the common good of husband and wife, the dictate of the natural law requires the latter to live together for ever inseparably: and so the indissolubility of marriage is of natural law.
Aquin.: SMT XP Q[67] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Christ's law alone brought mankind "to perfection" [*Cf. Heb. 7:19] by bringing man back to the state of the newness of nature. Wherefore neither Mosaic nor human laws could remove all that was contrary to the law of nature, for this was reserved exclusively to "the law of the spirit of life" [*Cf. Rm. 8:2].
Aquin.: SMT XP Q[67] A[1] R.O. 2 Para. 1/2
Reply OBJ 2: Indissolubility belongs to marriage in so far as the latter is a sign of the perpetual union of Christ with the Church, and in so far as it fulfills an office of nature that is directed to the good of the offspring, as stated above. But since divorce is more directly incompatible with the signification of the sacrament than with the good of the offspring, with which it is incompatible consequently, as stated above (Q[65], A[2], ad 5), the indissolubility of marriage is implied in the good of the sacrament rather than in the good of the offspring, although it may be connected with both. And in so far as it is connected with the good of the offspring, it is of the natural law, but not as connected with the good of the sacrament.
Aquin.: SMT XP Q[67] A[1] R.O. 2 Para. 2/2
The Reply to the Third Objection may be gathered from what has been said.
Aquin.: SMT XP Q[67] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: Marriage is chiefly directed to the common good in respect of its principal end, which is the good of the offspring; although in respect of its secondary end it is directed to the good of the contracting party, in so far as it is by its very nature a remedy for concupiscence. Hence marriage laws consider what is expedient for all rather than what may be suitable for one. Therefore although the indissolubility of marriage hinder the good of the offspring with regard to some individual, it is proportionate with the good of the offspring absolutely speaking: and for this reason the argument does not prove.
Aquin.: SMT XP Q[67] A[2] Thes. Para. 1/1
Whether it may have been lawful by dispensation to put away a wife?
Aquin.: SMT XP Q[67] A[2] Obj. 1 Para. 1/1
OBJ 1: It seems that it could not be lawful by dispensation to put away a wife. For in marriage anything that is opposed to the good of the offspring is against the first precepts of the natural law, which admit of no dispensation. Now such is the putting away of a wife, as stated above (A[1]). Therefore, etc.
Aquin.: SMT XP Q[67] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, a concubine differs from a wife especially in the fact that she is not inseparably united. But by no dispensation could a man have a concubine. Therefore by no dispensation could he put his wife away.
Aquin.: SMT XP Q[67] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, men are as fit to receive a dispensation now as of old. But now a man cannot receive a dispensation to divorce his wife. Neither, therefore, could he in olden times.
Aquin.: SMT XP Q[67] A[2] OTC Para. 1/1
On the contrary, Abraham carnally knew Agar with the disposition of a husband towards his wife, as stated above (Q[65], A[5], ad 2,3). Now by Divine command he sent her away, and yet sinned not. Therefore it could be lawful by dispensation for a man to put away his wife.
Aquin.: SMT XP Q[67] A[2] Body Para. 1/1
I answer that, In the commandments, especially those which in some way are of natural law, a dispensation is like a change in the natural course of things: and this course is subject to a twofold change. First, by some natural cause whereby another natural cause is hindered from following its course: it is thus in all things that happen by chance less frequently in nature. In this way, however, there is no variation in the course of those natural things which happen always, but only in the course of those which happen frequently. Secondly, by a cause altogether supernatural, as in the case of miracles: and in this way there can be a variation in the course of nature, not only in the course which is appointed for the majority of cases, but also in the course which is appointed for all cases, as instanced by the sun standing still at the time of Josue, and by its turning back at the time of Ezechias, and by the miraculous eclipse at the time of Christ's Passion [*Jos. 10:14; 4 Kgs. 20:10; Is. 38:8; Mt. 27:15]. In like manner the reason for a dispensation from a precept of the law of nature is sometimes found in the lower causes, and in this way a dispensation may bear upon the secondary precepts of the natural law, but not on the first precepts because these are always existent as it were, as stated above (Q[65], A[1]) in reference to the plurality of wives and so forth. But sometimes this reason is found in the higher causes, and then a dispensation may be given by God even from the first precepts of the natural law, for the sake of signifying or showing some Divine mystery, as instanced in the dispensation vouchsafed to Abraham in the slaying of his innocent son. Such dispensations, however, are not granted to all generally, but to certain individual persons, as also happens in regard to miracles. Accordingly, if the indissolubility of marriage is contained among the first precepts of the natural law, it could only be a matter of dispensation in this second way; but, if it be one of the second precepts of the natural law, it could be a matter of dispensation even in the first way. Now it would seem to belong rather to the secondary precepts of the natural law. For the indissolubility of marriage is not directed to the good of the offspring, which is the principal end of marriage, except in so far as parents have to provide for their children for their whole life, by due preparation of those things that are necessary in life. Now this preparation does not pertain to the first intention of nature, in respect of which all things are common. And therefore it would seem that to put away one's wife is not contrary to the first intention of nature, and consequently that it is contrary not to the first but to the second precepts of the natural law. Therefore, seemingly, it can be a matter of dispensation even in the first way.
Aquin.: SMT XP Q[67] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: The good of the offspring, in so far as it belongs to the first intention of nature, includes procreation, nourishment, and instruction, until the offspring comes to perfect age. But that provision be made for the children by bequeathing to them the inheritance or other goods belongs seemingly to the second intention of the natural law.
Aquin.: SMT XP Q[67] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: To have a concubine is contrary to the good of the offspring, in respect of nature's first intention in that good, namely the rearing and instruction of the child, for which purpose it is necessary that the parents remain together permanently; which is not the case with a concubine, since she is taken for a time. Hence the comparison fails. But in respect of nature's second intention, even the having of a concubine may be a matter of dispensation as evidenced by Osee 1.
Aquin.: SMT XP Q[67] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Although indissolubility belongs to the second intention of marriage as fulfilling an office of nature, it belongs to its first intention as a sacrament of the Church. Hence, from the moment it was made a sacrament of the Church, as long as it remains such it cannot be a matter of dispensation, except perhaps by the second kind of dispensation.
Aquin.: SMT XP Q[67] A[3] Thes. Para. 1/1
Whether it was lawful to divorce a wife under the Mosaic law?
Aquin.: SMT XP Q[67] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that it was lawful to divorce a wife under the Mosaic law. For one way of giving consent is to refrain from prohibiting when one can prohibit. It is also unlawful to consent to what is unlawful. Since then the Mosaic law did not forbid the putting away of a wife and did no wrong by not forbidding it, for "the law . . . is holy" (Rm. 7:12), it would seem that divorce was at one time lawful.
Aquin.: SMT XP Q[67] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, the prophets spoke inspired by the Holy Ghost, according to 2 Pt. 1:21. Now it is written (Malachi 2:16): "When thou shalt hate her, put her away." Since then that which the Holy Ghost inspires is not unlawful, it would seem that it was not always unlawful to divorce a wife.
Aquin.: SMT XP Q[67] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, Chrysostom [*Hom. xxxii in the Opus Imperfectum falsely ascribed to St. John Chrysostom] says that even as the apostles permitted second marriages, so Moses allowed the bill of divorce. But second marriages are not sinful. Therefore neither was it sinful under the Mosaic law to divorce a wife.
Aquin.: SMT XP Q[67] A[3] Obj. 4 Para. 1/1
OBJ 4: On the contrary, our Lord said (Mt. 19:8) that Moses granted the Jews the bill of divorce by reason of the hardness of their heart. But their hardness of heart did not excuse them from sin. Neither therefore did the law about the bill of divorce.
Aquin.: SMT XP Q[67] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, Chrysostom says [*Hom. xxxii in the Opus Imperfectum falsely ascribed to St. John Chrysostom] that "Moses, by granting the bill of divorce, did not indicate the justice of God, but deprived their sin of its guilt, for while the Jews acted as though they were keeping the law, their sin seemed to be no sin."
Aquin.: SMT XP Q[67] A[3] Body Para. 1/1
I answer that, on this point there are two opinions. For some say that under the Law those who put away their wives, after giving them a bill of divorce, were not excused from sin, although they were excused from the punishment which they should have suffered according to the Law: and that for this reason Moses is stated to have permitted the bill of divorce. Accordingly they reckon four kinds of permission: one by absence of precept, so that when a greater good is not prescribed, a lesser good is said to be permitted: thus the Apostle by not prescribing virginity, permitted marriage (1 Cor. 7). The second is by absence of prohibition: thus venial sins are said to be permitted because they are not forbidden. The third is by absence of prevention, and thus all sins are said to be permitted by God, in so far as He does not prevent them whereas He can. The fourth is by omission of punishment, and in this way the bill of divorce was permitted in the Law, not indeed for the sake of obtaining a greater good, as was the dispensation to have several wives, but for the sake of preventing a greater evil, namely wife-murder to which the Jews were prone on account of the corruption of their irascible appetite. Even so they were allowed to lend money for usury to strangers, on account of corruption in their concupiscible appetite, lest they should exact usury of their brethren; and again on account of the corruption of suspicion in the reason they were allowed the sacrifice of jealousy, lest mere suspicion should corrupt their judgment. But because the Old Law, though it did not confer grace, was given that it might indicate sin, as the saints are agreed in saying, others are of opinion that if it had been a sin for a man to put away his wife, this ought to have been indicated to him, at least by the law or the prophets: "Show My people their wicked doings" (Is. 58:1): else they would seem to have been neglected, if those things which are necessary for salvation and which they knew not were never made known to them: and this cannot be admitted, because the righteousness of the Law observed at the time of the Law would merit eternal life. For this reason they say that although to put away one's wife is wrong in itself, it nevertheless became lawful by God's permitting it, and they confirm this by the authority of Chrysostom, who says [*Hom. xxxii in the Opus Imperfectum falsely ascribed to St. John Chrysostom] that "the Lawgiver by permitting divorce removed the guilt from the sin." Although this opinion has some probability the former is more generally held: wherefore we must reply to the arguments on both sides [*Cf. FS, Q[105], A[4], ad 8; FS, Q[108], A[3], ad 2; Contra Gentes iii, cap. 123].
Aquin.: SMT XP Q[67] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: He who can forbid, sins not by omitting to forbid if he has no hope of correcting, but fears by forbidding to furnish the occasion of a greater evil. Thus it happened to Moses: wherefore acting on Divine authority he did not forbid the bill of divorce.
Aquin.: SMT XP Q[67] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: The prophets, inspired by the Holy Ghost, said that a wife ought to be put away, not as though this were a command of the Holy Ghost, but as being permitted lest greater evils should be perpetrated.
Aquin.: SMT XP Q[67] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: This likeness of permission must not be applied to every detail, but only to the cause which was the same in both cases, since both permissions were granted in order to avoid some form of wickedness.
Aquin.: SMT XP Q[67] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: Although their hardness of heart excused them not from sin, the permission given on account of that hardness excused them. For certain things are forbidden those who are healthy in body, which are not forbidden the sick, and yet the sick sin not by availing themselves of the permission granted to them.
Aquin.: SMT XP Q[67] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: A good may be omitted in two ways. First, in order to obtain a greater good, and then the omission of that good becomes virtuous by being directed to a greater good; thus Jacob rightly omitted to have only one wife, on account of the good of the offspring. In another way a good is omitted in order to avoid a greater evil, and then if this is done with the authority of one who can grant a dispensation, the omission of that good is not sinful, and yet it does not also become virtuous. In this way the indissolubility of marriage was suspended in the law of Moses in order to avoid a greater evil, namely wife-murder. Hence Chrysostom says that "he removed the guilt from the sin." For though divorce remained inordinate, for which reason it is called a sin, it did not incur the debt of punishment, either temporal or eternal, in so far as it was done by Divine permission: and thus its guilt was taken away from it. And therefore he says again [*Hom. xxxii in the Opus Imperfectum falsely ascribed to St. John Chrysostom] that "divorce was permitted, an evil indeed, yet lawful." Those who hold the first opinion understand by this only that divorce incurred the debt of temporal punishment.
Aquin.: SMT XP Q[67] A[4] Thes. Para. 1/1
Whether it was lawful for a divorced wife to have another husband?
Aquin.: SMT XP Q[67] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that it was lawful for a divorced wife to have another husband. For in divorce the husband did a greater wrong by divorcing his wife than the wife by being divorced. But the husband could, without sin, marry another wife. Therefore the wife could without sin, marry another husband.
Aquin.: SMT XP Q[67] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, Augustine, speaking about bigamy, says (De Bono Conjug. xv, xviii) that "when it was the manner it was no sin." Now at the time of the Old Law it was the custom for a wife after divorce to marry another husband: "When she is departed and marrieth another husband," etc. Therefore the wife sinned not by marrying another husband.
Aquin.: SMT XP Q[67] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, our Lord showed that the justice of the New Testament is superabundant in comparison with the justice of the Old Testament (Mt. 5). Now He said that it belongs to the superabundant justice of the New Testament that the divorced wife marry not another husband (Mt. 5:32). Therefore it was lawful in the Old Law.
Aquin.: SMT XP Q[67] A[4] Obj. 4 Para. 1/1
OBJ 4: On the contrary, are the words of Mt. 5:32, "He that shall marry her that is put away committeth adultery." Now adultery was never permitted in the Old Law. Therefore it was not lawful for the divorced wife to have another husband.
Aquin.: SMT XP Q[67] A[4] Obj. 5 Para. 1/1
OBJ 5: Further, it is written (Dt. 24:3) that a divorced woman who marries another husband "is defiled, and is become abominable before the Lord." Therefore she sinned by marrying another husband.
Aquin.: SMT XP Q[67] A[4] Body Para. 1/2
I answer that, According to the first above mentioned opinion (A[3]), she sinned by marrying another husband after being divorced, because her first marriage still held good. For "the woman . . . whilst her husband liveth, is bound to the law of her husband" (Rm. 7:2): and she could not have several husbands at one time. But according to the second opinion, just as it was lawful by virtue of the Divine dispensation for a husband to divorce his wife, so could the wife marry another husband, because the indissolubility of marriage was removed by reason of the divine dispensation: and as long as that indissolubility remains the saying of the Apostle holds.
Aquin.: SMT XP Q[67] A[4] Body Para. 2/2
Accordingly to reply to the arguments on either side:
Aquin.: SMT XP Q[67] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: It was lawful for a husband to have several wives at one time by virtue of the divine dispensation: wherefore having put one away he could marry another even though the former marriage were not dissolved. But it was never lawful for a wife to have several husbands. Wherefore the comparison fails.
Aquin.: SMT XP Q[67] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: In this saying of Augustine manner [mos] does not signify custom but good manners; in the same sense a person is said to have manners [morigeratus] because he has good manners; and "moral" philosophy takes its name from the same source.
Aquin.: SMT XP Q[67] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: Our Lord shows the superabundance of the New Law over the Old in respect of the counsels, not only as regards those things which the Old Law permitted, but also as regards those things which were forbidden in the Old Law, and yet were thought by many to be permitted on account of the precepts being incorrectly explained---for instance that of the hatred towards our enemies. and so is it in the matter of divorce.
Aquin.: SMT XP Q[67] A[4] R.O. 4 Para. 1/1
Reply OBJ 4: The saying of our Lord refers to the time of the New Law, when the aforesaid permission was recalled. In the same way we are to understand the statement of Chrysostom [*Hom. xii in the Opus Imperfectum falsely ascribed to St. John Chrysostom], who says that "a man who divorces his wife according to the law is guilty of four crimes: for in God's sight he is a murderer," in so far as he has the purpose of killing his wife unless he divorce her; "and because he divorces her without her having committed fornication," in which case alone the law of the Gospel allows a man to put away his wife; "and again, because he makes her an adulteress, and the man whom she marries an adulterer."
Aquin.: SMT XP Q[67] A[4] R.O. 5 Para. 1/1
Reply OBJ 5: A gloss observes here: "She is defiled and abominable, namely in the judgment of him who first put her away as being defiled," and consequently it does not follow that she is defiled absolutely speaking; or she is said to be defiled just as a person who had touched a dead or leprous body was said to be unclean with the uncleanness, not of sin, but of a certain legal irregularity. Wherefore a priest could not marry a widow or a divorced woman.
Aquin.: SMT XP Q[67] A[5] Thes. Para. 1/1
Whether a husband could lawfully take back the wife he had divorced?
Aquin.: SMT XP Q[67] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that a husband could lawfully take back the wife he had divorced. For it is lawful to undo what was ill done. But for the husband to divorce his wife was ill done. Therefore it was lawful for him to undo it, by taking back his wife.
Aquin.: SMT XP Q[67] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, it has always been lawful to be indulgent to the sinner, because this is a moral precept, which obtains in every law. Now the husband by taking back the wife he had divorced was indulgent to one who had sinned. Therefore this also was lawful.
Aquin.: SMT XP Q[67] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, the reason given (Dt. 24:4) for its being unlawful to take back a divorced wife was "because she is defiled." But the divorced wife is not defiled except by marrying another husband. Therefore at least it was lawful to take back a divorced wife before she married again.
Aquin.: SMT XP Q[67] A[5] OTC Para. 1/1
On the contrary, It is said (Dt. 24:4) that "the former husband cannot take her again," etc.
Aquin.: SMT XP Q[67] A[5] Body Para. 1/1
I answer that, In the law concerning the bill of divorce two things were permitted, namely for the husband to put away the wife, and for the divorced wife to take another husband; and two things were commanded, namely that the bill of divorce should be written, and secondly that the husband who divorced his wife could not take her back. According to those who hold the first opinion (A[3]) this was done in punishment of the woman who married again, and that it was by this sin that she was defiled: but according to the others it was done that a husband might not be too ready to divorce his wife if he could nowise take her back afterwards.
Aquin.: SMT XP Q[67] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: In order to prevent the evil committed by a man in divorcing his wife, it was ordered that the husband could not take back his divorced wife, as stated above: and for this reason it was ordered by God.
Aquin.: SMT XP Q[67] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: It was always lawful to be indulgent to the sinner as regards the unkindly feelings of the heart, but not as regards the punishment appointed by God.
Aquin.: SMT XP Q[67] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: There are two opinions on this point. For some say that it was lawful for a divorced wife to be reconciled to her husband, unless she were joined in marriage to another husband. For then, on account of the adultery to which she had voluntarily yielded, it was assigned to her in punishment that she should not return to her former husband. Since, however, the law makes no distinction in its prohibition, others say that from the moment that she was put away she could not be taken back, even before marrying again, because the defilement must be understood not in reference to sin, but as explained above (A[4], ad 3).
Aquin.: SMT XP Q[67] A[6] Thes. Para. 1/1
Whether the reason for divorce was hatred for the wife?
Aquin.: SMT XP Q[67] A[6] Obj. 1 Para. 1/1
OBJ 1: It would seem that the reason for divorce was hatred for the wife. For it is written (Malachi 2:16): "When thou shalt hate her put her away." Therefore, etc.
Aquin.: SMT XP Q[67] A[6] Obj. 2 Para. 1/1
OBJ 2: Further, it is written (Dt. 24:1): "If . . . she find not favor in his eyes, for some uncleanness," etc. Therefore the same conclusion follows as before.
Aquin.: SMT XP Q[67] A[6] Obj. 3 Para. 1/1
OBJ 3: On the contrary, Barrenness and fornication are more opposed to marriage than hatred. Therefore they ought to have been reasons for divorce rather than hatred.
Aquin.: SMT XP Q[67] A[6] Obj. 4 Para. 1/1
OBJ 4: Further, hatred may be caused by the virtue of the person hated. Therefore, if hatred is a sufficient reason, a woman could be divorced on account of her virtue, which is absurd.
Aquin.: SMT XP Q[67] A[6] Obj. 5 Para. 1/1
OBJ 5: Further, "If a man marry a wife and afterwards hate her, and seek occasions to put her away"* alleging that she was not a virgin when he married her, should he fail to prove this, he shall be beaten, and shall be condemned in a hundred sicles of silver, and he shall be unable to put her away all the days of his life (Dt. 22:13-19). [*The rest of the passage is apparently quoted from memory.] Therefore hatred is not a sufficient reason for divorce.
Aquin.: SMT XP Q[67] A[6] Body Para. 1/1
I answer that, It is the general opinion of holy men that the reason for permission being given to divorce a wife was the avoidance of wife-murder. Now the proximate cause of murder is hatred: wherefore the proximate cause of divorce was hatred. But hatred proceeds, like love, from a cause. Wherefore we must assign to divorce certain remote causes which were a cause of hatred. For Augustine says in his gloss (De Serm. Dom. in Monte i, 14): "In the Law there were many causes for divorcing a wife: Christ admitted none but fornication: and He commands other grievances to be borne for conjugal fidelity and chastity." Such causes are imperfections either of body, as sickness or some notable deformity, or in soul as fornication or the like which amounts to moral depravity. Some, however, restrict these causes within narrower limits, saying with sufficient probability that it was not lawful to divorce a wife except for some cause subsequent to the marriage; and that not even then could it be done for any such cause, but only for such as could hinder the good of the offspring, whether in body as barrenness, or leprosy and the like, or in soul, for instance if she were a woman of wicked habits which her children through continual contact with her would imitate. There is however a gloss on Dt. 24:1, "If . . . she find not favor in his eyes," which would seem to restrict them yet more, namely to sin, by saying that there "uncleanness" denotes sin: but "sin" in the gloss refers not only to the morality of the soul but also to the condition of the body. Accordingly we grant the first two objections.
Aquin.: SMT XP Q[67] A[6] R.O. 3 Para. 1/1
Reply OBJ 3: Barrenness and other like things are causes of hatred, and so they are remote causes of divorce.
Aquin.: SMT XP Q[67] A[6] R.O. 4 Para. 1/1
Reply OBJ 4: No one is hateful on account of virtue as such, because goodness is the cause of love. Wherefore the argument does not hold.
Aquin.: SMT XP Q[67] A[6] R.O. 5 Para. 1/1
Reply OBJ 5: The husband was punished in that case by being unable to put away his wife for ever, just as in the case when he had corrupted a maid (Dt. 22:28-30).
Aquin.: SMT XP Q[67] A[7] Thes. Para. 1/1
Whether the causes of divorce had to be written in the bill?
Aquin.: SMT XP Q[67] A[7] Obj. 1 Para. 1/1
OBJ 1: It would seem that the causes of divorce had to be written in the bill: because the husband was absolved from the punishment of the law by the written bill of divorce. But this would seem altogether unjust, unless sufficient causes were alleged for a divorce. Therefore it was necessary for them to be written in the bill.
Aquin.: SMT XP Q[67] A[7] Obj. 2 Para. 1/1
OBJ 2: Further, seemingly this document was of no use except to show the causes for divorce. Therefore, if they were not written down, the bill was delivered for no purpose.
Aquin.: SMT XP Q[67] A[7] Obj. 3 Para. 1/1
OBJ 3: Further, the Master says that it was so in the text (Sent. iv, D, 33).
Aquin.: SMT XP Q[67] A[7] OTC Para. 1/1
On the contrary, The causes for divorce were either sufficient or not. If they were sufficient, the wife was debarred from a second marriage, though this was allowed her by the Law. If they were insufficient, the divorce was proved to be unjust, and therefore could not be effected. Therefore the causes for divorce were by no means particularized in the bill.
Aquin.: SMT XP Q[67] A[7] Body Para. 1/2
I answer that, The causes for divorce were not particularized in the bill, but were indicated in a general way, so as to prove the justice of the divorce. According to Josephus (Antiq. iv, 6) this was in order that the woman, having the written bill of divorce, might take another husband, else she would not have been believed. Wherefore according to him it was written in this wise: "I promise never to have thee with me again." But according to Augustine (Contra Faust. xix, 26) the bill was put into writing in order to cause a delay, and that the husband might be dissuaded by the counsel of the notaries to refrain from his purpose of divorce.
Aquin.: SMT XP Q[67] A[7] Body Para. 2/2
This suffices for the Replies to the Objections.
Aquin.: SMT XP Q[68] Out. Para. 1/1
OF ILLEGITIMATE CHILDREN (THREE ARTICLES)
We must now consider children of illegitimate birth. Under this head there are three points of inquiry:
(1) Whether those born out of true marriage are illegitimate?
(2) Whether children should suffer any loss through being illegitimate?
(3) Whether they can be legitimized?
Aquin.: SMT XP Q[68] A[1] Thes. Para. 1/1
Whether children born out of true marriage are illegitimate?
Aquin.: SMT XP Q[68] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that children born out of true marriage are legitimate. For he that is born according to law is called a legitimate son. Now everyone is born according to law, at least the law of nature, which has more force than any other. Therefore every child is to be called legitimate.
Aquin.: SMT XP Q[68] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, it is the common saying that a legitimate child is one born of a legitimate marriage, or of a marriage that is deemed legitimate in the eyes of the Church. Now it happens sometimes that a marriage is deemed legitimate in the eyes of the Church, whereas there is some impediment affecting its validity; which impediment may be known to the parties who marry in the presence of the Church: or they may marry in secret and be ignorant of the impediment, in which case their marriage would seem legitimate in the eyes of the Church, for the very reason that it is not prevented by the Church. Therefore children born out of true marriage are not illegitimate.
Aquin.: SMT XP Q[68] A[1] OTC Para. 1/1
On the contrary, Illegitimate is that which is against the law. Now those who are born out of wedlock are born contrary to the law. Therefore they are illegitimate.
Aquin.: SMT XP Q[68] A[1] Body Para. 1/1
I answer that, Children are of four conditions. Some are natural and legitimate, for instance those who are born of a true and lawful marriage; some are natural and illegitimate, as those who are born of fornication; some are legitimate and not natural, as adopted children; some are neither legitimate nor natural; such are those born of adultery or incest, for these are born not only against the positive law, but against the express natural law. Hence we must grant that some children are illegitimate.
Aquin.: SMT XP Q[68] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Although those who are born of an unlawful intercourse are born according to the nature common to man and all animals, they are born contrary to the law of nature which is proper to man: since fornication, adultery, and the like are contrary to the law of nature. Hence the like are not legitimate by any law.
Aquin.: SMT XP Q[68] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: Ignorance, unless it be affected, excuses unlawful intercourse from sin. Wherefore those who contract together in good faith in the presence of the Church, although there be an impediment, of which however they are ignorant, sin not, nor are their children illegitimate. If, however, they know of the impediment, although the Church upholds their marriage because she knows not of the impediment, they are not excused from sin, nor do their children avoid being illegitimate. Neither are they excused if they know not of the impediment and marry secretly, because such ignorance would appear to be affected.
Aquin.: SMT XP Q[68] A[2] Thes. Para. 1/1
Whether children should suffer any loss through being illegitimate?
Aquin.: SMT XP Q[68] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that children ought not to suffer any loss through being illegitimate. For a child should not be punished on account of his father's sin, according to the Lord's saying (Ezech. 18:20). But it is not his own but his father's fault that he is born of an unlawful union. Therefore he should not incur a loss on this account.
Aquin.: SMT XP Q[68] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, human justice is copied from Divine. Now God confers natural goods equally on legitimate and illegitimate children. Therefore illegitimate should be equalled to legitimate children according to human laws.
Aquin.: SMT XP Q[68] A[2] OTC Para. 1/1
On the contrary, It is stated (Gn. 25:5,6) that "Abraham gave all his possessions to Isaac, and that to the children of the concubines he gave gifts": and yet the latter were not born of an unlawful intercourse. Much more, therefore, ought those born of an unlawful intercourse to incur loss by not inheriting their father's property.
Aquin.: SMT XP Q[68] A[2] Body Para. 1/1
I answer that, A person is said to incur a loss for some cause in two ways: First, because he is deprived of his due, and thus an illegitimate child incurs no loss. Secondly, because something is not due to him, which might have been due otherwise, and thus an illegitimate son incurs a twofold loss. First because he is excluded from legitimate acts such as offices and dignities, which require a certain respectability in those who perform them. Secondly, he incurs a loss by not succeeding to his father's inheritance. Nevertheless natural sons can inherit a sixth only, whereas spurious children cannot inherit any portion, although by natural law their parents are bound to provide for their needs. Hence it is part of a bishop's care to compel both parents to provide for them.
Aquin.: SMT XP Q[68] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: To incur a loss in this second way is not a punishment. Hence we do not say that a person is punished by not succeeding to the throne through not being the king's son. In like manner it is no punishment to an illegitimate child that he has no right to that which belongs to the legitimate children.
Aquin.: SMT XP Q[68] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Illegitimate intercourse is contrary to the law, not as an act of the generative power, but as proceeding from a wicked will. Hence an illegitimate son incurs a loss, not in those things which come to him by his natural origin, but in those things which are dependent on the will for being done or possessed.
Aquin.: SMT XP Q[68] A[3] Thes. Para. 1/1
Whether an illegitimate son can be legitimized?
Aquin.: SMT XP Q[68] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that an illegitimate son cannot be legitimized. For the legitimate child is as far removed from the illegitimate as the illegitimate from the legitimate. But a legitimate child is never made illegitimate. Neither, therefore, is an illegitimate child ever made legitimate.
Aquin.: SMT XP Q[68] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, illegitimate intercourse begets an illegitimate child. But illegitimate intercourse never becomes legitimate. Neither, therefore, can an illegitimate son become legitimate.
Aquin.: SMT XP Q[68] A[3] OTC Para. 1/1
On the contrary, What is done by the law can be undone by the law. Now the illegitimacy of children is an effect of positive law. Therefore an illegitimate child can be legitimized by one who has legal authority.
Aquin.: SMT XP Q[68] A[3] Body Para. 1/2
I answer that, An illegitimate child can be legitimized, not so that he be born of a legitimate intercourse, because this intercourse is a thing of the past and can never be legitimized from the moment that it was once illegitimate. But the child is said to be legitimized, in so far as the losses which an illegitimate child ought to incur are withdrawn by the authority of the law.
Aquin.: SMT XP Q[68] A[3] Body Para. 2/2
There are six ways of becoming legitimate: two according to the canons (Cap. Conquestus; Cap. Tanta), namely when a man marries the woman of whom he has an unlawful child (if it were not a case of adultery), and by special indulgence and dispensation of the lord Pope. The other four ways are according to the laws: (1) If the father offer his natural son to the emperor's court, for by this very fact the son is legitimate on account of the reputation of the court; (2) if the father designate him in his will as his legitimate heir, and the son afterwards offer the will to the emperor; (3) if there be no legitimate son and the son himself offer himself to the emperor; (4) if the father designate him as legitimate in a public document or in a document signed by three witnesses, without calling him natural.
Aquin.: SMT XP Q[68] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: A favor may be bestowed on a person without injustice, but a person cannot be damnified except for a fault. Hence an illegitimate child can be legitimized rather than "vice versa"; for although a legitimate son is sometimes deprived of his inheritance on account of his fault, he is not said to be illegitimate, because he was legitimately begotten.
Aquin.: SMT XP Q[68] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Illegitimate intercourse has an inherent inseparable defect whereby it is opposed to the law: and consequently it cannot be legitimized. Nor is there any comparison with an illegitimate child who has no such defect.
Aquin.: SMT XP Q[69] Out. Para. 1/3
TREATISE ON THE RESURRECTION (QQ[69]-86)
OF MATTERS CONCERNING THE RESURRECTION, AND FIRST OF THE PLACE WHERE SOULS ARE AFTER DEATH (SEVEN ARTICLES)
In sequence to the foregoing we must treat of matters concerning the state of resurrection: for after speaking of the sacraments whereby man is delivered from the death of sin, we must next speak of the resurrection whereby man is delivered from the death of punishment. The treatise on the resurrection offers a threefold consideration, namely the things that precede, those that accompany, and those that follow the resurrection. Consequently we must speak (1) of those things which partly, though not wholly, precede the resurrection; (2) of the resurrection itself and its circumstances; (3) of the things which follow it.
Aquin.: SMT XP Q[69] Out. Para. 2/3
Among the things which precede the resurrection we must consider (1) the places appointed for the reception of bodies after death; (2) the quality of separated souls, and the punishment inflicted on them by fire; (3) the suffrages whereby the souls of the departed are assisted by the living; (4) the prayers of the saints in heaven; (5) the signs preceding the general judgment; (6) the fire of the world's final conflagration which will precede the appearance of the Judge.
Aquin.: SMT XP Q[69] Out. Para. 3/3
Under the first head there are seven points of inquiry:
(1) Whether any places are appointed to receive souls after death?
(2) Whether souls are conveyed thither immediately after death?
(3) Whether they are able to leave those places?
(4) Whether the limbo of hell is the same as Abraham's bosom?
(5) Whether limbo is the same as the hell of the damned?
(6) Whether the limbo of the patriarchs is the same as the limbo of children?
(7) Whether so many places should be distinguished?
Aquin.: SMT XP Q[69] A[1] Thes. Para. 1/1
Whether places are appointed to receive souls after death?
Aquin.: SMT XP Q[69] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that places are not appointed to receive souls after death. For as Boethius says (De Hebdom.): "Wise men are agreed that incorporeal things are not in a place," and this agrees with the words of Augustine (Gen. ad lit. xii, 32): "We can answer without hesitation that the soul is not conveyed to corporeal places, except with a body, or that it is not conveyed locally." Now the soul separated from the body is without a body, as Augustine also says (Gen. ad lit. xii, 32). Therefore it is absurd to assign any places for the reception of souls.
Aquin.: SMT XP Q[69] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, whatever has a definite place has more in common with that place than with any other. Now separated souls, like certain other spiritual substances, are indifferent to all places; for it cannot be said that they agree with certain bodies, and differ from others, since they are utterly removed from all corporeal conditions. Therefore places should not be assigned for their reception.
Aquin.: SMT XP Q[69] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, nothing is assigned to separated souls after death, except what conduces to their punishment or to their reward. But a corporeal place cannot conduce to their punishment or reward, since they receive nothing from bodies. Therefore definite places should not be assigned to receive them.
Aquin.: SMT XP Q[69] A[1] OTC Para. 1/2
On the contrary, The empyrean heaven is a corporeal place, and yet as soon as it was made it was filled with the holy angels, as Bede [*Hexaem. i, ad Gn. 1:2] says. Since then angels even as separated souls are incorporeal, it would seem that some place should also be assigned to receive separated souls.
Aquin.: SMT XP Q[69] A[1] OTC Para. 2/2
Further, this appears from Gregory's statement (Dial. iv) that souls after death are conveyed to various corporeal places, as in the case of Paschasius whom Germanus, Bishop of Capua, found at the baths, and of the soul of King Theodoric, which he asserts to have been conveyed to hell. Therefore after death souls have certain places for their reception.
Aquin.: SMT XP Q[69] A[1] Body Para. 1/1
I answer that, Although spiritual substances do not depend on a body in respect of their being, nevertheless the corporeal world is governed by God by means of the spiritual world, as asserted by Augustine (De Trin. iii, 4) and Gregory (Dial. iv, 6). Hence it is that there is a certain fittingness by way of congruity of spiritual substances to corporeal substances, in that the more noble bodies are adapted to the more noble substances: wherefore also the philosophers held that the order of separate substances is according to the order of movables. And though after death souls have no bodies assigned to them whereof they be the forms or determinate motors, nevertheless certain corporeal places are appointed to them by way of congruity in reference to their degree of nobility (wherein they are as though in a place, after the manner in which incorporeal things can be in a place), according as they more or less approach to the first substance (to which the highest place it fittingly assigned), namely God, whose throne the Scriptures proclaim heaven to be (Ps. 102:19, Is. 66:1). Wherefore we hold that those souls that have a perfect share of the Godhead are in heaven, and that those souls that are deprived of that share are assigned to a contrary place.
Aquin.: SMT XP Q[69] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Incorporeal things are not in place after a manner known and familiar to us, in which way we say that bodies are properly in place; but they are in place after a manner befitting spiritual substances, a manner that cannot be fully manifest to us.
Aquin.: SMT XP Q[69] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: Things have something in common with or a likeness to one another in two ways. First, by sharing a same quality: thus hot things have something in common, and incorporeal things can have nothing in common with corporeal things in this way. Secondly, by a kind of proportionateness, by reason of which the Scriptures apply the corporeal world to the spiritual metaphorically. Thus the Scriptures speak of God as the sun, because He is the principle of spiritual life, as the sun is of corporeal life. In this way certain souls have more in common with certain places: for instance, souls that are spiritually enlightened, with luminous bodies, and souls that are plunged in darkness by sin, with dark places.
Aquin.: SMT XP Q[69] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The separated soul receives nothing directly from corporeal places in the same way as bodies which are maintained by their respective places: yet these same souls, through knowing themselves to be appointed to such places, gather joy or sorrow therefrom; and thus their place conduces to their punishment or reward.
Aquin.: SMT XP Q[69] A[2] Thes. Para. 1/1
Whether souls are conveyed to heaven or hell immediately after death?
Aquin.: SMT XP Q[69] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that no souls are conveyed to heaven or hell immediately after death. For a gloss on Ps. 36:10, "Yet a little while and the wicked shall not be," says that "the saints are delivered at the end of life; yet after this life they will not yet be where the saints will be when it is said to them: Come ye blessed of My Father." Now those saints will be in heaven. Therefore after this life the saints do not go immediately up to heaven.
Aquin.: SMT XP Q[69] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, Augustine says (Enchiridion cix) that "the time which lies between man's death and the final resurrection holds the souls in secret receptacles according as each one is worthy of rest or of suffering." Now these secret abodes cannot denote heaven and hell, since also after the final resurrection the souls will be there together with their bodies: so that he would have no reason to distinguish between the time before and the time after the resurrection. Therefore they will be neither in hell nor in heaven until the day of judgment.
Aquin.: SMT XP Q[69] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, the glory of the soul is greater than that of bodies. Now the glory of the body is awarded to all at the same time, so that each one may have the greater joy in the common rejoicing of all, as appears from a gloss on Heb. 11:40, "God providing some better thing for us---that the common joy may make each one rejoice the more." Much more, therefore, ought the glory of souls to be deferred until the end, so as to be awarded to all at the same time.
Aquin.: SMT XP Q[69] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, punishment and reward, being pronounced by the sentence of the judge, should not precede the judgment. Now hell fire and the joys of heaven will be awarded to all by the sentence of Christ judging them, namely at the last judgment, according to Mt. 25. Therefore no one will go up to heaven or down to hell before the day of judgment.
Aquin.: SMT XP Q[69] A[2] OTC Para. 1/2
On the contrary, It is written (2 Cor. 5:1): "If our earthly house of this habitation be dissolved, that we have . . . a house not made with hands, but reserved in heaven [*Vulg.: 'eternal in heaven'; cf. 1 Pt. 1:4]." Therefore, after the body's dissolution, the soul has an abode, which had been reserved for it in heaven.
Aquin.: SMT XP Q[69] A[2] OTC Para. 2/2
Further, the Apostle says (Phil. 1:23): "I desire [Vulg.: 'Having a desire'] to be dissolved and to be with Christ." From these words Gregory argues as follows (Dial. iv, 25): "If there is no doubt that Christ is in heaven, it cannot be denied that Paul's soul is in heaven likewise." Now it cannot be gainsaid that Christ is in heaven, since this is an article of faith. Therefore neither is it to be denied that the souls of the saints are borne to heaven. That also some souls go down to hell immediately after death is evident from Lk. 16:22, "And the rich man died, and he was buried in hell."
Aquin.: SMT XP Q[69] A[2] Body Para. 1/1
I answer that, Even as in bodies there is gravity or levity whereby they are borne to their own place which is the end of their movement, so in souls there is merit or demerit whereby they reach their reward or punishment, which are the ends of their deeds. Wherefore just as a body is conveyed at once to its place, by its gravity or levity, unless there be an obstacle, so too the soul, the bonds of the flesh being broken, whereby it was detained in the state of the way, receives at once its reward or punishment, unless there be an obstacle. Thus sometimes venial sin, though needing first of all to be cleansed, is an obstacle to the receiving of the reward; the result being that the reward is delayed. And since a place is assigned to souls in keeping with their reward or punishment, as soon as the soul is set free from the body it is either plunged into hell or soars to heaven, unless it be held back by some debt, for which its flight must needs be delayed until the soul is first of all cleansed. This truth is attested by the manifest authority of the canonical Scriptures and the doctrine of the holy Fathers; wherefore the contrary must be judged heretical as stated in Dial. iv, 25, and in De Eccl. Dogm. xlvi.
Aquin.: SMT XP Q[69] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: The gloss explains itself: for it expounds the words, "They will not yet be where the saints will be," etc., by saying immediately afterwards: "That is to say, they will not have the double stole which the saints will have at the resurrection."
Aquin.: SMT XP Q[69] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Among the secret abodes of which Augustine speaks, we must also reckon hell and heaven, where some souls are detained before the resurrection. The reason why a distinction is drawn between the time before and the time after the resurrection is because before the resurrection they are there without the body whereas afterwards they are with the body, and because in certain places there are souls now which will not be there after the resurrection.
Aquin.: SMT XP Q[69] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: There is a kind of continuity among men as regards the body, because in respect thereof is verified the saying of Acts 17:24,26, "God . . . hath made of one all mankind": whereas He has fashioned souls independently of one another. Consequently it is not so fitting that all men should be glorified together in the soul as that they should be glorified together in the body. Moreover the glory of the body is not so essential as the glory of the soul; wherefore it would be more derogatory to the saints if the glory of the soul were delayed, than that the glory of the body be deferred: nor could this detriment to their glory be compensated on account of the joy of each one being increased by the common joy.
Aquin.: SMT XP Q[69] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: Gregory proposes and solves this very difficulty (Dial. iv, 25): "If then," he says, "the souls of the just are in heaven now, what will they receive in reward for their justice on the judgment day?" And he answers: "Surely it will be a gain to them at the judgment, that whereas now they enjoy only the happiness of the soul, afterwards they will enjoy also that of the body, so as to rejoice also in the flesh wherein they bore sorrow and torments for the Lord." The same is to be said in reference to the damned.
Aquin.: SMT XP Q[69] A[3] Thes. Para. 1/1
Whether the souls who are in heaven or hell are able to go from thence?
Aquin.: SMT XP Q[69] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the souls in heaven or hell are unable to go from thence. For Augustine says (De Cura pro Mort. xiii): "If the souls of the dead took any part in the affairs of the living, to say nothing of others, there is myself whom not for a single night would my loving mother fail to visit since she followed me by land and sea in order to abide with me": and from this he concludes that the souls of the departed do not mingle in the affairs of the living. But they would be able to do so if they were to leave their abode. Therefore they do not go forth from their abode.
Aquin.: SMT XP Q[69] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, it is written (Ps. 26:4): "That I may dwell in the house of the Lord all the days of my life," and (Job 7:9): "He that shall go down to hell shall not come up." Therefore neither the good nor the wicked quit their abode.
Aquin.: SMT XP Q[69] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, as stated above (A[2]), abodes are awarded to souls after death as a reward or punishment. Now after death neither the rewards of the saints nor the punishments of the damned are increased. Therefore they do not quit their abodes.
Aquin.: SMT XP Q[69] A[3] OTC Para. 1/3
On the contrary, Jerome writing against Vigilantius addresses him thus: "For thou sayest that the souls of the apostles and martyrs have taken up their abode either in Abraham's bosom or in the place of refreshment, or under the altar of God, and that they are unable to visit their graves when they will. Wouldst thou then lay down the law for God? Wouldst thou put the apostles in chains, imprison them until the day of judgment, and forbid them to be with their lord, them of whom it is written: They follow the Lamb whithersoever He goeth? And if the Lamb is everywhere, therefore we must believe that those also who are with Him are everywhere." Therefore it is absurd to say that the souls of the departed do not leave their abode.
Aquin.: SMT XP Q[69] A[3] OTC Para. 2/3
Further, Jerome argues as follows: "Since the devil and the demons wander throughout the whole world, and are everywhere present with wondrous speed, why should the martyrs, after shedding their blood be imprisoned and unable to go forth?" Hence we may infer that not only the good sometimes leave their abode, but also the wicked, since their damnation does not exceed that of the demons who wander about everywhere.
Aquin.: SMT XP Q[69] A[3] OTC Para. 3/3
Further, the same conclusion may be gathered from Gregory (Dial. iv), where he relates many cases of the dead having appeared to the living.
Aquin.: SMT XP Q[69] A[3] Body Para. 1/1
I answer that, There are two ways of understanding a person to leave hell or heaven. First, that he goes from thence simply, so that heaven or hell be no longer his place: and in this way no one who is finally consigned to hell or heaven can go from thence, as we shall state further on (Q[71], A[5], ad 5). Secondly, they may be understood to go forth for a time: and here we must distinguish what befits them according to the order of nature, and what according to the order of Divine providence; for as Augustine says (De Cura pro Mort. xvi): "Human affairs have their limits other than have the wonders of the Divine power, nature's works differ from those which are done miraculously." Consequently, according to the natural course, the separated souls consigned to their respective abodes are utterly cut off from communication with the living. For according to the course of nature men living in mortal bodies are not immediately united to separate substances, since their entire knowledge arises from the senses: nor would it be fitting for them to leave their abode for any purpose other than to take part in the affairs of the living. Nevertheless, according to the disposition of Divine providence separated souls sometimes come forth from their abode and appear to men, as Augustine, in the book quoted above, relates of the martyr Felix who appeared visibly to the people of Nola when they were besieged by the barbarians. It is also credible that this may occur sometimes to the damned, and that for man's instruction and intimidation they be permitted to appear to the living; or again in order to seek our suffrages, as to those who are detained in purgatory, as evidenced by many instances related in the fourth book of the Dialogues. There is, however, this difference between the saints and the damned, that the saints can appear when they will to the living, but not the damned; for even as the saints while living in the flesh are able by the gifts of gratuitous grace to heal and work wonders, which can only be done miraculously by the Divine power, and cannot be done by those who lack this gift, so it is not unfitting for the souls of the saints to be endowed with a power in virtue of their glory, so that they are able to appear wondrously to the living, when they will: while others are unable to do so unless they be sometimes permitted.
Aquin.: SMT XP Q[69] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: Augustine, as may be gathered from what he says afterwards, is speaking according to the common course of nature, And yet it does not follow, although the dead be able to appear to the living as they will, that they appear as often as when living in the flesh: because when they are separated from the flesh, they are either wholly conformed to the divine will, so that they may do nothing but what they see to be agreeable with the Divine disposition, or else they are so overwhelmed by their punishments that their grief for their unhappiness surpasses their desire to appear to others.
Aquin.: SMT XP Q[69] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: The authorities quoted speak in the sense that no one comes forth from heaven or hell simply, and do not imply that one may not come forth for a time.
Aquin.: SMT XP Q[69] A[3] R.O. 3 Para. 1/2
Reply OBJ 3: As stated above (A[1], ad 3) the soul's place conduces to its punishment or reward in so far as the soul, through being consigned to that place, is affected either by joy or by grief. Now this joy or grief at being consigned to such a place remains in the soul even when it is outside that place. Thus a bishop who is given the honor of sitting on a throne in the church incurs no dishonor when he leaves the throne, for though he sits not therein actually, the place remains assigned to him.
Aquin.: SMT XP Q[69] A[3] R.O. 3 Para. 2/2
We must also reply to the arguments in the contrary sense.
Aquin.: SMT XP Q[69] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: Jerome is speaking of the apostles and martyrs in reference to that which they gain from their power of glory, and not to that which befits them as due to them by nature. And when he says that they are everywhere, he does not mean that they are in several places or everywhere at once, but that they can be wherever they will.
Aquin.: SMT XP Q[69] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: There is no parity between demons and angels on the one hand and the souls of the saints and of the damned on the other. For the good or bad angels have allotted to them the office of presiding over men, to watch over them or to try them; but this cannot be said of the souls of men. Nevertheless, according to the power of glory, it is competent to the souls of the saints that they can be where they will; and this is what Jerome means to say.
Aquin.: SMT XP Q[69] A[3] R.O. 6 Para. 1/1
Reply OBJ 6: Although the souls of the saints or of the damned are sometimes actually present where they appear, we are not to believe that this is always so: for sometimes these apparitions occur to persons whether asleep or awake by the activity of good or wicked angels in order to instruct or deceive the living. Thus sometimes even the living appear to others and tell them many things in their sleep; and yet it is clear that they are not present, as Augustine proves from many instances (De Cura pro Mort. xi, xii).
Aquin.: SMT XP Q[69] A[4] Thes. Para. 1/1
Whether the limbo of hell is the same as Abraham's bosom?
Aquin.: SMT XP Q[69] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that the limbo of hell is not the same as Abraham's bosom. For according to Augustine (Gen. ad lit. xxxiii): "I have not yet found Scripture mentioning hell in a favorable sense." Now Abraham's bosom is taken in a favorable sense, as Augustine goes on to say (Gen. ad lit. xxxiii): "Surely no one would be allowed to give an unfavorable signification to Abraham's bosom and the place of rest whither the godly poor man was carried by the angels." Therefore Abraham's bosom is not the same as the limbo of hell.
Aquin.: SMT XP Q[69] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, those who are in hell see not God. Yet God is seen by those who are in Abraham's bosom, as may be gathered from Augustine (Confess. ix, 3) who, speaking of Nebridius, says: "Whatever that be, which is signified by thut bosom, there lives my Nebridius," and further on: "Now lays he not his ear to my mouth, but his spiritual mouth unto Thy fountain, and drinketh as much as he can receive wisdom in proportion to his thirst, endlessly happy." Therefore Abraham's bosom is not the same as the limbo of hell.
Aquin.: SMT XP Q[69] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, the Church prays not that a man be taken to hell: and yet she prays that the angels may carry the departed soul to Abraham's bosom. Therefore it would seem that Abraham's bosom is not the same as limbo.
Aquin.: SMT XP Q[69] A[4] OTC Para. 1/2
On the contrary, The place whither the beggar Lazarus was taken is called Abraham's bosom. Now he was taken to hell, for as a gloss [*St. Gregory, Moral. xx] on Job 30:23, "Where a house is appointed for every one that liveth," says: "Hell was the house of all the living until the coming of Christ." Therefore Abraham's bosom is the same as limbo.
Aquin.: SMT XP Q[69] A[4] OTC Para. 2/2
Further, Jacob said to his sons (Gn. 44:38): "You will bring down my grey hairs with sorrow to hell": wherefore Jacob knew that he would be taken to hell after his death. Therefore Abraham likewise was taken to hell after his death; and consequently Abraham's bosom would seem to be a part of hell.
Aquin.: SMT XP Q[69] A[4] Body Para. 1/1
I answer that, After death men's souls cannot find rest save by the merit of faith, because "he that cometh to God must believe" (Heb. 11:6). Now the first example of faith was given to men in the person of Abraham, who was the first to sever himself from the body of unbelievers, and to receive a special sign of faith: for which reason "the place of rest given to men after death is called Abraham's bosom," as Augustine declares (Gen. ad lit. xii). But the souls of the saints have not at all times had the same rest after death; because, since Christ's coming they have had complete rest through enjoying the vision of God, whereas before Christ's coming they had rest through being exempt from punishment, but their desire was not set at rest by their attaining their end. Consequently the state of the saints before Christ's coming may be considered both as regards the rest it afforded, and thus it is called Abraham's bosom, and as regards its lack of rest, and thus it is called the limbo of hell. Accordingly, before Christ's coming the limbo of hell and Abraham's bosom were one place accidentally and not essentially: and consequently, nothing prevents Abraham's bosom from being after Christ's coming, and from being altogether distinct from limbo, since things that are one accidentally may be parted from one another.
Aquin.: SMT XP Q[69] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: The state of the holy Fathers as regards what was good in it was called Abraham's bosom, but as regards its deficiencies it was called hell. Accordingly, neither is Abraham's bosom taken in an unfavorable sense nor hell in a favorable sense, although in a way they are one.
Aquin.: SMT XP Q[69] A[4] R.O. 2 Para. 1/2
Reply OBJ 2: The place of rest of the holy Fathers was called Abraham's bosom before as well as after Christ's coming, but in different ways. For since before Christ's coming the saints' rest had a lack of rest attached to it, it was called both hell and Abraham's bosom, wherefore God was not seen there. But since after the coming of Christ the saints' rest is complete through their seeing God, this rest is called Abraham's bosom, but not hell by any means. It is to this bosom of Abraham that the Church prays for the faithful to be brought.
Aquin.: SMT XP Q[69] A[4] R.O. 2 Para. 2/2
Hence the Reply to the Third Objection is evident: and the same meaning applies to a gloss on Lk. 16:22, "It came to pass that the beggar died," etc., which says: "Abraham's bosom is the rest of the blessed poor, whose is the kingdom of heaven."
Aquin.: SMT XP Q[69] A[5] Thes. Para. 1/1
Whether limbo is the same as the hell of the damned?
Aquin.: SMT XP Q[69] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that the limbo of hell is the same as the hell of the damned. For Christ is said to have "bitten" [*Allusion to Osee 13:14] hell, but not to have swallowed it, because He took some from thence but not all. Now He would not be said to have "bitten" hell if those whom He set free were not part of the multitude shut up in hell. Therefore since those whom He set free were shut up in hell, the same were shut up in limbo and in hell. Therefore limbo is either the same as hell, or is a part of hell.
Aquin.: SMT XP Q[69] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, in the Creed Christ is said to have descended into hell. But he did not descend save to the limbo of the Fathers. Therefore the limbo of the Fathers is the same as hell.
Aquin.: SMT XP Q[69] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, it is written (Job 17:16): "All that I have shall go down into the deepest hell [Douay: 'pit']." Now since Job was a holy and just man, he went down to limbo. Therefore limbo is the same as the deepest hell.
Aquin.: SMT XP Q[69] A[5] OTC Para. 1/2
On the contrary, In hell there is no redemption [*Office of the Dead, Resp. vii]. But the saints were redeemed from limbo. Therefore limbo is not the same as hell.
Aquin.: SMT XP Q[69] A[5] OTC Para. 2/2
Further, Augustine says (Gen. ad lit. xii): "I do not see how we can believe that the rest which Lazarus received was in hell." Now the soul of Lazarus went down into limbo. Therefore limbo is not the same as hell.
Aquin.: SMT XP Q[69] A[5] Body Para. 1/1
I answer that, The abodes of souls after death may be distinguished in two ways; either as to their situation, or as to the quality of the places, inasmuch as souls are punished or rewarded in certain places. Accordingly if we consider the limbo of the Fathers and hell in respect of the aforesaid quality of the places, there is no doubt that they are distinct, both because in hell there is sensible punishment, which was not in the limbo of the Fathers, and because in hell there is eternal punishment, whereas the saints were detained but temporally in the limbo of the Fathers. On the other hand, if we consider them as to the situation of the place, it is probable that hell and limbo are the same place, or that they are continuous as it were yet so that some higher part of hell be called the limbo of the Fathers. For those who are in hell receive diverse punishments according to the diversity of their guilt, so that those who are condemned are consigned to darker and deeper parts of hell according as they have been guilty of graver sins, and consequently the holy Fathers in whom there was the least amount of sin were consigned to a higher and less darksome part than all those who were condemned to punishment.
Aquin.: SMT XP Q[69] A[5] R.O. 1 Para. 1/2
Reply OBJ 1: When Christ, by His descent, delivered the Fathers from limbo, He is said to have "bitten" hell and to have descended into hell, in so far as hell and limbo are the same as to situation.
Aquin.: SMT XP Q[69] A[5] R.O. 1 Para. 2/2
This suffices for the Reply to the Second Objection.
Aquin.: SMT XP Q[69] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: Job descended, not to the hell of the damned, but to the limbo of the Fathers. The latter is called the deepest place not in reference to the places of punishment, but in comparison with other places, as including all penal places under one head. Again we may reply with Augustine (Gen. ad lit. xii): who says of Jacob: "When Jacob said to his sons, 'You will bring down my grey hairs with sorrow to hell,' he seems to have feared most, lest he should be troubled with so great a sorrow as to obtain, not the rest of good men, but the hell of sinners." The saying of Job may be expounded in the same way, as being the utterance of one in fear, rather than an assertion.
Aquin.: SMT XP Q[69] A[6] Thes. Para. 1/1
Whether the limbo of children is the same as the limbo of the Fathers?
Aquin.: SMT XP Q[69] A[6] Obj. 1 Para. 1/1
OBJ 1: It would seem that the limbo of children is the same as the limbo of the Fathers. For punishment should correspond to sin. Now the Fathers were detained in limbo for the same sin as children, namely for original sin. Therefore the place of punishment should be the same for both.
Aquin.: SMT XP Q[69] A[6] Obj. 2 Para. 1/1
OBJ 2: Further, Augustine says (Enchir. xciii): "The punishment of children who die in none but original sin is most lenient." But no punishment is more lenient than that of the holy Fathers. Therefore the place of punishment is the same for both.
Aquin.: SMT XP Q[69] A[6] OTC Para. 1/1
On the contrary, Even as temporal punishment in purgatory and eternal punishment in hell are due to actual sin, so temporal punishment in the limbo of the Fathers and eternal punishment in the limbo of the children were due to original sin. If, therefore, hell and purgatory be not the same it would seem that neither are the limbo of children and the limbo of the Fathers the same.
Aquin.: SMT XP Q[69] A[6] Body Para. 1/1
I answer that, The limbo of the Fathers and the limbo of children, without any doubt, differ as to the quality of punishment or reward. For children have no hope of the blessed life, as the Fathers in limbo had, in whom, moreover, shone forth the light of faith and grace. But as regards their situation, there is reason to believe that the place of both is the same; except that the limbo of the Fathers is placed higher than the limbo of children, just as we have stated in reference to limbo and hell (A[5]).
Aquin.: SMT XP Q[69] A[6] R.O. 1 Para. 1/1
Reply OBJ 1: The Fathers did not stand in the same relation to original sin as children. For in the Fathers original sin was expiated in so far as it infected the person, while there remained an obstacle on the part of nature, on account of which their satisfaction was not yet complete. On the other hand, in children there is an obstacle both on the part of the person and on the part of nature: and for this reason different abodes are appointed to the Fathers and to children.
Aquin.: SMT XP Q[69] A[6] R.O. 2 Para. 1/1
Reply OBJ 2: Augustine is speaking of punishments due to some one by reason of his person. Of these the most lenient are due to those who are burdened with none but original sin. But lighter still is the punishment due to those who are debarred from the reception of glory by no personal defect but only by a defect of nature, so that this very delay of glory is called a kind of punishment.
Aquin.: SMT XP Q[69] A[7] Thes. Para. 1/1
Whether so many abodes should be distinguished?
Aquin.: SMT XP Q[69] A[7] Obj. 1 Para. 1/1
OBJ 1: It would seem that we should not distinguish so many abodes. For after death, just as abodes are due to souls on account of sin, so are they due on account of merit. Now there is only one abode due on account of merit, namely paradise. Therefore neither should there be more than one abode due on account of sin, namely hell.
Aquin.: SMT XP Q[69] A[7] Obj. 2 Para. 1/1
OBJ 2: Further, abodes are appointed to souls after death on account of merits or demerits. Now there is one place where they merit or demerit. Therefore only one abode should be assigned to them after death.
Aquin.: SMT XP Q[69] A[7] Obj. 3 Para. 1/1
OBJ 3: Further, the places of punishment should correspond to the sins. Now there are only three kinds of sin, namely original, venial, and mortal. Therefore there should only be three penal abodes.
Aquin.: SMT XP Q[69] A[7] Obj. 4 Para. 1/1
OBJ 4: On the other hand, it would seem that there should be many more than those assigned. For this darksome air is the prison house of the demons (2 Pt. 2:17), and yet it is not reckoned among the five abodes which are mentioned by certain authors. Therefore there are more than five abodes.
Aquin.: SMT XP Q[69] A[7] Obj. 5 Para. 1/1
OBJ 5: Further, the earthly paradise is distinct from the heavenly paradise. Now some were borne away to the earthly paradise after this state of life, as is related of Enoch and Elias. Since then the earthly paradise is not counted among the five abodes, it would seem that there are more than five.
Aquin.: SMT XP Q[69] A[7] Obj. 6 Para. 1/1
OBJ 6: Further, some penal place should correspond to each state of sinners. Now if we suppose a person to die in original sin who has committed only venial sins, none of the assigned abodes will be befitting to him. For it is clear that he would not be in heaven, since he would be without grace, and for the same reason neither would he be in the limbo of the Fathers; nor again, would he be in the limbo of children, since there is no sensible punishment there, which is due to such a person by reason of venial sin: nor would he be in purgatory, where there is none but temporal punishment, whereas everlasting punishment is due to him: nor would he be in the hell of the damned, since he is not guilty of actual mortal sin. Therefore a sixth abode should be assigned.
Aquin.: SMT XP Q[69] A[7] Obj. 7 Para. 1/1
OBJ 7: Further, rewards and punishments vary in quantity according to the differences of sins and merits. Now the degrees of merit and sin are infinite. Therefore we should distinguish an infinite number of abodes, in which souls are punished or rewarded after death.
Aquin.: SMT XP Q[69] A[7] Obj. 8 Para. 1/1
OBJ 8: Further, souls are sometimes punished in the places where they sinned, as Gregory states (Dial. iv, 55). But they sinned in the place which we inhabit. Therefore this place should be reckoned among the abodes, especially since some are punished for their sins in this world, as the Master said above (Sent. iv, D, 21).
Aquin.: SMT XP Q[69] A[7] Obj. 9 Para. 1/1
OBJ 9: Further, just as some die in a state of grace and have some venial sins for which they deserve punishment, so some die in mortal sin and have some good for which they would deserve a reward. Now to those who die in grace with venial sins an abode is assigned where they are punished ere they receive their reward, which abode is purgatory. Therefore, on the other hand, there should be equally an abode for those who die in mortal sin together with some good works.
Aquin.: SMT XP Q[69] A[7] Obj. 10 Para. 1/1
OBJ 10: Further, just as the Fathers were delayed from obtaining full glory of the soul before Christ's coming, so are they now detained from receiving the glory of the body. Therefore as we distinguish an abode of the saints before the coming of Christ from the one where they are received now, so ought we to distinguish the one in which they are received now from the one where they will be received after the resurrection.
Aquin.: SMT XP Q[69] A[7] Body Para. 1/1
I answer that, The abodes of souls are distinguished according to the souls' various states. Now the soul united to a mortal body is in the state of meriting, while the soul separated from the body is in the state of receiving good or evil for its merits; so that after death it is either in the state of receiving its final reward, or in the state of being hindered from receiving it. If it is in the state of receiving its final retribution, this happens in two ways: either in the respect of good, and then it is paradise; or in respect of evil, and thus as regards actual sin it is hell, and as regards original sin it is the limbo of children. On the other hand, if it be in the state where it is hindered from receiving its final reward, this is either on account of a defect of the person, and thus we have purgatory where souls are detained from receiving their reward at once on account of the sins they have committed, or else it is on account of a defect of nature, and thus we have the limbo of the Fathers, where the Fathers were detained from obtaining glory on account of the guilt of human nature which could not yet be expiated.
Aquin.: SMT XP Q[69] A[7] R.O. 1 Para. 1/1
Reply OBJ 1: Good happens in one way, but evil in many ways, according to Dionysius (Div. Nom. iv) and the Philosopher (Ethic. ii, 6): wherefore it is not unfitting if there be one place of blissful reward and several places of punishment.
Aquin.: SMT XP Q[69] A[7] R.O. 2 Para. 1/1
Reply OBJ 2: The state of meriting and demeriting is one state, since the same person is able to merit and demerit: wherefore it is fitting that one place should be assigned to all: whereas of those who receive according to their merits there are various states, and consequently the comparison fails.
Aquin.: SMT XP Q[69] A[7] R.O. 3 Para. 1/1
Reply OBJ 3: One may be punished in two ways for original sin, as stated above, either in reference to the person, or in reference to nature only. Consequently there is a twofold limbo corresponding to that sin.
Aquin.: SMT XP Q[69] A[7] R.O. 4 Para. 1/1
Reply OBJ 4: This darksome air is assigned to the demons, not as the place where they receive retribution for their merits, but as a place befitting their office, in so far as they are appointed to try us. Hence it is not reckoned among the abodes of which we are treating now: since hell fire is assigned to them in the first place (Mt. 25).
Aquin.: SMT XP Q[69] A[7] R.O. 5 Para. 1/1
Reply OBJ 5: The earthly paradise belongs to the state of the wayfarer rather than to the state of those who receive for their merits; and consequently it is not reckoned among the abodes whereof we are treating now.
Aquin.: SMT XP Q[69] A[7] R.O. 6 Para. 1/1
Reply OBJ 6: This supposition is impossible [*Cf. FS, Q[89], A[6]]. If, however, it were possible, such a one would be punished in hell eternally: for it is accidental to venial sin that it be punished temporally in purgatory, through its having grace annexed to it: wherefore if it be annexed to a mortal sin, which is without grace, it will be punished eternally in hell. And since this one who dies in original sin has a venial sin without grace, it is not unfitting to suppose that he be punished eternally.
Aquin.: SMT XP Q[69] A[7] R.O. 7 Para. 1/1
Reply OBJ 7: Diversity of degrees in punishments or rewards does not diversify the state, and it is according to the diversity of state that we distinguish various abodes. Hence the argument does not prove.
Aquin.: SMT XP Q[69] A[7] R.O. 8 Para. 1/1
Reply OBJ 8: Although separated souls are sometimes punished in the place where we dwell, it does not follow that this is their proper place of punishment: but this is done for our instruction, that seeing their punishment we may be deterred from sin. That souls while yet in the flesh are punished here for their sins has nothing to do with the question, because a punishment of this kind does not place a man outside the state of meriting or demeriting: whereas we are treating now of the abodes to which souls are assigned after the state of merit or demerit.
Aquin.: SMT XP Q[69] A[7] R.O. 9 Para. 1/1
Reply OBJ 9: It is impossible for evil to be pure and without the admixture of good, just as the supreme good is without any admixture of evil. Consequently those who are to be conveyed to beatitude which is a supreme good must be cleansed of all evil. wherefore there must needs be a place where such persons are cleansed if they go hence without being perfectly clean. But those who will be thrust into hell will not be free from all good: and consequently the comparison fails, since those who are in hell can receive the reward of their goods, in so far as their past goods avail for the mitigation of their punishment.
Aquin.: SMT XP Q[69] A[7] R.O. 10 Para. 1/1
Reply OBJ 10: The essential reward consists in the glory of the soul, but the body's glory, since it overflows from the soul, is entirely founded as it were on the soul: and consequently lack of the soul's glory causes a difference of state, whereas lack of the body's glory does not. For this reason, too, the same place, namely the empyrean, is assigned to the holy souls separated from their bodies and united to glorious bodies: whereas the same place was not assigned to the souls of the Fathers both before and after the glorification of souls.
Aquin.: SMT XP Q[70] Out. Para. 1/1
OF THE QUALITY OF THE SOUL AFTER LEAVING THE BODY, AND OF THE PUNISHMENT INFLICTED ON IT BY MATERIAL FIRE (THREE ARTICLES)
We must next consider the general quality of the soul after leaving the body, and the punishment inflicted on it by material fire. Under this head there are three points of inquiry:
(1) Whether the sensitive powers remain in the separated soul?
(2) Whether the acts of the aforesaid powers remain in the soul?
(3) Whether the separated soul can suffer from a material fire?
Aquin.: SMT XP Q[70] A[1] Thes. Para. 1/1
Whether the sensitive powers remain in the separated soul? [*Cf. FP, Q[77], A[8]]
Aquin.: SMT XP Q[70] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the sensitive powers remain in the sensitive soul. For Augustine says (De Spir. et Anim. xv): "The soul withdraws from the body taking all with itself, sense and imagination, reason, understanding and intelligence, the concupiscible and irascible powers." Now sense, imagination, concupiscible and irascible are sensitive powers. Therefore the sensitive powers remain in the separated soul.
Aquin.: SMT XP Q[70] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, Augustine says (De Eccl. Dogm. xvi): "We believe that man alone has a substantial soul, which lives though separated from the body, and clings keenly to its senses and wits." Therefore the soul retains its senses after being separated from the body.
Aquin.: SMT XP Q[70] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, the soul's powers are either its essential parts as some maintain, or at least are its natural properties. Now that which is in a thing essentially cannot be separated from it, nor is a subject severed from its natural properties. Therefore it is impossible for the soul to lose any of its powers after being separated from the body.
Aquin.: SMT XP Q[70] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, a whole is not entire if one of its parts be lacking. Now the soul's powers are called its parts. Therefore, if the soul lose any of its powers after death, it will not be entire after death: and this is unfitting.
Aquin.: SMT XP Q[70] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, the soul's powers co-operate in merit more even than the body, since the body is a mere instrument of action, while the powers are principles of action. Now the body must of necessity be rewarded together with the soul, since it co-operated in merit. Much more, therefore, is it necessary that the powers of the soul be rewarded together with it. Therefore the separated soul does not lose them.
Aquin.: SMT XP Q[70] A[1] Obj. 6 Para. 1/1
OBJ 6: Further, if the soul after separation from the body loses its sensitive power, that must needs come to naught. For it cannot be said that it is dissolved into some matter, since it has no matter as a part of itself. Now that which entirely comes to naught is not restored in identity; wherefore at the resurrection the soul will not have the same identical sensitive powers. Now according to the Philosopher (De Anima ii, 1), as the soul is to the body so are the soul's powers to the parts of the body, for instance the sight to the eye. But if it were not identically the same soul that returns to the body, it would not be identically the same man. Therefore for the same reason it would not be identically the same eye, if the visual power were not identically the same; and in like manner no other part would rise again in identity, and consequently neither would the whole man be identically the same. Therefore it is impossible for the separated soul to lose its sensitive powers.
Aquin.: SMT XP Q[70] A[1] Obj. 7 Para. 1/1
OBJ 7: Further, if the sensitive powers were to be corrupted when the body is corrupted, it would follow that they are weakened when the body is weakened. Yet this is not the case, for according to De Anima i, "if an old man were given the eye of a young man, he would, without doubt, see as well as a young man." Therefore neither are the sensitive powers corrupted when the body is corrupted.
Aquin.: SMT XP Q[70] A[1] OTC Para. 1/3
On the contrary, Augustine says (De Eccl. Dogm. xix): "Of two substances alone does man consist, soul and body: the soul with its reason, and the body with its senses." Therefore the sensitive powers belong to the body: and consequently when the body is corrupted the sensitive powers remain not in the soul.
Aquin.: SMT XP Q[70] A[1] OTC Para. 2/3
Further, the Philosopher, speaking of the separation of the soul, expresses himself thus (Metaph. xi, 3): "If, however, anything remain at last, we must ask what this is: because in certain subjects it is not impossible, for instance if the soul be of such a disposition, not the whole soul but the intellect; for as regards the whole soul this is probably impossible." Hence it seems that the whole soul is not separated from the body, but only the intellective powers of the soul, and consequently not the sensitive or vegetative powers.
Aquin.: SMT XP Q[70] A[1] OTC Para. 3/3
Further, the Philosopher, speaking of the intellect, says (De Anima ii, 2): "This alone is ever separated, as the everlasting from the corruptible: for it is hereby clear that the remaining parts are not separable as some maintain." Therefore the sensitive powers do not remain in the separated soul.
Aquin.: SMT XP Q[70] A[1] Body Para. 1/2
I answer that, There are many opinions on this question. For some, holding the view that all the powers are in the soul in the same way as color is in a body, hold that the soul separated from the body takes all its powers away with it: because, if it lacked any one of them, it would follow that the soul is changed in its natural properties, since these cannot change so long as their subject remains. But the aforesaid view is false, for since a power is so called because it enables us to do or suffer something, and since to do and to be able belong to the same subject, it follows that the subject of a power is the same as that which is agent or patient. Hence the Philosopher says (De Somn. et Vigil.) that "where we find power there we find action." Now it is evident that certain operations, whereof the soul's powers are the principles, do not belong to the soul properly speaking but to the soul as united to the body, because they are not performed except through the medium of the body---such as to see, to hear, and so forth. Hence it follows that such like powers belong to the united soul and body as their subject, but to the soul as their quickening principle, just as the form is the principle of the properties of a composite being. Some operations, however, are performed by the soul without a bodily organ---for instance to understand, to consider, to will: wherefore, since these actions are proper to the soul, the powers that are the principles thereof belong to the soul not only as their principle but also as their subject. Therefore, since so long as the proper subject remains its proper passions must also remain, and when it is corrupted they also must be corrupted, it follows that these powers which use no bodily organ for their actions must needs remain in the separated body, while those which use a bodily organ must needs be corrupted when the body is corrupted: and such are all the powers belonging to the sensitive and the vegetative soul. On this account some draw a distinction in the sensitive powers of the soul: for they say that they are of two kinds---some being acts of organs and emanating from the soul into the body are corrupted with the body; others, whence the former originate, are in the soul, because by them the soul sensitizes the body for seeing, hearing, and so on; and these primary powers remain in the separated soul. But this statement seems unreasonable: because the soul, by its essence and not through the medium of certain other powers, is the origin of those powers which are the acts of organs, even as any form, from the very fact that by its essence it informs its matter, is the origin of the properties which result naturally in the composite. For were it necessary to suppose other powers in the soul, by means of which the powers that perfect the organs may flow from the essence of the soul, for the same reason it would be necessary to suppose other powers by means of which these mean powers flow from the essence of the soul, and so on to infinity, and if we have to stop it is better to do so at the first step.
Aquin.: SMT XP Q[70] A[1] Body Para. 2/2
Hence others say that the sensitive and other like powers do not remain in the separated soul except in a restricted sense, namely radically, in the same way as a result is in its principle: because there remains in the separated soul the ability to produce these powers if it should be reunited to the body; nor is it necessary for this ability to be anything in addition to the essence of the soul, as stated above. This opinion appears to be the more reasonable.
Aquin.: SMT XP Q[70] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: This saying of Augustine is to be understood as meaning that the soul takes away with it some of those powers actually, namely understanding and intelligence, and some radically, as stated above [*Cf. FP, Q[77], A[8], ad 1 and infra A[2], ad 1].
Aquin.: SMT XP Q[70] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The senses which the soul takes away with it are not these external senses, but the internal, those, namely, which pertain to the intellective part, for the intellect is sometimes called sense, as Basil states in his commentary on the Proverbs, and again the Philosopher (Ethic. vi, 11). If, however, he means the external senses we must reply as above to the first objection.
Aquin.: SMT XP Q[70] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: As stated above, the sensitive powers are related to the soul, not as natural passions to their subject, but as compared to their origin: wherefore the conclusion does not follow.
Aquin.: SMT XP Q[70] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: The powers of the soul are not called its integral but its potential parts. Now the nature of such like wholes is that the entire energy of the whole is found perfectly in one of the parts, but partially in the others; thus in the soul the soul's energy is found perfectly in the intellective part, but partially in the others. Wherefore, as the powers of the intellective part remain in the separated soul, the latter will remain entire and undiminished, although the sensitive powers do not remain actually: as neither is the king's power decreased by the death of a mayor who shared his authority.
Aquin.: SMT XP Q[70] A[1] R.O. 5 Para. 1/1
Reply OBJ 5: The body co-operates in merit, as an essential part of the man who merits. The sensitive powers, however, do not co-operate thus, since they are of the genus of accidents. Hence the comparison fails.
Aquin.: SMT XP Q[70] A[1] R.O. 6 Para. 1/1
Reply OBJ 6: The powers of the sensitive soul are said to be acts of the organs, not as though they were the essential forms of those organs, except in reference to the soul whose powers they are. But they are the acts of the organs, by perfecting them for their proper operations, as heat is the act of fire by perfecting it for the purpose of heating. Wherefore, just as a fire would remain identically the same, although another individual heat were in it (even so the cold of water that has been heated returns not identically the same, although the water remains the same in identity), so the organs will be the same identically, although the powers be not identically the same.
Aquin.: SMT XP Q[70] A[1] R.O. 7 Para. 1/1
Reply OBJ 7: The Philosopher is speaking there of these powers as being rooted in the soul. This is clear from his saying that "old age is an affection not of the soul, but of that in which the soul is," namely the body. For in this way the powers of the soul are neither weakened nor corrupted on account of the body.
Aquin.: SMT XP Q[70] A[2] Thes. Para. 1/1
Whether the acts of the sensitive powers remain in the separated soul?
Aquin.: SMT XP Q[70] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the acts of the sensitive powers remain in the separated soul. For Augustine says (De Spiritu et Anima xv): "When the soul leaves the body it derives pleasure or sorrow through being affected with these" (namely the imagination, and the concupiscible and irascible faculties) "according to its merits." But the imagination, the concupiscible, and the irascible are sensitive powers. Therefore the separated soul will be affected as regards the sensitive powers, and consequently will be in some act by reason of them.
Aquin.: SMT XP Q[70] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, Augustine says (Gen. ad lit. xii) that "the body feels not, but the soul through the body," and further on: "The soul feels certain things, not through the body but without the body." Now that which befits the soul without the body can be in the soul separated from the body. Therefore the soul will then be able to feel actually.
Aquin.: SMT XP Q[70] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, to see images of bodies, as occurs in sleep, belongs to imaginary vision which is in the sensitive part. Now it happens that the separated soul sees images of bodies in the same way as when we sleep. Thus Augustine says (Gen. ad lit. xii): "For I see not why the soul has an image of its own body when, the body lying senseless, yet not quite dead, it sees some things which many have related after returning to life from this suspended animation and yet has it not when it has left the body through death having taken place." For it is unintelligible that the soul should have an image of its body, except in so far as it sees that image: wherefore he said before of those who lie senseless that "they have a certain image of their own body, by which they are able to be borne to corporeal places and by means of sensible images to take cognizance of such things as they see." Therefore the separated soul can exercise the acts of the sensitive powers.
Aquin.: SMT XP Q[70] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, the memory is a power of the sensitive part, as proved in De Memor. et Remin. i. Now separated souls will actually remember the things they did in this world: wherefore it is said to the rich glutton (Lk. 16:25): "Remember that thou didst receive good things in thy lifetime." Therefore the separated soul will exercise the act of a sensitive power.
Aquin.: SMT XP Q[70] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, according to the Philosopher (De Anima iii, 9) the irascible and concupiscible are in the sensitive part. But joy and sorrow, love and hatred, fear and hope, and similar emotions which according to our faith we hold to be in separated souls, are in the irascible and concupiscible. Therefore separated souls will not be deprived of the acts of the sensitive powers.
Aquin.: SMT XP Q[70] A[2] OTC Para. 1/2
On the contrary, That which is common to soul and body cannot remain in the separated soul. Now all the operations of the sensitive powers are common to the soul and body: and this is evident from the fact that no sensitive power exercises an act except through a bodily organ. Therefore the separated soul will be deprived of the acts of the sensitive powers.
Aquin.: SMT XP Q[70] A[2] OTC Para. 2/2
Further, the Philosopher says (De Anima i, 4), that "when the body is corrupted, the soul neither remembers nor loves," and the same applies to all the acts of the sensitive powers. Therefore the separated soul does not exercise the act of any sensitive power.
Aquin.: SMT XP Q[70] A[2] Body Para. 1/1
I answer that, Some distinguish two kinds of acts in the sensitive powers: external acts which the soul exercises through the body. and these do not remain in the separated soul; and internal acts which the soul performs by itself; and these will be in the separated soul. This statement would seem to have originated from the opinion of Plato, who held that the soul is united to the body, as a perfect substance nowise dependant on the body, and merely as a mover is united to the thing moved. This is an evident consequence of transmigration which he held. And since according to him nothing is in motion except what is moved, and lest he should go on indefinitely, he said that the first mover moves itself, and he maintained that the soul is the cause of its own movement. Accordingly there would be a twofold movement of the soul, one by which it moves itself, and another whereby the body is moved by the soul: so that this act "to see" is first of all in the soul itself as moving itself, and secondly in the bodily organ in so far as the soul moves the body. This opinion is refuted by the Philosopher (De Anima i, 3) who proves that the soul does not move itself, and that it is nowise moved in respect of such operations as seeing, feeling, and the like, but that such operations are movements of the composite only. We must therefore conclude that the acts of the sensitive powers nowise remain in the separated soul, except perhaps as in their remote origin.
Aquin.: SMT XP Q[70] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: Some deny that this book is Augustine's: for it is ascribed to a Cistercian who compiled it from Augustine's works and added things of his own. Hence we are not to take what is written there, as having authority. If, however, its authority should be maintained, it must be said that the meaning is that the separated soul is affected with imagination and other like powers, not as though such affection were the act of the aforesaid powers, but in the sense that the soul will be affected in the future life for good or ill, according to the things which it committed in the body through the imagination and other like powers: so that the imagination and such like powers are not supposed to elicit that affection, but to have elicited in the body the merit of that affection.
Aquin.: SMT XP Q[70] A[2] R.O. 2 Para. 1/2
Reply OBJ 2: The soul is said to feel through the body, not as though the act of feeling belonged to the soul by itself, but as belonging to the whole composite by reason of the soul, just as we say that heat heats. That which is added, namely that the soul feels some things without the body, such as fear and so forth, means that it feels such things without the outward movement of the body that takes place in the acts of the proper senses: since fear and like passions do not occur without any bodily movement.
Aquin.: SMT XP Q[70] A[2] R.O. 2 Para. 2/2
It may also be replied that Augustine is speaking according to the opinion of the Platonists who maintained this as stated above.
Aquin.: SMT XP Q[70] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Augustine speaks there as nearly throughout that book, as one inquiring and not deciding. For it is clear that there is no comparison between the soul of a sleeper and the separated soul: since the soul of the sleeper uses the organ of imagination wherein corporeal images are impressed; which cannot be said of the separated soul. Or we may reply that images of things are in the soul, both as to the sensitive and imaginative power and as to the intellective power, with greater or lesser abstraction from matter and material conditions. Wherefore Augustine's comparison holds in this respect that just as the images of corporeal things are in the soul of the dreamer or of one who is carried out of his mind, imaginatively, so are they in the separated soul intellectively: but not that they are in the separated soul imaginatively.
Aquin.: SMT XP Q[70] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: As stated in the first book (Sent. i, D, 3, qu. 4), memory has a twofold signification. Sometimes it means a power of the sensitive part, in so far as its gaze extends over past time; and in this way the act of the memory will not be in the separated soul. Wherefore the Philosopher says (De Anima i, 4) that "when this," the body to wit, "is corrupted, the soul remembers not." In another way memory is used to designate that part of the imagination which pertains to the intellective faculty, in so far namely as it abstracts from all differences of time, since it regards not only the past but also the present, and the future as Augustine says (De Trin. xiv, 11). Taking memory in this sense the separated soul will remember [*Cf. FP, Q[77], A[8]; FP, Q[89], A[6]].
Aquin.: SMT XP Q[70] A[2] R.O. 5 Para. 1/1
Reply OBJ 5: Love, joy, sorrow, and the like, have a twofold signification. Sometimes they denote passions of the sensitive appetite, and thus they will not be in the separated soul, because in this way they are not exercised without a definite movement of the heart. In another way they denote acts of the will which is in the intellective part: and in this way they will be in the separated soul, even as delight will be there without bodily movement, even as it is in God, namely in so far as it is a simple movement of the will. In this sense the Philosopher says (Ethic. vii, 14) that "God's joy is one simple delight."
Aquin.: SMT XP Q[70] A[3] Thes. Para. 1/1
Whether the separated soul can suffer from a bodily fire?
Aquin.: SMT XP Q[70] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the separated soul cannot suffer from a bodily fire. For Augustine says (Gen. ad lit. xii): "The things that affect the soul well or ill after its separation from the body, are not corporeal but resemble corporeal things." Therefore the separated soul is not punished with a bodily fire.
Aquin.: SMT XP Q[70] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, Augustine (Gen. ad lit. xii) says that "the agent is always more excellent than the patient." But it is impossible for any body to be more excellent than the separated soul. Therefore it cannot suffer from a body.
Aquin.: SMT XP Q[70] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, according to the Philosopher (De Gener. i) and Boethius (De Duab. Natur.) only those things that agree in matter are active and passive in relation to one another. But the soul and corporeal fire do not agree in matter, since there is no matter common to spiritual and corporeal things: wherefore they cannot be changed into one another, as Boethius says (De Duab. Natur.). Therefore the separated soul does not suffer from a bodily fire.
Aquin.: SMT XP Q[70] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, whatsoever is patient receives something from the agent. Therefore if the soul suffer from the bodily fire, it will receive something therefrom. Now whatsoever is received in a thing is received according to the mode of the recipient. Therefore that which is received in the soul from the fire, is in it not materially but spiritually. Now the forms of things existing spiritually in the soul are its perfections. Therefore though it be granted that the soul suffer from the bodily fire, this will not conduce to its punishment, but rather to its perfection.
Aquin.: SMT XP Q[70] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, if it be said that the soul is punished merely by seeing the fire, as Gregory would seem to say (Dial. iv, 29). On the contrary, if the soul sees the fire of hell, it cannot see it save by intellectual vision, since it has not the organs by which sensitive or imaginative vision is effected. But it would seem impossible for intellectual vision to be the cause of sorrow, since "there is no sorrow contrary to the pleasure of considering," according to the Philosopher (Topic. i, 13). Therefore the soul is not punished by that vision.
Aquin.: SMT XP Q[70] A[3] Obj. 6 Para. 1/1
OBJ 6: Further, if it be said that the soul suffers from the corporeal fire, through being held thereby, even as now it is held by the body while living in the body; on the contrary, the soul while living in the body is held by the body in so far as there results one thing from the soul and the body, as from form and matter. But the soul will not be the form of that corporeal fire. Therefore it cannot be held by the fire in the manner aforesaid.
Aquin.: SMT XP Q[70] A[3] Obj. 7 Para. 1/1
OBJ 7: Further, every bodily agent acts by contact. But a corporeal fire cannot be in contact with the soul, since contact is only between corporeal things whose bounds come together. Therefore the soul suffers not from that fire.
Aquin.: SMT XP Q[70] A[3] Obj. 8 Para. 1/1
OBJ 8: Further, an organic agent does not act on a remote object, except through acting on the intermediate objects; wherefore it is able to act at a fixed distance in proportion to its power. But souls, or at least the demons to whom this equally applies, are sometimes outside the place of hell, since sometimes they appear to men even in this world: and yet they are not then free from punishment, for just as the glory of the saints is never interrupted, so neither is the punishment of the damned. And yet we do not find that all the intermediate things suffer from the fire of hell: nor again is it credible that any corporeal thing of an elemental nature has such a power that its action can reach to such a distance. Therefore it does not seem that the pains suffered by the souls of the damned are inflicted by a corporeal fire.
Aquin.: SMT XP Q[70] A[3] OTC Para. 1/3
On the contrary, The possibility of suffering from a corporeal fire is equally consistent with separated souls and with demons. Now demons suffer therefrom since they are punished by that fire into which the bodies of the damned will be cast after the resurrection, and which must needs be as corporeal fire. This is evident from the words of our Lord (Mt. 25:41), "Depart from Me, you cursed, into everlasting fire, which was prepared for the devil," etc. Therefore separated souls also can suffer from that fire.
Aquin.: SMT XP Q[70] A[3] OTC Para. 2/3
Further, punishment should correspond to sin. Now in sinning the soul subjected itself to the body by sinful concupiscence. Therefore it is just that it should be punished by being made subject to a bodily thing by suffering therefrom.
Aquin.: SMT XP Q[70] A[3] OTC Para. 3/3
Further, there is greater union between form and matter than between agent and patient. Now the diversity of spiritual and corporeal nature does not hinder the soul from being the form of the body. Therefore neither is it an obstacle to its suffering from a body.
Aquin.: SMT XP Q[70] A[3] Body Para. 1/8
I answer that, Given that the fire of hell is not so called metaphorically, nor an imaginary fire, but a real corporeal fire, we must needs say that the soul will suffer punishment from a corporeal fire, since our Lord said (Mt. 25:41) that this fire was prepared for the devil and his angels, who are incorporeal even as the soul. But how it is that they can thus suffer is explained in many ways.
Aquin.: SMT XP Q[70] A[3] Body Para. 2/8
For some have said that the mere fact that the soul sees the fire makes the soul suffer from the fire: wherefore Gregory (Dial. iv, 29) says: "The soul suffers from the fire by merely seeing it." But this does not seem sufficient, because whatever is seen, from the fact that it is seen, is a perfection of the seer. wherefore it cannot conduce to his punishment, as seen. Sometimes, however, it is of a penal or unpleasant nature accidentally, in so far, to wit, as it is apprehended as something hurtful, and consequently, besides the fact that the soul sees the fire, there must needs be some relation of the soul to the fire, according to which the fire is hurtful to the soul.
Aquin.: SMT XP Q[70] A[3] Body Para. 3/8
Hence others have said that although a corporeal fire cannot burn the soul, the soul nevertheless apprehends it as hurtful to itself, and in consequence of this apprehension is seized with fear and sorrow, in fulfillment of Ps. 13:5, "They have trembled for fear, where there was no fear." Hence Gregory says (Dial. iv, 29) that "the soul burns through seeing itself aflame." But this, again, seems insufficient, because in this case the soul would suffer from the fire, not in reality but only in apprehension: for although a real passion of sorrow or pain may result from a false imagination, as Augustine observes (Gen. ad lit. xii), it cannot be said in relation to that passion that one really suffers from the thing, but from the image of the thing that is present to one's fancy. Moreover, this kind of suffering would be more unlike real suffering than that which results from imaginary vision, since the latter is stated to result from real images of things, which images the soul carries about with it, whereas the former results from false fancies which the erring soul imagines: and furthermore, it is not probable that separated souls or demons, who are endowed with keen intelligence, would think it possible for a corporeal fire to hurt them, if they were nowise distressed thereby.
Aquin.: SMT XP Q[70] A[3] Body Para. 4/8
Hence others say that it is necessary to admit that the soul suffers even really from the corporeal fire: wherefore Gregory says (Dial. iv, 29): "We can gather from the words of the Gospel, that the soul suffers from the fire not only by seeing it, but also by feeling it." They explain the possibility of this as follows. They say that this corporeal fire can be considered in two ways. First, as a corporeal thing, and thus it has not the power to act on the soul. Secondly, as the instrument of the vengeance of Divine justice. For the order of Divine justice demands that the soul which by sinning subjected itself to corporeal things should be subjected to them also in punishment. Now an instrument acts not only in virtue of its own nature, but also in virtue of the principal agent: wherefore it is not unreasonable if that fire, seeing that it acts in virtue of a spiritual agent, should act on the spirit of a man or demon, in the same way as we have explained the sanctification of the soul by the sacraments (TP, Q[62], AA[1],4).
Aquin.: SMT XP Q[70] A[3] Body Para. 5/8
But, again, this does not seem to suffice, since every instrument, in acting on that on which it is used instrumentally, has its own connatural action besides the action whereby it acts in virtue of the principal agent: in fact it is by fulfilling the former that it effects the latter action, even as, in Baptism, it is by laving the body that water sanctifies the soul, and the saw by cutting wood produces the shape of a house.
Aquin.: SMT XP Q[70] A[3] Body Para. 6/8
Hence we must allow the fire to exercise on the soul an action connatural to the fire, in order that it may be the instrument of Divine justice in the punishment of sin: and for this reason we must say that a body cannot naturally act on a spirit, nor in any way be hurtful or distressful to it, except in so far as the latter is in some way united to a body: for thus we observe that "the corruptible body is a load upon the soul" (Wis. 9:15). Now a spirit is united to a body in two ways. In one way as form to matter, so that from their union there results one thing simply: and the spirit that is thus united to a body both quickens the body and is somewhat burdened by the body: but it is not thus that the spirit of man or demon is united to the corporeal fire. In another way as the mover is united to the things moved, or as a thing placed is united to place, even as incorporeal things are in a place. In this way created incorporeal spirits are confined to a place, being in one place in such a way as not to be in another. Now although of its nature a corporeal thing is able to confine an incorporeal spirit to a place, it is not able of its nature to detain an incorporeal spirit in the place to which it is confined, and so to tie it to that place that it be unable to seek another, since a spirit is not by nature in a place so as to be subject to place. But the corporeal fire is enabled as the instrument of the vengeance of Divine justice thus to detain a spirit; and thus it has a penal effect on it, by hindering it from fulfilling its own will, that is by hindering it from acting where it will and as it will.
Aquin.: SMT XP Q[70] A[3] Body Para. 7/8
This way is asserted by Gregory (Dial. iv, 29). For in explaining how the soul can suffer from that fire by feeling it, he expresses himself as follows: "Since Truth declares the rich sinner to be condemned to fire, will any wise man deny that the souls of the wicked are imprisoned in flames?" Julian [*Bishop of Toledo, Prognostic ii, 17] says the same as quoted by the Master (Sent. iv, D, 44): "If the incorporeal spirit of a living man is held by the body, why shall it not be held after death by a corporeal fire?" and Augustine says (De Civ. Dei xxi, 10) that "just as, although the soul is spiritual and the body corporeal, man is so fashioned that the soul is united to the body as giving it life, and on account of this union conceives a great love for its body, so it is chained to the fire, as receiving punishment therefrom, and from this union conceives a loathing."
Aquin.: SMT XP Q[70] A[3] Body Para. 8/8
Accordingly we must unite all the aforesaid modes together, in order to understand perfectly how the soul suffers from a corporeal fire: so as to say that the fire of its nature is able to have an incorporeal spirit united to it as a thing placed is united to a place; that as the instrument of Divine justice it is enabled to detain it enchained as it were, and in this respect this fire is really hurtful to the spirit, and thus the soul seeing the fire as something hurtful to it is tormented by the fire. Hence Gregory (Dial. iv, 29) mentions all these in order, as may be seen from the above quotations.
Aquin.: SMT XP Q[70] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: Augustine speaks there as one inquiring: wherefore he expresses himself otherwise when deciding the point, as quoted above (De Civ. Dei xxi). Or we may reply that Augustine means to say that the things which are the proximate occasion of the soul's pain or sorrow are spiritual, since it would not be distressed unless it apprehended the fire as hurtful to it: wherefore the fire as apprehended is the proximate cause of its distress, whereas the corporeal fire which exists outside the soul is the remote cause of its distress.
Aquin.: SMT XP Q[70] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Although the soul is simply more excellent than the fire, the fire is relatively more excellent than the soul, in so far, to wit, as it is the instrument of Divine justice.
Aquin.: SMT XP Q[70] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: The Philosopher and Boethius are speaking of the action whereby the patient is changed into the nature of the agent. Such is not the action of the fire on the soul: and consequently the argument is not conclusive.
Aquin.: SMT XP Q[70] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: By acting on the soul the fire bestows nothing on it but detains it, as stated above. Hence the argument is not to the point.
Aquin.: SMT XP Q[70] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: In intellectual vision sorrow is not caused by the fact that something is seen, since the thing seen as such can nowise be contrary to the intellect. But in the sensible vision the thing seen, by its very action on the sight so as to be seen, there may be accidentally something corruptive of the sight, in so far as it destroys the harmony of the organ Nevertheless, intellectual vision may cause sorrow, in so far as the thing seen is apprehended as hurtful, not that it hurts through being seen, but in some other way no matter which. It is thus that the soul in seeing the fire is distressed.
Aquin.: SMT XP Q[70] A[3] R.O. 6 Para. 1/1
Reply OBJ 6: The comparison does not hold in every respect, but it does in some, as explained above.
Aquin.: SMT XP Q[70] A[3] R.O. 7 Para. 1/1
Reply OBJ 7: Although there is no bodily contact between the soul and body, there is a certain spiritual contact between them (even as the mover of the heaven, being spiritual, touches the heaven, when it moves it, with a spiritual contact) in the same way as a "painful object is said to touch," as stated in De Gener. i. This mode of contact is sufficient for action.
Aquin.: SMT XP Q[70] A[3] R.O. 8 Para. 1/1
Reply OBJ 8: The souls of the damned are never outside hell, except by Divine permission, either for the instruction or for the trial of the elect. And wherever they are outside hell they nevertheless always see the fire thereof as prepared for their punishment. Wherefore, since this vision is the immediate cause of their distress, as stated above, wherever they are, they suffer from hell-fire. Even so prisoners, though outside the prison, suffer somewhat from the prison, seeing themselves condemned thereto. Hence just as the glory of the elect is not diminished, neither as to the essential, nor as to the accidental reward, if they happen to be outside the empyrean, in fact this somewhat conduces to their glory, so the punishment of the damned is nowise diminished, if by God's permission they happen to be outside hell for a time. A gloss on James 3:6, "inflameth the wheel of our nativity," etc., is in agreement with this, for it is worded thus: "The devil, wherever he is, whether in the air or under the earth, drags with him the torments of his flames." But the objection argues as though the corporeal fire tortured the spirit immediately in the same way as it torments bodies.
Aquin.: SMT XP Q[71] Out. Para. 1/1
OF THE SUFFRAGES FOR THE DEAD (FOURTEEN ARTICLES)
We must now consider the suffrages for the dead. Under this head there are fourteen points of inquiry:
(1) Whether suffrages performed by one person can profit others?
(2) Whether the dead can be assisted by the works of the living?
(3) Whether the suffrages of sinners profit the dead?
(4) Whether suffrages for the dead profit those who perform them?
(5) Whether suffrages profit those who are in hell?
(6) Whether they profit those who are in purgatory?
(7) Whether they avail the children in limbo?
(8) Whether in any way they profit those who are heaven?
(9) Whether the prayer of the Church, the Sacrament of the altar, and almsgiving profit the departed?
(10) Whether indulgences granted by the Church profit them?
(11) Whether the burial service profits the departed?
(12) Whether suffrages for one dead person profit that person more than others?
(13) Whether suffrages for many avail each one as much as if they were offered for each individual?
(14) Whether general suffrages avail those for whom special suffrages are not offered, as much as special and general suffrages together avail those for whom they are offered?
Aquin.: SMT XP Q[71] A[1] Thes. Para. 1/1
Whether the suffrages of one person can profit others?
Aquin.: SMT XP Q[71] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the suffrages of one person cannot profit others. For it is written (Gal. 6:8): "What things a man shall sow, those also shall he reap." Now if one person reaped fruit from the suffrages of another, he would reap from another's sowing. Therefore a person receives no fruit from the suffrages of others.
Aquin.: SMT XP Q[71] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, it belongs to God's justice, that each one should receive according to his merits, wherefore the psalm (Ps. 61:13) says: "Thou wilt render to every man according to his works." Now it is impossible for God's justice to fail. Therefore it is impossible for one man to be assisted by the works of another.
Aquin.: SMT XP Q[71] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, a work is meritorious on the same count as it is praiseworthy, namely inasmuch as it is voluntary. Now one man is not praised for the work of another. Therefore neither can the work of one man be meritorious and fruitful for another.
Aquin.: SMT XP Q[71] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, it belongs to Divine justice to repay good for good in the same way as evil for evil. But no man is punished for the evildoings of another; indeed, according to Ezech. 18:4, "the soul that sinneth, the same shall die." Therefore neither does one person profit by another's good.
Aquin.: SMT XP Q[71] A[1] OTC Para. 1/2
On the contrary, It is written (Ps. 118:63): "I am a partaker with all them that fear Thee," etc.
Aquin.: SMT XP Q[71] A[1] OTC Para. 2/2
Further, all the faithful united together by charity are members of the one body of the Church. Now one member is assisted by another. Therefore one man can be assisted by the merits of another.
Aquin.: SMT XP Q[71] A[1] Body Para. 1/1
I answer that, our actions can avail for two purposes. First, for acquiring a certain state; thus by a meritorious work a man obtains the state of bliss. Secondly, for something consequent upon a state; thus by some work a man merits an accidental reward, or a rebate of punishment. And for both these purposes our actions may avail in two ways: first, by way of merit; secondly, by way of prayer: the difference being that merit relies on justice, and prayer on mercy; since he who prays obtains his petition from the mere liberality of the one he prays. Accordingly we must say that the work of one person nowise can avail another for acquiring a state by way of merit, so that, to wit, a man be able to merit eternal life by the works which I do, because the share of glory is awarded according to the measure of the recipient, and each one is disposed by his own and not by another's actions---disposed, that is to say, by being worthy of reward. By way of prayer, however, the work of one may profit another while he is a wayfarer, even for acquiring a state; for instance, one man may obtain the first grace for another [*Cf. FS, Q[114], A[6]]: and since the impetration of prayer depends on the liberality of God Whom we pray, it may extend to whatever is ordinately subject to the Divine power. On the other hand, as regards that which is consequent upon or accessory to a state, the work of one may avail another, not only by way of prayer but even by way of merit: and this happens in two ways. First, on account of their communion in the root of the work, which root is charity in meritorious works. Wherefore all who are united together by charity acquire some benefit from one another's works, albeit according to the measure of each one's state, since even in heaven each one will rejoice in the goods of others. Hence it is that the communion of saints is laid down as an article of faith. Secondly, through the intention of the doer who does certain works specially for the purpose that they may profit such persons: so that those works become somewhat the works of those for whom they are done, as though they were bestowed on them by the doer. Wherefore they can avail them either for the fulfillment of satisfaction or for some similar purpose that does not change their state.
Aquin.: SMT XP Q[71] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: This reaping is the receiving of eternal life, as stated in Jn. 4:36, "And he that reapeth . . . gathereth fruit unto life everlasting." Now a share of eternal life is not given to a man save for his own works, for although we may impetrate for another that he obtain life, this never happens except by means of his own works, when namely, at the prayers of one, another is given the grace whereby he merits eternal life.
Aquin.: SMT XP Q[71] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The work that is done for another becomes his for whom it is done: and in like manner the work done by a man who is one with me is somewhat mine. Hence it is not contrary to Divine justice if a man receives the fruit of the works done by a man who is one with him in charity, or of works done for him. This also happens according to human justice, so that the satisfaction offered by one is accepted in lieu of another's.
Aquin.: SMT XP Q[71] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: Praise is not given to a person save according to his relation to an act, wherefore praise is "in relation to something" (Ethic. i, 12). And since no man is made or shown to be well- or ill-disposed to something by another's deed, it follows that no man is praised for another's deeds save accidentally in so far as he is somewhat the cause of those deeds, by giving counsel, assistance, inducement, or by any other means. on the other hand, a work is meritorious to a person, not only by reason of his disposition, but also in view of something consequent upon his disposition or state, as evidenced by what has been said.
Aquin.: SMT XP Q[71] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: It is directly contrary to justice to take away from a person that which is his due: but to give a person what is not his due is not contrary to justice, but surpasses the bounds of justice, for it is liberality. Now a person cannot be hurt by the ills of another, unless he be deprived of something of his own. Consequently it is not becoming that one should be punished for another's sins, as it is that one should acquire some advantage from deeds of another.
Aquin.: SMT XP Q[71] A[2] Thes. Para. 1/1
Whether the dead can be assisted by the works of the living?
Aquin.: SMT XP Q[71] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the dead cannot be assisted by the works of the living. First, because the Apostle says (2 Cor. 5:10): "We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done." Therefore nothing can accrue to a man from the works of others, which are done after his death and when he is no longer in the body.
Aquin.: SMT XP Q[71] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, this also seems to follow from the words of Apoc. 14:13, "Blessed are the dead who die in the Lord . . . for their works follow them."
Aquin.: SMT XP Q[71] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, it belongs only to one who is on the way to advance on account of some deed. Now after death men are no longer wayfarers, because to them the words of Job 19:8, refer: "He hath hedged in my path round about, and I cannot pass." Therefore the dead cannot be assisted by a person's suffrages.
Aquin.: SMT XP Q[71] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, no one is assisted by the deed of another, unless there be some community of life between them. Now there is no community between the dead and the living, as the Philosopher says (Ethic. i, 11). Therefore the suffrages of the living do not profit the dead.
Aquin.: SMT XP Q[71] A[2] OTC Para. 1/2
On the contrary are the words of 2 Macc. 12:46: "It is . . . a holy and wholesome thought to pray for the dead that they may be loosed from sins." But this would not be profitable unless it were a help to them. Therefore the suffrages of the living profit the dead.
Aquin.: SMT XP Q[71] A[2] OTC Para. 2/2
Further, Augustine says (De Cure pro Mort. i): "Of no small weight is the authority of the Church whereby she clearly approves of the custom whereby a commendation of the dead has a place in the prayers which the priests pour forth to the Lord God at His altar." This custom was established by the apostles themselves according to the Damascene in a sermon on suffrages for the dead [*De his qui in fide dormierunt, 3], where he expresses himself thus: "Realizing the nature of the Mysteries the disciples of the Saviour and His holy apostles sanctioned a commemoration of those who had died in the faith, being made in the awe-inspiring and life-giving Mysteries." This is also confirmed by the authority of Dionysius (Hier. Eccl.), where he mentions the rite of the Early Church in praying for the dead, and, moreover, asserts that the suffrages of the living profit the dead. Therefore we must believe this without any doubt.
Aquin.: SMT XP Q[71] A[2] Body Para. 1/1
I answer that, Charity, which is the bond uniting the members of the Church, extends not only to the living, but also to the dead who die in charity. For charity which is the life of the soul, even as the soul is the life of the body, has no end: "Charity never falleth away" (1 Cor. 13:8). Moreover, the dead live in the memory of the living: wherefore the intention of the living can be directed to them. Hence the suffrages of the living profit the dead in two ways even as they profit the living, both on account of the bond of charity and on account of the intention being directed to them. Nevertheless, we must not believe that the suffrages of the living profit them so as to change their state from unhappiness to happiness or "vice versa"; but they avail for the diminution of punishment or something of the kind that involves no change in the state of the dead.
Aquin.: SMT XP Q[71] A[2] R.O. 1 Para. 1/2
Reply OBJ 1: Man while living in the body merited that such things should avail him after death. Wherefore if he is assisted thereby after this life, this is, nevertheless, the result of the things he has done in the body.
Aquin.: SMT XP Q[71] A[2] R.O. 1 Para. 2/2
Or we may reply, according to John Damascene, in the sermon quoted above, that these words refer to the retribution which will be made at the final judgment, of eternal glory or eternal unhappiness: for then each one will receive only according as he himself has done in the body. Meanwhile, however, he can be assisted by the suffrages of the living.
Aquin.: SMT XP Q[71] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: The words quoted refer expressly to the sequel of eternal retribution as is clear from the opening words: "Blessed are the dead," etc. Or we may reply that deeds done on their behalf are somewhat their own, as stated above.
Aquin.: SMT XP Q[71] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Although, strictly speaking, after death souls are not in the state of the way, yet in a certain respect they are still on the way, in so far as they are delayed awhile in their advance towards their final award. Wherefore, strictly speaking, their way is hedged in round about, so that they can no more be changed by any works in respect of the state of happiness or unhappiness. Yet their way is not so hedged around that they cannot be helped by others in the matter of their being delayed from receiving their final award, because in this respect they are still wayfarers.
Aquin.: SMT XP Q[71] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: Although the communion of civic deeds whereof the Philosopher speaks, is impossible between the dead and the living, because the dead are outside civic life, the communication of the spiritual life is possible between them, for that life is founded on charity towards God, to Whom the spirits of the dead live.
Aquin.: SMT XP Q[71] A[3] Thes. Para. 1/1
Whether suffrages performed by sinners profit the dead?
Aquin.: SMT XP Q[71] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that suffrages performed by sinners do not profit the dead. For, according to Jn. 9:31, "God doth not hear sinners." Now if their prayers were to profit those for whom they pray, they would be heard by God. Therefore the suffrages performed by them do not profit the dead.
Aquin.: SMT XP Q[71] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, Gregory says (Pastoral i, 11) that "when an offensive person is sent to intercede, the wrath of the angered party is provoked to harsher measures." Now every sinner is offensive to God. Therefore God is not inclined to mercy by the suffrages of sinners, and consequently their suffrages are of no avail.
Aquin.: SMT XP Q[71] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, a person's deed would seem to be more fruitful to the doer than to another. But a sinner merits naught for himself by his deeds. Much less, therefore, can he merit for another.
Aquin.: SMT XP Q[71] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, every meritorious work must be a living work, that is to say, informed by charity. Now works done by sinners are dead. Therefore the dead for whom they are done cannot be assisted thereby.
Aquin.: SMT XP Q[71] A[3] Obj. 5 Para. 1/1
OBJ 5: On the contrary, No man can know for certain about another man whether the latter be in a state of sin or of grace. If, therefore, only those suffrages were profitable that are done by those who are in a state of grace, a man could not know of whom to ask suffrages for his dead, and consequently many would be deterred from obtaining suffrages.
Aquin.: SMT XP Q[71] A[3] Obj. 6 Para. 1/1
OBJ 6: Further, according to Augustine (Enchiridion cix), as quoted in the text (Sent. iv, D, 45), the dead are assisted by suffrages according as while living they merited to be assisted after death. Therefore the worth of suffrages is measured according to the disposition of the person for whom they are performed. Therefore it would appear that it differs not whether they be performed by good or by wicked persons.
Aquin.: SMT XP Q[71] A[3] Body Para. 1/1
I answer that, Two things may be considered in the suffrages performed by the wicked. First, the deed done, for instance the sacrifice of the altar. And since our sacraments have their efficacy from themselves independently of the deed of the doer, and are equally efficacious by whomsoever they are performed, in this respect the suffrages of the wicked profit the departed. Secondly, we may consider the deed of the doer, and then we must draw a distinction; because the deed of a sinner who offers suffrage may be considered---in one way in so far as it is his own deed, and thus it can nowise be meritorious either to himself or to another; in another way in so far as it is another's deed, and this happens in two ways. First, when the sinner, offering suffrages, represents the whole Church; for instance a priest when he performs the burial service in church. And since one in whose name or in whose stead a thing is done is understood to do it himself as Dionysius asserts (Coel. Hier. xiii), it follows that the suffrages of that priest, albeit a sinner, profit the departed. Secondly, when he acts as the instrument of another: for the work of the instrument belongs more to the principal agent. Wherefore, although he who acts as the instrument of another be not in a state of merit, his act may be meritorious on account of the principal agent: for instance if a servant being in sin do any work of mercy at the command of his master who has charity. Hence, if a person dying in charity command suffrages to be offered for him, or if some other person having charity prescribe them, those suffrages avail for the departed, even though the persons by whom they are performed be in sin. Nevertheless they would avail more if those persons were in charity, because then those works would be meritorious on two counts.
Aquin.: SMT XP Q[71] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: The prayer offered by a sinner is sometimes not his but another's, and consequently in this respect is worthy to be heard by God. Nevertheless, God sometimes hears sinners, when, to wit, they ask for something acceptable to God. For God dispenses His goods not only to the righteous but also to sinners (Mt. 5:45), not indeed on account of their merits, but of His loving kindness. Hence a gloss on Jn. 9:31, "God doth not hear sinners," says that "he speaks as one unanointed and as not seeing clearly."
Aquin.: SMT XP Q[71] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Although the sinner's prayer is not acceptable in so far as he is offensive, it may be acceptable to God on account of another in whose stead or at whose command he offers the prayer.
Aquin.: SMT XP Q[71] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: The reason why the sinner who performs these suffrages gains nothing thereby is because he is not capable of profiting by reason of his own indisposition. Nevertheless, as stated above, it may in some way profit another, who is disposed.
Aquin.: SMT XP Q[71] A[3] R.O. 4 Para. 1/2
Reply OBJ 4: Although the sinner's deed is not living in so far as it is his own, it may be living in so far as it is another's, as stated above.
Aquin.: SMT XP Q[71] A[3] R.O. 4 Para. 2/2
Since, however, the arguments in the contrary sense would seem to show that it matters not whether one obtain suffrages from good or from evil persons, we must reply to them also.
Aquin.: SMT XP Q[71] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: Although one cannot know for certain about another whether he be in the state of salvation, one may infer it with probability from what one sees outwardly of a man: for a tree is known by its fruit (Mt. 7:16).
Aquin.: SMT XP Q[71] A[3] R.O. 6 Para. 1/1
Reply OBJ 6: In order that suffrage avail another, it is requisite that the one for whom it is performed be capable of availing by it: and a man has become capable of this by his own works which he did in his life-time. This is what Augustine means to say. Nevertheless, those works must be such that they can profit him, and this depends not on the person for whom the suffrage is performed, but rather on the one who offers the suffrages whether by performing them or by commanding them.
Aquin.: SMT XP Q[71] A[4] Thes. Para. 1/1
Whether suffrages offered by the living for the dead profit those who offer them?
Aquin.: SMT XP Q[71] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that suffrages offered by the living for the dead do not profit those who offer them. For according to human justice a man is not absolved from his own debt if he pay a debt for another man. Therefore a man is not absolved from his own debt for the reason that by offering suffrages he has paid the debt of the one for whom he offered them.
Aquin.: SMT XP Q[71] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, whatever a man does, he should do it as best he can. Now it is better to assist two than one. Therefore if one who by suffrages has paid the debt of a dead person is freed from his own debt, it would seem that one ought never to satisfy for oneself, but always for another.
Aquin.: SMT XP Q[71] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, if the satisfaction of one who satisfies for another profits him equally with the one for whom he satisfies, it will likewise equally profit a third person if he satisfy for him at the same time, and likewise a fourth and so on. Therefore he might satisfy for all by one work of satisfaction; which is absurd.
Aquin.: SMT XP Q[71] A[4] OTC Para. 1/2
On the contrary, It is written (Ps. 34:13): "My prayer shall be turned into my bosom." Therefore, in like manner, suffrages that are offered for others profit those who satisfy.
Aquin.: SMT XP Q[71] A[4] OTC Para. 2/2
Further, the Damascene says in the sermon "On those who fell asleep in the faith: Just as when about to anoint a sick man with the ointment or other holy oil, first of all he, " namely the anointer, "shares in the anointing and thus proceeds to anoint the patient, so whoever strives for his neighbor's salvation first of all profits himself and afterwards his neighbor." And thus the question at issue is answered.
Aquin.: SMT XP Q[71] A[4] Body Para. 1/2
I answer that, The work of suffrage that is done for another may be considered in two ways. First, as expiating punishment by way of compensation which is a condition of satisfaction: and in this way the work of suffrage that is counted as belonging to the person for whom it is done, while absolving him from the debt of punishment, does not absolve the performer from his own debt of punishment, because in this compensation we have to consider the equality of justice: and this work of satisfaction can be equal to the one debt without being equal to the other, for the debts of two sinners require a greater satisfaction than the debt of one. Secondly, it may be considered as meriting eternal life, and this it has as proceeding from its root, which is charity: and in this way it profits not only the person for whom it is done, but also and still more the doer.
Aquin.: SMT XP Q[71] A[4] Body Para. 2/2
This suffices for the Replies to the Objections: for the first considered the work of suffrage as a work of satisfaction, while the others consider it as meritorious.
Aquin.: SMT XP Q[71] A[5] Thes. Para. 1/1
Whether suffrages profit those who are in hell?
Aquin.: SMT XP Q[71] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that suffrages profit those who are in hell. For it is written (2 Macc. 12:40): "They found under the coats of the slain some of the donaries of the idols . . . which the law forbiddeth to the Jews," and yet we read further on (2 Macc. 12:43) that Judas "sent twelve thousand drachms of silver to Jerusalem . . . to be offered for the sins of the dead." Now it is clear that they sinned mortally through acting against the Law, and consequently that they died in mortal sin, and were taken to hell. Therefore suffrages profit those who are in hell.
Aquin.: SMT XP Q[71] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, the text (Sent. iv, D, 45) quotes the saying of Augustine (Enchiridion cx) that "those whom suffrages profit gain either entire forgiveness, or at least an abatement of their damnation." Now only those who are in hell are said to be damned. Therefore suffrages profit even those who are in hell.
Aquin.: SMT XP Q[71] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, Dionysius says (Eccl. Hier.): "If here the prayers of the righteous avail those who are alive, how much more do they, after death, profit those alone who are worthy of their holy prayers?" Hence we may gather that suffrages are more profitable to the dead than to the living. Now they profit the living even though they be in mortal sin, for the Church prays daily for sinners that they be converted to God. Therefore suffrages avail also for the dead who are in mortal sin.
Aquin.: SMT XP Q[71] A[5] Obj. 4 Para. 1/1
OBJ 4: Further, in the Lives of the Fathers (iii, 172; vi, 3) we read, and the Damascene relates in his sermon [*De his qui in fide dormierunt] that Macarius discovered the skull of a dead man on the road, and that after praying he asked whose head it was, and the head replied that it had belonged to a pagan priest who was condemned to hell; and yet he confessed that he and others were assisted by the prayers of Macarius. Therefore the suffrages of the Church profit even those who are in hell.
Aquin.: SMT XP Q[71] A[5] Obj. 5 Para. 1/1
OBJ 5: Further, the Damascene in the same sermon relates that Gregory, while praying for Trajan, heard a voice from heaven saying to him: "I have heard thy voice, and I pardon Trajan": and of this fact the Damascene adds in the same sermon, "the whole East and West are witnesses." Yet it is clear that Trajan was in hell, since "he put many martyrs to a cruel death" [*De his qui fide dormierunt]. Therefore the suffrages of the Church avail even for those who are in hell.
Aquin.: SMT XP Q[71] A[5] OTC Para. 1/3
On the contrary, Dionysius says (Eccl. Hier. vii): "The high priest prays not for the unclean, because by so doing he would act counter to the Divine order," and consequently he says (Eccl. Hier. vii) that "he prays not that sinners be forgiven, because his prayer for them would not be heard." Therefore suffrages avail not those who are in hell.
Aquin.: SMT XP Q[71] A[5] OTC Para. 2/3
Further, Gregory says (Moral. xxxiv, 19): "There is the same reason for not praying then" (namely after the judgment day) "for men condemned to the everlasting fire, as there is now for not praying for the devil and his angels who are sentenced to eternal punishment, and for this reason the saints pray not for dead unbelieving and wicked men, because, forsooth, knowing them to be already condemned to eternal punishment, they shrink from pleading for them by the merit of their prayers before they are summoned to the presence of the just Judge."
Aquin.: SMT XP Q[71] A[5] OTC Para. 3/3
Further, the text (Sent. iv, D, 45) quotes the words of Augustine (De Verb. A post. Serm. xxxii): "If a man depart this life without the faith that worketh by charity and its sacraments, in vain do his friends have recourse to such like acts of kindness." Now all the damned come under that head. Therefore suffrages profit them not.
Aquin.: SMT XP Q[71] A[5] Body Para. 1/5
I answer that, There have been three opinions about the damned. For some have said that a twofold distinction must be made in this matter. First, as to time; for they said that after the judgment day no one in hell will be assisted by any suffrage, but that before the judgment day some are assisted by the suffrages of the Church. Secondly, they made a distinction among those who are detained in hell. Some of these, they said, are very bad, those namely who have died without faith and the sacraments, and these, since they were not of the Church, neither "by grace nor, by name" [*Cf. Oratio ad Vesperas, Fer. ii, post Dom. Pass.] can the suffrages of the Church avail; while others are not very bad, those namely who belonged to the Church as actual members, who had the faith, frequented the sacraments and performed works generically good, and for these the suffrages of the Church ought to avail. Yet they were confronted with a difficulty which troubled them, for it would seem to follow from this (since the punishment of hell is finite in intensity although infinite in duration) that a multiplicity of suffrages would take away that punishment altogether, which is the error of Origen (Peri Archon. i; cf. Gregory, Moral. xxxiv): and consequently endeavored in various ways to avoid this difficulty.
Aquin.: SMT XP Q[71] A[5] Body Para. 2/5
Praepositivus [*Gilbert Prevostin, Chancellor of the See of Paris, A.D. 1205-9] said that suffrages for the damned can be so multiplied that they are entirely freed from punishment, not absolutely as Origen maintained, but for a time, namely till the judgment day: for their souls will be reunited to their bodies, and will be cast back into the punishments of hell without hope of pardon. But this opinion seems incompatible with Divine providence, which leaves nothing inordinate in the world. For guilt cannot be restored to order save by punishment: wherefore it is impossible for punishment to cease, unless first of all guilt be expiated: so that, as guilt remains for ever in the damned, their punishment will nowise be interrupted.
Aquin.: SMT XP Q[71] A[5] Body Para. 3/5
For this reason the followers of Gilbert de la Porree devised another explanation. These said that the process in the diminution of punishments by suffrages is as the process in dividing a line, which though finite, is indefinitely divisible, and is never destroyed by division, if it be diminished not by equal but by proportionate quantities, for instance if we begin by taking away a quarter of the whole, and secondly, a quarter of that quarter, and then a quarter of this second quarter, and so on indefinitely. In like manner, they say by the first suffrage a certain proportion of the punishment is taken away, and by the second an equally proportionate part of the remainder. But this explanation is in many ways defective. First, because it seems that indefinite division which is applicable to continuous quantity cannot be transferred to spiritual quantity: secondly, because there is no reason why the second suffrage, if it be of equal worth, should diminish the punishment less than the first: thirdly, because punishment cannot be diminished unless guilt be diminished, even as it cannot be done away unless the guilt be done away: fourthly, because in the division of a line we come at length to something which is not sensible, for a sensible body is not indefinitely divisible: and thus it would follow that after many suffrages the remaining punishment would be so little as not to be felt, and thus would no longer be a punishment.
Aquin.: SMT XP Q[71] A[5] Body Para. 4/5
Hence others found another explanation. For Antissiodorensis [*William of Auxerre, Archdeacon of Beauvais] (Sent. iv, Tract. 14) said that suffrages profit the damned not by diminishing or interrupting their punishment, but by fortifying the person punished: even as a man who is carrying a heavy load might bathe his face in water, for thus he would be enabled to carry it better, and yet his load would be none the lighter. But this again is impossible, because according to Gregory (Moral. ix) a man suffers more or less from the eternal fire according as his guilt deserves; and consequently some suffer more, some less, from the same fire. wherefore since the guilt of the damned remains unchanged, it cannot be that he suffers less punishment. Moreover, the aforesaid opinion is presumptuous, as being in opposition to the statements of holy men, and groundless as being based on no authority. It is also unreasonable. First, because the damned in hell are cut off from the bond of charity in virtue of which the departed are in touch with the works of the living. Secondly, because they have entirely come to the end of life, and have received the final award for their merits, even as the saints who are in heaven. For the remaining punishment or glory of the body does not make them to be wayfarers, since glory essentially and radically resides in the soul. It is the same with the unhappiness of the damned, wherefore their punishment cannot be diminished as neither can the glory of the saints be increased as to the essential reward.
Aquin.: SMT XP Q[71] A[5] Body Para. 5/5
However, we may admit, in a certain measure, the manner in which, according to some, suffrages profit the damned, if it be said that they profit neither by diminishing nor interrupting their punishment, nor again by diminishing their sense of punishment, but by withdrawing from the damned some matter of grief, which matter they might have if they knew themselves to be so outcast as to be a care to no one; and this matter of grief is withdrawn from them when suffrages are offered for them. Yet even this is impossible according to the general law, because as Augustine says (De Cura pro Mort. xiii)---and this applies especially to the damned---"the spirits of the departed are where they see nothing of what men do or of what happens to them in this life," and consequently they know not when suffrages are offered for them, unless this relief be granted from above to some of the damned in spite of the general law. This, however, is a matter of great uncertainty; wherefore it is safer to say simply that suffrages profit not the damned, nor does the Church intend to pray for them, as appears from the authors quoted above.
Aquin.: SMT XP Q[71] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: The donaries to the idols were not found on those dead so that they might be taken as a sign that they were carried off in reverence to the idols: but they took them as conquerors because they were due to them by right of war. They sinned, however, venially by covetousness: and consequently they were not damned in hell, and thus suffrages could profit them. or we may say, according to some, that in the midst of fighting, seeing they were in danger, they repented of their sin, according to Ps. 77:34, "When He slew them, then they sought Him": and this is a probable opinion. Wherefore the offering was made for them.
Aquin.: SMT XP Q[71] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: In these words damnation is taken in a broad sense for any kind of punishment, so as to include also the punishment of purgatory which is sometimes entirely expiated by suffrages, and sometimes not entirety, but diminished.
Aquin.: SMT XP Q[71] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: Suffrage for a dead person is more acceptable than for a living person, as regards his being in greater want, since he cannot help himself as a living person can. But a living person is better off in that he can be taken from the state of mortal sin to the state of grace, which cannot be said of the dead. Hence there is not the same reason for praying for the dead as for the living.
Aquin.: SMT XP Q[71] A[5] R.O. 4 Para. 1/1
Reply OBJ 4: This assistance did not consist in a diminishment of their punishment, but in this alone (as stated in the same place) that when he prayed they were permitted to see one another, and in this they had a certain joy, not real but imaginary, in the fulfillment of their desire. Even so the demons are said to rejoice when they draw men into sin, although this nowise diminishes their punishment, as neither is the joy of the angels diminished by the fact that they take pity on our ills.
Aquin.: SMT XP Q[71] A[5] R.O. 5 Para. 1/2
Reply OBJ 5: Concerning the incident of Trajan it may be supposed with probability that he was recalled to life at the prayers of blessed Gregory, and thus obtained the grace whereby he received the pardon of his sins and in consequence was freed from punishment. The same applies to all those who were miraculously raised from the dead, many of whom were evidently idolaters and damned. For we must needs say likewise of all such persons that they were consigned to hell, not finally, but as was actually due to their own merits according to justice: and that according to higher causes, in view of which it was foreseen that they would be recalled to life, they were to be disposed of otherwise.
Aquin.: SMT XP Q[71] A[5] R.O. 5 Para. 2/2
Or we may say with some that Trajan's soul was not simply freed from the debt of eternal punishment, but that his punishment was suspended for a time, that is, until the judgment day. Nor does it follow that this is the general result of suffrages, because things happen differently in accordance with the general law from that which is permitted in particular cases and by privilege. Even so the bounds of human affairs differ from those of the miracles of the Divine power as Augustine says (De Cura pro Mort. xvi).
Aquin.: SMT XP Q[71] A[6] Thes. Para. 1/1
Whether suffrages profit those who are in purgatory?
Aquin.: SMT XP Q[71] A[6] Obj. 1 Para. 1/1
OBJ 1: It would seem that suffrages do not profit even those who are in purgatory. For purgatory is a part of hell. Now "there is no redemption in hell" [*Office of the Dead, Resp. vii], and it is written (Ps. 6:6), "Who shall confess to Thee in hell?" Therefore suffrages do not profit those who are in purgatory.
Aquin.: SMT XP Q[71] A[6] Obj. 2 Para. 1/1
OBJ 2: Further, the punishment of purgatory is finite. Therefore if some of the punishment is abated by suffrages, it would be possible to have such a great number of suffrages, that the punishment would be entirely remitted, and consequently the sin entirely unpunished: and this would seem incompatible with Divine justice.
Aquin.: SMT XP Q[71] A[6] Obj. 3 Para. 1/1
OBJ 3: Further, souls are in purgatory in order that they may be purified there, and being pure may come to the kingdom. Now nothing can be purified, unless something be done to it. Therefore suffrages offered by the living do not diminish the punishment of purgatory.
Aquin.: SMT XP Q[71] A[6] Obj. 4 Para. 1/1
OBJ 4: Further, if suffrages availed those who are in purgatory, those especially would seem to avail them which are offered at their behest. Yet these do not always avail: for instance, if a person before dying were to provide for so many suffrages to be offered for him that if they were offered they would suffice for the remission of his entire punishment. Now supposing these suffrages to be delayed until he is released from punishment, they will profit him nothing. For it cannot be said that they profit him before they are discharged; and after they are fulfilled, he no longer needs them, since he is already released. Therefore suffrages do not avail those who are in purgatory.
Aquin.: SMT XP Q[71] A[6] OTC Para. 1/2
On the contrary, As quoted in the text (Sent. iv, D, 45), Augustine says (Enchiridion cx): "Suffrages profit those who are not very good or not very bad." Now such are those who are detained in purgatory. Therefore, etc.
Aquin.: SMT XP Q[71] A[6] OTC Para. 2/2
Further, Dionysius says (Eccl. Hier. vii) that the "godlike priest in praying for the departed prays for those who lived a holy life, and yet contracted certain stains through human frailty." Now such persons are detained in purgatory. Therefore, etc.
Aquin.: SMT XP Q[71] A[6] Body Para. 1/1
I answer that, The punishment of purgatory is intended to supplement the satisfaction which was not fully completed in the body. Consequently, since, as stated above (AA[1],2; Q[13], A[2]), the works of one person can avail for another's satisfaction, whether the latter be living or dead, the suffrages of the living, without any doubt, profit those who are in purgatory.
Aquin.: SMT XP Q[71] A[6] R.O. 1 Para. 1/1
Reply OBJ 1: The words quoted refer to those who are in the hell of the damned, where there is no redemption for those who are finally consigned to that punishment. We may also reply with Damascene (Serm.: De his qui in fide dormierunt) that such statements are to be explained with reference to the lower causes, that is according to the demands of the merits of those who are consigned to those punishments. But according to the Divine mercy which transcends human merits, it happens otherwise through the prayers of the righteous, than is implied by the expressions quoted in the aforesaid authorities. Now "God changes His sentence but not his counsel," as Gregory says (Moral. xx): wherefore the Damascene (Serm.: De his qui in fide dormierunt) quotes as instances of this the Ninevites, Achab and Ezechias, in whom it is apparent that the sentence pronounced against them by God was commuted by the Divine mercy [*Cf. FP, Q[19], A[7], ad 2].
Aquin.: SMT XP Q[71] A[6] R.O. 2 Para. 1/1
Reply OBJ 2: It is not unreasonable that the punishment of those who are in purgatory be entirely done away by the multiplicity of suffrages. But it does not follow that the sins remain unpunished, because the punishment of one undertaken in lieu of another is credited to that other.
Aquin.: SMT XP Q[71] A[6] R.O. 3 Para. 1/1
Reply OBJ 3: The purifying of the soul by the punishment of purgatory is nothing else than the expiation of the guilt that hinders it from obtaining glory. And since, as stated above (Q[13], A[2]), the guilt of one person can be expiated by the punishment which another undergoes in his stead, it is not unreasonable that one person be purified by another satisfying for him.
Aquin.: SMT XP Q[71] A[6] R.O. 4 Para. 1/1
Reply OBJ 4: Suffrages avail on two counts, namely the action of the agent [*"Ex opere operante" and "ex opere operato"] and the action done. By action done I mean not only the sacrament of the Church, but the effect incidental to that action---thus from the giving of alms there follow the relief of the poor and their prayer to God for the deceased. In like manner the action of the agent may be considered in relation either to the principal agent or to the executor. I say, then, that the dying person, as soon as he provides for certain suffrages to be offered for him, receives the full meed of those suffrages, even before they are discharged, as regards the efficacy of the suffrages that results from the action as proceeding from the principal agent. But as regards the efficacy of the suffrages arising from the action done or from the action as proceeding from the executor, he does not receive the fruit before the suffrages are discharged. And if, before this, he happens to be released from his punishment, he will in this respect be deprived of the fruit of the suffrages, and this will fall back upon those by whose fault he was then defrauded. For it is not unreasonable that a person be defrauded in temporal matters by another's fault---and the punishment of purgatory is temporal---although as regards the eternal retribution none can be defrauded save by his own fault.
Aquin.: SMT XP Q[71] A[7] Thes. Para. 1/1
Whether suffrages avail the children who are in limbo?
Aquin.: SMT XP Q[71] A[7] Obj. 1 Para. 1/1
OBJ 1: It would seem that suffrages avail the children who are in limbo. For they are not detained there except for another's sin. Therefore it is most becoming that they should be assisted by the suffrages of others.
Aquin.: SMT XP Q[71] A[7] Obj. 2 Para. 1/1
OBJ 2: Further, in the text (Sent. iv, D, 45) the words of Augustine (Enchiridion cx) are quoted: "The suffrages of the Church obtain forgiveness for those who are not very bad." Now children are not reckoned among those who are very bad, since their punishment is very light. Therefore the suffrages of the Church avail them.
Aquin.: SMT XP Q[71] A[7] OTC Para. 1/1
On the contrary, The text (Sent. iv, D, 45) quotes Augustine as saying (Serm. xxxii, De Verb Ap.) that "suffrages avail not those who have departed hence without the faith that works by love." Now the children departed thus. Therefore suffrages avail them not.
Aquin.: SMT XP Q[71] A[7] Body Para. 1/1
I answer that, Unbaptized children are not detained in limbo save because they lack the state of grace. Hence, since the state of the dead cannot be changed by the works of the living, especially as regards the merit of the essential reward or punishment, the suffrages of the living cannot profit the children in limbo.
Aquin.: SMT XP Q[71] A[7] R.O. 1 Para. 1/1
Reply OBJ 1: Although original sin is such that one person can be assisted by another on its account, nevertheless the souls of the children in limbo are in such a state that they cannot be assisted, because after this life there is no time for obtaining grace.
Aquin.: SMT XP Q[71] A[7] R.O. 2 Para. 1/1
Reply OBJ 2: Augustine is speaking of those who are not very bad, but have been baptized. This is clear from what precedes: "Since these sacrifices, whether of the altar or of any alms whatsoever are offered for those who have been baptized," etc.
Aquin.: SMT XP Q[71] A[8] Thes. Para. 1/1
Whether suffrages profit the saints in heaven?
Aquin.: SMT XP Q[71] A[8] Obj. 1 Para. 1/1
OBJ 1: It would seem that in some way suffrages profit the saints in heaven; on account of the words of the Collect in the Mass [*Postcommunion, Feast of St. Andrew, Apostle]: "Even as they" (i.e. the sacraments) "avail thy saints unto glory, so may they profit us unto healing." Now foremost among all suffrages is the sacrifice of the altar. Therefore suffrages profit the saints in heaven.
Aquin.: SMT XP Q[71] A[8] Obj. 2 Para. 1/1
OBJ 2: Further, the sacraments cause what they signify. Now the third part of the host, that namely which is dropped into the chalice, signifies those who lead a happy life in heaven. Therefore the suffrages of the Church profit those who are in heaven.
Aquin.: SMT XP Q[71] A[8] Obj. 3 Para. 1/1
OBJ 3: Further, the saints rejoice in heaven not only in their own goods, but also in the goods of others: hence it is written (Lk. 15:10): "There is [Vulg.: 'shall be'] joy before the angels of God upon one sinner doing penance." Therefore the joy of the saints in heaven increases on account of the good works of the living: and consequently our suffrages also profit them.
Aquin.: SMT XP Q[71] A[8] Obj. 4 Para. 1/1
OBJ 4: Further, the Damascene says (Serm.: De his qui in fide dormierunt) quoting the words of Chrysostom: "For if the heathens," he says, "burn the dead together with what has belonged to them, how much more shouldst thou, a believer, send forth a believer together with what has belonged to him, not that they also may be brought to ashes like him, but that thou mayest surround him with greater glory by so doing; and if he be a sinner who has died, that thou mayest loose him from his sins, and if he be righteous, that thou mayest add to his meed and reward!" And thus the same conclusion follows.
Aquin.: SMT XP Q[71] A[8] OTC Para. 1/2
On the contrary, As quoted in the text (Sent. iv, D, 15), Augustine says (De Verb Ap., Serm. xvii): "It is insulting to pray for a martyr in church, since we ought to commend ourselves to his prayers."
Aquin.: SMT XP Q[71] A[8] OTC Para. 2/2
Further, to be assisted belongs to one who is in need. But the saints in heaven are without any need whatever. Therefore they are not assisted by the suffrages of the Church.
Aquin.: SMT XP Q[71] A[8] Body Para. 1/1
I answer that, Suffrage by its very nature implies the giving of some assistance, which does not apply to one who suffers no default: since no one is competent to be assisted except he who is in need. Hence, as the saints in heaven are free from all need, being inebriated with the plenty of God's house (Ps. 35:10), they are not competent to be assisted by suffrages.
Aquin.: SMT XP Q[71] A[8] R.O. 1 Para. 1/1
Reply OBJ 1: Such like expressions do not mean that the saints receive an increase of glory in themselves through our observing their feasts, but that we profit thereby in celebrating their glory with greater solemnity. Thus, through our knowing or praising God, and through His glory thus increasing some what in us, there accrues something, not to God, but to us.
Aquin.: SMT XP Q[71] A[8] R.O. 2 Para. 1/1
Reply OBJ 2: Although the sacraments cause what thy signify, they do not produce this effect in respect of everything that they signify: else, since they signify Christ, they would produce something in Christ (which is absurd). But they produce their effect on the recipient of the sacrament in virtue of that which is signified by the sacrament. Thus it does not follow that the sacrifices offered for the faithful departed profit the saints, but that by the merits of the saints which we commemorate, or which are signified in the sacrament, they profit others for whom they are offered.
Aquin.: SMT XP Q[71] A[8] R.O. 3 Para. 1/1
Reply OBJ 3: Although the saints in heaven rejoice in all our goods, it does not follow, that if our joys be increased their joy is also increased formally, but only materially, because every passion is increased formally in respect of the formal aspect of its object. Now the formal aspect of the saints' joy, no matter what they rejoice in, is God Himself, in Whom they cannot rejoice more and less, for otherwise their essential reward, consisting of their joy in God, would vary. Hence from the fact that the goods are multiplied, wherein they rejoice with God as the formal aspect of their joy, it does not follow that their joy is intensified, but that they rejoice in more things. Consequently it does not follow that they are assisted by our works.
Aquin.: SMT XP Q[71] A[8] R.O. 4 Para. 1/1
Reply OBJ 4: The sense is not that an increase of meed or reward accrues to the saint from the suffrages offered by a person, but that this accrues to the offerer. Or we may reply that the blessed departed may derive a reward from suffrages through having, while living, provided for suffrage to be offered for himself, and this was meritorious for him.
Aquin.: SMT XP Q[71] A[9] Thes. Para. 1/1
Whether the prayers of the Church, the sacrifice of the altar and alms profit the departed?
Aquin.: SMT XP Q[71] A[9] Obj. 1 Para. 1/1
OBJ 1: It would seem that the souls of the departed are not assisted only by the prayers of the Church, the sacrifice of the altar and alms, or that they are not assisted by them chiefly. For punishment should compensate for punishment. Now fasting is more penal than almsgiving or prayer. Therefore fasting profits more as suffrage than any of the above.
Aquin.: SMT XP Q[71] A[9] Obj. 2 Para. 1/1
OBJ 2: Further, Gregory reckons fasting together with these three, as stated in the Decretals (xiii, Q. ii, Cap. 22): "The souls of the departed are released in four ways, either by the offerings of priests, or the alms of their friends, or the prayers of the saints, or the fasting of their kinsfolk." Therefore the three mentioned above are insufficiently reckoned by Augustine (De Cura pro Mort. xviii).
Aquin.: SMT XP Q[71] A[9] Obj. 3 Para. 1/1
OBJ 3: Further, Baptism is the greatest of the sacraments, especially as regards its effect. Therefore Baptism and other sacraments ought to be offered for the departed equally with or more than the Sacrament of the altar.
Aquin.: SMT XP Q[71] A[9] Obj. 4 Para. 1/1
OBJ 4: Further, this would seem to follow from the words of 1 Cor. 15:29, "If the dead rise not again at all, why are they then baptized for them?" Therefore Baptism avails as suffrage for the dead.
Aquin.: SMT XP Q[71] A[9] Obj. 5 Para. 1/1
OBJ 5: Further, in different Masses there is the same Sacrifice of the altar. If, therefore, sacrifice, and not the Mass, be reckoned among the suffrages, it would seem that the effect would be the same whatever Mass be said for a deceased person, whether in honor of the Blessed Virgin or of the Holy Ghost, or any other. Yet this seems contrary to the ordinance of the Church which has appointed a special Mass for the dead.
Aquin.: SMT XP Q[71] A[9] Obj. 6 Para. 1/1
OBJ 6: Further, the Damascene (Serm.: De his qui in fide dormierunt) teaches that candles and oil should be offered for the dead. Therefore not only the offering of the sacrifice of the altar, but also other offerings should be reckoned among suffrages for the dead.
Aquin.: SMT XP Q[71] A[9] Body Para. 1/1
I answer that, The suffrages of the living profit the dead in so far as the latter are united to the living in charity, and in so far as the intention of the living is directed to the dead. Consequently those whose works are by nature best adapted to assist the dead, which pertain chiefly to the communication of charity, or to the directing of one's intention to another person. Now the sacrament of the Eucharist belongs chiefly to charity, since it is the sacrament of ecclesiastical unity, inasmuch as it contains Him in Whom the whole Church is united and incorporated, namely Christ: wherefore the Eucharist is as it were the origin and bond of charity. Again, chief among the effects of charity is the work of almsgiving: wherefore on the part of charity these two, namely the sacrifice of the Church and almsgiving are the chief suffrages for the dead. But on the part of the intention directed to the dead the chief suffrage is prayer, because prayer by its very nature implies relation not only to the person who prays, even as other works do, but more directly still to that which we pray for. Hence these three are reckoned the principal means of succoring the dead, although we must allow that any other goods whatsoever that are done out of charity for the dead are profitable to them.
Aquin.: SMT XP Q[71] A[9] R.O. 1 Para. 1/1
Reply OBJ 1: When one person satisfies for another, the point to consider, in order that the effect of his satisfaction reach the other, is the thing whereby the satisfaction of one passes to another, rather than even the punishment undergone by way of satisfaction; although the punishment expiates more the guilt of the one who satisfies, in so far as it is a kind of medicine. And consequently the three aforesaid are more profitable to the departed than fasting.
Aquin.: SMT XP Q[71] A[9] R.O. 2 Para. 1/1
Reply OBJ 2: It is true that fasting can profit the departed by reason of charity, and on account of the intention being directed to the departed. Nevertheless, fasting does not by its nature contain anything pertaining to charity or to the directing of the intention, and these things are extrinsic thereto as it were, and for this reason Augustine did not reckon, while Gregory did reckon, fasting among the suffrages for the dead.
Aquin.: SMT XP Q[71] A[9] R.O. 3 Para. 1/1
Reply OBJ 3: Baptism is a spiritual regeneration, wherefore just as by generation being does not accrue save to the object generated, so Baptism produces its effect only in the person baptized, as regards the deed done: and yet as regards the deed of the doer whether of the baptizer or of the baptized, it may profit others even as other meritorious works. On the other hand, the Eucharist is the sign of ecclesiastical unity, wherefore by reason of the deed done its effect can pass to another, which is not the case with the other sacraments.
Aquin.: SMT XP Q[71] A[9] R.O. 4 Para. 1/1
Reply OBJ 4: According to a gloss this passage may be expounded in two ways. First, thus: "If the dead rise not again, nor did Christ rise again, why are they baptized for them? i.e. for sins, since they are not pardoned if Christ rose not again, because in Baptism not only Christ's passion but also His resurrection operates, for the latter is in a sense the cause of our spiritual resurrection." Secondly, thus: There have been some misguided persons who were baptized for those who had departed this life without baptism, thinking that this would profit them: and according to this explanation the Apostle is speaking, in the above words, merely according to the opinion of certain persons.
Aquin.: SMT XP Q[71] A[9] R.O. 5 Para. 1/1
Reply OBJ 5: In the office of the Mass there is not only a sacrifice but also prayers. Hence the suffrage of the Mass contains two of the things mentioned by Augustine (De Cura pro Mort. xviii), namely "prayer" and "sacrifice." As regards the sacrifice offered the Mass profits equally the departed, no matter in whose honor it be said: and this is the principal thing done in the Mass. But as regards the prayers, that Mass is most profitable in which the prayers are appointed for this purpose. Nevertheless, this defect may be supplied by the greater devotion, either of the one who says Mass, or of the one who orders the Mass to be said, or again, by the intercession of the saint whose suffrage is besought in the Mass.
Aquin.: SMT XP Q[71] A[9] R.O. 6 Para. 1/1
Reply OBJ 6: This offering of candles or oil may profit the departed in so far as they are a kind of alms: for they are given for the worship of the Church or for the use of the faithful.
Aquin.: SMT XP Q[71] A[10] Thes. Para. 1/1
Whether the indulgences of the Church profit the dead?
Aquin.: SMT XP Q[71] A[10] Obj. 1 Para. 1/1
OBJ 1: It would seem that the indulgences granted by the Church profit even the dead. First, on account of the custom of the Church, who orders the preaching of a crusade in order that some one may gain an indulgence for himself and for two or three and sometimes even ten souls, both of the living and of the dead. But this would amount to a deception unless they profited the dead. Therefore indulgences profit the dead.
Aquin.: SMT XP Q[71] A[10] Obj. 2 Para. 1/1
OBJ 2: Further, the merit of the whole Church is more efficacious than that of one person. Now personal merit serves as a suffrage for the departed, for instance in the case of almsgiving. Much more therefore does the merit of the Church whereon indulgences are founded.
Aquin.: SMT XP Q[71] A[10] Obj. 3 Para. 1/1
OBJ 3: Further, the indulgences of the Church profit those who are members of the Church. Now those who are in purgatory are members of the Church, else the suffrages of the Church would not profit them. Therefore it would seem that indulgences profit the departed.
Aquin.: SMT XP Q[71] A[10] OTC Para. 1/2
On the contrary, In order that indulgences may avail a person, there must be a fitting cause for granting the indulgence [*Cf. Q[25], A[2]]. Now there can be no such cause on the part of the dead, since they can do nothing that is of profit to the Church, and it is for such a cause that indulgences are chiefly granted. Therefore, seemingly, indulgences profit not the dead.
Aquin.: SMT XP Q[71] A[10] OTC Para. 2/2
Further, indulgences are regulated according to the decision of the party who grants them. If, therefore, indulgences could avail the dead, it would be in the power of the party granting them to release a deceased person entirely from punishment: which is apparently absurd.
Aquin.: SMT XP Q[71] A[10] Body Para. 1/1
I answer that, An indulgence may profit a person in two ways: in one way, principally; in another, secondarily. It profits principally the person who avails himself of an indulgence, who, namely, does that for which the indulgence is granted, for instance one who visits the shrine of some saint. Hence since the dead can do none of those things for which indulgences are granted, indulgences cannot avail them directly. However, they profit secondarily and indirectly the person for whom one does that which is the cause of the indulgence. This is sometimes feasible and sometimes not, according to the different forms of indulgence. For if the form of indulgence be such as this: "Whosoever does this or that shall gain so much indulgence," he who does this cannot transfer the fruit of the indulgence to another, because it is not in his power to apply to a particular person the intention of the Church who dispenses the common suffrages whence indulgences derive their value, as stated above (Q[27], A[3], ad 2). If, however, the indulgence be granted in this form: "Whosoever does this or that, he, his father, or any other person connected with him and detained in purgatory, will gain so much indulgence," an indulgence of this kind will avail not only a living but also a deceased person. For there is no reason why the Church is able to transfer the common merits, whereon indulgences are based, to the living and not to the dead. Nor does it follow that a prelate of the Church can release souls from purgatory just as he lists, since for indulgences to avail there must be a fitting cause for granting them, as stated above (Q[26], A[3]).
Aquin.: SMT XP Q[71] A[11] Thes. Para. 1/1
Whether the burial service profits the dead?
Aquin.: SMT XP Q[71] A[11] Obj. 1 Para. 1/1
OBJ 1: It would seem that the burial service profits the dead. For Damascene (Serm.: De his qui in fide dormierunt) quotes Athanasius as saying: "Even though he who has departed in godliness be taken up to heaven, do not hesitate to call upon God and to burn oil and wax at his tomb; for such things are pleasing to God and receive a great reward from Him." Now the like pertain to the burial service. Therefore the burial service profits the dead.
Aquin.: SMT XP Q[71] A[11] Obj. 2 Para. 1/1
OBJ 2: Further, according to Augustine (De Cura pro mort. iii), "In olden times the funerals of just men were cared for with dutiful piety, their obsequies celebrated, their graves provided, and themselves while living charged their children touching the burial or even the translation of their bodies." But they would not have done this unless the tomb and things of this kind conferred something on the dead. Therefore the like profit the dead somewhat.
Aquin.: SMT XP Q[71] A[11] Obj. 3 Para. 1/1
OBJ 3: Further, no one does a work of mercy on some one's behalf unless it profit him. Now burying the dead is reckoned among the works of mercy, therefore Augustine says (De Cura pro Mort. iii): "Tobias, as attested by the angel, is declared to have found favor with God by burying the dead." Therefore such like burial observances profit the dead.
Aquin.: SMT XP Q[71] A[11] Obj. 4 Para. 1/1
OBJ 4: Further, it is unbecoming to assert that the devotion of the faithful is fruitless. Now some, out of devotion, arrange for their burial in some religious locality. Therefore the burial service profits the dead.
Aquin.: SMT XP Q[71] A[11] Obj. 5 Para. 1/1
OBJ 5: Further, God is more inclined to pity than to condemn. Now burial in a sacred place is hurtful to some if they be unworthy: wherefore Gregory says (Dial. iv): "If those who are burdened with grievous sins are buried in the church this will lead to their more severe condemnation rather than to their release." Much more, therefore, should we say that the burial service profits the good.
Aquin.: SMT XP Q[71] A[11] OTC Para. 1/3
On the contrary, Augustine says (De Cura pro Mort. iii): "Whatever service is done the body is no aid to salvation, but an office of humanity."
Aquin.: SMT XP Q[71] A[11] OTC Para. 2/3
Further, Augustine says (De Cura pro Mort. iii; De Civ. Dei i): "The funereal equipment, the disposition of the grace, the solemnity of the obsequies are a comfort to the living rather than a help to the dead."
Aquin.: SMT XP Q[71] A[11] OTC Para. 3/3
Further, Our Lord said (Lk. 12:4): "Be not afraid of them who kill the body, and after that have no more that they can do." Now after death the bodies of the saints can be hindered from being buried, as we read of having been done to certain martyrs at Lyons in Gaul (Eusebius, Eccl. Hist. v, 1). Therefore the dead take no harm if their bodies remain unburied: and consequently the burial service does not profit them.
Aquin.: SMT XP Q[71] A[11] Body Para. 1/2
I answer that, We have recourse to burial for the sake of both the living and the dead. For the sake of the living, lest their eyes be revolted by the disfigurement of the corpse, and their bodies be infected by the stench, and this as regards the body. But it profits the living also spiritually inasmuch as our belief in the resurrection is confirmed thereby. It profits the dead in so far as one bears the dead in mind and prays for them through looking on their burial place, wherefore a "monument" takes its name from remembrance, for a monument is something that recalls the mind [monens mentem], as Augustine observes (De Civ. Dei i; De Cura pro Mort. iv). It was, however, a pagan error that burial was profitable to the dead by procuring rest for his soul: for they believed that the soul could not be at rest until the body was buried, which is altogether ridiculous and absurd.
Aquin.: SMT XP Q[71] A[11] Body Para. 2/2
That, moreover, burial in a sacred place profits the dead, does not result from the action done, but rather from the action itself of the doer: when, to wit, the dead person himself, or another, arranges for his body to be buried in a sacred place, and commends him to the patronage of some saint, by whose prayers we must believe that he is assisted, as well as to the suffrages of those who serve the holy place, and pray more frequently and more specially for those who are buried in their midst. But such things as are done for the display of the obsequies are profitable to the living, as being a consolation to them; and yet they can also profit the dead, not directly but indirectly, in so far as men are aroused to pity thereby and consequently to pray, or in so far as the outlay on the burial brings either assistance to the poor or adornment to the church: for it is in this sense that the burial of the dead is reckoned among the works of mercy.
Aquin.: SMT XP Q[71] A[11] R.O. 1 Para. 1/1
Reply OBJ 1: By bringing oil and candles to the tombs of the dead we profit them indirectly, either as offering them to the Church and as giving them to the poor, or as doing this in reverence of God. Hence, after the words quoted we read: "For oil and candles are a holocaust."
Aquin.: SMT XP Q[71] A[11] R.O. 2 Para. 1/1
Reply OBJ 2: The fathers of old arranged for the burial of their bodies, so as to show that "the bodies of the dead" are the object of Divine providence, not that there is any feeling in a dead body, but in order to confirm the belief in the resurrection, as Augustine says (De Civ. Dei i, 13). Hence, also, they wished to be buried in the land of promise, where they believed Christ's birth and death would take place, Whose resurrection is the cause of our rising again.
Aquin.: SMT XP Q[71] A[11] R.O. 3 Para. 1/1
Reply OBJ 3: Since flesh is a part of man's nature, man has a natural affection for his flesh, according to Eph. 5:29, "No man ever hated his own flesh." Hence in accordance with this natural affection a man has during life a certain solicitude for what will become of his body after death: and he would grieve if he had a presentiment that something untoward would happen to his body. Consequently those who love a man, through being conformed to the one they love in his affection for himself, treat his body with loving care. For as Augustine says (De Civ. Dei i, 13): "If a father's garment and ring, and whatever such like is the more dear to those whom they leave behind the greater their affection is towards their parents, in no wise are the bodies themselves to be spurned which truly we wear in more familiar and close conjunction than anything else we put on."
Aquin.: SMT XP Q[71] A[11] R.O. 4 Para. 1/1
Reply OBJ 4: As Augustine says (De Cura pro Mort. iv), the devotion of the faithful is not fruitless when they arrange for their friends to be buried in holy places, since by so doing they commend their dead to the suffrages of the saints, as stated above.
Aquin.: SMT XP Q[71] A[11] R.O. 5 Para. 1/1
Reply OBJ 5: The wicked man dead takes no harm by being buried in a holy place, except in so far as he rendered such a burial place unfitting for him by reason of human glory.
Aquin.: SMT XP Q[71] A[12] Thes. Para. 1/1
Whether suffrages offered for one deceased person profit the person for whom they are offered more than others?
Aquin.: SMT XP Q[71] A[12] Obj. 1 Para. 1/1
OBJ 1: It would seem that suffrages offered for one deceased person are not more profitable to the one for whom they are offered, than to others. For spiritual light is more communicable than a material light. Now a material light, for instance of a candle, though kindled for one person only, avails equally all those who are gathered together, though the candle be not lit for them. Therefore, since suffrages are a kind of spiritual light, though they be offered for one person in particular, do not avail him any more than the others who are in purgatory.
Aquin.: SMT XP Q[71] A[12] Obj. 2 Para. 1/1
OBJ 2: Further, as stated in the text (Sent. iv, D, 45), suffrages avail the dead "in so far as during this life they merited that they might avail them afterwards" [*St. Augustine, Enchiridion cx]. Now some merited that suffrages might avail them more than those for whom they are offered. Therefore they profit more by those suffrages, else their merits would be rendered unavailing.
Aquin.: SMT XP Q[71] A[12] Obj. 3 Para. 1/1
OBJ 3: Further, the poor have not so many suffrages given them as the rich. Therefore if the suffrages offered for certain people profit them alone, or profit them more than others, the poor would be worse off: yet this is contrary to our Lord's saying (Lk. 6:20): "Blessed are ye poor, for yours is the kingdom of God."
Aquin.: SMT XP Q[71] A[12] OTC Para. 1/2
On the contrary, Human justice is copied from Divine justice. But if a person pay another's debt human justice releases the latter alone. Therefore since he who offers suffrages for another pays the debt, in a sense, of the person for whom he offers them, they profit this person alone.
Aquin.: SMT XP Q[71] A[12] OTC Para. 2/2
Further, just as a man by offering suffrages satisfies somewhat for a deceased person, so, too, sometimes a person can satisfy for a living person. Now where one satisfies for a living person the satisfaction counts only for the person for whom it is offered. Therefore one also who offers suffrages profits him alone for whom he offers them.
Aquin.: SMT XP Q[71] A[12] Body Para. 1/2
I answer that, There have been two opinions on this question. Some, like Praepositivus, have said that suffrages offered for one particular person do avail chiefly, not the person for whom they are offered, but those who are most worthy. And they instanced a candle which is lit for a rich man and profits those who are with him no less than the rich man himself, and perhaps even more, if they have keener sight. They also gave the instance of a lesson which profits the person to whom it is given no more than others who listen with him, but perhaps profits these others more, if they be more intelligent. And if it were pointed out to them that in this case the Church's ordinance in appointing certain special prayers for certain persons is futile, they said that the Church did this to excite the devotion of the faithful, who are more inclined to offer special than common suffrages, and pray more fervently for their kinsfolk than for strangers.
Aquin.: SMT XP Q[71] A[12] Body Para. 2/2
Others, on the contrary, said that suffrages avail more those for whom they are offered. Now both opinions have a certain amount of truth: for the value of suffrages may be gauged from two sources. For their value is derived in the first place from the virtue of charity, which makes all goods common, and in this respect they avail more the person who is more full of charity, although they are not offered specially for him. In this way the value of suffrages regards more a certain inward consolation by reason of which one who is in charity rejoices in the goods of another after death in respect of the diminution of punishment; for after death there is no possibility of obtaining or increasing grace, whereas during life the works of others avail for this purpose by the virtue of charity. In the second place suffrages derive their value from being applied to another person by one's intention. In this way the satisfaction of one person counts for another, and there can be no doubt that thus they avail more the person for whom they are offered: in fact, they avail him alone in this way, because satisfaction, properly speaking, is directed to the remission of punishment. Consequently, as regards the remission of punishment, suffrages avail chiefly the person for whom they are offered, and accordingly there is more truth in the second opinion than in the first.
Aquin.: SMT XP Q[71] A[12] R.O. 1 Para. 1/1
Reply OBJ 1: Suffrages avail, after the manner of a light, in so far as they reach the dead, who thereby receive a certain amount of consolation: and this is all the greater according as they are endowed with a greater charity. But in so far as suffrages are a satisfaction applied to another by the intention of the offerer, they do not resemble a light, but rather the payment of a debt: and it does not follow, if one person's debt be paid, that the debt of others is paid likewise.
Aquin.: SMT XP Q[71] A[12] R.O. 2 Para. 1/1
Reply OBJ 2: Such a merit is conditional, for in this way they merited that suffrages would profit them if offered for them, and this was merely to render themselves fit recipients of those suffrages. It is therefore clear that they did not directly merit the assistance of those suffrages, but made themselves fit by their preceding merits to receive the fruit of suffrages. Hence it does not follow that their merit is rendered unavailing.
Aquin.: SMT XP Q[71] A[12] R.O. 3 Para. 1/1
Reply OBJ 3: Nothing hinders the rich from being in some respects better off than the poor, for instance as regards the expiation of their punishment. But this is as nothing in comparison with the kingdom of heaven, where the poor are shown to be better off by the authority quoted.
Aquin.: SMT XP Q[71] A[13] Thes. Para. 1/1
Whether suffrages offered for several are of as much value to each one as if they had been offered for each in particular?
Aquin.: SMT XP Q[71] A[13] Obj. 1 Para. 1/1
OBJ 1: It would seem that suffrages offered for several are of as much value to each one as if they had been offered for each in particular. For it is clear that if one person receives a lesson he loses nothing if others receive the lesson with him. Therefore in like manner a person for whom a suffrage is offered loses nothing if some one else is reckoned together with him: and consequently if it be offered for several, it is of as much value to each one as if it were offered for each in particular.
Aquin.: SMT XP Q[71] A[13] Obj. 2 Para. 1/1
OBJ 2: Further, it is to be observed that according to the common practice of the Church, when Mass is said for one deceased person, other prayers are added for other deceased persons. Now this would not be done, if the dead person for whom the Mass is said were to lose something thereby. Therefore the same conclusion follows as above.
Aquin.: SMT XP Q[71] A[13] Obj. 3 Para. 1/1
OBJ 3: Further, suffrages, especially of prayers, rely on the Divine power. But with God, just as it makes no difference whether He helps by means of many or by means of a few, so it differs not whether He assists many or a few. Therefore if the one same prayer be said for many, each one of them will receive as much assistance as one person would if that same prayer were said for him alone.
Aquin.: SMT XP Q[71] A[13] OTC Para. 1/2
On the contrary, It is better to assist many than one. If therefore a suffrage offered for several is of as much value to each one as if it were offered for one alone, it would seem that the Church ought not to have appointed a Mass and prayer to be said for one person in particular, but that Mass ought always to be said for all the faithful departed: and this is evidently false.
Aquin.: SMT XP Q[71] A[13] OTC Para. 2/2
Further, a suffrage has a finite efficiency. Therefore if it be divided among many it avails less for each one than if it were offered for one only.
Aquin.: SMT XP Q[71] A[13] Body Para. 1/1
I answer that, If the value of suffrages be considered according as it is derived from the virtue of charity uniting the members of the Church together, suffrages offered for several persons avail each one as much as if they were offered for one alone, because charity is not diminished if its effect be divided among many, in fact rather is it increased; and in like manner joy increases through being shared by many, as Augustine says (Confess. viii). Consequently many in purgatory rejoice in one good deed no less than one does. On the other hand, if we consider the value of suffrages, inasmuch as they are a kind of satisfaction applied to the dead by the intention of the person offering them, then the suffrage for some person in particular avails him more than that which is offered for him in common with many others; for in this case the effect of the suffrages is divided in virtue of Divine justice among those for whom the suffrages are offered. Hence it is evident that this question depends on the first; and, moreover, it is made clear why special suffrages are appointed to be offered in the Church.
Aquin.: SMT XP Q[71] A[13] R.O. 1 Para. 1/1
Reply OBJ 1: Suffrages considered as works of satisfaction do not profit after the manner of an action as teaching does; for teaching, like any other action, produces its effect according to the disposition of the recipient. But they profit after the manner of the payment of a debt, as stated above (A[12], ad 1); and so the comparison fails.
Aquin.: SMT XP Q[71] A[13] R.O. 2 Para. 1/1
Reply OBJ 2: Since suffrages offered for one person avail others in a certain way, as stated (A[1]), it follows that when Mass is said for one person, it is not unfitting for prayers to be said for others also. For these prayers are said, not that the satisfaction offered by one suffrage be applied to those others chiefly, but that the prayer offered for them in particular may profit them also.
Aquin.: SMT XP Q[71] A[13] R.O. 3 Para. 1/1
Reply OBJ 3: Prayer may be considered both on the part of the one who prays, and on the part of the person prayed: and its effect depends on both. Consequently though it is no more difficult to the Divine power to absolve many than to absolve one, nevertheless the prayer of one who prays thus is not as satisfactory for many as for one.
Aquin.: SMT XP Q[71] A[14] Thes. Para. 1/1
Whether general suffrages avail those for whom special suffrages are not offered, as much as special suffrages avail those for whom they are offered in addition to general suffrages?
Aquin.: SMT XP Q[71] A[14] Obj. 1 Para. 1/1
OBJ 1: It would seem that general suffrages avail those for whom special suffrages are not offered, as much as special suffrages avail those for whom they are offered in addition to general suffrages. For in the life to come each one will be rewarded according to his merits. Now a person for whom no suffrages are offered merited to be assisted after death as much as one for whom special suffrages are offered. Therefore the former will be assisted by general suffrages as much as the latter by special and general suffrages.
Aquin.: SMT XP Q[71] A[14] Obj. 3 Para. 1/1
OBJ 3: Further, the Eucharist is the chief of the suffrages of the Church. Now the Eucharist, since it contains Christ whole, has infinite efficacy so to speak. Therefore one offering of the Eucharist for all in general is of sufficient value to release all who are in purgatory: and consequently general suffrages alone afford as much assistance as special and general suffrages together.
Aquin.: SMT XP Q[71] A[14] OTC Para. 1/1
On the contrary, Two goods are more eligible than one. Therefore special suffrages, together with general suffrages, are more profitable to the person for whom they are offered than general suffrages alone.
Aquin.: SMT XP Q[71] A[14] Body Para. 1/1
I answer that, The reply to this question depends on that which is given to the twelfth inquiry (A[12]): for if the suffrages offered for one person in particular avail indifferently for all, then all suffrages are common; and consequently one for whom the special suffrages are not offered will be assisted as much as the one for whom they are offered, if he be equally worthy. On the other hand, if the suffrages offered for a person do not profit all indifferently, but those chiefly for whom they are offered, then there is no doubt that general and special suffrages together avail a person more than general suffrages alone. Hence the Master, in the text (Sent. iv, D, 45), mentions two opinions: one, when he says that a rich man derives from general, together with special suffrages, an equal profit to that which a poor man derives from special suffrages alone; for although the one receives assistance from more sources than the other, he does not receive a greater assistance: the other opinion he mentions when he says that a person for whom special suffrages are offered obtains a more speedy but not a more complete release, because each will be finally released from all punishment.
Aquin.: SMT XP Q[71] A[14] R.O. 1 Para. 1/1
Reply OBJ 1: As stated above (A[12], ad 2) the assistance derived from suffrages is not directly and simply an object of merit, but conditionally as it were: hence the argument does not prove.
Aquin.: SMT XP Q[71] A[14] R.O. 2 Para. 1/1
Reply OBJ 2: Although the power of Christ Who is contained in the Sacrament of the Eucharist is infinite, yet there is a definite effect to which that sacrament is directed. Hence it does not follow that the whole punishment of those who are in purgatory is expiated by one sacrifice of the altar: even so, by the one sacrifice which a man offers, he is not released from the whole satisfaction due for his sins, wherefore sometimes several Masses are enjoined in satisfaction for one sin. Nevertheless, if any thing from special suffrages be left over for those for whom they are offered (for instance if they need them not) we may well believe that by God's mercy this is granted to others for whom those suffrages are not offered, if they need them: as affirmed by Damascene (Serm.: De his qui in fide dormierunt) who says: "Truly God, forasmuch as He is just will adapt ability to the disabled, and will arrange for an exchange of deficiencies": and this exchange is effected when what is lacking to one is supplied by another.
Aquin.: SMT XP Q[72] Out. Para. 1/1
OF PRAYERS WITH REGARD TO THE SAINTS IN HEAVEN (THREE ARTICLES)
We must now consider prayer with regard to the saints in heaven. Under this head there are three points of inquiry:
(1) Whether the saints have knowledge of our prayers?
(2) Whether we should beseech them to pray for us?
(3) Whether the prayers they pour forth for us are always granted?
Aquin.: SMT XP Q[72] A[1] Thes. Para. 1/1
Whether the saints have knowledge of our prayers?
Aquin.: SMT XP Q[72] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the saints have no knowledge of our prayers. For a gloss on Is. 62:16, "Thou art our father and Abraham hath not known us, and Israel hath been ignorant of us," says that "the dead saints know not what the living, even their own children, are doing." This is taken from Augustine (De Cura pro Mort. xiii), where he quotes the aforesaid authority, and the following are his words: "If such great men as the patriarchs knew not what was happening to the people begotten of them, how can the dead occupy themselves in watching and helping the affairs and actions of the living?" Therefore the saints cannot be cognizant of our prayers.
Aquin.: SMT XP Q[72] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, the following words are addressed to King Joas (4 Kgs. 22:20): "Therefore" (i.e. because thou hast wept before Me), "I will gather thee to thy fathers . . . that thy eyes may not see all the evils which I will bring upon this place." But Joas would have gained no such advantage from his death if he were to know after death what was happening to his people. Therefore the saints after death know not our actions, and thus they are not cognizant of our prayers.
Aquin.: SMT XP Q[72] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, the more perfect a man is in charity, the more he succors his neighbor when the latter is in danger. Now the saints, in this life, watch over their neighbor, especially their kinsfolk, when these are in danger, and manifestly assist them. Since then, after death, their charity is much greater, if they were cognizant of our deeds, much more would they watch over their friends and kindred and assist them in their needs: and yet, seemingly, they do not. Therefore it would seem that our deeds and prayers are not known to them.
Aquin.: SMT XP Q[72] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, even as the saints after death see the Word, so do the angels of whom it is stated (Mt. 18:10) that "their angels in heaven always see the face of My Father." Yet the angels through seeing the Word do not therefore know all things, since the lower angels are cleansed from their lack of knowledge by the higher angels [*Cf. FP, Q[106], A[1] ], as Dionysius declares (Coel. Hier. vii). Therefore although the saints see the Word, they do not see therein our prayers and other things that happen in our regard.
Aquin.: SMT XP Q[72] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, God alone is the searcher of hearts. Now prayer is seated chiefly in the heart. Therefore it belongs to God alone to know our prayers. Therefore our prayers are unknown to the saints.
Aquin.: SMT XP Q[72] A[1] OTC Para. 1/2
On the contrary, Gregory, commenting on Job 14:21, "Whether his children come to honor or dishonor, he shall not understand," says (Moral. xii): "This does not apply to the souls of the saints, for since they have an insight of Almighty God's glory we must nowise believe that anything outside that glory is unknown to them." Therefore they are cognizant of our prayers. Further, Gregory says (Dial. ii): "All creatures are little to the soul that sees God: because however little it sees of the Creator's light, every created thing appears foreshortened to it." Now apparently the chief obstacle to the souls of the saints being cognizant of our prayers and other happenings in our regard is that they are far removed from us. Since then distance does not prevent these things, as appears from the authority quoted, it would seem that the souls of the saints are cognizant of our prayers and of what happens here below.
Aquin.: SMT XP Q[72] A[1] OTC Para. 2/2
Further, unless they were aware of what happens in our regard they would not pray for us, since they would be ignorant of our needs. But this is the error of Vigilantius, as Jerome asserts in his letter against him. Therefore the saints are cognizant of what happens in our regard.
Aquin.: SMT XP Q[72] A[1] Body Para. 1/1
I answer that, The Divine essence is a sufficient medium for knowing all things, and this is evident from the fact that God, by seeing His essence, sees all things. But it does not follow that whoever sees God's essence knows all things, but only those who comprehend the essence of God [*Cf. FP, Q[12], AA[7],8]: even as the knowledge of a principle does not involve the knowledge of all that follows from that principle unless the whole virtue of the principle be comprehended. Wherefore, since the souls of the saints do not comprehend the Divine essence, it does not follow that they know all that can be known by the Divine essence---for which reason the lower angels are taught concerning certain matters by the higher angels, though they all see the essence of God; but each of the blessed must needs see in the Divine essence as many other things as the perfection of his happiness requires. For the perfection of a man's happiness requires him to have whatever he will, and to will nothing amiss: and each one wills with a right will, to know what concerns himself. Hence since no rectitude is lacking to the saints, they wish to know what concerns themselves, and consequently it follows that they know it in the Word. Now it pertains to their glory that they assist the needy for their salvation: for thus they become God's co-operators, "than which nothing is more Godlike," as Dionysius declares (Coel. Hier. iii). Wherefore it is evident that the saints are cognizant of such things as are required for this purpose; and so it is manifest that they know in the Word the vows, devotions, and prayers of those who have recourse to their assistance.
Aquin.: SMT XP Q[72] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: The saying of Augustine is to be understood as referring to the natural knowledge of separated souls, which knowledge is devoid of obscurity in holy men. But he is not speaking of their knowledge in the Word, for it is clear that when Isaias said this, Abraham had no such knowledge, since no one had come to the vision of God before Christ's passion.
Aquin.: SMT XP Q[72] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: Although the saints, after this life, know what happens here below, we must not believe that they grieve through knowing the woes of those whom they loved in this world: for they are so filled with heavenly joy, that sorrow finds no place in them. Wherefore if after death they know the woes of their friends, their grief is forestalled by their removal from this world before their woes occur. Perhaps, however, the non-glorified souls would grieve somewhat, if they were aware of the distress of their dear ones: and since the soul of Josias was not glorified as soon as it went out from his body, it is in this respect that Augustine uses this argument to show that the souls of the dead have no knowledge of the deeds of the living.
Aquin.: SMT XP Q[72] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The souls of the saints have their will fully conformed to the Divine will even as regards the things willed. and consequently, although they retain the love of charity towards their neighbor, they do not succor him otherwise than they see to be in conformity with the disposition of Divine justice. Nevertheless, it is to be believed that they help their neighbor very much by interceding for him to God.
Aquin.: SMT XP Q[72] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: Although it does not follow that those who see the Word see all things in the Word, they see those things that pertain to the perfection of their happiness, as stated above.
Aquin.: SMT XP Q[72] A[1] R.O. 5 Para. 1/1
Reply OBJ 5: God alone of Himself knows the thoughts of the heart: yet others know them, in so far as these are revealed to them, either by their vision of the Word or by any other means.
Aquin.: SMT XP Q[72] A[2] Thes. Para. 1/1
Whether we ought to call upon the saints to pray for us?
Aquin.: SMT XP Q[72] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that we ought not to call upon the saints to pray for us. For no man asks anyone's friends to pray for him, except in so far as he believes he will more easily find favor with them. But God is infinitely more merciful than any saint, and consequently His will is more easily inclined to give us a gracious hearing, than the will of a saint. Therefore it would seem unnecessary to make the saints mediators between us and God, that they may intercede for us.
Aquin.: SMT XP Q[72] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, if we ought to beseech them to pray for us, this is only because we know their prayer to be acceptable to God. Now among the saints the holier a man is, the more is his prayer acceptable to God. Therefore we ought always to bespeak the greater saints to intercede for us with God, and never the lesser ones.
Aquin.: SMT XP Q[72] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, Christ, even as man, is called the "Holy of Holies," and, as man, it is competent to Him to pray. Yet we never call upon Christ to pray for us. Therefore neither should we ask the other saints to do so.
Aquin.: SMT XP Q[72] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, whenever one person intercedes for another at the latter's request, he presents his petition to the one with whom he intercedes for him. Now it is unnecessary to present anything to one to whom all things are present. Therefore it is unnecessary to make the saints our intercessors with God.
Aquin.: SMT XP Q[72] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, it is unnecessary to do a thing if, without doing it, the purpose for which it is done would be achieved in the same way, or else not achieved at all. Now the saints would pray for us just the same, or would not pray for us at all, whether we pray to them or not: for if we be worthy of their prayers, they would pray for us even though we prayed not to them, while if we be unworthy they pray not for us even though we ask them to. Therefore it seems altogether unnecessary to call on them to pray for us.
Aquin.: SMT XP Q[72] A[2] OTC Para. 1/3
On the contrary, It is written (Job 5:1): "Call . . . if there be any that will answer thee, and turn to some of the saints." Now, as Gregory says (Moral. v, 30) on this passage, "we call upon God when we beseech Him in humble prayer." Therefore when we wish to pray God, we should turn to the saints, that they may pray God for us.
Aquin.: SMT XP Q[72] A[2] OTC Para. 2/3
Further, the saints who are in heaven are more acceptable to God than those who are on the way. Now we should make the saints, who are on the way, our intercessors with God, after the example of the Apostle, who said (Rm. 15:30): "I beseech you . . . brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God." Much more, therefore, should we ask the saints who are in heaven to help us by their prayers to God.
Aquin.: SMT XP Q[72] A[2] OTC Para. 3/3
Further, an additional argument is provided by the common custom of the Church which asks for the prayers of the saints in the Litany.
Aquin.: SMT XP Q[72] A[2] Body Para. 1/1
I answer that, According to Dionysius (Eccl. Hier. v) the order established by God among things is that "the last should be led to God by those that are midway between." Wherefore, since the saints who are in heaven are nearest to God, the order of the Divine law requires that we, who while we remain in the body are pilgrims from the Lord, should be brought back to God by the saints who are between us and Him: and this happens when the Divine goodness pours forth its effect into us through them. And since our return to God should correspond to the outflow of His boons upon us, just as the Divine favors reach us by means of the saints intercession, so should we, by their means, be brought back to God, that we may receive His favors again. Hence it is that we make them our intercessors with God, and our mediators as it were, when we ask them to pray for us.
Aquin.: SMT XP Q[72] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: It is not on account of any defect in God's power that He works by means of second causes, but it is for the perfection of the order of the universe, and the more manifold outpouring of His goodness on things, through His bestowing on them not only the goodness which is proper to them, but also the faculty of causing goodness in others. Even so it is not through any defect in His mercy, that we need to bespeak His clemency through the prayers of the saints, but to the end that the aforesaid order in things be observed.
Aquin.: SMT XP Q[72] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Although the greater saints are more acceptable to God than the lesser, it is sometimes profitable to pray to the lesser; and this for five reasons. First, because sometimes one has greater devotion for a lesser saint than for a greater, and the effect of prayer depends very much on one's devotion. Secondly, in order to avoid tediousness, for continual attention to one thing makes a person weary; whereas by praying to different saints, the fervor of our devotion is aroused anew as it were. Thirdly, because it is granted to some saints to exercise their patronage in certain special cases, for instance to Saint Anthony against the fire of hell. Fourthly, that due honor be given by us to all. Fifthly, because the prayers of several sometimes obtain that which would not have been obtained by the prayers of one.
Aquin.: SMT XP Q[72] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Prayer is an act, and acts belong to particular persons [supposita]. Hence, were we to say: "Christ, pray for us," except we added something, this would seem to refer to Christ's person, and consequently to agree with the error either of Nestorius, who distinguished in Christ the person of the son of man from the person of the Son of God, or of Arius, who asserted that the person of the Son is less than the Father. Wherefore to avoid these errors the Church says not: "Christ, pray for us," but "Christ, hear us," or "have mercy on us."
Aquin.: SMT XP Q[72] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: As we shall state further on (A[3]) the saints are said to present our prayers to God, not as though they notified things unknown to Him, but because they ask God to grant those prayers a gracious hearing, or because they seek the Divine truth about them, namely what ought to be done according to His providence.
Aquin.: SMT XP Q[72] A[2] R.O. 5 Para. 1/1
Reply OBJ 5: A person is rendered worthy of a saint's prayers for him by the very fact that in his need he has recourse to him with pure devotion. Hence it is not unnecessary to pray to the saints.
Aquin.: SMT XP Q[72] A[3] Thes. Para. 1/1
Whether the prayers which the saints pour forth to God for us are always granted?
Aquin.: SMT XP Q[72] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the prayers which the saints pour forth to God for us are not always granted. For if they were always granted, the saints would be heard especially in regard to matters concerning themselves. But they are not heard in reference to these things; wherefore it is stated in the Apocalypse (6:11) that on the martyrs beseeching vengeance on them that dwell on earth, "it was said to them that they should rest for a little while till the number of their brethren should be filled up [*Vulg.: 'till their fellow-servants and their brethren . . . should be filled up']." Much less therefore, are they heard in reference to matters concerning others.
Aquin.: SMT XP Q[72] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, it is written (Jer. 15:1): "If Moses and Samuel shall stand before Me, My soul is not towards this people." Therefore, the saints are not always heard when they pray God for us.
Aquin.: SMT XP Q[72] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, the saints in heaven are stated to be equal to the angels of God (Mt. 22:30). But the angels are not always heard in the prayers which they offer up to God. This is evident from Dan. 10:12,13, where it is written: "I am come for thy words: but the prince of the kingdom of the Persians resisted me one-and-twenty days." But the angel who spoke had not come to Daniel's aid except by asking of God to be set free; and yet the fulfillment of his prayer was hindered. Therefore neither are other saints always heard by God when they pray for us.
Aquin.: SMT XP Q[72] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, whosoever obtains something by prayer merits it in a sense. But the saints in heaven are not in the state of meriting. Therefore they cannot obtain anything for us from God by their prayers.
Aquin.: SMT XP Q[72] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, the saints, in all things, conform their will to the will of God. Therefore they will nothing but what they know God to will. But no one prays save for what he wills. Therefore they pray not save for what they know God to will. Now that which God wills would be done even without their praying for it. Therefore their prayers are not efficacious for obtaining anything.
Aquin.: SMT XP Q[72] A[3] Obj. 6 Para. 1/1
OBJ 6: Further, the prayers of the whole heavenly court, if they could obtain anything, would be more efficacious than all the petitions of the Church here below. Now if the suffrages of the Church here below for some one in purgatory were to be multiplied, he would be wholly delivered from punishment. Since then the saints in heaven pray for those who are in purgatory on the same account as for us, if they obtain anything for us, their prayers would deliver entirely from punishment those who are in purgatory. But this is not true because, then the Church's suffrages for the dead would be unnecessary.
Aquin.: SMT XP Q[72] A[3] OTC Para. 1/3
On the contrary, It is written (2 Macc. 15:14): "This is he that prayeth much for the people, and for all the holy city, Jeremias the prophet of God": and that his prayer was granted is clear from what follows (2 Macc. 15:15): "Jeremias stretched forth his right hand, and gave to Judas a sword of gold, saying: Take this holy sword, a gift from God," etc.
Aquin.: SMT XP Q[72] A[3] OTC Para. 2/3
Further, Jerome says (Ep. contra Vigilant.): "Thou sayest in thy pamphlets, that while we live, we can pray for one another, but that when we are dead no one's prayer for another will be heard": and afterwards he refutes this in the following words: "If the apostles and martyrs while yet in the body can pray for others, while they are still solicitous for themselves, how much more can they do so when the crown, the victory, the triumph is already theirs!"
Aquin.: SMT XP Q[72] A[3] OTC Para. 3/3
Further, this is confirmed by the custom of the Church, which often asks to be assisted by the prayers of the saints.
Aquin.: SMT XP Q[72] A[3] Body Para. 1/1
I answer that, The saints are said to pray for us in two ways. First, by "express" prayer, when by their prayers they seek a hearing of the Divine clemency on our behalf: secondly, by "interpretive" prayer, namely by their merits which, being known to God, avail not only them unto glory, but also us as suffrages and prayers, even as the shedding of Christ's blood is said to ask pardon for us. In both ways the saints' prayers considered in themselves avail to obtain what they ask, yet on our part they may fail so that we obtain not the fruit of their prayers, in so far as they are said to pray for us by reason of their merits availing on our behalf. But in so far as they pray for us by asking something for us in their prayers, their prayers are always granted, since they will only what God wills, nor do they ask save for what they will to be done; and what God wills is always fulfilled---unless we speak of His "antecedent" will, whereby "He wishes all men to be saved" [*Cf. FP, Q[19], A[6], ad 1]. For this will is not always fulfilled; wherefore no wonder if that also which the saints will according to this kind of will be not fulfilled sometimes.
Aquin.: SMT XP Q[72] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: This prayer of the martyrs is merely their desire to obtain the robe of the body and the fellowship of those who will be saved, and their consent to God's justice in punishing the wicked. Hence a gloss on Apoc. 6:11, "How long, O Lord," says: "They desire an increase of joy and the fellowship of the saints, and they consent to God's justice."
Aquin.: SMT XP Q[72] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: The Lord speaks there of Moses and Samuel according to their state in this life. For we read that they withstood God's anger by praying for the people. And yet even if they had been living at the time in question, they would have been unable to placate God towards the people by their prayers, on account of the wickedness of this same people: and it is thus that we are to understand this passage.
Aquin.: SMT XP Q[72] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: This dispute among the good angels does not mean that they offered contradictory prayers to God, but that they submitted contrary merits on various sides to the Divine inquiry, with a view of God's pronouncing sentence thereon. This, in fact, is what Gregory says (Moral. xvii) in explanation of the aforesaid words of Daniel: "The lofty spirits that are set over the nations never fight in behalf of those that act unjustly, but they justly judge and try their deeds. And when the guilt or innocence of any particular nation is brought into the debate of the court above, the ruling spirit of that nation is said to have won or lost in the conflict. Yet the supreme will of their Maker is victorious over all, for since they have it ever before their eyes, they will not what they are unable to obtain," wherefore neither do they seek for it. And consequently it is clear that their prayers are always heard.
Aquin.: SMT XP Q[72] A[3] R.O. 4 Para. 1/2
Reply OBJ 4: Although the saints are not in a state to merit for themselves, when once they are in heaven, they are in a state to merit for others, or rather to assist others by reason of their previous merit: for while living they merited that their prayers should be heard after their death.
Aquin.: SMT XP Q[72] A[3] R.O. 4 Para. 2/2
Or we may reply that prayer is meritorious on one count, and impetratory on another. For merit consists in a certain equation of the act to the end for which it is intended, and which is given to it as its reward; while the impetration of a prayer depends on the liberality of the person supplicated. Hence prayer sometimes, through the liberality of the person supplicated, obtains that which was not merited either by the suppliant, or by the person supplicated for: and so, although the saints are not in the state of meriting, it does not follow that they are not in the state of impetrating.
Aquin.: SMT XP Q[72] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: As appears from the authority of Gregory quoted above (ad 3), the saints and angels will nothing but what they see to be in the Divine will: and so neither do they pray for aught else. Nor is their prayer fruitless, since as Augustine says (De Praed. Sanct. [*De Dono Persever. xxii]): "The prayers of the saints profit the predestinate, because it is perhaps pre-ordained that they shall be saved through the prayers of those who intercede for them": and consequently God also wills that what the saints see Him to will shall be fulfilled through their prayers.
Aquin.: SMT XP Q[72] A[3] R.O. 6 Para. 1/1
Reply OBJ 6: The suffrages of the Church for the dead are as so many satisfactions of the living in lieu of the dead: and accordingly they free the dead from the punishment which the latter have not paid. But the saints in heaven are not in the state of making satisfaction; and consequently the parallel fails between their prayers and the suffrages of the Church.
Aquin.: SMT XP Q[73] Out. Para. 1/1
OF THE SIGNS THAT WILL PRECEDE THE JUDGMENT (THREE ARTICLES)
We must next consider the signs that will precede the judgment: and under this head there are three points of inquiry:
(1) Whether any signs will precede the Lord's coming to judgment?
(2) Whether in very truth the sun and moon will be darkened?
(3) Whether the powers of the heavens will be moved when the Lord shall come?
Aquin.: SMT XP Q[73] A[1] Thes. Para. 1/1
Whether any signs will precede the Lord's coming to judgment?
Aquin.: SMT XP Q[73] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the Lord's coming to judgment will not be preceded by any signs. Because it is written (1 Thess. 5:3): "When they shall say: Peace and security; then shall sudden destruction come upon them." Now there would be no peace and security if men were terrified by previous signs. Therefore signs will not precede that coming
Aquin.: SMT XP Q[73] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, signs are ordained for the manifestation of something. But His coming is to be hidden; wherefore it is written (1 Thess. 5:2): "The day of the Lord shall come as a thief in the night." Therefore signs ought not to precede it.
Aquin.: SMT XP Q[73] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, the time of His first coming was foreknown by the prophets, which does not apply to His second coming. Now no such signs preceded the first coming of Christ. Therefore neither will they precede the second.
Aquin.: SMT XP Q[73] A[1] OTC Para. 1/2
On the contrary, It is written (Lk. 21:25): "There shall be signs in the sun, and in the moon, and in the stars," etc.
Aquin.: SMT XP Q[73] A[1] OTC Para. 2/2
Further, Jerome [*St. Peter Damian, Opuscul. xlix; he quotes St. Jerome, but the reference is not known.] mentions fifteen signs preceding the judgment. He says that on the "first" day all the seas will rise fifteen cubits above the mountains; in the "second" day all the waters will be plunged into the depths, so that scarcely will they be visible; on the "third" day they will be restored to their previous condition; on the "fourth" day all the great fishes and other things that move in the waters will gather together and, raising their heads above the sea, roar at one another contentiously; on the "fifth" day, all the birds of the air will gather together in the fields, wailing to one another, with neither bite nor sup; on the "sixth" day rivers of fire will arise towards the firmament rushing together from the west to the east; on the "seventh" day all the stars, both planets and fixed stars, will throw out fiery tails like comets; on the "eighth" day there will be a great earthquake, and all animals will be laid low; on the "ninth" day all the plants will be bedewed as it were with blood; on the "tenth" day all stones, little and great, will be divided into four parts dashing against one another; on the "eleventh" day all hills and mountains and buildings will be reduced to dust; on the "twelfth" day all animals will come from forest and mountain to the fields, roaring and tasting of nothing; on the "thirteenth" day all graves from east to west will open to allow the bodies to rise again; on the "fourteenth" day all men will leave their abode, neither understanding nor speaking, but rushing hither and thither like madmen; on the "fifteenth" day all will die and will rise again with those who died long before.
Aquin.: SMT XP Q[73] A[1] Body Para. 1/1
I answer that, When Christ shall come to judge He will appear in the form of glory, on account of the authority becoming a judge. Now it pertains to the dignity of judicial power to have certain signs that induce people to reverence and subjection: and consequently many signs will precede the advent of Christ when He shall come to judgment, in order that the hearts of men be brought to subjection to the coming judge, and be prepared for the judgment, being forewarned by those signs. But it is not easy to know what these signs may be: for the signs of which we read in the gospels, as Augustine says, writing to Hesychius about the end of the world (Ep. lxxx), refer not only to Christ's coming to judgment, but also to the time of the sack of Jerusalem, and to the coming of Christ in ceaselessly visiting His Church. So that, perhaps, if we consider them carefully, we shall find that none of them refers to the coming advent, as he remarks: because these signs that are mentioned in the gospels, such as wars, fears, and so forth, have been from the beginning of the human race: unless perhaps we say that at that time they will be more prevalent: although it is uncertain in what degree this increase will foretell the imminence of the advent. The signs mentioned by Jerome are not asserted by him; he merely says that he found them written in the annals of the Hebrews: and, indeed, they contain very little likelihood.
Aquin.: SMT XP Q[73] A[1] R.O. 1 Para. 1/2
Reply OBJ 1: According to Augustine (Ad Hesych., Ep. lxxx) towards the end of the world there will be a general persecution of the good by the wicked: so that at the same time some will fear, namely the good, and some will be secure, namely the wicked. The words: "When they shall say: Peace and security," refer to the wicked, who will pay little heed to the signs of the coming judgment: while the words of Lk. 21:26, "men withering away," etc., should be referred to the good.
Aquin.: SMT XP Q[73] A[1] R.O. 1 Para. 2/2
We may also reply that all these signs that will happen about the time of the judgment are reckoned to occur within the time occupied by the judgment, so that the judgment day contains them all. Wherefore although men be terrified by the signs appearing about the judgment day, yet before those signs begin to appear the wicked will think themselves to be in peace and security, after the death of Antichrist and before the coming of Christ, seeing that the world is not at once destroyed, as they thought hitherto.
Aquin.: SMT XP Q[73] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The day of the Lord is said to come as a thief, because the exact time is not known, since it will not be possible to know it from those signs: although, as we have already said, all these most manifest sings which will precede the judgment immediately may be comprised under the judgment day.
Aquin.: SMT XP Q[73] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: At His first advent Christ came secretly, although the appointed time was known beforehand by the prophets. Hence there was no need for such signs to appear at His first coming, as will appear at His second advent, when He will come openly, although the appointed time is hidden.
Aquin.: SMT XP Q[73] A[2] Thes. Para. 1/1
Whether towards the time of the judgment the sun and moon will be darkened in very truth?
Aquin.: SMT XP Q[73] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that towards the time of the judgment the sun and moon will be darkened in very truth. For, as Rabanus says, commenting on Mt. 24:29 "nothing hinders us from gathering that the sun moon, and stars will then be deprived of their light, as we know happened to the sun at the time of our Lord's passion."
Aquin.: SMT XP Q[73] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, the light of the heavenly bodies is directed to the generation of inferior bodies, because by its means and not only by their movement they act upon this lower world as Averroes says (De Subst. Orbis.). But generation will cease then. Therefore neither will light remain in the heavenly bodies.
Aquin.: SMT XP Q[73] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, according to some the inferior bodies will be cleansed of the qualities by which they act. Now heavenly bodies act not only by movement, but also by light, as stated above (OBJ[2]). Therefore as the movement of heaven will cease, so will the light of the heavenly bodies.
Aquin.: SMT XP Q[73] A[2] OTC Para. 1/2
On the contrary, According to astronomers the sun and moon cannot be eclipsed at the same time. But this darkening of the sun and moon is stated to be simultaneous, when the Lord shall come to judgment. Therefore the darkening will not be in very truth due to a natural eclipse.
Aquin.: SMT XP Q[73] A[2] OTC Para. 2/2
Further, it is not seemly for the same to be the cause of a thing's failing and increasing. Now when our Lord shall come the light of the luminaries will increase according to Is. 30:26, "The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold." Therefore it is unfitting for the light of these bodies to cease when our Lord comes.
Aquin.: SMT XP Q[73] A[2] Body Para. 1/1
I answer that, If we speak of the sun and moon in respect of the very moment of Christ's coming, it is not credible that they will be darkened through being bereft of their light, since when Christ comes and the saints rise again the whole world will be renewed, as we shall state further on (Q[74]). If, however, we speak of them in respect of the time immediately preceding the judgment, it is possible that by the Divine power the sun, moon, and other luminaries of the heavens will be darkened, either at various times or all together, in order to inspire men with fear.
Aquin.: SMT XP Q[73] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: Rabanus is speaking of the time preceding the judgment: wherefore he adds that when the judgment day is over the words of Isaias shall be fulfilled.
Aquin.: SMT XP Q[73] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Light is in the heavenly bodies not only for the purpose of causing generation in these lower bodies, but also for their own perfection and beauty. Hence it does not follow that where generation ceases, the light of the heavenly bodies will cease, but rather that it will increase.
Aquin.: SMT XP Q[73] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: It does not seem probable that the elemental qualities will be removed from the elements, although some have asserted this. If, however, they be removed, there would still be no parallel between them and light, since the elemental qualities are in opposition to one another, so that their action is corruptive: whereas light is a principle of action not by way of opposition, but by way of a principle regulating things in opposition to one another and bringing them back to harmony. Nor is there a parallel with the movement of heavenly bodies, for movement is the act of that which is imperfect, wherefore it must needs cease when the imperfection ceases: whereas this cannot be said of light.
Aquin.: SMT XP Q[73] A[3] Thes. Para. 1/1
Whether the virtues of heaven will be moved when our Lord shall come?
Aquin.: SMT XP Q[73] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the virtues of heaven will not be moved when our Lord shall come. For the virtues of heaven can de. note only the blessed angels. Now immobility is essential to blessedness. Therefore it will be impossible for them to be moved.
Aquin.: SMT XP Q[73] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, ignorance is the cause of wonder (Metaph. i, 2). Now ignorance, like fear, is far from the angels, for as Gregory says (Dial. iv, 33; Moral. ii, 3), "what do they not see, who see Him Who sees all." Therefore it will be impossible for them to be moved with wonder, as stated in the text (Sent. iv, D, 48).
Aquin.: SMT XP Q[73] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, all the angels will be present at the Divine judgment; wherefore it is stated (Apoc. 7:11): "All the angels stood round about the throne." Now the virtues denote one particular order of angels. Therefore it should not be said of them rather than of others, that they are moved.
Aquin.: SMT XP Q[73] A[3] OTC Para. 1/2
On the contrary, It is written (Job 26:11): "The pillars of heaven tremble, and dread at His beck." Now the pillars of heaven can denote only the virtues of heaven. Therefore the virtues of heaven will be moved.
Aquin.: SMT XP Q[73] A[3] OTC Para. 2/2
Further, it is written (Mt. 24:29): "The stars shall fall from heaven, and the virtues [Douay: 'powers'] of heaven shall be moved."
Aquin.: SMT XP Q[73] A[3] Body Para. 1/1
I answer that, Virtue is twofold as applied to the angels, [*Cf. FP, Q[108], A[5], ad 1] as Dionysius states (Coel. Hier. xi). For sometimes the name of "virtues" is appropriated to one order, which according to him, is the middle order of the middle hierarchy, but according to Gregory (Hom. in Evang. xxxiv) is the highest order of the lowest hierarchy. In another sense it is employed to denote all the angels: and then they are said to the question at issue it may be taken either way. For in the text (Sent. iv, D, 48) it is explained according to the second acceptation, so as to denote all the angels: and then they are said to be moved through wonder at the renewing of the world, as stated in the text. It can also be explained in reference to virtue as the name of a particular order; and then that order is said to be moved more than the others by reason of the effect, since according to Gregory (Hom. in Evang. xxxiv) we ascribe to that order the working of miracles which especially will be worked about that time: or again, because that order---since, according to Dionysius (Coel. Hier. xi), it belongs to the middle hierarchy---is not limited in its power, wherefore its ministry must needs regard universal causes. Consequently the proper office of the virtues is seemingly to move the heavenly bodies which are the cause of what happens in nature here below. And again the very name denotes this, since they are called the "virtues of heaven." Accordingly they will be moved then, because they will no more produce their effect, by ceasing to move the heavenly bodies: even as the angels who are appointed to watch over men will no longer fulfill the office of guardians.
Aquin.: SMT XP Q[73] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: This movement changes nothing pertaining to their state; but refers either to their effects which may vary without any change on their part, or to some new consideration of things which hitherto they were unable to see by means of their concreated species, which change of thought is not taken from them by their state of blessedness. Hence Augustine says (Gen. ad lit. viii, 20) that "God moves the spiritual creature through time."
Aquin.: SMT XP Q[73] A[3] R.O. 2 Para. 1/2
Reply OBJ 2: Wonder is wont to be about things surpassing our knowledge or ability: and accordingly the virtues of heaven will wonder at the Divine power doing such things, in so far as they fail to do or comprehend them. In this sense the blessed Agnes said that the "sun and moon wonder at His beauty": and this does not imply ignorance in the angels, but removes the comprehension of God from them.
Aquin.: SMT XP Q[73] A[3] R.O. 2 Para. 2/2
The Reply to the Third Objection is clear from what has been said.
Aquin.: SMT XP Q[74] Out. Para. 1/1
OF THE FIRE OF THE FINAL CONFLAGRATION (NINE ARTICLES)
We must now consider the fire of the final conflagration: and under this head there are nine points of inquiry:
(1) Whether any cleansing of the world is to take place?
(2) Whether it will be effected by fire?
(3) Whether that fire is of the same species as elemental fire?
(4) Whether that fire will cleanse also the higher heavens?
(5) Whether that fire will consume the other elements?
(6) Whether it will cleanse all the elements?
(7) Whether that fire precedes or follows the judgment?
(8) Whether men are to be consumed by that fire?
(9) Whether the wicked will be involved therein?
Aquin.: SMT XP Q[74] A[1] Thes. Para. 1/1
Whether the world is to be cleansed?
Aquin.: SMT XP Q[74] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that there is not to be any cleansing of the world. For only that which is unclean needs cleansing. Now God's creatures are not unclean, wherefore it is written (Acts 10:15): "That which God hath cleansed, do not thou call common," i.e. unclean. Therefore the creatures of the world shall not be cleansed.
Aquin.: SMT XP Q[74] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, according to Divine justice cleansing is directed to the removal of the uncleanness of sin, as instanced in the cleansing after death. But there can be no stain of sin in the elements of this world. Therefore, seemingly, they need not to be cleansed.
Aquin.: SMT XP Q[74] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, a thing is said to be cleansed when any foreign matter that depreciates it is removed therefrom: for the removal of that which ennobles a thing is not called a cleansing, but rather a diminishing. Now it pertains to the perfection and nobility of the elements that something of a foreign nature is mingled with them, since the form of a mixed body is more noble than the form of a simple body. Therefore it would seem nowise fitting that the elements of this world can possibly be cleansed.
Aquin.: SMT XP Q[74] A[1] OTC Para. 1/2
On the contrary, All renewal is effected by some kind of cleansing. But the elements will be renewed; hence it is written (Apoc. 21:1): "I saw a new heaven and a new earth: for the first heaven and the first earth was gone." Therefore the elements shall be cleansed.
Aquin.: SMT XP Q[74] A[1] OTC Para. 2/2
Further, a gloss [*St. Augustine, De Civ. Dei xx, 16] on 1 Cor. 7:31, "The fashion of this earth passeth away," says: "The beauty of this world will perish in the burning of worldly flames." Therefore the same conclusion follows.
Aquin.: SMT XP Q[74] A[1] Body Para. 1/1
I answer that, Since the world was, in a way, made for man's sake, it follows that, when man shall be glorified in the body, the other bodies of the world shall also be changed to a better state, so that it is rendered a more fitting place for him and more pleasant to look upon. Now in order that man obtain the glory of the body, it behooves first of all those things to be removed which are opposed to glory. There are two, namely the corruption and stain of sin---because according to 1 Cor. 15:50, "neither shall corruption possess incorruption," and all the unclean shall be without the city of glory (Apoc. 22:15)---and again, the elements require to be cleansed from the contrary dispositions, ere they be brought to the newness of glory, proportionately to what we have said with regard to man. Now although, properly speaking, a corporeal thing cannot be the subject of the stain of sin, nevertheless, on account of sin corporeal things contract a certain unfittingness for being appointed to spiritual purposes; and for this reason we find that places where crimes have been committed are reckoned unfit for the performance of sacred actions therein, unless they be cleansed beforehand. Accordingly that part of the world which is given to our use contracts from men's sins a certain unfitness for being glorified, wherefore in this respect it needs to be cleansed. In like manner with regard to the intervening space, on account of the contact of the elements, there are many corruptions, generations and alterations of the elements, which diminish their purity: wherefore the elements need to be cleansed from these also, so that they be fit to receive the newness of glory.
Aquin.: SMT XP Q[74] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: When it is asserted that every creature of God is clean we are to understand this as meaning that its substance contains no alloy of evil, as the Manichees maintained, saying that evil and good are two substances in some places severed from one another, in others mingled together. But it does not exclude a creature from having an admixture of a foreign nature, which in itself is also good, but is inconsistent with the perfection of that creature. Nor does this prevent evil from being accidental to a creature, although not mingled with it as part of its substance.
Aquin.: SMT XP Q[74] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: Although corporeal elements cannot be the subject of sin, nevertheless, from the sin that is committed in them they contract a certain unfitness for receiving the perfection of glory.
Aquin.: SMT XP Q[74] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The form of a mixed body and the form of an element may be considered in two ways: either as regards the perfection of the species, and thus a mixed body is more perfect---or as regards their continual endurance; and thus the simple body is more noble, because it has not in itself the cause of corruption, unless it be corrupted by something extrinsic: whereas a mixed body has in itself the cause of its corruption, namely the composition of contraries. Wherefore a simple body, although it be corruptible in part is incorruptible as a whole, which cannot be said of a mixed body. And since incorruption belongs to the perfection of glory, it follows that the perfection of a simple is more in keeping with the perfection of glory, than the perfection of a mixed body, unless the mixed body has also in itself some principle of incorruption, as the human body has, the form of which is incorruptible. Nevertheless, although a mixed body is somewhat more noble than a simple body, a simple body that exists by itself has a more noble being than if it exist in a mixed body, because in a mixed body simple bodies are somewhat in potentiality, whereas, existing by themselves, they are in their ultimate perfection.
Aquin.: SMT XP Q[74] A[2] Thes. Para. 1/1
Whether the cleansing of the world will be effected by fire?
Aquin.: SMT XP Q[74] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that this cleansing will not be effected by fire. For since fire is a part of the world, it needs to be cleansed like the other parts. Now, the same thing should not be both cleanser and cleansed. Therefore it would seem that the cleansing will not be by fire.
Aquin.: SMT XP Q[74] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, just as fire has a cleansing virtue so has water. Since then all things are not capable of being cleansed by fire, and some need to be cleansed by water---which distinction is moreover observed by the Old Law---it would seem that fire will not at any rate cleanse all things.
Aquin.: SMT XP Q[74] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, this cleansing would seem to consist in purifying the parts of the world by separating them from one another. Now the separation of the parts of the world from one another at the world's beginning was effected by God's power alone, for the work of distinction was carried out by that power: wherefore Anaxagoras asserted that the separation was effected by the act of the intellect which moves all things (cf. Aristotle, Phys. viii, 9). Therefore it would seem that at the end of the world the cleansing will be done immediately by God and not by fire.
Aquin.: SMT XP Q[74] A[2] OTC Para. 1/2
On the contrary, It is written (Ps. 49:3): "A fire shall burn before Him, and a mighty tempest shall be around Him"; and afterwards in reference to the judgment (Ps. 49:4): "He shall call heaven from above, and the earth to judge His people." Therefore it would seem that the final cleansing of the world will be by means of fire.
Aquin.: SMT XP Q[74] A[2] OTC Para. 2/2
Further, it is written (2 Pt. 3:12): "The heavens being on fire will be dissolved, and the elements shall melt with the burning heat." Therefore this cleansing will be effected by fire.
Aquin.: SMT XP Q[74] A[2] Body Para. 1/1
I answer that, As stated above (A[1]) this cleansing of the world will remove from it the stain contracted from sin, and the impurity resulting from mixture, and will be a disposition to the perfection of glory; and consequently in this threefold respect it will be most fitting for it to be effected by fire. First, because since fire is the most noble of the elements, its natural properties are more like the properties of glory, and this is especially clear in regard to light. Secondly, because fire, on account of the efficacy of its active virtue, is not as susceptible as the other elements to the admixture of a foreign matter. Thirdly, because the sphere of fire is far removed from our abode; nor are we so familiar with the use of fire as with that of earth, water, and air, so that it is not so liable to depreciation. Moreover, it is most efficacious in cleansing and in separating by a process of rarefaction.
Aquin.: SMT XP Q[74] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: Fire is not employed by us in its proper matter (since thus it is far removed from us), but only in a foreign matter: and in this respect it will be possible for the world to be cleansed by fire as existing in its pure state. But in so far as it has an admixture of some foreign matter it will be possible for it to be cleansed; and thus it will be cleanser and cleansed under different aspects. and this is not unreasonable.
Aquin.: SMT XP Q[74] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: The first cleansing of the world by the deluge regarded only the stain of sin. Now the sin which was most prevalent then was the sin of concupiscence, and consequently it was fitting that the cleansing should be by means of its contrary, namely water. But the second cleansing regards both the stain of sin and the impurity of mixture, and in respect of both it is more fitting for it to be effected by fire than by water. For the power of water tends to unite rather than to separate; wherefore the natural impurity of the elements could not be removed by water as by fire. Moreover, at the end of the world the prevalent sin will be that of tepidity, as though the world were already growing old, because then, according to Mt. 24:12, "the charity of many shall grow cold," and consequently the cleansing will then be fittingly effected by fire. Nor is there any thing that cannot in some way be cleansed by fire: some things, however, cannot be cleansed by fire without being destroyed themselves, such as cloths and wooden vessels, and these the Law ordered to be cleansed with water; yet all these things will be finally destroyed by fire.
Aquin.: SMT XP Q[74] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: By the work of distinction things received different forms whereby they are distinct from one another: and consequently this could only be done by Him Who is the author of nature. But by the final cleansing things will be restored to the purity wherein they were created, wherefore created nature will be able to minister to its Creator to this effect; and for this reason is a creature employed as a minister, that it is ennobled thereby.
Aquin.: SMT XP Q[74] A[3] Thes. Para. 1/1
Whether the fire whereby the world will be cleansed will be of the same species with elemental fire?
Aquin.: SMT XP Q[74] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the fire in question is not of the same species as elemental fire. For nothing consumes itself. But that fire will consume the four elements according to a gloss on 2 Pt. 3:12. Therefore that fire will not be of the same species as elemental fire.
Aquin.: SMT XP Q[74] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, as power is made known by operation, so is nature made known by power. Now that fire will have a different power from the fire which is an element: because it will cleanse the universe, whereas this fire cannot do that. Therefore it will not be of the same species as this.
Aquin.: SMT XP Q[74] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, in natural bodies those that are of the same species have the same movement. But that fire will have a different movement from the fire that is an element, because it will move in all directions so as to cleanse the whole. Therefore it is not of the same species.
Aquin.: SMT XP Q[74] A[3] OTC Para. 1/2
On the contrary, Augustine says (De Civ. Dei xx, 16), and his words are contained in a gloss on 1 Cor. 7:31, that "the fashion of this world will perish in the burning of worldly flames." Therefore that fire will be of the same nature as the fire which is now in the world.
Aquin.: SMT XP Q[74] A[3] OTC Para. 2/2
Further, just as the future cleansing is to be by fire, so was the past cleansing by water: and they are both compared to one another, 2 Pt. 3:5. Now in the first cleansing the water was of the same species with elemental water. Therefore in like manner the fire of the second cleansing will be of the same species with elemental fire.
Aquin.: SMT XP Q[74] A[3] Body Para. 1/1
I answer that, We meet with three opinions on this question. For some say that the element of fire which is in its own sphere will come down to cleanse the world: and they explain this descent by way of multiplication, because the fire will spread through finding combustible matter on all sides. And this will result all the more then since the virtue of the fire will be raised over all the elements. Against this, however, would seem to be not only the fact that this fire will come down, but also the statement of the saints that it will rise up; thus (2 Pt. 3:10) it is declared that the fire of the judgment will rise as high as the waters of the deluge; whence it would seem to follow that this fire is situated towards the middle of the place of generation. Hence others say that this fire will be generated towards the intervening space through the focusing together of the rays of the heavenly bodies, just as we see them focused together in a burning-glass; for at that time in lieu of glasses there will be concave clouds, on which the rays will strike But this again does not seem probable: for since the effects of heavenly bodies depend on certain fixed positions and aspects, if this fire resulted from the virtue of the heavenly bodies, the time of this cleansing would be known to those who observe the movements of the stars and this is contrary to the authority of Scripture. Consequently others, following Augustine, say that "just as the deluge resulted from an outpouring of the waters of the world, so the fashion of this world will perish by a burning of worldly flames" (De Civ. Dei. xx, 16). This burning is nothing else but the assembly of all those lower and higher causes that by their nature have a kindling virtue: and this assembly will take place not in the ordinary course of things, but by the Divine power: and from all these causes thus assembled the fire that will burn the surface of this world will result. If we consider aright these opinions, we shall find that they differ as to the cause producing this fire and not as to its species. For fire, whether produced by the sun or by some lower heating cause, is of the same species as fire in its own sphere, except in so far as the former has some admixture of foreign matter. And this will of necessity be the case then, since fire cannot cleanse a thing, unless this become its matter in some way. Hence we must grant that the fire in question is simply of the same species as ours.
Aquin.: SMT XP Q[74] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: The fire in question, although of the same species as ours, is not identically the same. Now we see that of two fires of the same species one destroys the other, namely the greater destroys the lesser, by consuming its matter. In like manner that fire will be able to destroy our fire.
Aquin.: SMT XP Q[74] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Just as an operation that proceeds from the virtue of a thing is an indication of that virtue, so is its virtue an indication of its essence or nature, if it proceed from the essential principles of the thing. But an operation that does not proceed from the virtue of the operator does not indicate its virtue. This appears in instruments: for the action of an instrument shows forth the virtue of the mover rather than that of the instrument, since it shows forth the virtue of the agent in so far as the latter is the first principle of the action, whereas it does not show forth the virtue of the instrument, except in so far as it is susceptive of the influence of the principal agent as moving that instrument. In like manner a virtue that does not proceed from the essential principles of a thing does not indicate the nature of that thing except in the point of susceptibility. Thus the virtue whereby hot water can heat is no indication of the nature of water except in the point of its being receptive of heat. Consequently nothing prevents water that has this virtue from being of the same species as water that has it not. In like manner it is not unreasonable that this fire, which will have the power to cleanse the surface of the world, will be of the same species as the fire to which we are used, since the heating power therein arises, not from its essential principles but from the divine power or operation: whether we say that this power is an absolute quality, such as heat in hot water, or a kind of intention as we have ascribed to instrumental virtue (Sent. iv, D, 1, qu. 1, A[4]) [*Cf. TP, Q[62], A[4], ad 1]. The latter is more probable since that fire will not act save as the instrument of the Divine power.
Aquin.: SMT XP Q[74] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: Of its own nature fire tends only upwards; but in so far as it pursues its matter, which it requires when it is outside its own sphere, it follows the site of combustible matter. Accordingly it is not unreasonable for it to take a circular or a downward course, especially in so far as it acts as the instrument of the Divine power.
Aquin.: SMT XP Q[74] A[4] Thes. Para. 1/1
Whether that fire will cleanse also the higher heavens?
Aquin.: SMT XP Q[74] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that that fire will cleanse also the higher heavens. For it is written (Ps. 101:26,27): "The heavens are the works of Thy hands: they shall perish but Thou remainest." Now the higher heavens also are the work of God's hands. Therefore they also shall perish in the final burning of the world.
Aquin.: SMT XP Q[74] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, it is written (2 Pt. 3:12): "The heavens being on fire shall be dissolved, and the elements shall melt with the burning heat of fire." Now the heavens that are distinct from the elements are the higher heavens, wherein the stars are fixed. Therefore it would seem that they also will be cleansed by that fire.
Aquin.: SMT XP Q[74] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, the purpose of that fire will be to remove from bodies their indisposition to the perfection of glory. Now in the higher heaven we find this indisposition both as regards guilt, since the devil sinned there, and as regards natural deficiency, since a gloss on Rm. 8:22, "We know that every creature groaneth and is in labor even until now," says: "All the elements fulfill their duty with labor: even as it is not without labor that the sun and moon travel their appointed course." Therefore the higher heavens also will be cleansed by that fire.
Aquin.: SMT XP Q[74] A[4] OTC Para. 1/2
On the contrary, "The heavenly bodies are not receptive of impressions from without" [*Cf. Sent. Philosop. ex Arist. collect. lit. c.---Among the works of Bede].
Aquin.: SMT XP Q[74] A[4] OTC Para. 2/2
Further, a gloss on 2 Thess. 1:8, "In a flame of fire giving vengeance," says: "There will be in the world a fire that shall precede Him, and shall rise in the air to the same height as did the waters of the deluge." But the waters of the deluge did not rise to the height of the higher heavens but only 15 cubits higher than the mountain summits (Gn. 7:20). Therefore the higher heavens will not be cleansed by that fire.
Aquin.: SMT XP Q[74] A[4] Body Para. 1/1
I answer that, The cleansing of the world will be for the purpose of removing from bodies the disposition contrary to the perfection of glory, and this perfection is the final consummation of the universe: and this disposition is to be found in all bodies, but differently in different bodies. For in some this indisposition regards something inherent to their substance: as in these lower bodies which by being mixed together fall away from their own purity. In others this indisposition does not regard something inherent to their substance; as in the heavenly bodies, wherein nothing is to be found contrary to the final perfection of the universe, except movement which is the way to perfection, and this not any kind of movement, but only local movement, which changes nothing intrinsic to a thing, such as its substance, quantity, or quality, but only its place which is extrinsic to it. Consequently there is no need to take anything away from the substance of the higher heavens, but only to set its movement at rest. Now local movement is brought to rest not by the action of a counter agent, but by the mover ceasing to move; and therefore the heavenly bodies will not be cleansed, neither by fire nor by the action of any creature, but in lieu of being cleansed they will be set at rest by God's will alone.
Aquin.: SMT XP Q[74] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: As Augustine says (De Civ. Dei xx, 18,24): "Those words of the psalm refer to the aerial heavens which will be cleansed by the fire of the final conflagration." Or we may reply that if they refer also to the higher heavens, these are said to perish as regards their movement whereby now they are moved without cessation.
Aquin.: SMT XP Q[74] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: Peter explains himself to which heavens he refers. For before the words quoted, he had said (2 Pt. 3:5-7): "The heavens . . . first, and the earth . . . through water . . . perished . . . which . . . now, by the same word are kept in store, reserved unto fire unto the day of judgment." [*The entire text differs somewhat from St. Thomas's quotation; but the sense is the same.] Therefore the heavens to be cleansed are those which before were cleansed by the waters of the deluge, namely the aerial heavens.
Aquin.: SMT XP Q[74] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: This labor and service of the creature, that Ambrose ascribes to the heavenly bodies, is nothing else than the successive movements whereby they are subject to time, and the lack of that final consummation which they will attain in the end. Nor did the empyrean heaven contract any stain from the sin of the demons, because they were expelled from that heaven as soon as they sinned.
Aquin.: SMT XP Q[74] A[5] Thes. Para. 1/1
Whether that fire will consume the other elements?
Aquin.: SMT XP Q[74] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that the fire in question will consume the other elements. For a gloss of Bede on 2 Pt. 3:12 says: "This exceeding great fire will engulf the four elements whereof the world consists: yet it will not so engulf all things that they will cease to be, but it will consume two of them entirely, and will restore two of them to a better fashion." Therefore it would seem that at least two of the elements are to be entirely destroyed by that fire.
Aquin.: SMT XP Q[74] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, it is written (Apoc. 21:1): "The first heaven and the first earth have passed away and the sea is no more." Now the heaven here denotes the air, as Augustine states (De Civ. Dei xx, 18); and the sea denotes the gathering together of the waters. Therefore it would seem that these three elements will be wholly destroyed.
Aquin.: SMT XP Q[74] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, fire does not cleanse except in so far as other things are made to be its matter. If, then, fire cleanses the other elements, they must needs become its matter. Therefore they must pass into its nature, and consequently be voided of their own nature.
Aquin.: SMT XP Q[74] A[5] Obj. 4 Para. 1/1
OBJ 4: Further, the form of fire is the most noble of the forms to which elemental matter can attain. Now all things will be brought to the most noble state by this cleansing. Therefore the other elements will be wholly transformed into fire.
Aquin.: SMT XP Q[74] A[5] OTC Para. 1/2
On the contrary, A gloss on 1 Cor. 7:31, "The fashion of this world passeth away," says: "The beauty, not the substance, passeth." But the very substance of the elements belongs to the perfection of the world. Therefore the elements will not be consumed as to their substance.
Aquin.: SMT XP Q[74] A[5] OTC Para. 2/2
Further, this final cleansing that will be effected by fire will correspond to the first cleansing which was effected by water. Now the latter did not corrupt the substance of the elements. Therefore neither will the former which will be the work of fire.
Aquin.: SMT XP Q[74] A[5] Body Para. 1/4
I answer that, There are many opinions on this question. For some say that all the elements will remain as to their matter, while all will be changed as regards their imperfection; but that two of them will retain their respective substantial form, namely air and earth, while two of them, namely fire and water, will not retain their substantial form but will be changed to the form of heaven. In this way three elements, namely air, fire, and water, will be called "heaven"; although air will retain the same substantial form as it has now, since even now it is called "heaven." Wherefore (Apoc. 21:1) only heaven and earth are mentioned: "I saw," says he, "a new heaven and a new earth." But this opinion is altogether absurd: for it is opposed both to philosophy---which holds it impossible for the lower bodies to be in potentiality to the form of heaven, since they have neither a common matter, nor mutual contrariety---and to theology, since according to this opinion the perfection of the universe with the integrity of its parts will not be assured on account of two of the elements being destroyed.
Aquin.: SMT XP Q[74] A[5] Body Para. 2/4
Consequently "heaven" is taken to denote the fifth body, while all the elements are designated by "earth," as expressed in Ps. 148:7,8, "Praise the Lord from the earth" and afterwards, "fire, hail, snow, ice," etc.
Aquin.: SMT XP Q[74] A[5] Body Para. 3/4
Hence others say that all the elements will remain as to their substance, but that their active and passive qualities will be taken from them: even as they say too, that in a mixed body the elements retain their substantial form without having their proper qualities, since these are reduced to a mean, and a mean is neither of the extremes. And seemingly the following words of Augustine (De Civ. Dei xx, 16) would seem in agreement with this: "In this conflagration of the world the qualities of the corruptible elements that were befitting our corruptible bodies will entirely perish by fire: and the substance itself will have those qualities that become an immortal body."
Aquin.: SMT XP Q[74] A[5] Body Para. 4/4
However, this does not seem probable, for since the proper qualities of the elements are the effects of their substantial form, it seems impossible, as long as the substantial forms remain, for the aforesaid qualities to be changed, except for a time by some violent action: thus in hot water we see that by virtue of its species it returns to the cold temperature which it had lost by the action of fire, provided the species of water remain. Moreover, these same elemental qualities belong to the second perfection of the elements, as being their proper passions: nor is it probable that in this final consummation the elements will lose anything of their natural perfection. Wherefore it would seem that the reply to this question should be that the elements will remain as to their substance and proper qualities, but that they will be cleansed both from the stain which they contracted from the sins of men, and from the impurity resulting in them through their mutual action and passion: because when once the movement of the first movable body ceases, mutual action and passion will be impossible in the lower elements: and this is what Augustine calls the "qualities of corruptible elements," namely their unnatural dispositions by reason of which they come near to corruption.
Aquin.: SMT XP Q[74] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: That fire is said to engulf the four elements in so far as in some way it will cleanse them. But when it is said further that "it will consume two entirely," this does not mean that two of the elements are to be destroyed as to their substance, but that two will be more changed from the property which they have now. Some say that these two are fire and water which excel the others in their active qualities, namely heat and cold, which are the chief principles of corruption in other bodies; and since then there will be no action of fire and water which surpass the others in activity, they would seem especially to be changed from the virtue which they have now. Others, however, say that these two are air and water, on account of the various movements of these two elements, which movements they derive from the movement of the heavenly bodies. And since these movements will cease (such as the ebb and flow of the sea, and the disturbances of winds and so forth), therefore these elements especially will be changed from the property which they have now.
Aquin.: SMT XP Q[74] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: As Augustine says (De Civ. Dei xx, 16), when it is stated: "And the sea is no more," by the sea we may understand the present world of which he had said previously (De Civ. Dei xx, 13): "The sea gave up the dead that were in it." If, however, the sea be taken literally we must reply that by the sea two things are to be understood, namely the substance of the waters, and their disposition, as containing salt and as to the movement of the waves. The sea will remain, not as to this second, but as to the first.
Aquin.: SMT XP Q[74] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: This fire will not act save as the instrument of God's providence and power; wherefore it will not act on the other elements so as to consume them but only so as to cleanse them. Nor is it necessary for that which becomes the matter of fire, to be voided of its proper species entirely, as instanced by incandescent iron, which by virtue of its species that remains returns to its proper and former state as soon as it is taken from the furnace. It will be the same with the elements after they are cleansed by fire.
Aquin.: SMT XP Q[74] A[5] R.O. 4 Para. 1/1
Reply OBJ 4: In the elemental parts we must consider not only what is befitting a part considered in itself, but also what is befitting it in its relation to the whole. I say, then, that although water would be more noble if it had the form of fire, as likewise would earth and air, yet the universe would be more imperfect, if all elemental matter were to assume the form of fire.
Aquin.: SMT XP Q[74] A[6] Thes. Para. 1/1
Whether all the elements will be cleansed by that fire?
Aquin.: SMT XP Q[74] A[6] Obj. 1 Para. 1/1
OBJ 1: It would seem that neither will all the elements be cleansed by that fire. Because that fire, as stated already (A[3]), will not rise higher than the waters of the deluge. But the waters of the deluge did not reach to the sphere of fire. Therefore neither will the element of fire be cleansed by the final cleansing.
Aquin.: SMT XP Q[74] A[6] Obj. 2 Para. 1/1
OBJ 2: Further, a gloss on Apoc. 21:1, "I saw a new heaven," etc., says: "There can be no doubt that the transformation of the air and earth will be caused by fire; but it is doubtful about water, since it is believed to have the power of cleansing itself." Therefore at least it is uncertain that all the elements will be cleansed.
Aquin.: SMT XP Q[74] A[6] Obj. 3 Para. 1/1
OBJ 3: Further, a place where there is an everlasting stain is never cleansed. Now there will always be a stain in hell. Since, then, hell is situated among the elements, it would seem that the elements will not be wholly cleansed.
Aquin.: SMT XP Q[74] A[6] Obj. 4 Para. 1/1
OBJ 4: Further, the earthly paradise is situated on the earth. Yet it will not be cleansed by fire, since not even the waters of the deluge reached it, as Bede says (Hexaem. i, ad Gen. 2:8), as is stated in Sentent. ii, D, 7. Therefore it would seem that the elements will not all be wholly cleansed.
Aquin.: SMT XP Q[74] A[6] OTC Para. 1/1
On the contrary, The gloss quoted above (A[5], OBJ[1]) on 2 Pt. 3:12 declares that "this fire will engulf the four elements."
Aquin.: SMT XP Q[74] A[6] Body Para. 1/2
I answer that, Some [*St. Bonaventure, Sentent. iv, D, 47, A[2], Q[3]] say that the fire in question will rise to the summit of the space containing the four elements: so that the elements would be entirely cleansed both from the stain of sin by which also the higher parts of the elements were infected (as instanced by the smoke of idolatry which stained the higher regions), and again from corruption, since the elements are corruptible in all their parts. But this opinion is opposed to the authority of Scripture, because it is written (2 Pt. 3:7) that those heavens are "kept in store unto fire," which were cleansed by water; and Augustine says (De Civ. Dei xx, 18) that "the same world which perished in the deluge is reserved unto fire." Now it is clear that the waters of the deluge did not rise to the summit of the space occupied by the elements, but only 15 cubits above the mountain tops; and moreover it is known that vapors or any smoke whatever rising from the earth cannot pierce the entire sphere of fire so as to reach its summit; and so the stain of sin did not reach the aforesaid space. Nor can the elements be cleansed from corruptibility by the removal of something that might be consumed by fire: whereas it will be possible for the impurities of the elements arising from their mingling together to be consumed by fire. And these impurities are chiefly round about the earth as far as the middle of the air: wherefore the fire of the final conflagration will cleanse up to that point, since the waters of the deluge rose to a height which can be approximately calculated from the height of the mountains which they surpassed in a fixed measure.
Aquin.: SMT XP Q[74] A[6] Body Para. 2/2
We therefore grant the First Objection.
Aquin.: SMT XP Q[74] A[6] R.O. 2 Para. 1/1
Reply OBJ 2: The reason for doubt is expressed in the gloss, because, to wit, water is believed to have in itself the power of cleansing, yet not such a power as will be competent to the future state, as stated above (A[5]; A[2], ad 2).
Aquin.: SMT XP Q[74] A[6] R.O. 3 Para. 1/1
Reply OBJ 3: The purpose of this cleansing will be chiefly to remove all imperfection from the abode of the saints; and consequently in this cleansing all that is foul will be brought together to the place of the damned: so hell will not be cleansed, and the dregs of the whole earth will be brought thither, according to Ps. 74:9, "The dregs thereof are not emptied, all the sinners of the earth shall drink."
Aquin.: SMT XP Q[74] A[6] R.O. 4 Para. 1/1
Reply OBJ 4: Although the sin of the first man was committed in the earthly paradise, this is not the place of sinners, as neither is the empyrean heaven: since from both places man and devil were expelled forthwith after their sin. Consequently that place needs no cleansing.
Aquin.: SMT XP Q[74] A[7] Thes. Para. 1/1
Whether the fire of the final conflagration is to follow the judgment?
Aquin.: SMT XP Q[74] A[7] Obj. 1 Para. 1/1
OBJ 1: It would seem that the fire of the final conflagration is to follow the judgment. For Augustine (De Civ. Dei xx, 30) gives the following order of the things to take place at the judgment, saying: "At this judgment we have learned that the following things will occur. Elias the Thesbite will appear, the Jews will believe, Antichrist will persecute, Christ will judge, the dead shall rise again, the good shall be separated from the wicked, the world shall be set on fire and shall be renewed." Therefore the burning will follow the judgment.
Aquin.: SMT XP Q[74] A[7] Obj. 2 Para. 1/1
OBJ 2: Further, Augustine says (De Civ. Dei xx, 16): "After the wicked have been judged, and cast into everlasting fire, the figure of this world will perish in the furnace of worldly flames." Therefore the same conclusion follows.
Aquin.: SMT XP Q[74] A[7] Obj. 3 Para. 1/1
OBJ 3: Further, when the Lord comes to judgment He will find some men living, as appears from the words of 1 Thess. 4:16, where the Apostle speaking in their person says: "Then we who are alive, who remain unto the coming of the Lord [*Vulg.: 'who are left, shall be taken . . . to meet Christ'---the words "who remain," etc., are from 1 Thess. 4:14]." But it would not be so, if the burning of the world were to come first, since they would be destroyed by the fire. Therefore this fire will follow the judgment.
Aquin.: SMT XP Q[74] A[7] Obj. 4 Para. 1/1
OBJ 4: Further, it is said that our Lord will come to judge the earth by fire, and consequently the final conflagration would seem to be the execution of the sentence of Divine judgment. Now execution follows judgment. Therefore that fire will follow the judgment.
Aquin.: SMT XP Q[74] A[7] OTC Para. 1/2
On the contrary, It is written (Ps. 96:3): "A fire shall go before Him."
Aquin.: SMT XP Q[74] A[7] OTC Para. 2/2
Further, the resurrection will precede the judgment, else every eye would not see Christ judging. Now the burning of the world will precede the resurrection, for the saints who will rise again will have spiritual and impassible bodies, so that it will be impossible for the fire to cleanse them, and yet the text (Sent. iv, D, 47) quotes Augustine (De Civ. Dei xx, 18) as saying that "whatever needs cleansing in any way shall be cleansed by that fire." Therefore that fire will precede the judgment.
Aquin.: SMT XP Q[74] A[7] Body Para. 1/1
I answer that, The fire in question will in reality, as regards its beginning, precede the judgment. This can clearly be gathered from the fact that the resurrection of the dead will precede the judgment, since according to 1 Thess. 4:13-16, those who have slept "shall be taken up . . . in the clouds . . . into the air . . . to meet Christ coming to judgment." Now the general resurrection and the glorification of the bodies of the saints will happen at the same time; for the saints in rising again will assume a glorified body, as evidenced by 1 Cor. 15:43, "It is sown in dishonor, it shall rise in glory": and at the same time as the saints' bodies shall be glorified, all creatures shall be renewed, each in its own way, as appears from the statement (Rm. 8:21) that "the creature . . . itself shall be delivered from the servitude of corruption into the liberty of the glory of the children of God." Since then the burning of the world is a disposition to the aforesaid renewal, as stated above (AA[1],4); it can clearly be gathered that this burning, so far as it shall cleanse the world, will precede the judgment, but as regards a certain action thereof, whereby it will engulf the wicked, it will follow the judgment.
Aquin.: SMT XP Q[74] A[7] R.O. 1 Para. 1/1
Reply OBJ 1: Augustine is speaking not as one who decides the point, but as expressing an opinion. This is clear from his continuing thus: "That all these things are to happen is a matter of faith, but how and in what order we shall learn more then by experience of the things themselves than now by seeking a definite conclusion by arguing about them. Methinks, however, they will occur in the order I have given." Hence it is clear that he is speaking as offering his opinion. The same answer applies to the Second Objection.
Aquin.: SMT XP Q[74] A[7] R.O. 3 Para. 1/1
Reply OBJ 3: All men shall die and rise again: yet those are said to be found alive who will live in the body until the time of the conflagration.
Aquin.: SMT XP Q[74] A[7] R.O. 4 Para. 1/1
Reply OBJ 4: That fire will not carry out the sentence of the judge except as regards the engulfing of the wicked: in this respect it will follow the judgment.
Aquin.: SMT XP Q[74] A[8] Thes. Para. 1/1
Whether that fire will have such an effect on men as is described?
Aquin.: SMT XP Q[74] A[8] Obj. 1 Para. 1/1
OBJ 1: It would seem that this fire will not have such an effect on men as is described in the text (Sent. iv, D, 47). For a thing is said to be consumed when it is reduced to naught. Now the bodies of the wicked will not be reduced to naught, but will be kept for eternity, that they may bear an eternal punishment. Therefore this fire will not consume the wicked, as stated in the text.
Aquin.: SMT XP Q[74] A[8] Obj. 2 Para. 1/1
OBJ 2: Further, if it be said that it will consume the bodies of the wicked by reducing them to ashes; on the contrary, as the bodies of the wicked, so will those of the good be brought to ashes: for it is the privilege of Christ alone that His flesh see not corruption. Therefore it will consume also the good who will then be found.
Aquin.: SMT XP Q[74] A[8] Obj. 3 Para. 1/1
OBJ 3: Further, the stain of sin is more abundant in the elements, as combining together to the formation of the human body wherein is the corruption of the fomes [*Cf. FS, Q[83], A[3]; FS, Q[91], A[6]] even in the good, than in the elements existing outside the human body. Now the elements existing outside the human body will be cleansed on account of the stain of sin. Much therefore will the elements in the human body whether of the good or of the wicked need to be cleansed, and consequently the bodies of both will need to be destroyed.
Aquin.: SMT XP Q[74] A[8] Obj. 4 Para. 1/1
OBJ 4: Further, as long as the state of the way lasts the elements act in like manner on the good and the wicked. Now the state of the way will still endure in that conflagration, since after this state of the way death will not be natural, and yet it will be caused by that fire. Therefore that fire will act equally on good and wicked; and consequently it does not seem that any distinction is made between them as to their being affected by that fire, as stated in the text.
Aquin.: SMT XP Q[74] A[8] Obj. 5 Para. 1/1
OBJ 5: Further, this fire will have done its work in a moment as it were. Yet there will be many among the living in whom there will be many things to be cleansed. Therefore that fire will not suffice for their cleansing.
Aquin.: SMT XP Q[74] A[8] Body Para. 1/2
I answer that, This fire of the final conflagration, in so far as it will precede the judgment, will act as the instrument of Divine justice as well as by the natural virtue of fire. Accordingly, as regards its natural virtue, it will act in like manner on the wicked and good who will be alive, by reducing the bodies of both to ashes. But in so far as it acts as the instrument of Divine justice, it will act differently on different people as regards the sense of pain. For the wicked will be tortured by the action of the fire; whereas the good in whom there will be nothing to cleanse will feel no pain at all from the fire, as neither did the children in the fiery furnace (Dan. 3); although their bodies will not be kept whole, as were the bodies of the children: and it will be possible by God's power for their bodies to be destroyed without their suffering pain. But the good, in whom matter for cleansing will be found, will suffer pain from that fire, more or less according to their different merits.
Aquin.: SMT XP Q[74] A[8] Body Para. 2/2
On the other hand, as regards the action which this fire will have after the judgment, it will act on the damned alone, since the good will all have impassible bodies.
Aquin.: SMT XP Q[74] A[8] R.O. 1 Para. 1/1
Reply OBJ 1: Consumption there signifies being brought, not to nothing, but to ashes.
Aquin.: SMT XP Q[74] A[8] R.O. 2 Para. 1/1
Reply OBJ 2: Although the bodies of the good will be reduced to ashes by the fire, they will not suffer pain thereby, as neither did the children in the Babylonian furnace. In this respect a distinction is drawn between the good and the wicked.
Aquin.: SMT XP Q[74] A[8] R.O. 3 Para. 1/1
Reply OBJ 3: The elements that are in human bodies, even in the bodies of the elect, will be cleansed by fire. But this will be done, by God's power, without their suffering pain.
Aquin.: SMT XP Q[74] A[8] R.O. 4 Para. 1/1
Reply OBJ 4: This fire will act not only according to the natural power of the element, but also as the instrument of Divine justice.
Aquin.: SMT XP Q[74] A[8] R.O. 5 Para. 1/1
Reply OBJ 5: There are three reasons why those who will be found living will be able to be cleansed suddenly. One is because there will be few things in them to be cleansed, since they will be already cleansed by the previous fears and persecutions. The second is because they will suffer pain both while living and of their own will: and pain suffered in this life voluntarily cleanses much more than pain inflicted after death, as in the case of the martyrs, because "if anything needing to be cleansed be found in them, it is cut off by the sickle of suffering," as Augustine says (De Unic. Bap. xiii), although the pain of martyrdom is of short duration in comparison with the pain endured in purgatory. The third is because the heat will gain in intensity what it loses in shortness of time.
Aquin.: SMT XP Q[74] A[9] Thes. Para. 1/1
Whether that fire will engulf the wicked?
Aquin.: SMT XP Q[74] A[9] Obj. 1 Para. 1/1
OBJ 1: It would seem that that fire will not engulf the wicked. For a gloss on Malachi 3:3, "He shall purify the sons of Levi," says that "it is a fire consuming the wicked and refining the good"; and a gloss on 1 Cor. 3:13, "Fire shall try every man's work," says: "We read that there will be a twofold fire, one that will cleanse the elect and will precede the judgment, another that will torture the wicked." Now the latter is the fire of hell that shall engulf the wicked, while the former is the fire of the final conflagration. Therefore the fire of the final conflagration will not be that which will engulf the wicked.
Aquin.: SMT XP Q[74] A[9] Obj. 2 Para. 1/1
OBJ 2: Further, that fire will obey God in the cleansing of the world: therefore it should receive its reward like the other elements, especially since fire is the most noble of the elements. Therefore it would seem that it ought not to be cast into hell for the punishment of the damned.
Aquin.: SMT XP Q[74] A[9] Obj. 3 Para. 1/1
OBJ 3: Further, the fire that will engulf the wicked will be the fire of hell: and this fire was prepared from the beginning of the world for the damned; hence it is written (Mt. 25:41): "Depart . . . you cursed . . . into everlasting fire which was prepared for the devil," etc., and (Is. 30:33): "Tophet is prepared from yesterday, prepared by the king," etc., where a gloss observes: "From yesterday, i.e. from the beginning---Tophet, i.e. the valley of hell." But this fire of the final conflagration was not prepared from the beginning, but will result from the meeting together of the fires of the world. Therefore that fire is not the fire of hell which will engulf the wicked.
Aquin.: SMT XP Q[74] A[9] OTC Para. 1/2
On the contrary, are the words of Ps. 96:3, where it is said of this fire that it "shall burn His enemies round about."
Aquin.: SMT XP Q[74] A[9] OTC Para. 2/2
Further, it is written (Dan. 7:10): "A swift stream of fire issued forth from before Him"; and a gloss adds, "to drag sinners into hell." Now the passage quoted refers to that fire of which we are now speaking, as appears from a gloss which observes on the same words: "In order to punish the wicked and cleanse the good." Therefore the fire of the final conflagration will be plunged into hell together with the wicked
Aquin.: SMT XP Q[74] A[9] Body Para. 1/1
I answer that, The entire cleansing of the world and the renewal for the purpose of cleansing will be directed to the renewal of man: and consequently the cleansing and renewal of the world must needs correspond with the cleansing and renewal of mankind. Now mankind will be cleansed in one way by the separation of the wicked from the good: wherefore it is said (Lk. 3:17): "Whose fan is in His hand, and He will purge His poor, and will gather the wheat," i.e. the elect, "into His barn, but the chaff," i.e. the wicked, "He will burn with unquenchable fire." Hence it will be thus with the cleansing of the world, so that all that is ugly and vile will be cast with the wicked into hell, and all that is beautiful and noble will be taken up above for the glory of the elect: and so too will it be with the fire of that conflagration, as Basil says in Ps. 28:7, "The voice of the Lord divideth the flame of fire," because whatever fire contains of burning heat and gross matter will go down into hell for the punishment of the wicked, and whatever is subtle and lightsome will remain above for the glory of the elect.
Aquin.: SMT XP Q[74] A[9] R.O. 1 Para. 1/1
Reply OBJ 1: The fire that will cleanse the elect before the judgment will be the same as the fire that will burn the world, although some say the contrary. For it is fitting that man, being a part of the world, be cleansed with the same fire as the world. They are, however, described as two fires, that will cleanse the good, and torture the wicked, both in reference to their respective offices, and somewhat in reference to their substance: since the substance of the cleansing fire will not all be cast into hell, as stated above.
Aquin.: SMT XP Q[74] A[9] R.O. 2 Para. 1/1
Reply OBJ 2: This fire will be rewarded because whatever it contains of gross matter will be separated from it, and cast into hell.
Aquin.: SMT XP Q[74] A[9] R.O. 3 Para. 1/1
Reply OBJ 3: The punishment of the wicked, even as the glory of the elect, will be greater after the judgment than before. Wherefore, just as charity will be added to the higher creature in order to increase the glory of the elect, so too whatever is vile in creatures will be thrust down into hell in order to add to the misery of the damned. Consequently it is not unbecoming that another fire be added to the fire of the damned that was prepared from the beginning of the world.
Aquin.: SMT XP Q[75] Out. Para. 1/2
OF THE RESURRECTION (THREE ARTICLES)
In the next place we must consider things connected with and accompanying the resurrection. Of these the first to be considered will be the resurrection itself; the second will be the cause of the resurrection; the third its time and manner. the fourth its term "wherefrom"; the fifth the condition of those who rise again.
Aquin.: SMT XP Q[75] Out. Para. 2/2
Under the first head there will be three points of inquiry:
(1) Whether there is to be a resurrection of the body?
(2) Whether it is universally of all bodies?
(3) Whether it is natural or miraculous?
Aquin.: SMT XP Q[75] A[1] Thes. Para. 1/1
Whether there is to be a resurrection of the body?
Aquin.: SMT XP Q[75] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that there is not to be a resurrection of the body: for it is written (Job 14:12): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken, since the earth, to which seemingly this is still less applicable, "standeth for ever" (Eccles. 1:4). Therefore the man that is dead shall never rise again.
Aquin.: SMT XP Q[75] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead but of the living" (Mt. 22:32; Ex. 3:6). But it is clear that when those words were uttered, Abraham, Isaac, and Jacob lived not in body, but only in the soul. Therefore there will be no resurrection of bodies but only of souls.
Aquin.: SMT XP Q[75] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, the Apostle (1 Cor. 15) seemingly proves the resurrection from the reward for labors endured by the saints in this life. For if they trusted in this life alone, they would be the most unhappy of all men. Now there can be sufficient reward for labor in the soul alone: since it is not necessary for the instrument to be repaid together with the worker, and the body is the soul's instrument. Wherefore even in purgatory, where souls will be punished for what they did in the body, the soul is punished without the body. Therefore there is no need to hold a resurrection of the body, but it is enough to hold a resurrection of souls, which consists in their being taken from the death of sin and unhappiness to the life of grace and glory.
Aquin.: SMT XP Q[75] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, the last state of a thing is the most perfect, since thereby it attains its end. Now the most perfect state of the soul is to be separated from the body, since in that state it is more conformed to God and the angels, and is more pure, as being separated from any extraneous nature. Therefore separation from the body is its final state, and consequently it returns not from this state to the body, as neither does a man end in becoming a boy.
Aquin.: SMT XP Q[75] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, bodily death is the punishment inflicted on man for his own transgression, as appears from Gn. 2, even as spiritual death, which is the separation of the soul from God, is inflicted on man for mortal sin. Now man never returns to life from spiritual death after receiving the sentence of his damnation. Therefore neither will there be any return from bodily death to bodily life, and so there will be no resurrection.
Aquin.: SMT XP Q[75] A[1] OTC Para. 1/3
On the contrary, It is written (Job 19:25-26): "I know that my Redeemer liveth, and in the last day I shall rise out of the earth, and I shall be clothed again with my skin," etc. Therefore there will be a resurrection of the body.
Aquin.: SMT XP Q[75] A[1] OTC Para. 2/3
Further, the gift of Christ is greater than the sin of Adam, as appears from Rm. 5:15. Now death was brought in by sin, for if sin had not been, there had been no death. Therefore by the gift of Christ man will be restored from death to life.
Aquin.: SMT XP Q[75] A[1] OTC Para. 3/3
Further, the members should be conformed to the head. Now our Head lives and will live eternally in body and soul, since "Christ rising again from the dead dieth now no more" (Rm. 6:8). Therefore men who are His members will live in body and soul; and consequently there must needs be a resurrection of the body.
Aquin.: SMT XP Q[75] A[1] Body Para. 1/5
I answer that, According to the various opinions about man's last end there have been various opinions holding or denying the resurrection. For man's last end which all men desire naturally is happiness. Some have held that man is able to attain this end in this life: wherefore they had no need to admit another life after this, wherein man would be able to attain to his perfection: and so they denied the resurrection.
Aquin.: SMT XP Q[75] A[1] Body Para. 2/5
This opinion is confuted with sufficient probability by the changeableness of fortune, the weakness of the human body, the imperfection and instability of knowledge and virtue, all of which are hindrances to the perfection of happiness, as Augustine argues at the end of De Civ. Dei (xxii, 22).
Aquin.: SMT XP Q[75] A[1] Body Para. 3/5
Hence others maintained that after this there is another life wherein, after death, man lives according to the soul only, and they held that such a life sufficed to satisfy the natural desire to obtain happiness: wherefore Porphyrius said as Augustine states (De Civ. De. xxii, 26): "The soul, to be happy, must avoid all bodies": and consequently these did not hold the resurrection.
Aquin.: SMT XP Q[75] A[1] Body Para. 4/5
This opinion was based by various people on various false foundations. For certain heretics asserted that all bodily things are from the evil principle, but that spiritual things are from the good principle: and from this it follows that the soul cannot reach the height of its perfection unless it be separated from the body, since the latter withdraws it from its principle, the participation of which makes it happy. Hence all those heretical sects that hold corporeal things to have been created or fashioned by the devil deny the resurrection of the body. The falsehood of this principle has been shown at the beginning of the Second Book (Sent. ii, D, 4, qu. 1, A[3]; *[Cf. FP, Q[49], A[3]]).
Aquin.: SMT XP Q[75] A[1] Body Para. 5/5
Others said that the entire nature of man is seated in the soul, so that the soul makes use of the body as an instrument, or as a sailor uses his ship: wherefore according to this opinion, it follows that if happiness is attained by the soul alone, man would not be balked in his natural desire for happiness, and so there is no need to hold the resurrection. But the Philosopher sufficiently destroys this foundation (De Anima ii, 2), where he shows that the soul is united to the body as form to matter. Hence it is clear that if man cannot be happy in this life, we must of necessity hold the resurrection.
Aquin.: SMT XP Q[75] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: The heavens will never be broken as to their substance, but as to the effect of their power whereby their movement is the cause of generation and corruption of lower things: for this reason the Apostle says (1 Cor. 7:31): "The fashion of this world passeth away."
Aquin.: SMT XP Q[75] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: Abraham's soul, properly speaking, is not Abraham himself, but a part of him (and the same as regards the others). Hence life in Abraham's soul does not suffice to make Abraham a living being, or to make the God of Abraham the God of a living man. But there needs to be life in the whole composite, i.e. the soul and body: and although this life were not actually when these words were uttered, it was in each part as ordained to the resurrection. Wherefore our Lord proves the resurrection with the greatest subtlety and efficacy.
Aquin.: SMT XP Q[75] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The soul is compared to the body, not only as a worker to the instrument with which he works, but also as form to matter: wherefore the work belongs to the composite and not to the soul alone, as the Philosopher shows (De Anima i, 4). And since to the worker is due the reward of the work, it behooves man himself, who is composed of soul and body, to receive the reward of his work. Now as venial offenses are called sins as being dispositions to sin, and not as having simply and perfectly the character of sin, so the punishment which is awarded to them in purgatory is not a retribution simply, but rather a cleansing, which is wrought separately in the body, by death and by its being reduced to ashes, and in the soul by the fire of purgatory.
Aquin.: SMT XP Q[75] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: Other things being equal, the state of the soul in the body is more perfect than outside the body, because it is a part of the whole composite; and every integral part is material in comparison to the whole: and though it were conformed to God in one respect, it is not simply. Because, strictly speaking, a thing is more conformed to God when it has all that the condition of its nature requires, since then most of all it imitates the Divine perfection. Hence the heart of an animal is more conformed to an immovable God when it is in movement than when it is at rest, because the perfection of the heart is in its movement, and its rest is its undoing.
Aquin.: SMT XP Q[75] A[1] R.O. 5 Para. 1/1
Reply OBJ 5: Bodily death was brought about by Adam's sin which was blotted out by Christ's death: hence its punishment lasts not for ever. But mortal sin which causes everlasting death through impenitence will not be expiated hereafter. Hence that death will be everlasting.
Aquin.: SMT XP Q[75] A[2] Thes. Para. 1/1
Whether the resurrection will be for all without exception?
Aquin.: SMT XP Q[75] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the resurrection will not be for all without exception. For it is written (Ps. 1:5): "The wicked shall not rise again in judgment." Now men will not rise again except at the time of the general judgment. Therefore the wicked shall in no way rise again.
Aquin.: SMT XP Q[75] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, it is written (Dan. 12:2): "Many of those that sleep in the dust of the earth shall awake." But these words imply a restriction. Therefore all will not rise again.
Aquin.: SMT XP Q[75] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, by the resurrection men are conformed to Christ rising again; wherefore the Apostle argues (1 Cor. 15:12, seqq.) that if Christ rose again, we also shall rise again. Now those alone should be conformed to Christ rising again who have borne His image, and this belongs to the good alone. Therefore they alone shall rise again.
Aquin.: SMT XP Q[75] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, punishment is not remitted unless the fault be condoned. Now bodily death is the punishment of original sin. Therefore, as original sin is not forgiven to all, all will not rise again.
Aquin.: SMT XP Q[75] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, as we are born again by the grace of Christ, even so shall we rise again by His grace. Now those who die in their mother's womb can never be born again: therefore neither can they rise again, and consequently all will not rise again.
Aquin.: SMT XP Q[75] A[2] OTC Para. 1/3
On the contrary, It is said (Jn. 5:28,25): "All that are in the graves shall hear the voice of the Son of God . . . and they that hear shall live." Therefore the dead shall all rise again.
Aquin.: SMT XP Q[75] A[2] OTC Para. 2/3
Further, it is written (1 Cor. 15:51): "We shall all indeed rise again," etc.
Aquin.: SMT XP Q[75] A[2] OTC Para. 3/3
Further, the resurrection is necessary in order that those who rise again may receive punishment or reward according to their merits. Now either punishment or reward is due to all, either for their own merits, as to adults, or for others' merits, as to children. Therefore all will rise again.
Aquin.: SMT XP Q[75] A[2] Body Para. 1/1
I answer that, Those things, the reason of which comes from the nature of a species, must needs be found likewise in all the members of that same species. Now such is the resurrection: because the reason thereof, as stated above (A[1]), is that the soul cannot have the final perfection of the human species, so long as it is separated from the body. Hence no soul will remain for ever separated from the body. Therefore it is necessary for all, as well as for one, to rise again.
Aquin.: SMT XP Q[75] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: As a gloss expounds these words, they refer to the spiritual resurrection whereby the wicked shall not rise again in the particular judgment. or else they refer to the wicked who are altogether unbelievers, who will not rise again to be judged, since they are already judged [*Jn. 3:18].
Aquin.: SMT XP Q[75] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Augustine (De Civ. Dei xx, 23) explains "many" as meaning "all": in fact, this way of speaking is often met with in Holy Writ. Or else the restriction may refer to the children consigned to limbo who, although they shall rise again, are not properly said to awake, since they will have no sense either of pain or of glory, and waking is the unchaining of the senses.
Aquin.: SMT XP Q[75] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: All, both good and wicked, are conformed to Christ, while living in this life, as regards things pertaining to the nature of the species, but not as regards matters pertaining to grace. Hence all will be conformed to Him in the restoration of natural life, but not in the likeness of glory, except the good alone.
Aquin.: SMT XP Q[75] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: Those who have died in original sin have, by dying, discharged the obligation of death which is the punishment of original sin. Hence, notwithstanding original sin, they can rise again from death: for the punishment of original sin is to die, rather than to be detained by death.
Aquin.: SMT XP Q[75] A[2] R.O. 5 Para. 1/1
Reply OBJ 5: We are born again by the grace of Christ that is given to us, but we rise again by the grace of Christ whereby it came about that He took our nature, since it is by this that we are conformed to Him in natural things. Hence those who die in their mother's womb, although they are not born again by receiving grace, will nevertheless rise again on account of the conformity of their nature with Him, which conformity they acquired by attaining to the perfection of the human species.
Aquin.: SMT XP Q[75] A[3] Thes. Para. 1/1
Whether the resurrection is natural?
Aquin.: SMT XP Q[75] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the resurrection is natural. For, as the Damascene says (De Fide Orth. iii, 14), "that which is commonly observed in all, marks the nature of the individuals contained under it." Now resurrection applies commonly to all. Therefore it is natural.
Aquin.: SMT XP Q[75] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, Gregory says (Moral. xiv, 55): "Those who do not hold the resurrection on the principle of obedience ought certainly to hold it on the principle of reason. For what does the world every day but imitate, in its elements, our resurrection?" And he offers as examples the light which "as it were dies . . . and is withdrawn from our sight . . . and again rises anew, as it were, and is recalled---the shrubs which lose their greenery, and again by a kind of resurrection are renewed---and the seeds which rot and die and then sprout and rise again as it were": which same example is adduced by the Apostle (1 Cor. 15:36). Now from the works of nature nothing can be known save what is natural. Therefore the resurrection is natural.
Aquin.: SMT XP Q[75] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, things that are against nature abide not for long, because they are violent, so to speak. But the life that is restored by the resurrection will last for ever. Therefore the resurrection will be natural.
Aquin.: SMT XP Q[75] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, that to which the entire expectation of nature looks forward would seem to be natural. Now such a thing is the resurrection and the glorification of the saints according to Rm. 8:19. Therefore the resurrection will be natural.
Aquin.: SMT XP Q[75] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, the resurrection is a kind of movement towards the everlasting union of soul and body. Now movement is natural if it terminate in a natural rest (Phys. v, 6): and the everlasting union of soul and body will be natural, for since the soul is the body's proper mover, it has a body proportionate to it: so that the body is likewise for ever capable of being quickened by it, even as the soul lives for ever. Therefore the resurrection will be natural.
Aquin.: SMT XP Q[75] A[3] OTC Para. 1/2
On the contrary, There is no natural return from privation to habit. But death is privation of life. Therefore the resurrection whereby one returns from death to life is not natural.
Aquin.: SMT XP Q[75] A[3] OTC Para. 2/2
Further, things of the one species have one fixed way of origin: wherefore animals begotten of putrefaction are never of the same species as those begotten of seed, as the Commentator says on Phys. viii. Now the natural way of man's origin is for him to be begotten of a like in species: and such is not the case in the resurrection. Therefore it will not be natural.
Aquin.: SMT XP Q[75] A[3] Body Para. 1/3
I answer that, A movement or an action stands related to nature in three ways. For there is a movement or action whereof nature is neither the principle nor the term: and such a movement is sometimes from a principle above nature as in the case of a glorified body; and sometimes from any other principle whatever; for instance, the violent upward movement of a stone which terminates in a violent rest. Again, there is a movement whereof nature is both principle and term: for instance, the downward movement of a stone. And there is another movement whereof nature is the term, but not the principle, the latter being sometimes something above nature (as in giving sight to a blind man, for sight is natural, but the principle of the sight-giving is above nature), and sometimes something else, as in the forcing of flowers or fruit by artificial process. It is impossible for nature to be the principle and not the term, because natural principles are appointed to definite effects, beyond which they cannot extend.
Aquin.: SMT XP Q[75] A[3] Body Para. 2/3
Accordingly the action or movement that is related to nature in the first way can nowise be natural, but is either miraculous if it come from a principle above nature, or violent if from any other principle. The action or movement that is related to nature in the second way is simply natural: but the action that is related to nature in the third way cannot be described as natural simply, but as natural in a restricted sense, in so far, to wit, as it leads to that which is according to nature: but it is called either miraculous or artificial or violent. For, properly speaking, natural is that which is according to nature, and a thing is according to nature if it has that nature and whatever results from that nature (Phys. ii, 1). Consequently, speaking simply, movement cannot be described as natural unless its principle be natural.
Aquin.: SMT XP Q[75] A[3] Body Para. 3/3
Now nature cannot be the principle of resurrection, although resurrection terminates in the life of nature. For nature is the principle of movement in the thing wherein nature is---either the active principle, as in the movement of heavy and light bodies and in the natural alterations of animals---or the passive principle, as in the generation of simple bodies. The passive principle of natural generation is the natural passive potentiality which always has an active principle corresponding to it in nature, according to Metaphysics viii, 1: nor as to this does it matter whether the active principle in nature correspond to the passive principle in respect of its ultimate perfection, namely the form; or in respect of a disposition in virtue of which it demands the ultimate form, as in the generation of a man according to the teaching of faith, or in all other generations according to the opinions of Plato and Avicenna. But in nature there is no active principle of the resurrection, neither as regards the union of the soul with the body, nor as regards the disposition which is the demand for that union: since such a disposition cannot be produced by nature, except in a definite way by the process of generation from seed. Wherefore even granted a passive potentiality on the part of the body, or any kind of inclination to its union with the soul, it is not such as to suffice for the conditions of natural movement. Therefore the resurrection, strictly speaking, is miraculous and not natural except in a restricted sense, as we have explained.
Aquin.: SMT XP Q[75] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: Damascene is speaking of those things that are found in all individuals and are caused by the principles of nature. For supposing by a divine operation all men to be made white, or to be gathered together in one place, as happened at the time of the deluge, it would not follow that whiteness or existence in some particular place is a natural property of man.
Aquin.: SMT XP Q[75] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: From natural things one does not come by a demonstration of reason to know non-natural things, but by the induction of reason one may know something above nature, since the natural bears a certain resemblance to the supernatural. Thus the union of soul and body resembles the union of the soul with God by the glory of fruition, as the Master says (Sent. ii, D, 1): and in like manner the examples, quoted by the Apostle and Gregory, are confirmatory evidences of our faith in the resurrection.
Aquin.: SMT XP Q[75] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: This argument regards an operation which terminates in something that is not natural but contrary to nature. Such is not the resurrection, and hence the argument is not to the point.
Aquin.: SMT XP Q[75] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: The entire operation of nature is subordinate to the Divine operation, just as the working of a lower art is subordinate to the working of a higher art. Hence just as all the work of a lower art has in view an end unattainable save by the operation of the higher art that produces the form, or makes use of what has been made by art: so the last end which the whole expectation of nature has in view is unattainable by the operation of nature, and for which reason the attaining thereto is not natural.
Aquin.: SMT XP Q[75] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: Although there can be no natural movement terminating in a violent rest, there can be a non-natural movement terminating in a natural rest, as explained above.
Aquin.: SMT XP Q[76] Out. Para. 1/1
OF THE CAUSE OF THE RESURRECTION (THREE ARTICLES)
We must next consider the cause of our resurrection. Under this head there are three points of inquiry:
(1) Whether Christ's resurrection is the cause of our resurrection?
(2) Whether the sound of the trumpet is?
(3) Whether the angels are?
Aquin.: SMT XP Q[76] A[1] Thes. Para. 1/1
Whether the resurrection of Christ is the cause of our resurrection?
Aquin.: SMT XP Q[76] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the resurrection of Christ is not the cause of our resurrection. For, given the cause, the effect follows. Yet given the resurrection of Christ the resurrection of the other dead did not follow at once. Therefore His resurrection is not the cause of ours.
Aquin.: SMT XP Q[76] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, an effect cannot be unless the cause precede. But the resurrection of the dead would be even if Christ had not risen again: for God could have delivered man in some other way. Therefore Christ's resurrection is not the cause of ours.
Aquin.: SMT XP Q[76] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, the same thing produces the one effect throughout the one same species. Now the resurrection will be common to all men. Since then Christ's resurrection is not its own cause, it is not the cause of the resurrection of others.
Aquin.: SMT XP Q[76] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, an effect retains some likeness to its cause. But the resurrection, at least of some, namely the wicked, bears no likeness to the resurrection of Christ. Therefore Christ's resurrection will not be the cause of theirs.
Aquin.: SMT XP Q[76] A[1] OTC Para. 1/2
On the contrary, "In every genus that which is first is the cause of those that come after it" (Metaph. ii, 1). Now Christ, by reason of His bodily resurrection, is called "the first-fruits of them that sleep" (1 Cor. 15:20), and "the first-begotten of the dead" (Apoc. 1:5). Therefore His resurrection is the cause of the resurrection of others.
Aquin.: SMT XP Q[76] A[1] OTC Para. 2/2
Further, Christ's resurrection has more in common with our bodily resurrection than with our spiritual resurrection which is by justification. But Christ's resurrection is the cause of our justification, as appears from Rm. 4:25, where it is said that He "rose again for our justification." Therefore Christ's resurrection is the cause of our bodily resurrection.
Aquin.: SMT XP Q[76] A[1] Body Para. 1/1
I answer that, Christ by reason of His nature is called the mediator of God and men: wherefore the Divine gifts are bestowed on men by means of Christ's humanity. Now just as we cannot be delivered from spiritual death save by the gift of grace bestowed by God, so neither can we be delivered from bodily death except by resurrection wrought by the Divine power. And therefore as Christ, in respect of His human nature, received the firstfruits of grace from above, and His grace is the cause of our grace, because "of His fulness we all have received . . . grace for grace" (Jn. 1:16), so in Christ has our resurrection begun, and His resurrection is the cause of ours. Thus Christ as God is, as it were, the equivocal cause of our resurrection, but as God and man rising again, He is the proximate and, so to say, the univocal cause of our resurrection. Now a univocal efficient cause produces its effect in likeness to its own form, so that not only is it an efficient, but also an exemplar cause in relation to that effect. This happens in two ways. For sometimes this very form, whereby the agent is likened to its effect, is the direct principle of the action by which the effect is produced, as heat in the fire that heats: and sometimes it is not the form in respect of which this likeness is observed, that is primarily and directly the principle of that action, but the principles of that form. For instance, if a white man beget a white man, the whiteness of the begetter is not the principle of active generation, and yet the whiteness of the begetter is said to be the cause of the whiteness of the begotten, because the principles of whiteness in the begetter are the generative principles causing whiteness in the begotten. In this way the resurrection of Christ is the cause of our resurrection, because the same thing that wrought the resurrection of Christ, which is the univocal efficient cause of our resurrection, is the active cause of our resurrection, namely the power of Christ's Godhead which is common to Him and the Father. Hence it is written (Rm. 8:11): "He that raised up Jesus Christ from the dead shall quicken also your mortal bodies." And this very resurrection of Christ by virtue of His indwelling Godhead is the quasi-instrumental cause of our resurrection: since the Divine operations were wrought by means of Christ's flesh, as though it were a kind of organ; thus the Damascene instances as an example (De Fide Orth. iii, 15) the touch of His body whereby He healed the leper (Mt. 8:3).
Aquin.: SMT XP Q[76] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: A sufficient cause produces at once its effect to which it is immediately directed, but not the effect to which it is directed by means of something else, no matter how sufficient it may be: thus heat, however intense it be, does not cause heat at once in the first instant, but it begins at once to set up a movement towards heat, because heat is its effect by means of movement. Now Christ's resurrection is said to be the cause of ours, in that it works our resurrection, not immediately, but by means of its principle, namely the Divine power which will work our resurrection in likeness to the resurrection of Christ. Now God's power works by means of His will which is nearest to the effect; hence it is not necessary that our resurrection should follow straightway after He has wrought the resurrection of Christ, but that it should happen at the time which God's will has decreed.
Aquin.: SMT XP Q[76] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: God's power is not tied to any particular second causes, but that He can produce their effects either immediately or by means of other causes: thus He might work the generation of lower bodies even though there were no movement of the heaven: and yet according to the order which He has established in things, the movement of the heaven is the cause of the generation of the lower bodies. In like manner according to the order appointed to human things by Divine providence, Christ's resurrection is the cause of ours: and yet He could have appointed another order, and then our resurrection would have had another cause ordained by God.
Aquin.: SMT XP Q[76] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: This argument holds when all the things of one species have the same order to the first cause of the effect to be produced in the whole of that species. But it is not so in the case in point, because Christ's humanity is nearer to His Godhead, Whose power is the first cause of the resurrection, than is the humanity of others. Hence Christ's Godhead caused His resurrection immediately, but it causes the resurrection of others by means of Christ-man rising again.
Aquin.: SMT XP Q[76] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: The resurrection of all men will bear some resemblance to Christ's resurrection, as regards that which pertains to the life of nature, in respect of which all were conformed to Christ. Hence all will rise again to immortal life; but in the saints who were conformed to Christ by grace, there will be conformity as to things pertaining to glory.
Aquin.: SMT XP Q[76] A[2] Thes. Para. 1/1
Whether the sound of the trumpet will be the cause of our resurrection?
Aquin.: SMT XP Q[76] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the sound of the trumpet will not be the cause of our resurrection. For the Damascene says (De Fide Orth. iv): "Thou must believe that the resurrection will take place by God's will, power, and nod." Therefore since these are a sufficient cause of our resurrection, we ought not to assign the sound of the trumpet as a cause thereof.
Aquin.: SMT XP Q[76] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, it is useless to make sounds to one who cannot hear. But the dead will not have hearing. Therefore it is unfitting to make a sound to arouse them.
Aquin.: SMT XP Q[76] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, if any sound is the cause of the resurrection, this will only be by a power given by God to the sound: wherefore a gloss on Ps. 67:34, "He will give to His voice the voice of power," says: "to arouse our bodies." Now from the moment that a power is given to a thing, though it be given miraculously, the act that ensues is natural, as instanced in the man born blind who, after being restored to sight, saw naturally. Therefore if a sound be the cause of resurrection, the resurrection would be natural: which is false.
Aquin.: SMT XP Q[76] A[2] OTC Para. 1/2
On the contrary, It is written (1 Thess. 4:15): "The Lord Himself will come down from heaven . . . with the trumpet of God; and the dead who are in Christ shall rise."
Aquin.: SMT XP Q[76] A[2] OTC Para. 2/2
Further, it is written (Jn. 5:28) that they "who are in the graves shall hear the voice of the Son of God . . . and (Jn. 5:25) they that hear shall live." Now this voice is called the trumpet, as stated in the text (Sent. iv, D, 43). Therefore, etc.
Aquin.: SMT XP Q[76] A[2] Body Para. 1/1
I answer that, Cause and effect must needs in some way be united together, since mover and moved, maker and made, are simultaneous (Phys. vii, 2). Now Christ rising again is the univocal cause of our resurrection: wherefore at the resurrection of bodies, it behooves Christ to work the resurrection at the giving of some common bodily sign. According to some this sign will be literally Christ's voice commanding the resurrection, even as He commanded the sea and the storm ceased (Mt. 8:26). Others say that this sign will be nothing else than the manifest appearance of the Son of God in the world, according to the words of Mt. 24:27: "As lightning cometh out of the east, and appeareth even into the west, so shall also the coming of the Son of man be." These rely on the authority of Gregory [*Moral. xxxi, as quoted by St. Albert the Great, Sentent. iv, D, 42, A[4]] who says that "the sound of the trumpet is nothing else but the Son appearing to the world as judge." According to this, the visible presence of the Son of God is called His voice, because as soon as He appears all nature will obey His command in restoring human bodies: hence He is described as coming "with commandment" (1 Thess. 4:15). In this way His appearing, in so far as it has the force of a command, is called His voice: which voice, whatever it be, is sometimes called a cry [*Mt 25:6], as of a crier summoning to judgment; sometimes the sound of a trumpet [*1 Cor. 15:52; 1 Thess. 4:15], either on account of its distinctness, as stated in the text (Sent. iv, D, 43), or as being in keeping with the use of the trumpet in the Old Testament: for by the trumpet they were summoned to the council, stirred to the battle, and called to the feast; and those who rise again will be summoned to the council of judgment, to the battle in which "the world shall fight . . . against the unwise" (Wis. 5:21), and to the feast of everlasting solemnity.
Aquin.: SMT XP Q[76] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: In those words the Damascene touches on three things respecting the material cause of the resurrection: to wit, the Divine will which commands, the power which executes, and the ease of execution, when he adds "bidding," in resemblance to our own affairs: since it is very easy for us to do what is done at once at our word. But the ease is much more evident, if before we say a word, our servants execute our will at once at the first sign of our will, which sign is called a nod: and this nod is a kind of cause of that execution, in so far as others are led thereby to accomplish our will. And the Divine nod, at which the resurrection will take place, is nothing but the sign given by God, which all nature will obey by concurring in the resurrection of the dead. This sign is the same as the sound of the trumpet, as explained above.
Aquin.: SMT XP Q[76] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: As the forms of the Sacrament have the power to sanctify, not through being heard, but through being spoken: so this sound, whatever it be, will have an instrumental efficacy of resuscitation, not through being perceived, but through being uttered. Even so a sound by the pulsation of the air arouses the sleeper, by loosing the organ of perception, and not because it is known: since judgment about the sound that reaches the ears is subsequent to the awakening and is not its cause.
Aquin.: SMT XP Q[76] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: This argument would avail, if the power given to that sound were a complete being in nature: because then that which would proceed therefrom would have for principle a power already rendered natural. But this power is not of that kind but such as we have ascribed above to the forms of the Sacraments (Sent. iv, D, 1; FP, Q[62], AA[1],4).
Aquin.: SMT XP Q[76] A[3] Thes. Para. 1/1
Whether the angels will do anything towards the resurrection?
Aquin.: SMT XP Q[76] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the angels will do nothing at all towards the resurrection. For raising the dead shows a greater power than does begetting men. Now when men are begotten, the soul is not infused into the body by means of the angels. Therefore neither will the resurrection, which is reunion of soul and body, be wrought by the ministry of the angels.
Aquin.: SMT XP Q[76] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, if this is to be ascribed to the instrumentality of any angels at all, it would seem especially referable to the virtues, to whom it belongs to work miracles. Yet it is referred, not to them, but to the archangels, according to the text (Sent. iv, D, 43). Therefore the resurrection will not be wrought by the ministry of the angels.
Aquin.: SMT XP Q[76] A[3] OTC Para. 1/1
On the contrary, It is stated (1 Thess. 4:15) that "the Lord . . . shall come down from heaven . . . with the voice of an archangel . . . and the dead shall rise again." Therefore the resurrection of the dead will be accomplished by the angelic ministry.
Aquin.: SMT XP Q[76] A[3] Body Para. 1/2
I answer that, According to Augustine (De Trin. iii, 4) "just as the grosser and inferior bodies are ruled in a certain order by the more subtle and more powerful bodies, so are all bodies ruled by God by the rational spirit of life": and Gregory speaks in the same sense (Dial. iv, 6). Consequently in all God's bodily works, He employs the ministry of the angels. Now in the resurrection there is something pertaining to the transmutation of the bodies, to wit the gathering together of the mortal remains and the disposal thereof for the restoration of the human body; wherefore in this respect God will employ the ministry of the angels in the resurrection. But the soul, even as it is immediately created by God, so will it be reunited to the body immediately by God without any operation of the angels: and in like manner He Himself will glorify the body without the ministry of the angels, just as He immediately glorifies man's soul. This ministry of the angels is called their voice, according to one explanation given in the text (Sent. iv, D, 43).
Aquin.: SMT XP Q[76] A[3] Body Para. 2/2
Hence the Reply to the First Objection is evident from what has been said.
Aquin.: SMT XP Q[76] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: This ministry will be exercised chiefly by one Archangel, namely Michael, who is the prince of the Church as he was of the Synagogue (Dan. 10:13,21). Yet he will act under the influence of the Virtues and the other higher orders: so that what he shall do, the higher orders will, in a way, do also. In like manner the lower angels will co-operate with him as to the resurrection of each individual to whose guardianship they were appointed: so that this voice can be ascribed either to one or to many angels.
Aquin.: SMT XP Q[77] Out. Para. 1/1
OF THE TIME AND MANNER OF THE RESURRECTION (FOUR ARTICLES)
We must now consider the time and manner of the resurrection. Under this head there are four points of inquiry:
(1) Whether the time of the resurrection should be delayed until the end of the world?
(2) Whether that time is hidden?
(3) Whether the resurrection will occur at night-time?
(4) Whether it will happen suddenly?
Aquin.: SMT XP Q[77] A[1] Thes. Para. 1/1
Whether the time of our resurrection should be delayed till the end of the world?
Aquin.: SMT XP Q[77] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the time of the resurrection ought not to be delayed till the end of the world, so that all may rise together. For there is more conformity between head and members than between one member and another, as there is more between cause and effect than between one effect and another. Now Christ, Who is our Head, did not delay His resurrection until the end of the world, so as to rise again together with all men. Therefore there is no need for the resurrection of the early saints to be deferred until the end of the world, so that they may rise again together with the others.
Aquin.: SMT XP Q[77] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, the resurrection of the Head is the cause of the resurrection of the members. But the resurrection of certain members that desire nobility from their being closely connected with the Head was not delayed till the end of the world, but followed immediately after Christ's resurrection, as is piously believed concerning the Blessed Virgin and John the Evangelist [*Ep. de Assump. B.V., cap. ii, among St. Jerome's works]. Therefore the resurrection of others will be so much nearer Christ's resurrection, according as they have been more conformed to Him by grace and merit.
Aquin.: SMT XP Q[77] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, the state of the New Testament is more perfect, and bears a closer resemblance to Christ, than the state of the Old Testament. Yet some of the fathers of the Old Testament rose again when Christ rose, according to Mt. 27:52: "Many of the bodies of the saints, that had slept, arose." Therefore it would seem that the resurrection of the Old Testament saints should not be delayed till the end of the world, so that all may rise together.
Aquin.: SMT XP Q[77] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, there will be no numbering of years after the end of the world. Yet after the resurrection of the dead, the years are still reckoned until the resurrection of others, as appears from Apoc. 20:4,5. For it is stated there that "I saw . . . the souls of them that were beheaded for the testimony of Jesus, and for the word of God," and further on: "And they lived and reigned with Christ a thousand years." And "the rest of the dead lived not till the thousand years were finished." Therefore the resurrection of all is not delayed until the end of the world, that all may rise together.
Aquin.: SMT XP Q[77] A[1] OTC Para. 1/2
On the contrary, It is written (Job 14:12): "Man when he is fallen asleep shall not rise again till the heavens be broken, he shall not wake, nor rise out of his sleep," and it is a question of the sleep of death. Therefore the resurrection of men will be delayed until the end of the world when the heavens shall be broken.
Aquin.: SMT XP Q[77] A[1] OTC Para. 2/2
Further, it is written (Heb. 11:39): "All these being approved by the testimony of faith received not the promise," i.e. full beatitude of soul and body, since "God has provided something better for us, lest they should be consummated," i.e. perfected, "without us---in order that," as a gloss observes, "through all rejoicing each one might rejoice the more." But the resurrection will not precede the glorification of bodies, because "He will reform the body of our lowness made like to the body of His glory" (Phil. 3:21), and the children of the resurrection will be "as the angels . . . in heaven" (Mt. 22:30). Therefore the resurrection will be delayed till the end of the world, when all shall rise together.
Aquin.: SMT XP Q[77] A[1] Body Para. 1/1
I answer that, As Augustine states (De Trin. iii, 4) "Divine providence decreed that the grosser and lower bodies should be ruled in a certain order by the more subtle and powerful bodies": wherefore the entire matter of the lower bodies is subject to variation according to the movement of the heavenly bodies. Hence it would be contrary to the order established in things by Divine providence if the matter of lower bodies were brought to the state of incorruption, so long as there remains movement in the higher bodies. And since, according to the teaching of faith, the resurrection will bring men to immortal life conformably to Christ Who "rising again from the dead dieth now no more" (Rm. 6:9), the resurrection of human bodies will be delayed until the end of the world when the heavenly movement will cease. For this reason, too, certain philosophers, who held that the movement of the heavens will never cease, maintained that human souls will return to mortal bodies such as we have now---whether, as Empedocles, they stated that the soul would return to the same body at the end of the great year, or that it would return to another body; thus Pythagoras asserted that "any soul will enter any body," as stated in De Anima i, 3.
Aquin.: SMT XP Q[77] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Although the head is more conformed to the members by conformity of proportion (which is requisite in order that it have influence over the members) than one member is to another, yet the head has a certain causality over the members which the members have not; and in this the members differ from the head and agree with one another. Hence Christ's resurrection is an exemplar of ours, and through our faith therein there arises in us the hope of our own resurrection. But the resurrection of one of Christ's members is not the cause of the resurrection of other members, and consequently Christ's resurrection had to precede the resurrection of others who have all to rise again at the consummation of the world.
Aquin.: SMT XP Q[77] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: Although among the members some rank higher than others and are more conformed to the Head, they do not attain to the character of headship so as to be the cause of others. Consequently greater conformity to Christ does not give them a right to rise again before others as though they were exemplar and the others exemplate, as we have said in reference to Christ's resurrection: and if it has been granted to others that their resurrection should not be delayed until the general resurrection, this has been by special privilege of grace, and not as due on account of conformity to Christ.
Aquin.: SMT XP Q[77] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: Jerome, in a sermon on the Assumption [*Ep. x ad Paul. et Eustoch., now recognized as spurious], seems to be doubtful of this resurrection of the saints with Christ, namely as to whether, having been witnesses to the resurrection, they died again, so that theirs was a resuscitation (as in the case of Lazarus who died again) rather than a resurrection such as will be at the end of the world---or really rose again to immortal life, to live for ever in the body, and to ascend bodily into heaven with Christ, as a gloss says on Mt. 27:52. The latter seems more probable, because, as Jerome says, in order that they might bear true witness to Christ's true resurrection, it was fitting that they should truly rise again. Nor was their resurrection hastened for their sake, but for the sake of bearing witness to Christ's resurrection: and that by bearing witness thereto they might lay the foundation of the faith of the New Testament: wherefore it was more fitting that it should be borne by the fathers of the Old Testament, than by those who died after the foundation of the New. It must, however, be observed that, although the Gospel mentions their resurrection before Christ's, we must take this statement as made in anticipation, as is often the case with writers of history. For none rose again with a true resurrection before Christ, since He is the "first-fruits of them that sleep" (1 Cor. 15:20), although some were resuscitated before Christ's resurrection, as in the case of Lazarus.
Aquin.: SMT XP Q[77] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: On account of these words, as Augustine relates (De Civ. Dei xx, 7), certain heretics asserted that there will be a first resurrection of the dead that they may reign with Christ on earth for a thousand years; whence they were called "chiliasts" or "millenarians." Hence Augustine says (De Civ. Dei xx, 7) that these words are to be understood otherwise, namely of the spiritual resurrection, whereby men shall rise again from their sins to the gift of grace: while the second resurrection is of bodies. The reign of Christ denotes the Church wherein not only martyrs but also the other elect reign, the part denoting the whole; or they reign with Christ in glory as regards all, special mention being made of the martyrs, because they especially reign after death who fought for the truth, even unto death. The number of a thousand years denotes not a fixed number, but the whole of the present time wherein the saints now reign with Christ, because the number 1,000 designates universality more than the number 100, since 100 is the square of 10, whereas 1,000 is a cube resulting from the multiplication of ten by its square, for 10 X 10 = 100, and 100 X 10 = 1,000. Again in Ps. 104:8, "The word which He commanded to a thousand," i.e. all, "generations."
Aquin.: SMT XP Q[77] A[2] Thes. Para. 1/1
Whether the time of our resurrection is hidden?
Aquin.: SMT XP Q[77] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that this time is not hidden. Because when we know exactly the beginning of a thing, we can know its end exactly, since "all things are measured by a certain period" (De Generat. ii). Now the beginning of the world is known exactly. Therefore its end can also be known exactly. But this will be the time of the resurrection and judgment. Therefore that time is not hidden.
Aquin.: SMT XP Q[77] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, it is stated (Apoc. 12:6) that "the woman who represents the Church had a place prepared by God, that there she might feed [Vulg.: 'they should feed her'] a thousand two hundred sixty days." Again (Dan. 12:11), a certain fixed number of days is mentioned, which apparently signify years, according to Ezech. 4:6: "A day for a year, yea a day for a year I have appointed to thee." Therefore the time of the end of the world and of the resurrection can be known exactly from Holy Writ.
Aquin.: SMT XP Q[77] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, the state of the New Testament was foreshadowed in the Old Testament. Now we know exactly the time wherein the state of the Old Testament endured. Therefore we can also know exactly the time wherein the state of the New Testament will endure. But the state of the New Testament will last to the end of the world, wherefore it is said (Mt. 28:20): "Behold I am with you . . . to the consummation of the world." Therefore the time of the end of the world and of the resurrection can be known exactly.
Aquin.: SMT XP Q[77] A[2] OTC Para. 1/2
On the contrary, That which is unknown to the angels will be much more unknown to men: because those things to which men attain by natural reason are much more clearly and certainly known to the angels by their natural knowledge. Moreover revelations are not made to men save by means of the angels as Dionysius asserts (Coel. Hier. iv). Now the angels have no exact knowledge of that time, as appears from Mt. 24:36: "Of that day and hour no one knoweth, no not the angels of heaven." Therefore that time is hidden from men.
Aquin.: SMT XP Q[77] A[2] OTC Para. 2/2
Further, the apostles were more cognizant of God's secrets than others who followed them, because they had "the first-fruits of the spirit" (Rm. 8:23)---" before others in point of time and more abundantly," as a gloss observes. And yet when they questioned our Lord about this very matter, He answered them (Acts 1:7): "It is not for you to know the times or moments which the Father hath put in His own power." Much more, therefore, is it hidden from others.
Aquin.: SMT XP Q[77] A[2] Body Para. 1/1
I answer that, As Augustine says (Qq. lxxxiii, qu. 58) "as to the last age of the human race, which begins from our Lord's coming and lasts until the end of the world, it is uncertain of how many generations it will consist: even so old age, which is man's last age, has no fixed time according to the measure of the other ages, since sometimes alone it lasts as long a time as all the others." The reason of this is because the exact length of future time cannot be known except either by revelation or by natural reason: and the time until the resurrection cannot be reckoned by natural reason, because the resurrection and the end of the heavenly movement will be simultaneous as stated above (A[1]). And all things that are foreseen by natural reason to happen at a fixed time are reckoned by movement: and it is impossible from the movement of the heaven to reckon its end, for since it is circular, it is for this very reason able by its nature to endure for ever: and consequently the time between this and the resurrection cannot be reckoned by natural reason. Again it cannot be known by revelation, so that all may be on the watch and ready to meet Christ: and for this reason when the apostles asked Him about this, Christ answered (Acts 1:7): "It is not for you to know the times or moments which the Father hath put in His own power," whereby, as Augustine says (De Civ. Dei xviii, 53): "He scatters the fingers of all calculators and bids them be still." For what He refused to tell the apostles, He will not reveal to others: wherefore all those who have been misled to reckon the aforesaid time have so far proved to be untruthful; for some, as Augustine says (De Civ. Dei xviii, 53), stated that from our Lord's Ascension to His last coming 400 years would elapse, others 500, others 1,000. The falseness of these calculators is evident, as will likewise be the falseness of those who even now cease not to calculate.
Aquin.: SMT XP Q[77] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: When we know a thing's beginning and also its end it follows that its measure is known to us: wherefore if we know the beginning of a thing the duration of which is measured by the movement of the heaven, we are able to know its end, since the movement of heaven is known to us. But the measure of the duration of the heavenly movement is God's ordinance alone, which is unknown to us. Wherefore however much we may know its beginning, we are unable to know its end.
Aquin.: SMT XP Q[77] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: The thousand two hundred sixty days mentioned in the Apocalypse (12:6) denote all the time during which the Church endures, and not any definite number of years. The reason whereof is because the preaching of Christ on which the Church is built lasted three years and a half, which time contains almost an equal number of days as the aforesaid number. Again the number of days appointed by Daniel does not refer to a number of years to elapse before the end of the world or until the preaching of Antichrist, but to the time of Antichrist's preaching and the duration of his persecution.
Aquin.: SMT XP Q[77] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Although the state of the New Testament in general is foreshadowed by the state of the Old Testament it does not follow that individuals correspond to individuals: especially since all the figures of the Old Testament were fulfilled in Christ. Hence Augustine (De Civ. Dei xviii, 52) answers certain persons who wished to liken the number of persecutions suffered by the Church to the number of the plagues of Egypt, in these words: "I do not think that the occurrences in Egypt were in their signification prophetic of these persecutions, although those who think so have shown nicety and ingenuity in adapting them severally the one to the other, not indeed by a prophetic spirit, but by the guess-work of the human mind, which sometimes reaches the truth and sometimes not." The same remarks would seem applicable to the statements of Abbot Joachim, who by means of such conjectures about the future foretold some things that were true, and in others was deceived.
Aquin.: SMT XP Q[77] A[3] Thes. Para. 1/1
Whether the resurrection will take place at night-time?
Aquin.: SMT XP Q[77] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the resurrection will not be at night-time. For the resurrection will not be "till the heavens be broken" (Job 14:12). Now when the heavenly movement ceases, which is signified by its breaking, there will be no time, neither night nor day. Therefore the resurrection will not be at night-time.
Aquin.: SMT XP Q[77] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, the end of a thing ought to be most perfect. Now the end of time will be then: wherefore it is said (Apoc. 10:6) that "time shall be no longer." Therefore time ought to be then in its most perfect disposition and consequently it should be the daytime.
Aquin.: SMT XP Q[77] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, the time should be such as to be adapted to what is done therein: wherefore (Jn. 13:30) the night is mentioned as being the time when Judas went out from the fellowship of the light. Now, all things that are hidden at the present time will then be made most manifest, because when the Lord shall come He "will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts" (1 Cor. 4:5). Therefore it ought to be during the day.
Aquin.: SMT XP Q[77] A[3] OTC Para. 1/2
On the contrary, Christ's resurrection is the exemplar of ours. Now Christ's resurrection was at night, as Gregory says in a homily for Easter (xxi in Evang.). Therefore our resurrection will also be at night-time.
Aquin.: SMT XP Q[77] A[3] OTC Para. 2/2
Further, the coming of our Lord is compared to the coming of a thief into the house (Lk. 12:39,40). But the thief comes to the house at night-time. Therefore our Lord will also come in the night. Now, when He comes the resurrection will take place, as stated above (Q[76], A[2]). Therefore the resurrection will be at night-time.
Aquin.: SMT XP Q[77] A[3] Body Para. 1/1
I answer that, The exact time and hour at which the resurrection will be cannot be known for certain, as stated in the text (Sent. iv, D, 43). Nevertheless some assert with sufficient probability that it will be towards the twilight, the moon being in the east and the sun in the west; because the sun and moon are believed to have been created in these positions, and thus their revolutions will be altogether completed by their return to the same point. Wherefore it is said that Christ arose at such an hour.
Aquin.: SMT XP Q[77] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: When the resurrection occurs, it will not be time but the end of time; because at the very instant that the heavens will cease to move the dead will rise again. Nevertheless the stars will be in the same position as they occupy now at any fixed hour: and accordingly it is said that the resurrection will be at this or that hour.
Aquin.: SMT XP Q[77] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: The most perfect disposition of time is said to be midday, on account of the light given by the sun. But then the city of God will need neither sun nor moon, because the glory of God will enlighten it (Apoc. 22:5). Wherefore in this respect it matters not whether the resurrection be in the day or in the night.
Aquin.: SMT XP Q[77] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: That time should be adapted to manifestation as regards the things that will happen then, and to secrecy as regards the fixing of the time. Hence either may happen fittingly, namely that the resurrection be in the day or in the night.
Aquin.: SMT XP Q[77] A[4] Thes. Para. 1/1
Whether the resurrection will happen suddenly or by degrees?
Aquin.: SMT XP Q[77] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that the resurrection will not happen suddenly but by degrees. For the resurrection of the dead is foretold (Ezech. 37:7,8) where it is written: "The bones came together . . . and I saw and behold the sinews and the flesh came up upon them, and the skin was stretched out over them, but there was no spirit in them." Therefore the restoration of the bodies will precede in time their reunion with the souls, and thus the resurrection will not be sudden.
Aquin.: SMT XP Q[77] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, a thing does not happen suddenly if it require several actions following one another. Now the resurrection requires several actions following one another, namely the gathering of the ashes, the refashioning of the body, the infusion of the soul. Therefore the resurrection will not be sudden.
Aquin.: SMT XP Q[77] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, all sound is measured by time. Now the sound of the trumpet will be the cause of the resurrection, as stated above (Q[76], A[2]). Therefore the resurrection will take time and will not happen suddenly.
Aquin.: SMT XP Q[77] A[4] Obj. 4 Para. 1/1
OBJ 4: Further, no local movement can be sudden as stated in De Sensu et Sensato vii. Now the resurrection requires local movement in the gathering of the ashes. Therefore it will not happen suddenly.
Aquin.: SMT XP Q[77] A[4] OTC Para. 1/2
On the contrary, It is written (1 Cor. 15:51,52): "We shall all indeed rise again . . . in a moment, in the twinkling of an eye." Therefore the resurrection will be sudden.
Aquin.: SMT XP Q[77] A[4] OTC Para. 2/2
Further, infinite power works suddenly. But the Damascene says (De Fide Orth. iv): "Thou shalt believe in the resurrection to be wrought by the power of God," and it is evident that this is infinite. Therefore the resurrection will be sudden.
Aquin.: SMT XP Q[77] A[4] Body Para. 1/1
I answer that, At the resurrection something will be done by the ministry of the angels, and something immediately by the power of God, as stated above (Q[76], A[3]). Accordingly that which is done by the ministry of the angels, will not be instantaneous, if by instant we mean an indivisible point of time, but it will be instantaneous if by instant we mean an imperceptible time. But that which will be done immediately by God's power will happen suddenly, namely at the end of the time wherein the work of the angels will be done, because the higher power brings the lower to perfection.
Aquin.: SMT XP Q[77] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: Ezechiel spoke, like Moses to a rough people, and therefore, just as Moses divided the works of the six days into days, in order that the uncultured people might be able to understand, although all things were made together according to Augustine (Gen. ad lit. iv), so Ezechiel expressed the various things that will happen in the resurrection, although they will all happen together in an instant.
Aquin.: SMT XP Q[77] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: Although these actions follow one another in nature, they are all together in time: because either they are together in the same instant, or one is in the instant that terminates the other.
Aquin.: SMT XP Q[77] A[4] Obj. 3 Para. 1/1
OBJ 3: The same would seem to apply to that sound as to the forms of the sacraments, namely that the sound will produce its effect in its last instant.
Aquin.: SMT XP Q[77] A[4] R.O. 4 Para. 1/1
Reply OBJ 4: The gathering of the ashes which cannot be without local movement will be done by the ministry of the angels. Hence it will be in time though imperceptible on account of the facility of operation which is competent to the angels.
Aquin.: SMT XP Q[78] Out. Para. 1/1
OF THE TERM "WHEREFROM" OF THE RESURRECTION (THREE ARTICLES)
We must now consider the term "wherefrom" of the resurrection; and under this head there are three points of inquiry:
(1) Whether death is the term "wherefrom" of the resurrection in every case?
(2) Whether ashes are, or dust?
(3) Whether this dust has a natural inclination towards the soul?
Aquin.: SMT XP Q[78] A[1] Thes. Para. 1/1
Whether death will be the term "wherefrom" of the resurrection in all cases?
Aquin.: SMT XP Q[78] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that death will not be the term "wherefrom" of the resurrection in all cases. Because some shall not die but shall be clothed with immortality: for it is said in the creed that our Lord "will come to judge the living and the dead." Now this cannot refer to the time of judgment, because then all will be alive; therefore this distinction must refer to the previous time, and consequently all will not die before the judgment.
Aquin.: SMT XP Q[78] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, a natural and common desire cannot be empty and vain, but is fulfilled in some cases. Now according to the Apostle (2 Cor. 5:4) it is a common desire that "we would not be unclothed but clothed upon." Therefore there will be some who will never be stripped of the body by death, but will be arrayed in the glory of the resurrection.
Aquin.: SMT XP Q[78] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, Augustine says (Enchiridion cxv) that the four last petitions of the Lord's prayer refer to the present life: and one of them is: "Forgive us our debts [Douay: 'trespasses']." Therefore the Church prays that all debts may be forgiven her in this life. Now the Church's prayer cannot be void and not granted: "If you ask the Father anything in My name, He will give it you" (Jn. 16:23). Therefore at some time of this life the Church will receive the remission of all debts: and one of the debts to which we are bound by the sin of our first parent is that we be born in original sin. Therefore at some time God will grant to the Church that men be born without original sin. But death is the punishment of original sin. Therefore at the end of the world there will be some men who will not die: and so the same conclusion follows.
Aquin.: SMT XP Q[78] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, the wise man should always choose the shortest way. Now the shortest way is for the men who shall be found living to be transferred to the impassibility of the resurrection, than for them to die first, and afterwards rise again from death to immortality. Therefore God Who is supremely wise will choose this way for those who shall be found living.
Aquin.: SMT XP Q[78] A[1] OTC Para. 1/2
On the contrary, It is written (1 Cor. 15:36): "That which thou sowest is not quickened except it die first," and he is speaking of the resurrection of the body as compared to the seed.
Aquin.: SMT XP Q[78] A[1] OTC Para. 2/2
Further, it is written (1 Cor. 15:22): "As in Adam all die, so also in Christ all shall be made alive." Now all shall be made alive in Christ. Therefore all shall die in Adam: and so all shall rise again from death.
Aquin.: SMT XP Q[78] A[1] Body Para. 1/1
I answer that, The saints differ in speaking on this question, as may be seen in the text (Sent. iv, D, 43). However, the safer and more common opinion is that all shall die and rise again from death: and this for three reasons. First, because it is more in accord with Divine justice, which condemned human nature for the sin of its first parent, that all who by the act of nature derive their origin from him should contract the stain of original sin, and consequently be the debtors of death. Secondly, because it is more in agreement with Divine Scripture which foretells the resurrection of all; and resurrection is not predicted properly except of that "which has fallen and perished," as the Damascene says (De Fide Orth. iv). Thirdly, because it is more in harmony with the order of nature where we find that what is corrupted and decayed is not renewed except by means of corruption: thus vinegar does not become wine unless the vinegar be corrupted and pass into the juice of the grape. Wherefore since human nature has incurred the defect of the necessity of death, it cannot return to immortality save by means of death. It is also in keeping with the order of nature for another reason, because, as it is stated in Phys. viii, 1, "the movement of heaven is as a kind of life to all existing in nature," just as the movement of the heart is a kind of life of the whole body: wherefore even as all the members become dead on the heart ceasing to move, so when the heavenly movement ceases nothing can remain living with that life which was sustained by the influence of that movement. Now such is the life by which we live now: and therefore it follows that those who shall live after the movement of the heaven comes to a standstill must depart from this life.
Aquin.: SMT XP Q[78] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: This distinction of the dead and the living does not apply to the time itself of the judgment, nor to the whole preceding time, since all who are to be judged were living at some time, and dead at some time: but it applies to that particular time which shall precede the judgment immediately, when, to wit, the signs of the judgment shall begin to appear.
Aquin.: SMT XP Q[78] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The perfect desire of the saints cannot be void; but nothing prevents their conditional desire being void. Such is the desire whereby we would not be "unclothed," but "clothed upon," namely if that be possible: and this desire is called by some a "velleity."
Aquin.: SMT XP Q[78] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: It is erroneous to say that any one except Christ is conceived without original sin, because those who would be conceived without original sin would not need the redemption which was wrought by Christ, and thus Christ would not be the Redeemer of all men [*See Editor's note which follows TP, Q[26]]. Nor can it be said that they needed not this redemption, because it was granted to them that they should be conceived without sin. For, this grace was vouchsafed---either to their parents, that the sin of nature might be healed in them (because so long as that sin remained they were unable to beget without communicating original sin)---or to nature itself which was healed. Now we must allow that every one needs the redemption of Christ personally, and not only by reason of nature, and one cannot be delivered from an evil or absolved from a debt unless one incur the debt or incur the evil: and consequently all could not reap in themselves the fruit of the Lord's prayer, unless all were born debtors and subject to evil. Hence the forgiveness of debts or delivery from evil cannot be applied to one who is born without a debt or free from evil, but only to one who is born with a debt and is afterwards delivered by the grace of Christ. Nor does it follow, if it can be asserted without error that some die not, that they are born without original sin, although death is a punishment of original sin; because God can of His mercy remit the punishment which one has incurred by a past fault, as He forgave the adulterous woman without punishment (Jn. 8): and in like manner He can deliver from death those who have contracted the debt of death by being born in original sin. And thus it does not follow that if they die not, therefore they were born without original sin.
Aquin.: SMT XP Q[78] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: The shortest way is not always the one to be chosen, but only when it is more or equally adapted for attaining the end. It is not so here, as is clear from what we have said.
Aquin.: SMT XP Q[78] A[2] Thes. Para. 1/1
Whether all will rise again from ashes?
Aquin.: SMT XP Q[78] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that all will not rise again from ashes. For Christ's resurrection is the exemplar of ours. Yet His resurrection was not from ashes, for His flesh saw not corruption according to Ps. 15:10; Acts 2:27,31. Therefore neither will all rise again from ashes.
Aquin.: SMT XP Q[78] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, the human body is not always burned. Yet a thing cannot be reduced to ashes unless it be burned. Therefore not all will rise again from ashes.
Aquin.: SMT XP Q[78] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, the body of a dead man is not reduced to ashes immediately after death. But some will rise again at once after death, according to the text (Sent. iv, D, 43), namely those who will be found living. Therefore all will not rise again from ashes.
Aquin.: SMT XP Q[78] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, the term "wherefrom" corresponds to the term "whereto." Now the term "whereto" of the resurrection is not the same in the good as in the wicked: "We shall all indeed rise again, but we shall not all be changed" (1 Cor. 15:51). Therefore the term "wherefrom" is not the same. And thus, if the wicked rise again from ashes, the good will not rise again from ashes.
Aquin.: SMT XP Q[78] A[2] OTC Para. 1/2
On the contrary, Haymo says (on Rm. 5:10, "For if when we were enemies"): "All who are born in original sin lie under the sentence: Earth thou art and into earth shalt thou go." Now all who shall rise again at the general resurrection were born in original sin, either at their birth within the womb or at least at their birth from the womb. Therefore all will rise again from ashes.
Aquin.: SMT XP Q[78] A[2] OTC Para. 2/2
Further, there are many things in the human body that do not truly belong to human nature. But all these will be removed. Therefore all bodies must needs be reduced to ashes.
Aquin.: SMT XP Q[78] A[2] Body Para. 1/2
I answer that, The same reasons by which we have shown (A[1]) that all rise again from death prove also that at the general resurrection all will rise again from ashes, unless the contrary, such as the hastening of their resurrection, be vouchsafed to certain persons by a special privilege of grace. For just as holy writ foretells the resurrection, so does it foretell the reformation of bodies (Phil. 3:21). And thus it follows that even as all die that the bodies of all may be able truly to rise again, so will the bodies of all perish that they may be able to be reformed. For just as death was inflicted by Divine justice as a punishment on man, so was the decay of the body, as appears from Gn. 3:19, "Earth thou art and into earth shalt thou go [*Vulg.: 'Dust thou art and into dust thou shalt return']."
Aquin.: SMT XP Q[78] A[2] Body Para. 2/2
Moreover the order of nature requires the dissolution not only of the union of soul and body, but also of the mingling of the elements: even as vinegar cannot be brought back to the quality of wine unless it first be dissolved into the prejacent matter: for the mingling of the elements is both caused and preserved by the movement of the heaven, and when this ceases all mixed bodies will be dissolved into pure elements.
Aquin.: SMT XP Q[78] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: Christ's resurrection is the exemplar of ours as to the term "whereto," but not as to the term "wherefrom."
Aquin.: SMT XP Q[78] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: By ashes we mean all the remains that are left after the dissolution of the body---for two reasons. First, because it was the common custom in olden times to burn the bodies of the dead, and to keep the ashes, whence it became customary to speak of the remains of a human body as ashes. Secondly, on account of the cause of dissolution, which is the flame of the fomes [*Cf. FS, Q[82], A[3]] whereby the human body is radically infected. Hence, in order to be cleansed of this infection the human body must needs be dissolved into its primary components: and when a thing is destroyed by fire it is said to be reduced to ashes. wherefore the name of ashes is given to those things into which the human body is dissolved.
Aquin.: SMT XP Q[78] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: The fire that will cleanse the face of the earth will be able to reduce suddenly to ashes the bodies of those that will be found living, even as it will dissolve other mixed bodies into their prejacent matter.
Aquin.: SMT XP Q[78] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: Movement does not take its species from its term "wherefrom" but from its term "whereto." Hence the resurrection of the saints which will be glorious must needs differ from the resurrection of the wicked which will not be glorious, in respect of the term "whereto," and not in respect of the term "wherefrom." And it often happens that the term "whereto" is not the same, whereas the term "wherefrom" is the same---for instance, a thing may be moved from blackness to whiteness and to pallor.
Aquin.: SMT XP Q[78] A[3] Thes. Para. 1/1
Whether the ashes from which the human body will be restored have any natural inclination towards the soul which will be united to them?
Aquin.: SMT XP Q[78] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the ashes from which the human body will be restored will have a natural inclination towards the soul which will be united to them. For if they had no inclination towards the soul, they would stand in the same relation to that soul as other ashes. Therefore it would make no difference whether the body that is to be united to that soul were restored from those ashes or from others: and this is false.
Aquin.: SMT XP Q[78] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, the body is more dependent on the soul than the soul on the body. Now the soul separated from the body is still somewhat dependent on the body, wherefore its movement towards God is retarded on account of its desire for the body, as Augustine says (Gen. ad lit. xii). Much more, therefore, has the body when separated from the soul, a natural inclination towards that soul.
Aquin.: SMT XP Q[78] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, it is written (Job 20:11): "His bones shall be filled with the vices of his youth, and they shall sleep with him in the dust." But vices are only in the soul. Therefore there will still remain in those ashes a natural inclination towards the soul.
Aquin.: SMT XP Q[78] A[3] OTC Para. 1/2
On the contrary, The human body can be dissolved into the very elements, or changed into the flesh of other animals. But the elements are homogeneous, and so is the flesh of a lion or other animal. Since then in the other parts of the elements or animals there is no natural inclination to that soul, neither will there be an inclination towards the soul in those parts into which the human body has been changed. The first proposition is made evident on the authority of Augustine (Enchiridion lxxxviii): "The human body, although changed into the substance of other bodies or even into the elements, although it has become the food and flesh of any animals whatsoever, even of man, will in an instant return to that soul which erstwhile animated it, making it a living and growing man."
Aquin.: SMT XP Q[78] A[3] OTC Para. 2/2
Further, to every natural inclination there corresponds a natural agent: else nature would fail in necessaries. Now the aforesaid ashes cannot be reunited to the same soul by any natural agent. Therefore there is not in them any natural inclination to the aforesaid reunion.
Aquin.: SMT XP Q[78] A[3] Body Para. 1/2
I answer that, Opinion is threefold on this point. For some say that the human body is never dissolved into its very elements; and so there always remains in the ashes a certain force besides the elements, which gives a natural inclination to the same soul. But this assertion is in contradiction with the authority of Augustine quoted above, as well as with the senses and reason: since whatever is composed of contraries can be dissolved into its component parts. Wherefore others say that these parts of the elements into which the human body is dissolved retain more light, through having been united to the soul, and for this reason have a natural inclination to human souls. But this again is nonsensical, since the parts of the elements are of the same nature and have an equal share of light and darkness. Hence we must say differently that in those ashes there is no natural inclination to resurrection, but only by the ordering of Divine providence, which decreed that those ashes should be reunited to the soul: it is on this account that those parts of the elements shall be reunited and not others.
Aquin.: SMT XP Q[78] A[3] Body Para. 2/2
Hence the Reply to the First Objection is clear.
Aquin.: SMT XP Q[78] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: The soul separated from the body remains in the same nature that it has when united to the body. It is not so with the body, and consequently the comparison fails.
Aquin.: SMT XP Q[78] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: These words of Job do not mean that the vices actually remain in the ashes of the dead, but that they remain according to the ordering of Divine justice, whereby those ashes are destined to the restoration of the body which will suffer eternally for the sins committed.
Aquin.: SMT XP Q[79] Out. Para. 1/2
OF THE CONDITIONS OF THOSE WHO RISE AGAIN, AND FIRST OF THEIR IDENTITY (THREE ARTICLES)
In the next place we must consider the conditions of those who rise again. Here we shall consider: (1) Those which concern the good and wicked in common; (2) those which concern the good only; (3) those which concern only the wicked. Three things concern the good and wicked in common, namely their identity, their integrity, and their quality: and we shall inquire (1) about their identity; (2) about their integrity; (3) about their quality.
Aquin.: SMT XP Q[79] Out. Para. 2/2
Under the first head there are three points of inquiry:
(1) Whether the body will rise again identically the same?
(2) Whether it will be the self-same man?
(3) Whether it is necessary that the same ashes should return to the same parts in which they were before?
Aquin.: SMT XP Q[79] A[1] Thes. Para. 1/1
Whether in the resurrection the soul will be reunited to the same identical body?
Aquin.: SMT XP Q[79] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the soul will not be reunited to the same identical body at the resurrection, for "thou sowest not the body that shall be, but bare grain" (1 Cor. 15:37). Now the Apostle is there comparing death to sowing and resurrection to fructifying. Therefore the same body that is laid aside in death is not resumed at the resurrection.
Aquin.: SMT XP Q[79] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, to every form some matter is adapted according to its condition, and likewise to every agent some instrument. Now the body is compared to the soul as matter to form, and as instrument to agent. Since then at the resurrection the soul will not be of the same condition as now (for it will be either entirely borne away to the heavenly life to which it adhered while living in the world, or will be cast down into the life of the brutes if it lived as a brute in this world) it would seem that it will not resume the same body, but either a heavenly or a brutish body.
Aquin.: SMT XP Q[79] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, after death, as stated above (Q[78], A[3]), the human body is dissolved into the elements. Now these elemental parts into which the human body has been dissolved do not agree with the human body dissolved into them, except in primary matter, even as any other elemental parts agree with that same body. But if the body were to be formed from those other elemental parts, it would not be described as identically the same. Therefore neither will it be the self-same body if it be restored from these parts.
Aquin.: SMT XP Q[79] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, there cannot be numerical identity where there is numerical distinction of essential parts. Now the form of the mixed body, which form is an essential part of the human body, as being its form, cannot be resumed in numerical identity. Therefore the body will not be identically the same. The minor is proved thus: That which passes away into complete nonentity cannot be resumed in identity. This is clear from the fact that there cannot be identity where there is distinction of existence: and existence, which is the act of a being, is differentiated by being interrupted, as is any interrupted act. Now the form of a mixed body passes away into complete nonentity by death, since it is a bodily form, and so also do the contrary qualities from which the mixture results. Therefore the form of a mixed body does not return in identity.
Aquin.: SMT XP Q[79] A[1] OTC Para. 1/2
On the contrary, It is written (Job 19:26): "In my flesh I shall see God my Saviour [Vulg.: 'my God']," where he is speaking of the vision after the resurrection, as appears from the preceding words: "In the last day I shall rise out of the earth." Therefore the selfsame body will rise again.
Aquin.: SMT XP Q[79] A[1] OTC Para. 2/2
Further, the Damascene says (De Fide Orth. iv, 27): "Resurrection is the second rising of that which has fallen." But the body which we have now fell by death. Therefore it will rise again the same identically.
Aquin.: SMT XP Q[79] A[1] Body Para. 1/3
I answer that, on this point the philosophers erred and certain modern heretics err. For some of the philosophers allowed that souls separated from bodies are reunited to bodies, yet they erred in this in two ways. First, as to the mode of reunion, for some held the separated soul to be naturally reunited to a body by the way of generation. Secondly, as to the body to which it was reunited, for they held that this second union was not with the selfsame body that was laid aside in death, but with another, sometimes of the same, sometimes of a different species. Of a different species when the soul while existing in the body had led a life contrary to the ordering of reason: wherefore it passed after death from the body of a man into the body of some other animal to whose manner of living it had conformed in this life, for instance into the body of a dog on account of lust, into the body of a lion on account of robbery and violence, and so forth---and into a body of the same species when the soul has led a good life in the body, and having after death experienced some happiness, after some centuries began to wish to return to the body; and thus it was reunited to a human body.
Aquin.: SMT XP Q[79] A[1] Body Para. 2/3
This opinion arises from two false sources. The first of these is that they said that the soul is not united to the body essentially as form to matter, but only accidentally, as mover to the thing moved, [*Cf. FP, Q[76], A[1]] or as a man to his clothes. Hence it was possible for them to maintain that the soul pre-existed before being infused into the body begotten of natural generation, as also that it is united to various bodies. The second is that they held intellect not to differ from sense except accidentally, so that man would be said to surpass other animals in intelligence, because the sensitive power is more acute in him on account of the excellence of his bodily complexion; and hence it was possible for them to assert that man's soul passes into the soul of a brute animal, especially when the human soul has been habituated to brutish actions. But these two sources are refuted by the Philosopher (De Anima ii, 1), and in consequence of these being refuted, it is clear that the above opinion is false.
Aquin.: SMT XP Q[79] A[1] Body Para. 3/3
In like manner the errors of certain heretics are refuted. Some of them fell into the aforesaid opinions of the philosophers: while others held that souls are reunited to heavenly bodies, or again to bodies subtle as the wind, as Gregory relates of a certain Bishop of Constantinople, in his exposition of Job 19:26, "In my flesh I shall see my God," etc. Moreover these same errors of heretics may be refuted by the fact that they are prejudicial to the truth of resurrection as witnessed to by Holy Writ. For we cannot call it resurrection unless the soul return to the same body, since resurrection is a second rising, and the same thing rises that falls: wherefore resurrection regards the body which after death falls rather than the soul which after death lives. And consequently if it be not the same body which the soul resumes, it will not be a resurrection, but rather the assuming of a new body.
Aquin.: SMT XP Q[79] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: A comparison does not apply to every particular, but to some. For in the sowing of grain, the grain sown and the grain that is born thereof are neither identical, nor of the same condition, since it was first sown without a husk, yet is born with one: and the body will rise again identically the same, but of a different condition, since it was mortal and will rise in immortality.
Aquin.: SMT XP Q[79] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The soul rising again and the soul living in this world differ, not in essence but in respect of glory and misery, which is an accidental difference. Hence it follows that the body in rising again differs, not in identity, but in condition, so that a difference of bodies corresponds proportionally to the difference of souls.
Aquin.: SMT XP Q[79] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: That which is understood as though it were in matter before its form remains in matter after corruption, because when that which comes afterwards is removed that which came before may yet remain. Now, as the Commentator observes on the First Book of Physics and in De Substantia Orbis, in the matter of things subject to generation and corruption, we must presuppose undeterminate dimensions, by reason of which matter is divisible, so as to be able to receive various forms in its various parts. Wherefore after the separation of the substantial form from matter, these dimensions still remain the same: and consequently the matter existing under those dimensions, whatever form it receive, is more identified with that which was generated from it, than any other part of matter existing under any form whatever. Thus the matter that will be brought back to restore the human body will be the same as that body's previous matter.
Aquin.: SMT XP Q[79] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: Even as a simple quality is not the substantial form of an element, but its proper accident, and the disposition whereby its matter is rendered proper to such a form; so the form of a mixed body, which form is a quality resulting from simple qualities reduced to a mean, is not the substantial form of the mixed body, but its proper accident, and the disposition whereby the matter is in need of the form. Now the human body has no substantial form besides this form of the mixed body, except the rational soul, for if it had any previous substantial form, this would give it substantial being, and would establish it in the genus of substance: so that the soul would be united to a body already established in the genus of substance, and thus the soul would be compared to the body as artificial forms are to their matter, in respect of their being established in the genus of substance by their matter. Hence the union of the soul to the body would be accidental, which is the error of the ancient philosophers refuted by the Philosopher (De Anima ii, 2 [*Cf. FP, Q[76], A[1]]). It would also follow that the human body and each of its parts would not retain their former names in the same sense, which is contrary to the teaching of the Philosopher (De Anima ii, 1). Therefore since the rational soul remains, no substantial form of the human body falls away into complete nonentity. And the variation of accidental forms does not make a difference of identity. Therefore the selfsame body will rise again, since the selfsame matter is resumed as stated in a previous reply (ad 2).
Aquin.: SMT XP Q[79] A[2] Thes. Para. 1/1
Whether it will be identically the same man that shall rise again?
Aquin.: SMT XP Q[79] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that it will not be identically the same man that shall rise again. For according to the Philosopher (De Gener. ii): "Whatsoever things are changed in their corruptible substance are not repeated identically." Now such is man's substance in his present state. Therefore after the change wrought by death the self-same man cannot be repeated .
Aquin.: SMT XP Q[79] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, where there is a distinction of human nature there is not the same identical man: wherefore Socrates and Plato are two men and not one man, since each has his own distinct human nature. Now the human nature of one who rises again is distinct from that which he has now. Therefore he is not the same identical man. The minor can be proved in two ways. First, because human nature which is the form of the whole is not both form and substance as the soul is, but is a form only. Now such like forms pass away into complete nonentity, and consequently they cannot be restored. Secondly, because human nature results from union of parts. Now the same identical union as that which was heretofore cannot be resumed, because repetition is opposed to identity, since repetition implies number, whereas identity implies unity, and these are incompatible with one another. But resurrection is a repeated union: therefore the union is not the same, and consequently there is not the same human nature nor the same man.
Aquin.: SMT XP Q[79] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, one same man is not several animals: wherefore if it is not the same animal it is not the same identical man. Now where sense is not the same, there is not the same animal, since animal is defined from the primary sense, namely touch. But sense, as it does not remain in the separated soul (as some maintain), cannot be resumed in identity. Therefore the man who rises again will not be the same identical animal, and consequently he will not be the same man.
Aquin.: SMT XP Q[79] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, the matter of a statue ranks higher in the statue than the matter of a man does in man: because artificial things belong to the genus of substance by reason of their matter, but natural things by reason of their form, as appears from the Philosopher (Phys. ii, 1), and again from the Commentator (De Anima ii). But if a statue is remade from the same brass, it will not be the same identically. Therefore much less will it be identically the same man if he be reformed from the same ashes.
Aquin.: SMT XP Q[79] A[2] OTC Para. 1/2
On the contrary, It is written (Job 19:27): "Whom I myself shall see . . . and not another," and he is speaking of the vision after the resurrection. Therefore the same identical man will rise again.
Aquin.: SMT XP Q[79] A[2] OTC Para. 2/2
Further, Augustine says (De Trin. viii, 5) that "to rise again is naught else but to live again." Now unless the same identical man that died return to life, he would not be said to live again. Therefore he would not rise again, which is contrary to faith.
Aquin.: SMT XP Q[79] A[2] Body Para. 1/1
I answer that, The necessity of holding the resurrection arises from this---that man may obtain the last end for which he was made; for this cannot be accomplished in this life, nor in the life of the separated soul, as stated above (Q[75], AA[1],2): otherwise man would have been made in vain, if he were unable to obtain the end for which he was made. And since it behooves the end to be obtained by the selfsame thing that was made for that end, lest it appear to be made without purpose, it is necessary for the selfsame man to rise again; and this is effected by the selfsame soul being united to the selfsame body. For otherwise there would be no resurrection properly speaking, if the same man were not reformed. Hence to maintain that he who rises again is not the selfsame man is heretical, since it is contrary to the truth of Scripture which proclaims the resurrection.
Aquin.: SMT XP Q[79] A[2] R.O. 1 Para. 1/3
Reply OBJ 1: The Philosopher is speaking of repetition by movement or natural change. For he shows the difference between the recurrence that occurs in generation and corruption and that which is observed in the movement of the heavens. Because the selfsame heaven by local movement returns to the beginning of its movement, since it has a moved incorruptible substance. On the other hand, things subject to generation and corruption return by generation to specific but not numerical identity, because from man blood is engendered, from blood seed, and so on until a man is begotten, not the selfsame man, but the man specifically. In like manner from fire comes air, from air water, from water earth, whence fire is produced, not the selfsame fire, but the same in species. Hence it is clear that the argument, so far as the meaning of the Philosopher is concerned, is not to the point.
Aquin.: SMT XP Q[79] A[2] R.O. 1 Para. 2/3
We may also reply that the form of other things subject to generation and corruption is not subsistent of itself, so as to be able to remain after the corruption of the composite, as it is with the rational soul. For the soul, even after separation from the body, retains the being which accrues to it when in the body, and the body is made to share that being by the resurrection, since the being of the body and the being of the soul in the body are not distinct from one another, otherwise the union of soul and body would be accidental. Consequently there has been no interruption in the substantial being of man, as would make it impossible for the self-same man to return on account of an interruption in his being, as is the case with other things that are corrupted, the being of which is interrupted altogether, since their form remains not, and their matter remains under another being.
Aquin.: SMT XP Q[79] A[2] R.O. 1 Para. 3/3
Nevertheless neither does the self-same man recur by natural generation, because the body of the man begotten is not composed of the whole body of his begetter: hence his body is numerically distinct, and consequently his soul and the whole man.
Aquin.: SMT XP Q[79] A[2] R.O. 2 Para. 1/4
Reply OBJ 2: There are two opinions about humanity and about any form of a whole. For some say that the form of the whole and the form of the part are really one and the same: but that it is called the form of the part inasmuch as it perfects the matter, and the form of the whole inasmuch as the whole specific nature results therefrom. According to this opinion humanity is really nothing else than the rational soul: and so, since the selfsame rational soul is resumed, there will be the same identical humanity, which will remain even after death, albeit not under the aspect of humanity, because the composite does not derive the specific nature from a separated humanity.
Aquin.: SMT XP Q[79] A[2] R.O. 2 Para. 2/4
The other opinion, which seems nearer the truth, is Avicenna's, according to whom the form of the whole is not the form of a part only, nor some other form besides the form of the part, but is the whole resulting from the composition of form and matter, embracing both within itself. This form of the whole is called the essence or quiddity. Since then at the resurrection there will be the selfsame body, and the selfsame rational soul, there will be, of necessity, the same humanity.
Aquin.: SMT XP Q[79] A[2] R.O. 2 Para. 3/4
The first argument proving that there will be a distinction of humanity was based on the supposition that humanity is some distinct form supervening form and matter; which is false.
Aquin.: SMT XP Q[79] A[2] R.O. 2 Para. 4/4
The second reason does not disprove the identity of humanity, because union implies action or passion, and though there be a different union, this cannot prevent the identity of humanity, because the action and passion from which humanity resulted are not of the essence of humanity, wherefore a distinction on their part does not involve a distinction of humanity: for it is clear that generation and resurrection are not the self-same movement. Yet the identity of the rising man with the begotten man is not hindered for this reason: and in like manner neither is the identity of humanity prevented if we take union for the relation itself: because this relation is not essential to but concomitant with humanity, since humanity is not one of those forms that are composition or order (Phys. ii, 1), as are the forms of things produced by art, so that if there be another distinct composition there is another distinct form of a house.
Aquin.: SMT XP Q[79] A[2] R.O. 3 Para. 1/2
Reply OBJ 3: This argument affords a very good proof against those who held a distinction between the sensitive and rational souls in man: because in that case the sensitive soul in man would not be incorruptible, as neither is it in other animals; and consequently in the resurrection there would not be the same sensitive soul, and consequently neither the same animal nor the same man.
Aquin.: SMT XP Q[79] A[2] R.O. 3 Para. 2/2
But if we assert that in man the same soul is by its substance both rational and sensitive, we shall encounter no difficulty in this question, because animal is defined from sense, i.e. the sensitive soul as from its essential form: whereas from sense, i.e. the sensitive power, we know its definition as from an accidental form "that contributes more than another to our knowledge of the quiddity" (De Anima i, 1). Accordingly after death there remains the sensitive soul, even as the rational soul, according to its substance: whereas the sensitive powers, according to some, do not remain. And since these powers are accidental properties, diversity on their part cannot prevent the identity of the whole animal, not even of the animal's parts: nor are powers to be called perfections or acts of organs unless as principles of action, as heat in fire.
Aquin.: SMT XP Q[79] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: A statue may be considered in two ways, either as a particular substance, or as something artificial. And since it is placed in the genus of substance by reason of its matter, it follows that if we consider it as a particular substance, it is the selfsame statue that is remade from the same matter. On the other hand, it is placed in the genus of artificial things inasmuch as it has an accidental form which, if the statue be destroyed, passes away also. Consequently it does not return identically the same, nor can the statue be identically the same. But man's form, namely the soul, remains after the body has perished: wherefore the comparison fails.
Aquin.: SMT XP Q[79] A[3] Thes. Para. 1/1
Whether the ashes of the human body must needs, by the resurrection, return to the same parts of the body that were dissolved into them?
Aquin.: SMT XP Q[79] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem necessary for the ashes of the human body to return, by the resurrection, to the same parts that were dissolved into them. For, according to the Philosopher, "as the whole soul is to the whole body, so is a part of the soul to a part of the body, as sight to the pupil" (De Anima ii, 1). Now it is necessary that after the resurrection the body be resumed by the same soul. Therefore it is also necessary for the same parts of the body to return to the same limbs, in which they were perfected by the same parts of the soul.
Aquin.: SMT XP Q[79] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, difference of matter causes difference of identity. But if the ashes return not to the same parts, each part will not be remade from the same matter of which it consisted before. Therefore they will not be the same identically. Now if the parts are different the whole will also be different, since parts are to the whole as matter is to form (Phys. ii, 3). Therefore it will not be the self-same man; which is contrary to the truth of the resurrection.
Aquin.: SMT XP Q[79] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, the resurrection is directed to the end that man may receive the meed of his works. Now different parts of the body are employed in different works, whether of merit or of demerit. Therefore at the resurrection each part must needs return to its former state that it may be rewarded in due measure.
Aquin.: SMT XP Q[79] A[3] OTC Para. 1/2
On the contrary, Artificial things are more dependent on their matter than natural things. Now in artificial things, in order that the same artificial thing be remade, from the same matter, there is no need for the parts to be brought back to the same position. Neither therefore is it necessary in man.
Aquin.: SMT XP Q[79] A[3] OTC Para. 2/2
Further, change of an accident does not cause a change of identity. Now the situation of parts is an accident. Therefore its change in a man does not cause a change of identity.
Aquin.: SMT XP Q[79] A[3] Body Para. 1/2
I answer that, In this question it makes a difference whether we ask what can be done without prejudice to identity, and what will be done for the sake of congruity. As regards the first it must be observed that in man we may speak of parts in two ways: first as of the various parts of a homogeneous whole, for instance the various parts of flesh, or the various parts of bone; secondly, as of various parts of various species of a heterogeneous whole, for instance bone and flesh. Accordingly if it be said that one part of matter will return to another part of the same species, this causes no change except in the position of the parts: and change of position of parts does not change the species in homogeneous wholes: and so if the matter of one part return to another part, this is nowise prejudicial to the identity of the whole. Thus is it in the example given in the text (Sent. iv, D, 44), because a statue, after being remade, is identically the same, not as to its form, but as to its matter, in respect of which it is a particular substance, and in this way a statue is homogeneous, although it is not according to its artificial form. But if it be said that the matter of one part returns to another part of another species, it follows of necessity that there is a change not only in the position of parts, but also in their identity: yet so that the whole matter, or something belonging to the truth of human nature in one is transferred to another. but not if what was superfluous in one part is transferred to another. Now the identity of parts being taken away, the identity of the whole is removed, if we speak of essential parts, but not if we speak of accidental parts, such as hair and nails, to which apparently Augustine refers (De Civ. Dei xxii). It is thus clear how the transference of matter from one part of another destroys the identity, and how it does not.
Aquin.: SMT XP Q[79] A[3] Body Para. 2/2
But speaking of the congruity, it is more probable that even the parts will retain their position at the resurrection, especially as regards the essential and organic parts, although perhaps not as regards the accidental parts, such as nails and hair.
Aquin.: SMT XP Q[79] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: This argument considers organic or heterogeneous parts, but no homogeneous or like parts.
Aquin.: SMT XP Q[79] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: A change in the position of the parts of matter does not cause a change of identity, although difference of matter does.
Aquin.: SMT XP Q[79] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: Operation, properly speaking, is not ascribed to the part but to the whole, wherefore the reward is due, not to the part but to the whole.
Aquin.: SMT XP Q[80] Out. Para. 1/1
OF THE INTEGRITY OF THE BODIES IN THE RESURRECTION (FIVE ARTICLES)
We must next consider the integrity of the bodies in the resurrection. Under this head there are five points of inquiry:
(1) Whether all the members of the human body will rise again therein?
(2) Whether the hair and nails will?
(3) Whether the humors will?
(4) Whether whatever the body contained belonging to the truth of human nature will rise again?
(5) Whether whatever it contained materially will rise again?
Aquin.: SMT XP Q[80] A[1] Thes. Para. 1/1
Whether all the members of the human body will rise again?
Aquin.: SMT XP Q[80] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that not all the members of the human body will rise again. For if the end be done away it is useless to repair the means. Now the end of each member is its act. Since then nothing useless is done in the Divine works, and since the use of certain members is not fitting to man after the resurrection, especially the use of the genital members, for then they "shall neither marry, nor be married" (Mt. 22:30), it would seem that not all the members shall rise again.
Aquin.: SMT XP Q[80] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, the entrails are members: and yet they will not rise again. For they can neither rise full, since thus they contain impurities, nor empty, since nothing is empty in nature. Therefore the members shall not all rise again.
Aquin.: SMT XP Q[80] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, the body shall rise again that it may be rewarded for the works which the soul did through it. Now the member of which a thief has been deprived for theft, and who has afterwards done penance and is saved, cannot be rewarded at the resurrection, neither for any good deed, since it has not co-operated in any, nor for evil deeds, since the punishment of the member would redound to the punishment of man. Therefore the members will not all rise again.
Aquin.: SMT XP Q[80] A[1] OTC Para. 1/2
On the contrary, The other members belong more to the truth of human nature than hair and nails. Yet these will be restored to man at the resurrection according to the text (Sent. iv, D, 4). Much more therefore does this apply to the other members.
Aquin.: SMT XP Q[80] A[1] OTC Para. 2/2
Further, "The works of God are perfect" (Dt. 32:4). But the resurrection will be the work of God. Therefore man will be remade perfect in all his members.
Aquin.: SMT XP Q[80] A[1] Body Para. 1/1
I answer that, As stated in De Anima ii, 4, "the soul stands in relation to the body not only as its form and end, but also as efficient cause." For the soul is compared to the body as art to the thing made by art, as the Philosopher says (De Anim. Gener. ii, 4), and whatever is shown forth explicitly in the product of art is all contained implicitly and originally in the art. In like manner whatever appears in the parts of the body is all contained originally and, in a way, implicitly in the soul. Thus just as the work of an art would not be perfect, if its product lacked any of the things contained in the art, so neither could man be perfect, unless the whole that is contained enfolded in the soul be outwardly unfolded in the body, nor would the body correspond in full proportion to the soul. Since then at the resurrection it behooves man's body to correspond entirely to the soul, for it will not rise again except according to the relation it bears to the rational soul, it follows that man also must rise again perfect, seeing that he is thereby repaired in order that he may obtain his ultimate perfection. Consequently all the members that are now in man's body must needs be restored at the resurrection.
Aquin.: SMT XP Q[80] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: The members may be considered in two ways in relation to the soul: either according to the relation of matter to form, or according to the relation of instrument to agent, since "the whole body is compared to the whole soul in the same way as one part is to another" (De Anima ii, 1). If then the members be considered in the light of the first relationship, their end is not operation, but rather the perfect being of the species, and this is also required after the resurrection: but if they be considered in the light of the second relationship, then their end is operation. And yet it does not follow that when the operation fails the instrument is useless, because an instrument serves not only to accomplish the operation of the agent, but also to show its virtue. Hence it will be necessary for the virtue of the soul's powers to be shown in their bodily instruments, even though they never proceed to action, so that the wisdom of God be thereby glorified.
Aquin.: SMT XP Q[80] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The entrails will rise again in the body even as the other members: and they will be filled not with vile superfluities but with goodly humors.
Aquin.: SMT XP Q[80] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The acts whereby we merit are not the acts, properly speaking, of hand or foot but of the whole man; even as the work of art is ascribed not to the instrument but to the craftsman. Therefore though the member which was cut off before a man's repentance did not co-operate with him in the state wherein he merits glory, yet man himself merits that the whole man may be rewarded, who with his whole being serves God.
Aquin.: SMT XP Q[80] A[2] Thes. Para. 1/1
Whether the hair and nails will rise again in the human body?
Aquin.: SMT XP Q[80] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the hair and nails will not rise again in the human body. For just as hair and nails result from the surplus of food, so do urine, sweat and other superfluities or dregs. But these will not rise again with the body. Neither therefore will hair and nails.
Aquin.: SMT XP Q[80] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, of all the superfluities that are produced from food, seed comes nearest to the truth of human nature, since though superfluous it is needed. Yet seed will not rise again in the human body. Much less therefore will hair and nails.
Aquin.: SMT XP Q[80] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, nothing is perfected by a rational soul that is not perfected by a sensitive soul. But hair and nails are not perfected by a sensitive soul, for "we do not feel with them" (De Anima i, 5; iii, 13). Therefore since the human body rises not again except because it is perfected by a rational soul, it would seem that the hair and nails will not rise again.
Aquin.: SMT XP Q[80] A[2] OTC Para. 1/2
On the contrary, It is written (Lk. 21:18): "A hair of your head shall not perish."
Aquin.: SMT XP Q[80] A[2] OTC Para. 2/2
Further, hair and nails were given to man as an ornament. Now the bodies of men, especially of the elect, ought to rise again with all their adornment. Therefore they ought to rise again with the hair.
Aquin.: SMT XP Q[80] A[2] Body Para. 1/1
I answer that, The soul is to the animated body, as art is to the work of art, and is to the parts of the body as art to its instruments: wherefore an animated body is called an organic body. Now art employs certain instruments for the accomplishment of the work intended, and these instruments belong to the primary intention of art: and it also uses other instruments for the safe-keeping of the principal instruments, and these belong to the secondary intention of art: thus the art of warfare employs a sword for fighting, and a sheath for the safe-keeping of the sword. And so among the parts of an animated body, some are directed to the accomplishment of the souls' operations, for instance the heart, liver, hand, foot; while others are directed to the safe-keeping of the other parts as leaves to cover fruit; and thus hair and nails are in man for the protection of other parts. Consequently, although they do not belong to the primary perfection of the human body, they belong to the secondary perfection: and since man will rise again with all the perfections of his nature, it follows that hair and nails will rise again in him.
Aquin.: SMT XP Q[80] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: Those superfluities are voided by nature, as being useful for nothing. Hence they do not belong to the perfection of the human body. It is not so with the superfluities which nature reserves for the production of hair and nails which she needs for the protection of the members.
Aquin.: SMT XP Q[80] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Seed is not required for the perfection of the individual, as hair and nails are, but only for the protection of the species.
Aquin.: SMT XP Q[80] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Hair and nails are nourished and grow, and so it is clear that they share in some operation, which would not be possible unless they were parts in some way perfected by the soul. And since in man there is but one soul, namely the rational soul, it is clear that they are perfected by the rational soul, although not so far as to share in the operation of sense, as neither do bones, and yet it is certain that these will rise again and that they belong to the integrity of the individual.
Aquin.: SMT XP Q[80] A[3] Thes. Para. 1/1
Whether the humors will rise again in the body?
Aquin.: SMT XP Q[80] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the humors will not rise again in the body. For it is written (1 Cor. 15:50): "Flesh and blood cannot possess the kingdom of God." Now blood is the chief humor. Therefore it will not rise again in the blessed, who will possess the kingdom of God, and much less in others.
Aquin.: SMT XP Q[80] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, humors are intended to make up for the waste. Now after the resurrection there will be no waste. Therefore the body will not rise again with humors.
Aquin.: SMT XP Q[80] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, that which is in process of generation in the human body is not yet perfected by the rational soul. Now the humors are still in process of generation because they are potentially flesh and bone. Therefore they are not yet perfected by the rational soul. Now the human body is not directed to the resurrection except in so far as it is perfected by the rational soul. Therefore the humors will not rise again.
Aquin.: SMT XP Q[80] A[3] OTC Para. 1/2
On the contrary, Whatever enters into the constitution of the human body will rise again with it. Now this applies to the humors, as appears from the statement of Augustine (De Spir. et Anima xv) that "the body consists of functional members; the functional members of homogeneous parts; and the homogeneous parts of humors." Therefore the humors will rise again in the body.
Aquin.: SMT XP Q[80] A[3] OTC Para. 2/2
Further, our resurrection will be conformed to the resurrection of Christ. Now in Christ's resurrection His blood rose again, else the wine would not now be changed into His blood in the Sacrament of the altar. Therefore the blood will rise again in us also, and in like manner the other humors.
Aquin.: SMT XP Q[80] A[3] Body Para. 1/2
I answer that, Whatever belongs to the integrity of human nature in those who take part in the resurrection will rise again, as stated above (AA[1],2). Hence whatever humidity of the body belongs to the integrity of human nature must needs rise again in man. Now there is a threefold humidity in man. There is one which occurs as receding from the perfection of the individual---either because it is on the way to corruption, and is voided by nature, for instance urine, sweat, matter, and so forth---or because it is directed by nature to the preservation of the species in some individual, either by the act of the generative power, as seed, or by the act of the nutritive power, as milk. None of these humidities will rise again, because they do not belong to the perfection of the person rising again.
Aquin.: SMT XP Q[80] A[3] Body Para. 2/2
The second kind of humidity is one that has not yet reached its ultimate perfection, which nature achieves in the individual, yet it is directed thereto by nature: and this is of two kinds. For there is one kind that has a definite form and is contained among the parts of the body, for instance the blood and the other humors which nature has directed to the members that are produced or nourished therefrom: and yet they have certain definite forms like the other parts of the body, and consequently will rise again with the other parts of the body: while another kind of humidity is in transition from form to form, namely from the form of humor to the form of member. Humidities of this kind will not rise again, because after the resurrection each part of the body will be established in its form, so that one will not pass into another. Wherefore this humidity that is actually in transition from one form to another will not rise again. Now this humidity may be considered in a twofold state---either as being at the beginning of its transformation, and thus it is called "ros," namely the humidity that is found in the cavities of the smaller veins---or as in the course of transformation and already beginning to undergo alteration, and thus it is called "cambium": but in neither state will it rise again. The third kind of humidity is that which has already reached its ultimate perfection that nature intends in the body of the individual, and has already undergone transformation and become incorporate with the members. This is called "gluten," and since it belongs to the members it will rise again just as the members will.
Aquin.: SMT XP Q[80] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: In these words of the Apostle flesh and blood do not denote the substance of flesh and blood but deeds of flesh and blood, which are either deeds of sin or the operations of the animal life. Or we may say with Augustine in his letter to Consentius (Ep. cxlvi) that "flesh and blood here signify the corruption which is now predominant in flesh and blood"; wherefore the Apostle's words continue: "Neither shall corruption possess incorruption."
Aquin.: SMT XP Q[80] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Just as the members that serve for generation will be after the resurrection for the integrity of human nature, and not for the operation accomplished now by them, so will the humors be in the body not to make up for waste, but to restore the integrity of human nature and to show forth its natural power.
Aquin.: SMT XP Q[80] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: Just as the elements are in the course of generation in relation to mixed bodies, because they are their matter, yet not so as to be always in transition when in the mixed body, so too are the humors in relation to the members. And for this reason as the elements in the parts of the universe have definite forms, by reason of which they, like mixed bodies, belong to the perfection of the universe, so too the humors belong to the perfection of the human body, just as the other parts do, although they do not reach its entire perfection, as the other parts do, and although the elements have not perfect forms as mixed bodies have. But as all the parts of the universe receive their perfection from God, not equally, but each one according to its mode, so too the humors are in some way perfected by the rational soul, yet not in the same measure as the more perfect parts.
Aquin.: SMT XP Q[80] A[4] Thes. Para. 1/1
Whether whatever in the body belonged to the truth of human nature will rise again in it?
Aquin.: SMT XP Q[80] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that what was in the body, belonging to the truth of human nature, will not all rise again in it. For food is changed into the truth of human nature. Now sometimes the flesh of the ox or of other animals is taken as food. Therefore if whatever belonged to the truth of human nature will rise again, the flesh of the ox or of other animals will also rise again: which is inadmissible.
Aquin.: SMT XP Q[80] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, Adam's rib belonged to the truth of human nature in him, as ours does in us. But Adam's rib will rise again not in Adam but in Eve, else Eve would not rise again at all since she was made from that rib. Therefore whatever belonged in man to the truth of human nature will not all rise again in him.
Aquin.: SMT XP Q[80] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, it is impossible for the same thing from different men to rise again. Yet it is possible for something in different men to belong to the truth of human nature, for instance if a man were to partake of human flesh which would be changed into his substance. Therefore there will not rise again in man whatever belonged in him to the truth of human nature.
Aquin.: SMT XP Q[80] A[4] Obj. 4 Para. 1/1
OBJ 4: Further, if it be said that not all the flesh partaken of belongs to the truth of human nature and that consequently some of it may possibly rise again in the one man and some in the other---on the contrary: That which is derived from one's parents would especially seem to belong to the truth of human nature. But if one who partook of nothing but human flesh were to beget children that which his child derives from him must needs be of the flesh of other men partaken of by his father, since the seed is from the surplus of food, as the Philosopher proves (De Gen. Animal. i). Therefore what belongs to the truth of human nature in that child belonged also to the truth of human nature in other men of whose flesh his father had partaken.
Aquin.: SMT XP Q[80] A[4] Obj. 5 Para. 1/1
OBJ 5: Further, if it be said that what was changed into seed was not that which belong to the truth of human nature in the flesh of the men eaten, but something not belonging to the truth of human nature---on the contrary: Let us suppose that some one is fed entirely on embryos in which seemingly there is nothing but what belongs to the truth of human nature since whatever is in them is derived from the parents. If then the surplus food be changed into seed, that which belonged to the truth of human nature in the embryos---and after these have received a rational soul, the resurrection applies to them---must needs belong to the truth of human nature in the child begotten of that seed. And thus, since the same cannot rise again in two subjects, it will be impossible for whatever belonged to the truth of human nature in both to rise again in both of them.
Aquin.: SMT XP Q[80] A[4] OTC Para. 1/2
On the contrary, Whatever belonged to the truth of human nature was perfected by the rational soul. Now it is through being perfected by the rational soul that the human body is directed to the resurrection. Therefore whatever belonged to the truth of human nature will rise again in each one.
Aquin.: SMT XP Q[80] A[4] OTC Para. 2/2
Further, if anything belonging to the truth of human nature in a man be taken from his body, this will not be the perfect body of a man. Now all imperfection of a man will be removed at the resurrection, especially in the elect, to whom it was promised (Lk. 21:18) that not a hair of their head should perish. Therefore whatever belonged to the truth of human nature in a man will rise again in him.
Aquin.: SMT XP Q[80] A[4] Body Para. 1/8
I answer that, "Everything is related to truth in the same way as to being" (Metaph. ii), because a thing is true when it is as it appears to him who actually knows it. For this reason Avicenna (Metaph. ii) says that "the truth of anything is a property of the being immutably attached thereto." Accordingly a thing is said to belong to the truth of human nature, because it belongs properly to the being of human nature, and this is what shares the form of human nature, just as true gold is what has the true form of gold whence gold derives its proper being. In order therefore to see what it is that belongs to the truth of human nature, we must observe that there have been three opinions on the question. For some have maintained that nothing begins anew to belong to the truth of human nature and that whatever belongs to the truth of human nature, all of it belonged to the truth of human nature when this was created; and that this multiplies by itself, so that it is possible for the seed whereof the child is begotten to be detached therefrom by the begetter, and that again the detached part multiplies in the child, so that he reaches perfect quantity by growth, and so on, and that thus was the whole human race multiplied. Wherefore according to this opinion, whatever is produced by nourishment. although it seem to have the appearance of flesh and blood, does not belong to the truth of human nature.
Aquin.: SMT XP Q[80] A[4] Body Para. 2/8
Others held that something new is added to the truth of human nature by the natural transformation of the food into the human body, if we consider the truth of human nature in the species to the preservation of which the act of the generative power is directed: but that if we consider the truth of human nature in the individual, to the preservation and perfection of which the act of the nutritive power is directed, that which is added by food belongs to the truth of the human nature of the individual, not primarily but secondarily. For they assert that the truth of human nature, first and foremost, consists in the radical humor, that namely which is begotten of the seed of which the human race was originally fashioned: and that what is changed from food into true flesh and blood does not belong principally to the truth of human nature in this particular individual, but secondarily: and that nevertheless this can belong principally to the truth of human nature in another individual who is begotten of the seed of the former. For they assert that seed is the surplus from food, either mingled with something belonging principally to the truth of human nature in the begetter, according to some, or without any such admixture, as others maintain. And thus the nutrimental humor in one becomes the radical humor in another.
Aquin.: SMT XP Q[80] A[4] Body Para. 3/8
The third opinion is that something new begins to belong principally to the truth of human nature even in this individual, because distinction in the human body does not require that any signate material part must needs remain throughout the whole lifetime; any signate part one may take is indifferent to this, whereas it remains always as regards what belongs to the species in it, albeit as regards what is material therein it may ebb and flow. And thus the nutrimental humor is not distinct from the radical on the part of its principle (so that it be called radical when begotten of the seed, and nutrimental when produced by the food), but rather on the part of the term, so that it be called radical when it reaches the term of generation by the act of the generative, or even nutritive power, but nutrimental, when it has not yet reached this term, but is still on the way to give nourishment.
Aquin.: SMT XP Q[80] A[4] Body Para. 4/8
These three opinions have been more fully exposed and examined in the Second Book (Sent. ii, D, 30); wherefore there is no need for repetition here, except in so far as the question at issue is concerned. It must accordingly be observed that this question requires different answers according to these opinions.
Aquin.: SMT XP Q[80] A[4] Body Para. 5/8
For the first opinion on account of its explanation of the process of multiplication is able to admit perfection of the truth of human nature, both as regards the number of individuals and as regards the due quantity of each individual, without taking into account that which is produced from food; for this is not added except for the purpose of resisting the destruction that might result from the action of natural heat, as lead is added to silver lest it be destroyed in melting. Wherefore since at the resurrection it behooves human nature to be restored to its perfection, nor does the natural heat tend to destroy the natural humor, there will be no need for anything resulting from food to rise again in man, but that alone will rise again which belonged to the truth of the human nature of the individual, and this reaches the aforesaid perfection in number and quantity by being detached and multiplied.
Aquin.: SMT XP Q[80] A[4] Body Para. 6/8
The second opinion, since it maintains that what is produced from food is needed for the perfection of quantity in the individual and for the multiplication that results from generation, must needs admit that something of this product from food shall rise again: not all, however, but only so much as is required for the perfect restoration of human nature in all its individuals. Hence this opinion asserts that all that was in the substance of the seed will rise again in this man who was begotten of this seed; because this belongs chiefly to the truth of human nature in him: while of that which afterwards he derives from nourishment, only so much will rise again in him as is needed for the perfection of his quantity; and not all, because this does not belong to the perfection of human nature, except in so far as nature requires it for the perfection of quantity. Since however this nutrimental humor is subject to ebb and flow the restoration will be effected in this order, that what first belonged to the substance of a man's body, will all be restored, and of that which was added secondly, thirdly, and so on, as much as is required to restore quantity. This is proved by two reasons. First, because that which was added was intended to restore what was wasted at first, and thus it does not belong principally to the truth of human nature to the same extent as that which came first. Secondly, because the addition of extraneous humor to the first radical humors results in the whole mixture not sharing the truth of the specific nature as perfectly as the first did: and the Philosopher instances as an example (De Gener. i) the mixing of water with wine, which always weakens the strength of the wine, so that in the end the wine becomes watery: so that although the second water be drawn into the species of wine, it does not share the species of wine as perfectly as the first water added to the wine. Even so that which is secondly changed from food into flesh does not so perfectly attain to the species of flesh as that which was changed first, and consequently does not belong in the same degree to the truth of human nature nor to the resurrection. Accordingly it is clear that this opinion maintains that the whole of what belongs to the truth of human nature principally will rise again, but not the whole of what belongs to the truth of human nature secondarily.
Aquin.: SMT XP Q[80] A[4] Body Para. 7/8
The third opinion differs somewhat from the second and in some respects agrees with it. It differs in that it maintains that whatever is under the form of flesh and bone all belongs to the truth of human nature, because this opinion does not distinguish as remaining in man during his whole lifetime any signate matter that belongs essentially and primarily to the truth of human nature, besides something ebbing and flowing, that belongs. to the truth of human nature merely on account of the perfection of quantity, and not on account of the primary being of the species, as the second opinion asserted. But it states that all the parts that are not beside the intention of the nature generated belong to the truth of human nature, as regards what they have of the species, since thus they remain; but not as regards what they have of matter, since thus they are indifferent to ebb and flow: so that we are to understand that the same thing happens in the parts of one man as in the whole population of a city, for each individual is cut off from the population by death, while others take their place: wherefore the parts of the people flow back and forth materially, but remain formally, since these others occupy the very same offices and positions from which the former were withdrawn, so that the commonwealth is said to remain the selfsame. In like manner, while certain parts are on the ebb and others are being restored to the same shape and position, all the parts flow back and forth as to their matter, but remain as to their species; and nevertheless the selfsame man remains.
Aquin.: SMT XP Q[80] A[4] Body Para. 8/8
On the other hand, The third opinion agrees with the second, because it holds that the parts which come secondly do not reach the perfection of the species so perfectly as those which come first: and consequently the third opinion asserts that the same thing rises again in man as the second opinion maintains, but not for quite the same reason. For it holds that the whole of what is produced from the seed will rise again, not because it belongs to the truth of human nature otherwise than that which comes after, but because it shares the truth of human nature more perfectly: which same order the second opinion applied to those things that are produced afterwards from food, in which point also these two opinions agree.
Aquin.: SMT XP Q[80] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: A natural thing is what it is, not from its matter but from its form; wherefore, although that part of matter which at one time was under the form of bovine flesh rises again in man under the form of human flesh, it does not follow that the flesh of an ox rises again, but the flesh of a man: else one might conclude that the clay from which Adam's body was fashioned shall rise again. The second opinion, however, grants this argument.
Aquin.: SMT XP Q[80] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: That rib did not belong to the perfection of the individual in Adam, but was directed to the multiplication of the species. Hence it will rise again not in Adam but in Eve, just as the seed will rise again, not in the begetter, but in the begotten.
Aquin.: SMT XP Q[80] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: According to the first opinion it is easy to reply to this argument, because the flesh that is eaten never belonged to the truth of human nature in the eater, but it did belong to the truth of human nature in him whose flesh was eaten: and thus it will rise again in the latter but not in the former. according to the second and third opinions, each one will rise again in that wherein he approached nearest to the perfect participation of the virtue of the species, and if he approached equally in both, he will rise again in that wherein he was first, because in that he first was directed to the resurrection by union with the rational soul of that man. Hence if there were any surplus in the flesh eaten, not belonging to the truth of human nature in the first man, it will be possible for it to rise again in the second: otherwise what belonged to the resurrection in the first will rise again in him and not in the second; but in the second its place is taken either by something of that which was the product from other food, or if he never partook of any other food than human flesh, the substitution is made by Divine power so far as the perfection of quantity requires, as it does in those who die before the perfect age. Nor does this derogate from numerical identity, as neither does the ebb and flow of parts.
Aquin.: SMT XP Q[80] A[4] R.O. 4 Para. 1/1
Reply OBJ 4: According to the first opinion this argument is easily answered. For that opinion asserts that the seed is not from the surplus food: so that the flesh eaten is not changed into the seed whereof the child is begotten. But according to the other two opinions we must reply that it is impossible for the whole of the flesh eaten to be changed into seed, because it is after much separation that the seed is distilled from the food, since seed is the ultimate surplus of food. That part of the eaten flesh which is changed into seed belongs to the truth of human nature in the one born of the seed more than in the one of whose flesh the seed was the product. Hence according to the rule already laid down (ad 3), whatever was changed into the seed will rise again in the person born of the seed; while the remaining matter will rise again in him of whose flesh the seed was the product.
Aquin.: SMT XP Q[80] A[4] R.O. 5 Para. 1/1
Reply OBJ 5: The embryo is not concerned with the resurrection before it is animated by a rational soul, in which state much has been added to the seminal substance from the substance of food, since the child is nourished in the mother's womb. Consequently on the supposition that a man partook of such food, and that some one were begotten of the surplus thereof, that which was in the seminal substance will indeed rise again in the one begotten of that seed; unless it contain something that would have belonged to the seminal substance in those from whose flesh being eaten the seed was produced, for this would rise again in the first but not in the second. The remainder of the eaten flesh, not being changed into seed, will clearly rise again in the first the Divine power supplying deficiencies in both. The first opinion is not troubled by this objection, since it does not hold the seed to be from the surplus food: but there are many other reasons against it as may be seen in the Second Book (Sent. ii, D, 30; FP, Q[119], A[2]).
Aquin.: SMT XP Q[80] A[5] Thes. Para. 1/1
Whether whatever was materially in a man's members will all rise again?
Aquin.: SMT XP Q[80] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that whatever was materially in a man's members will all rise again. For the hair, seemingly, is less concerned in the resurrection than the other members. Yet whatever was in the hair will all rise again, if not in the hair, at least in other parts of the body, as Augustine says (De Civ. Dei xxii) quoted in the text (Sent. iv, D, 44). Much more therefore whatever was materially in the other members will all rise again.
Aquin.: SMT XP Q[80] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, just as the parts of the flesh are perfected as to species by the rational soul, so are the parts as to matter. But the human body is directed to the resurrection through being perfected by a rational soul. Therefore not only the parts of species but also the parts of matter will all rise again.
Aquin.: SMT XP Q[80] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, the body derives its totality from the same cause as it derives its divisibility into parts. But division into parts belongs to a body in respect of matter the disposition of which is quantity in respect of which it is divided. Therefore totality is ascribed to the body in respect of its parts of matter. If then all the parts of matter rise not again, neither will the whole body rise again: which is inadmissible.
Aquin.: SMT XP Q[80] A[5] OTC Para. 1/2
On the contrary, The parts of matter are not permanent in the body but ebb and flow, as stated in De Gener. i. If, therefore, all the parts of matter, which remain not but ebb and flow, rise again, either the body of one who rises again will be very dense, or it will be immoderate in quantity.
Aquin.: SMT XP Q[80] A[5] OTC Para. 2/2
Further, whatever belongs to the truth of human nature in one man can all be a part of matter in another man, if the latter were to partake of his flesh. Therefore if all the parts of matter in one man were to rise again it follows that in one man there will rise again that which belongs to the truth of human nature in another: which is absurd.
Aquin.: SMT XP Q[80] A[5] Body Para. 1/1
I answer that, What is in man materially, is not directed to the resurrection, except in so far as it belongs to the truth of human nature; because it is in this respect that it bears a relation to the human souls. Now all that is in man materially belongs indeed to the truth of human nature in so far as it has something of the species, but not all, if we consider the totality of matter; because all the matter that was in a man from the beginning of his life to the end would surpass the quantity due to his species, as the third opinion states, which opinion seems to me more probable than the others. Wherefore the whole of what is in man will rise again, if we speak of the totality of the species which is dependent on quantity, shape, position and order of parts, but the whole will not rise again if we speak of the totality of matter. The second and first opinions, however, do not make this distinction, but distinguish between parts both of which have the species and matter. But these two opinions agree in that they both state what is produced from the seed will all rise again even if we speak of totality of matter: while they differ in this that the first opinion maintains that nothing will rise again of that which was engendered from food, whereas the second holds that something but not all, thereof will rise again, as stated above (A[4]).
Aquin.: SMT XP Q[80] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: Just as all that is in the other parts of the body will rise again, if we speak of the totality of the species, but not if we speak of material totality, so is it with the hair. In the other parts something accrues from nourishment which causes growth, and this is reckoned as another part, if we speak of totality of species, since it occupies another place and position in the body, and is under other parts of dimension: and there accrues something which does not cause growth, but serves to make up for waste by nourishing. and this is not reckoned as another part of the whole considered in relation to the species, since it does not occupy another place or position in the body than that which was occupied by the part that has passed away: although it may be reckoned another part if we consider the totality of matter. The same applies to the hair. Augustine, however, is speaking of the cutting of hair that was a part causing growth of the body; wherefore it must needs rise again, not however as regards the quantity of hair, lest it should be immoderate, but it will rise again in other parts as deemed expedient by Divine providence. Or else he refers to the case when something will be lacking to the other parts, for then it will be possible for this to be supplied from the surplus of hair.
Aquin.: SMT XP Q[80] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: According to the third opinion parts of species are the same as parts of matter: for the Philosopher does not make this distinction (De Gener. i) in order to distinguish different parts, but in order to show that the same parts may be considered both in respect of species, as to what belongs to the form and species in them, and in respect of matter, as to that which is under the form and species. Now it is clear that the matter of the flesh has no relation to the rational soul except in so far as it is under such a form, and consequently by reason thereof it is directed to the resurrection. But the first and second opinions which draw a distinction between parts of species and parts of matter say that although the rational soul perfects both parts, it does not perfect parts of matter except by means of the parts of species, wherefore they are not equally directed to the resurrection.
Aquin.: SMT XP Q[80] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: In the matter of things subject to generation and corruption it is necessary to presuppose indefinite dimensions before the reception of the substantial form. Consequently division which is made according to these dimensions belongs properly to matter. But complete and definite quantity comes to matter after the substantial form; wherefore division that is made in reference to definite quantity regards the species especially when definite position of parts belongs to the essence of the species, as in the human body.
Aquin.: SMT XP Q[81] Out. Para. 1/1
OF THE QUALITY OF THOSE WHO RISE AGAIN (FOUR ARTICLES)
We must now consider the quality of those who rise again. Under this head there are four points of inquiry:
(1) Whether all will rise again in the youthful age?
(2) Whether they will be of equal stature?
(3) Whether all will be of the same sex?
(4) Whether they will rise again to the animal life?
Aquin.: SMT XP Q[81] A[1] Thes. Para. 1/1
Whether all will rise again of the same age?
Aquin.: SMT XP Q[81] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that all will not rise again of the same, namely the youthful age. Because God will take nothing pertaining to man's perfection from those who rise again, especially from the blessed. Now age pertains to the perfection of man, since old age is the age that demands reverence. Therefore the old will not rise again of a youthful age.
Aquin.: SMT XP Q[81] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, age is reckoned according to the length of past time. Now it is impossible for past time not to have passed. Therefore it is impossible for those who were of greater age to be brought back to a youthful age.
Aquin.: SMT XP Q[81] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, that which belonged most to the truth of human nature in each individual will especially rise again in him. Now the sooner a thing was in man the more would it seem to have belonged to the truth of human nature, because in the end, through the strength of the species being weakened the human body is likened to watery wine according to the Philosopher (De Gener. i). Therefore if all are to rise again of the same age, it is more fitting that they should rise again in the age of childhood.
Aquin.: SMT XP Q[81] A[1] OTC Para. 1/3
On the contrary, It is written (Eph. 4:13): "Until we all meet . . . unto a perfect man, unto the measure of the age of the fulness of Christ."
Aquin.: SMT XP Q[81] A[1] OTC Para. 2/3
Now Christ rose again of youthful age, which begins about the age of thirty years, as Augustine says (De Civ. Dei xxii). Therefore others also will rise again of a youthful age.
Aquin.: SMT XP Q[81] A[1] OTC Para. 3/3
Further, man will rise again at the most perfect stage of nature. Now human nature is at the most perfect stage in the age of youth. Therefore all will rise again of that age.
Aquin.: SMT XP Q[81] A[1] Body Para. 1/1
I answer that, Man will rise again without any defect of human nature, because as God founded human nature without a defect, even so will He restore it without defect. Now human nature has a twofold defect. First, because it has not yet attained to its ultimate perfection. Secondly, because it has already gone back from its ultimate perfection. The first defect is found in children, the second in the aged: and consequently in each of these human nature will be brought by the resurrection to the state of its ultimate perfection which is in the youthful age, at which the movement of growth terminates, and from which the movement of decrease begins.
Aquin.: SMT XP Q[81] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Old age calls for reverence, not on account of the state of the body which is at fault; but on account of the soul's wisdom which is taken for granted on account of its being advanced in years. Wherefore in the elect there will remain the reverence due to old age on account of the fulness of Divine wisdom which will be in them, but the defect of old age will not be in them.
Aquin.: SMT XP Q[81] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: We speak of age not as regards the number of years, but as regards the state which the human body acquires from years. Hence Adam is said to have been formed in the youthful age on account of the particular condition of body which he had at the first day of his formation. Thus the argument is not to the point.
Aquin.: SMT XP Q[81] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The strength of the species is said to be more perfect in a child than in a young man, as regards the ability to transform nourishment in a certain way, even as it is more perfect in the seed than in the mature man. In youth, however, it is more perfect as regards the term of completion. Wherefore that which belonged principally to the truth of human nature will be brought to that perfection which it has in the age of youth, and not to that perfection which it has in the age of a child, wherein the humors have not yet reached their ultimate disposition.
Aquin.: SMT XP Q[81] A[2] Thes. Para. 1/1
Whether all will rise again of the same stature?
Aquin.: SMT XP Q[81] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that all will rise again of the same stature. For just as man is measured by dimensive quantity, so is he by the quantity of time. Now the quantity of time will be reduced to the same measure in all, since all will rise again of the same age. Therefore the dimensive quantity will also be reduced to the same measure in all, so that all will rise again of the same stature.
Aquin.: SMT XP Q[81] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, the Philosopher says (De Anima ii, 4) that "all things in nature have a certain limit end measure of size and growth." Now this limitation can only arise by virtue of the form, with which the quantity as well as all the other accidents ought to agree. Therefore since all men have the same specific form, there should be the same measure of quantity in respect of matter in all, unless an error should occur. But the error of nature will be set right at the resurrection. Therefore all will rise again of the same stature.
Aquin.: SMT XP Q[81] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, it will be impossible for man in rising again to be of a quantity proportionate to the natural power which first formed his body; for otherwise those who could not be brought to a greater quantity by the power of nature will never rise again of a greater quantity, which is false. Therefore that quantity must needs be proportionate to the power which will restore the human body by the resurrection, and to the matter from which it is restored. Now the selfsame, namely the Divine, power will restore all bodies; and all the ashes from which the human bodies will be restored are equally disposed to receive the action of that power. Therefore the resurrection of all men will bring them to the same quantity: and so the same conclusion follows.
Aquin.: SMT XP Q[81] A[2] OTC Para. 1/2
On the contrary, Natural quantity results from each individual's nature. Now the nature of the individual will not be altered at the resurrection. Therefore neither will its natural quantity. But all are not of the same natural quantity. Therefore all will not rise again of the same stature.
Aquin.: SMT XP Q[81] A[2] OTC Para. 2/2
Further, human nature will be restored by resurrection unto glory or unto punishment. But there will not be the same quantity of glory or punishment in all those who rise again. Neither therefore will there be the same quantity of stature.
Aquin.: SMT XP Q[81] A[2] Body Para. 1/1
I answer that, At the resurrection human nature will be restored not only in the self-same species but also in the selfsame individual: and consequently we must observe in the resurrection what is requisite not only to the specific but also to the individual nature. Now the specific nature has a certain quantity which it neither exceeds nor fails without error, and yet this quantity has certain degrees of latitude and is not to be attached to one fixed measure; and each individual in the human species aims at some degree of quantity befitting his individual nature within the bounds of that latitude, and reaches it at the end of his growth, if there has been no error in the working of nature, resulting in the addition of something to or the subtraction of something from the aforesaid quantity: the measure whereof is gauged according to the proportion of heat as expanding, and of humidity as expansive, in point of which all are not of the same power. Therefore all will not rise again of the same quantity, but each one will rise again of that quantity which would have been his at the end of his growth if nature had not erred or failed: and the Divine power will subtract or supply what was excessive or lacking in man.
Aquin.: SMT XP Q[81] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: It has already been explained (A[1], ad 2) that all are said to rise again of the same age, not as though the same length of time were befitting to each one, but because the same state of perfection will be in all, which state is indifferent to a great or small quantity.
Aquin.: SMT XP Q[81] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: The quantity of a particular individual corresponds not only to the form of the species, but also to the nature or matter of the individual: wherefore the conclusion does not follow.
Aquin.: SMT XP Q[81] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: The quantity of those who will be raised from the dead is not proportionate to the restoring power, because the latter does not belong to the power of the body---nor to the ashes, as to the state in which they are before the resurrection---but to nature which the individual had at first. Nevertheless if the formative power on account of some defect was unable to effect the due quantity that is befitting to the species, the Divine power will supply the defect at the resurrection, as in dwarfs, and in like manner in those who by immoderate size have exceeded the due bounds of nature.
Aquin.: SMT XP Q[81] A[3] Thes. Para. 1/1
Whether all will rise again of the male sex?
Aquin.: SMT XP Q[81] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that all will rise again of the male sex. For it is written (Eph. 4:13) that we shall all meet "unto a perfect man," etc. Therefore there will be none but the male sex.
Aquin.: SMT XP Q[81] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, in the world to come all pre-eminence will cease, as a gloss observes on 1 Cor. 15:24. Now woman is subject to man in the natural order. Therefore women will rise again not in the female but in the male sex.
Aquin.: SMT XP Q[81] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, that which is produced incidentally and beside the intention of nature will not rise again, since all error will be removed at the resurrection. Now the female sex is produced beside the intention of nature, through a fault in the formative power of the seed, which is unable to bring the matter of the fetus to the male form: wherefore the Philosopher says (De Anima xvi, i.e. De Generat. Animal. ii) that "the female is a misbegotten male." Therefore the female sex will not rise again.
Aquin.: SMT XP Q[81] A[3] OTC Para. 1/2
On the contrary, Augustine says (De Civ. Dei xxii): "Those are wiser, seemingly, who doubt not that both sexes will rise again."
Aquin.: SMT XP Q[81] A[3] OTC Para. 2/2
Further, at the resurrection God will restore man to what He made him at the creation. Now He made woman from the man's rib (Gn. 2:22). Therefore He will also restore the female sex at the resurrection.
Aquin.: SMT XP Q[81] A[3] Body Para. 1/1
I answer that, Just as, considering the nature of the individual, a different quantity is due to different men, so also, considering the nature of the individual, a different sex is due to different men. Moreover, this same diversity is becoming to the perfection of the species, the different degrees whereof are filled by this very difference of sex and quantity. Wherefore just as men will rise again of various stature, so will they rise again of different sex. And though there be difference of sex there will be no shame in seeing one another, since there will no lust to invite them to shameful deeds which are the cause of shame.
Aquin.: SMT XP Q[81] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: When it is said: We shall all meet "Christ unto a perfect man," this refers not to the male sex but to the strength of soul which will be in all, both men and women.
Aquin.: SMT XP Q[81] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Woman is subject to man on account of the frailty of nature, as regards both vigor of soul and strength of body. After the resurrection, however, the difference in those points will be not on account of the difference of sex, but by reason of the difference of merits. Hence the conclusion does not follow.
Aquin.: SMT XP Q[81] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: Although the begetting of a woman is beside the intention of a particular nature, it is in the intention of universal nature, which requires both sexes for the perfection of the human species. Nor will any defect result from sex as stated above (ad 2).
Aquin.: SMT XP Q[81] A[4] Thes. Para. 1/1
Whether all will rise again to animal life so as to exercise the functions of nutrition and generation?
Aquin.: SMT XP Q[81] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that they will rise again to the animal life, or in other words that they will make use of the acts of the nutritive and generative powers. For our resurrection will be conformed to Christ's. But Christ is said to have ate after His resurrection (Jn. 21; Lk. 24). Therefore, after the resurrection men will eat, and in like manner beget.
Aquin.: SMT XP Q[81] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, the distinction of sexes is directed to generation; and in like manner the instruments which serve the nutritive power are directed to eating. Now man will rise again with all these. Therefore he will exercise the acts of the generative and nutritive powers.
Aquin.: SMT XP Q[81] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, the whole man will be beatified both in soul and in body. Now beatitude or happiness, according to the Philosopher (Ethic. i, 7), consists in a perfect operation. Therefore it must needs be that all the powers of the soul and all the members should have their respective acts after the resurrection. And so the same conclusion follows as above.
Aquin.: SMT XP Q[81] A[4] Obj. 4 Para. 1/1
OBJ 4: Further, after the resurrection there will be perfect joy in the blessed. Now such a joy includes all pleasures, since "happiness" according to Boethius is "a state rendered perfect by the accumulation of all goods" (De Consol. iii), and the perfect is that which lacks nothing. Since then there is much pleasure in the act of the generative and nutritive powers it would seem that such acts belonging to animal life will be in the blessed, and much more in others, who will have less spiritual bodies.
Aquin.: SMT XP Q[81] A[4] OTC Para. 1/2
On the contrary, It is written (Mt. 22:30): "In the resurrection they shall neither marry nor be married."
Aquin.: SMT XP Q[81] A[4] OTC Para. 2/2
Further, generation is directed to supply the defect resulting from death, and to the multiplication of the human race: and eating is directed to make up for waste, and to increase quantity. But in the state of the resurrection the human race will already have the number of individuals preordained by God, since generation will continue up to that point. In like manner each man will rise again in due quantity; neither will death be any more, nor any waste affect the parts of man. Therefore the acts of the generative and nutritive powers would be void of purpose.
Aquin.: SMT XP Q[81] A[4] Body Para. 1/1
I answer that, The resurrection will not be necessary to man on account of his primary perfection, which consists in the integrity of those things that belong to his nature, since man can attain to this in his present state of life by the action of natural causes; but the necessity of the resurrection regards the attainment of his ultimate perfection, which consists in his reaching his ultimate end. Consequently those natural operations which are directed to cause or preserve the primary perfection of human nature will not be in the resurrection: such are the actions of the animal life in man, the action of the elements on one another, and the movement of the heavens; wherefore all these will cease at the resurrection. And since to eat, drink, sleep, beget, pertain to the animal life, being directed to the primary perfection of nature, it follows that they will not be in the resurrection.
Aquin.: SMT XP Q[81] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: When Christ partook of that meal, His eating was an act, not of necessity as though human nature needed food after the resurrection, but of power, so as to prove that He had resumed the true human nature which He had in that state wherein He ate and drank with His disciples. There will be no need of such proof at the general resurrection, since it will be evident to all. Hence Christ is said to have ate by dispensation in the sense in which lawyers say that a "dispensation is a relaxation of the general law": because Christ made an exception to that which is common to those who rise again (namely not to partake of food) for the aforesaid motive. Hence the argument does not prove.
Aquin.: SMT XP Q[81] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: The distinction of sexes and the difference of members will be for the restoration of the perfection of human nature both in the species and in the individual. Hence it does not follow that they are without purpose, although they lack their animal operations.
Aquin.: SMT XP Q[81] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: The aforesaid operations do not belong to man as man, as also the Philosopher states (Ethic. x, 7), wherefore the happiness of the human body does not consist therein. But the human body will be glorified by an overflow from the reason whereby man is man, inasmuch as the body will be subject to reason.
Aquin.: SMT XP Q[81] A[4] R.O. 4 Para. 1/1
Reply OBJ 4: As the Philosopher says (Ethic. vii, 12, x, 5), the pleasures of the body are medicinal, because they are applied to man for the removal of weariness; or again, they are unhealthy, in so far as man indulges in those pleasures inordinately, as though they were real pleasures: just as a man whose taste is vitiated delights in things which are not delightful to the healthy. Consequently it does not follow that such pleasures as these belong to the perfection of beatitude, as the Jews and Turks maintain, and certain heretics known as the Chiliasts asserted; who, moreover, according to the Philosopher's teaching, would seem to have an unhealthy appetite, since according to him none but spiritual pleasures are pleasures simply, and to be sought for their own sake: wherefore these alone are requisite for beatitude.
Aquin.: SMT XP Q[82] Out. Para. 1/1
OF THE IMPASSIBILITY OF THE BODIES OF THE BLESSED AFTER THEIR RESURRECTION (FOUR ARTICLES)
We must now consider the conditions under which the blessed rise again, and (1) the impassibility of their bodies; (2) their subtlety; (3) their agility; (4) their clarity. Under the first head there are four points of inquiry:
(1) Whether the bodies of the saints will be impassible after the resurrection?
(2) Whether all will be equally impassible?
(3) Whether this impassibility renders the glorious bodies?
(4) Whether in them all the senses are in act?
Aquin.: SMT XP Q[82] A[1] Thes. Para. 1/1
Whether the bodies of the saints will be impassible after the resurrection?
Aquin.: SMT XP Q[82] A[1] Obj. 1 Para. 1/1
OBJ 1: It seems that the bodies of the saints will not be impassible after the resurrection. For everything mortal is passible. But man, after the resurrection, will be "a mortal rational animal," for such is the definition of man, which will never be dissociated from him. Therefore the body will be passible.
Aquin.: SMT XP Q[82] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, whatever is in potentiality to have the form of another thing is passible in relation to something else; for this is what is meant by being passive to another thing (De Gener. i). Now the bodies of the saints will be in potentiality to the form of another thing after the resurrection; since matter, according as it is under one form, does not lose its potentiality to another form. But the bodies of the saints after the resurrection will have matter in common with the elements, because they will be restored out of the same matter of which they are now composed. Therefore they will be in potentiality to another form, and thus will be passible.
Aquin.: SMT XP Q[82] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, according to the Philosopher (De Gener. i), contraries have a natural inclination to be active and passive towards one another. Now the bodies of the saints will be composed of contraries after the resurrection, even as now. Therefore they will be passible.
Aquin.: SMT XP Q[82] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, in the human body the blood and humors will rise again, as stated above (Q[80], AA[3],4). Now, sickness and such like passions arise in the body through the antipathy of the humors. Therefore the bodies of the saints will be passible after the resurrection.
Aquin.: SMT XP Q[82] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, actual defect is more inconsistent with perfection than potential defect. But passibility denotes merely potential defect. Since then there will be certain actual defects in the bodies of the blessed, such as the scars of the wounds in the martyrs, even as they were in Christ, it would seem that their perfections will not suffer, if we grant their bodies to be passible.
Aquin.: SMT XP Q[82] A[1] OTC Para. 1/2
On the contrary, Everything passible is corruptible, because "increase of passion results in loss of substance" [*Aristotle, Topic. vi, 1]. Now the bodies of the saints will be incorruptible after the resurrection, according to 1 Cor. 15:42, "It is sown in corruption, it shall rise in incorruption." Therefore they will be impassible.
Aquin.: SMT XP Q[82] A[1] OTC Para. 2/2
Further, the stronger is not passive to the weaker. But no body will be stronger than the bodies of the saints, of which it is written (1 Cor. 15:43): "It is sown in weakness, it shall rise in power." Therefore they will be impassible.
Aquin.: SMT XP Q[82] A[1] Body Para. 1/2
I answer that, We speak of a thing being "passive" in two ways [*Cf. FS, Q[22], A[1]]. First in a broad sense, and thus every reception is called a passion, whether the thing received be fitting to the receiver and perfect it, or contrary to it and corrupt it. The glorious bodies are not said to be impassible by the removal of this kind of passion, since nothing pertaining to perfection is to be removed from them. In another way we use the word "passive" properly, and thus the Damascene defines passion (De Fide Orth. ii, 22) as being "a movement contrary to nature." Hence an immoderate movement of the heart is called its passion, but a moderate movement is called its operation. The reason of this is that whatever is patient is drawn to the bounds of the agent, since the agent assimilates the patient to itself, so that, therefore, the patient as such is drawn beyond its own bounds within which it was confined. Accordingly taking passion in its proper sense there will be no potentiality to passion in the bodies of the saints after resurrection; wherefore they are said to be impassible.
Aquin.: SMT XP Q[82] A[1] Body Para. 2/2
The reason however of this impassibility is assigned differently by different persons. Some ascribe it to the condition of the elements, which will be different then from what it is now. For they say that the elements will remain, then, as to substance, yet that they will be deprived of their active and passive qualities. But this does not seem to be true: because the active and passive qualities belong to the perfection of the elements, so that if the elements were restored without them in the body of the man that rises again, they would be less perfect than now. Moreover since these qualities are the proper accidents of the elements, being caused by their form and matter, it would seem most absurd for the cause to remain and the effect to be removed. Wherefore others say that the qualities will remain, but deprived of their proper activities, the Divine power so doing for the preservation of the human body. This however would seem to be untenable, since the action and passion of the active and passive qualities is necessary for the mixture (of the elements), and according as one or the other preponderates the mixed (bodies) differ in their respective complexions, and this must apply to the bodies of those who rise again, for they will contain flesh and bones and like parts, all of which demand different complexions. Moreover, according to this, impassibility could not be one of their gifts, because it would not imply a disposition in the impassible substance, but merely an external preventive to passion, namely the power of God, which might produce the same effect in a human body even in this state of life. Consequently others say that in the body itself there will be something preventing the passion of a glorified body, namely the nature of a fifth [*The other four being the elements; this fifth element was known to the peripatetic philosophers as the quintessence, of which they held heavenly bodies to be formed]: or heavenly body, which they maintain enters into the composition of a human body, to the effect of blending the elements together in harmony so as to be fitting matter for the rational soul; but that in this state of life, on account of the preponderance of the elemental nature, the human body is passible like other elements, whereas in the resurrection the nature of the fifth body will predominate, so that the human body will be made impassible in likeness to the heavenly body. But this cannot stand, because the fifth body does not enter materially into the composition of a human body, as was proved above (Sent. ii, D, 12, Q. 1, A[1]). Moreover it is absurd to say that a natural power, such as the power of a heavenly body, should endow the human body with a property of glory, such as the impassibility of a glorified body, since the Apostle ascribes to Christ's power the transformation of the human body, because "such as is the heavenly, such also are they that are heavenly" (1 Cor. 15:48), and "He will reform the body of our lowness, made like to the body of His glory, according to the operation whereby also He is able to subdue all things unto Himself" (Phil. 3:21). And again, a heavenly nature cannot exercise such power over the human body as to take from it its elemental nature which is passible by reason of its essential constituents. Consequently we must say otherwise that all passion results from the agent overcoming the patient, else it would not draw it to its own bounds. Now it is impossible for agent to overcome patient except through the weakening of the hold which the form of the patient has over its matter, if we speak of the passion which is against nature, for it is of passion in this sense that we are speaking now: for matter is not subject to one of two contraries, except through the cessation or at least the diminution of the hold which the other contrary has on it. Now the human body and all that it contains will be perfectly subject to the rational soul, even as the soul will be perfectly subject to God. Wherefore it will be impossible for the glorified body to be subject to any change contrary to the disposition whereby it is perfected by the soul; and consequently those bodies will be impassible.
Aquin.: SMT XP Q[82] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: According to Anselm (Cur Deus Homo ii, 11), "mortal is included in the philosophers' definition of man, because they did not believe that the whole man could be ever immortal, for they had no experience of man otherwise than in this state of mortality." Or we may say that since, according to the Philosopher (Metaph. vi, 12), essential differences are unknown to us, we sometimes employ accidental differences in order to signify essential differences from which the accidental differences result. Hence "mortal" is put in the definition of man, not as though mortality were essential to man, but because that which causes passibility and mortality in the present state of life, namely composition of contraries, is essential to man, but it will not cause it then, on account of the triumph of the soul over the body.
Aquin.: SMT XP Q[82] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: Potentiality is twofold, tied and free: and this is true not only of active but also of passive potentiality. For the form ties the potentiality of matter, by determining it to one thing, and it is thus that it overcomes it. And since in corruptible things form does not perfectly overcome matter, it cannot tie it completely so as to prevent it from sometimes receiving a disposition contrary to the form through some passion. But in the saints after the resurrection, the soul will have complete dominion over the body, and it will be altogether impossible for it to lose this dominion, because it will be immutably subject to God, which was not the case in the state of innocence. Consequently those bodies will retain substantially the same potentiality as they have now to another form; yet that potentiality will remain tied by the triumph of the soul over the body, so that it will never be realized by actual passion.
Aquin.: SMT XP Q[82] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The elemental qualities are the instruments of the soul, as stated in De Anima ii, text. 38, seqq., for the heat of fire in an animal's body is directed in the act of nutrition by the soul's power. When, however, the principal agent is perfect, and there is no defect in the instrument, no action proceeds from the instrument, except in accordance with the disposition of the principal agent. Consequently in the bodies of the saints after the resurrection, no action or passion will result from the elemental qualities that is contrary to the disposition of the soul which has the preservation of the body in view.
Aquin.: SMT XP Q[82] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: According to Augustine (Ep. ad Consent. cxlvi) "the Divine power is able to remove" whatever qualities He will "from this visible and tangible body, other qualities remaining." Hence even as in a certain respect "He deprived the flames of the Chaldees' furnace of the power to burn, since the bodies of the children were preserved without hurt, while in another respect that power remained, since those flames consumed the wood, so will He remove passibility from the humors while leaving their nature unchanged." It has been explained in the Article how this is brought about.
Aquin.: SMT XP Q[82] A[1] R.O. 5 Para. 1/1
Reply OBJ 5: The scars of wounds will not be in the saints, nor were they in Christ, in so far as they imply a defect, but as signs of the most steadfast virtue whereby the saints suffered for the sake of justice and faith: so that this will increase their own and others' joy (Cf. TP, Q[54], A[4], ad 3). Hence Augustine says (De Civ. Dei xxii, 19): "We feel an undescribable love for the blessed martyrs so as to desire to see in that kingdom the scars of the wounds in their bodies, which they bore for Christ's name. Perchance indeed we shall see them for this will not make them less comely but more glorious. A certain beauty will shine in them, a beauty though in the body, yet not of the body but of virtue." Nevertheless those martyrs who have been maimed and deprived of their limbs will not be without those limbs in the resurrection of the dead, for to them it is said (Lk. 21:18): "A hair of your head shall not perish."
Aquin.: SMT XP Q[82] A[2] Thes. Para. 1/1
Whether all will be equally impassible?
Aquin.: SMT XP Q[82] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that all will be equally impassible. For a gloss on 1 Cor. 15:42, "It is sown in corruption," says that "all have equal immunity from suffering." Now the gift of impassibility consists in immunity from suffering. Therefore all will be equally impassible.
Aquin.: SMT XP Q[82] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, negations are not subject to be more or less. Now impassibility is a negation or privation of passibility. Therefore it cannot be greater in one subject than in another.
Aquin.: SMT XP Q[82] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, a thing is more white if it have less admixture of black. But there will be no admixture of passibility in any of the saints' bodies. Therefore they will all be equally impassible.
Aquin.: SMT XP Q[82] A[2] OTC Para. 1/2
On the contrary, Reward should be proportionate to merit. Now some of the saints were greater in merit than others. Therefore, since impassibility is a reward, it would seem to be greater in some than in others.
Aquin.: SMT XP Q[82] A[2] OTC Para. 2/2
Further, impassibility is condivided with the gift of clarity. Now the latter will not be equal in all, according to 1 Cor. 15:41. Therefore neither will impassibility be equal in all.
Aquin.: SMT XP Q[82] A[2] Body Para. 1/1
I answer that, Impassibility may be considered in two ways, either in itself, or in respect of its cause. If it be considered in itself, since it denotes a mere negation or privation, it is not subject to be more or less, but will be equal in all the blessed. on the other hand, if we consider it in relation to its cause, thus it will be greater in one person than in another. Now its cause is the dominion of the soul over the body, and this dominion is caused by the soul's unchangeable enjoyment of God. Consequently in one who enjoys God more perfectly, there is a greater cause of impassibility.
Aquin.: SMT XP Q[82] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: This gloss is speaking of impassibility in itself and not in relation to its cause.
Aquin.: SMT XP Q[82] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Although negations and privations considered in themselves are not increased nor diminished, yet they are subject to increase and diminution in relation to their causes. Thus a place is said to be more darksome from having more and greater obstacles to light.
Aquin.: SMT XP Q[82] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Some things increase not only by receding from their contrary, but also by approach to a term: thus light increases. Consequently impassibility also is greater in one subject than in another, although there is no passibility remaining in any one.
Aquin.: SMT XP Q[82] A[3] Thes. Para. 1/1
Whether impassibility excludes actual sensation from glorified bodies?
Aquin.: SMT XP Q[82] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that impassibility excludes actual sensation from glorified bodies. For according to the Philosopher (De Anima ii, 11), "sensation is a kind of passion." But the glorified bodies will be impassible. Therefore they will not have actual sensation.
Aquin.: SMT XP Q[82] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, natural alteration precedes spiritual* alteration, just as natural being precedes intentional being. Now glorified bodies, by reason of their impassibility, will not be subject to natural alteration. [*"Animalem," as though it were derived from "animus"---the mind. Cf. FS, Q[50], A[1],3m; FS, Q[52], A[1],3m.] Therefore they will not be subject to spiritual alteration which is requisite for sensation.
Aquin.: SMT XP Q[82] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, whenever actual sensation is due to a new perception, there is a new judgment. But in that state there will be no new judgment, because "our thoughts will not then be unchangeable," as Augustine says (De Trin. xv, 16). Therefore there will be no actual sensation.
Aquin.: SMT XP Q[82] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, when the act of one of the soul's powers is intense, the acts of the other powers are remiss. Now the soul will be supremely intent on the act of the contemplative power in contemplating God. Therefore the soul will have no actual sensation whatever.
Aquin.: SMT XP Q[82] A[3] OTC Para. 1/2
On the contrary, It is written (Apoc. 1:7): "Every eye shall see Him." Therefore there will be actual sensation.
Aquin.: SMT XP Q[82] A[3] OTC Para. 2/2
Further, according to the Philosopher (De Anima i, 2) "the animate is distinct from the inanimate by sensation and movement." Now there will be actual movement since they "shall run to and fro like sparks among the reeds" (Wis. 3:7). Therefore there will also be actual sensation.
Aquin.: SMT XP Q[82] A[3] Body Para. 1/2
I answer that, All are agreed that there is some sensation in the bodies of the blessed: else the bodily life of the saints after the resurrection would be likened to sleep rather than to vigilance. Now this is not befitting that perfection, because in sleep a sensible body is not in the ultimate act of life, for which reason sleep is described as half-life. [*This is what Aristotle says: "The good and the bad are in sleep least distinguishable: hence men say that for half their lives there is no difference between the happy and the unhappy" (Ethic. i, 13)] But there is a difference of opinion as to the mode of sensation.
Aquin.: SMT XP Q[82] A[3] Body Para. 2/2
For some say that the glorified bodies will be impassible, and consequently "not susceptible to impressions from without" [*Cf. Q[74], A[4], On the contrary] and much less so than the heavenly bodies, because they will have actual sensations, not by receiving species from sensibles, but by emission of species. But this is impossible, since in the resurrection the specific nature will remain the same in man and in all his parts. Now the nature of sense is to be a passive power as the Philosopher proves (De Anima ii, text. 51,54). Wherefore if the saints, in the resurrection, were to have sensations by emitting and not by receiving species, sense in them would be not a passive but an active power, and thus it would not be the same specifically with sense as it is now, but would be some other power bestowed on them; for just as matter never becomes form, so a passive power never becomes active. Consequently others say that the senses will be actualized by receiving species, not indeed from external sensibles, but by an outflow from the higher powers, so that as now the higher powers receive from the lower, so on the contrary the lower powers will then receive from the higher. But this mode of reception does not result in real sensation, because every passive power, according to its specific nature, is determined to some special active principle, since a power as such bears relation to that with respect to which it is said to be the power. Wherefore since the proper active principle in external sensation is a thing existing outside the soul and not an intention thereof existing in the imagination or reason, if the organ of sense be not moved by external things, but by the imagination or other higher powers, there will be no true sensation. Hence we do not say that madmen or other witless persons (in whom there is this kind of outflow of species towards the organs of sense, on account of the powerful influence of the imagination) have real sensations, but that it seems to them that they have sensations. Consequently we must say with others that sensation in glorified bodies will result from the reception of things outside the soul. It must, however, be observed that the organs of sense are transmuted by things outside the soul in two ways. First by a natural transmutation, when namely the organ is disposed by the same natural quality as the thing outside the soul which acts on that organ: for instance, when the hand is heated by touching a hot object, or becomes fragrant through contact with a fragrant object. Secondly, by a spiritual transmutation, as when a sensible quality is received in an instrument, according to a spiritual mode of being, when, namely, the species or the intention of a quality, and not the quality itself is received: thus the pupil receives the species of whiteness and yet does not itself become white. Accordingly the first reception does not cause sensation, properly speaking, because the senses are receptive of species in matter but without matter. that is to say without the material "being" which the species had outside the soul (De Anima ii, text. 121). This reception transmutes the nature of the recipient, because in this way the quality is received according to its material "being." Consequently this kind of reception will not be in the glorified bodies, but the second, which of itself causes actual sensation, without changing the nature of the recipient.
Aquin.: SMT XP Q[82] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: As already explained, by this passion that takes place in actual sensation and is no other than the aforesaid reception of species, the body is not drawn away from natural quality, but is perfected by a spiritual change. Wherefore the impassibility of glorified bodies does not exclude this kind of passion.
Aquin.: SMT XP Q[82] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Every subject of passion receives the action of the agent according to its mode. Accordingly if there be a thing that is naturally adapted to be altered by an active principle, with a natural and a spiritual alteration, the natural alteration precedes the spiritual alteration, just as natural precedes intentional being. If however a thing be naturally adapted to be altered only with a spiritual alteration it does not follow that it is altered naturally. For instance the air is not receptive of color, according to its natural being, but only according to its spiritual being, wherefore in this way alone is it altered: whereas, on the contrary, inanimate bodies are altered by sensible qualities only naturally and not spiritually. But in the glorified bodies there cannot be any natural alteration, and consequently there will be only spiritual alteration.
Aquin.: SMT XP Q[82] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: Just as there will be new reception of species in the organs of sensation, so there will be new judgment in the common sense: but there will be no new judgment on the point in the intellect; such is the case with one who sees what he knew before. The saying of Augustine, that "there our thoughts will not be changeable," refers to the thoughts of the intellectual part: therefore it is not to the point.
Aquin.: SMT XP Q[82] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: When one of two things is the type of the other, the attention of the soul to the one does not hinder or lessen its attention to the other: thus a physician while considering urine is not less but more able to bear in mind the rules of his art concerning the colors of urine. And since God is apprehended by the saints as the type of all things that will be done or known by them, their attention to perceiving sensibles, or to contemplating or doing anything else will nowise hinder their contemplation of God, nor conversely. Or we may say that the reason why one power is hindered in its act when another power is intensely engaged is because one power does not alone suffice for such an intense operation, unless it be assisted by receiving from the principle of life the inflow that the other powers or members should receive. And since in the saints all the powers will be most perfect, one will be able to operate intensely without thereby hindering the operation of another power even as it was with Christ.
Aquin.: SMT XP Q[82] A[4] Thes. Para. 1/1
Whether in the blessed, after the resurrection, all the senses will be in act?
Aquin.: SMT XP Q[82] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that all the senses are not in act there. For touch is the first of all the senses (De Anima ii, 2). But the glorified body will lack the actual sense of touch, since the sense of touch becomes actual by the alteration of an animal body by some external body preponderating in some one of the active or passive qualities which touch is capable of discerning: and such an alteration will then be impossible. Therefore all the senses will not be in act there.
Aquin.: SMT XP Q[82] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, the sense of taste assists the action of the nutritive power. Now after the resurrection there will be no such action, as stated above (Q[81], A[4]). Therefore taste would be useless there.
Aquin.: SMT XP Q[82] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, nothing will be corrupted after the resurrection because the whole creature will be invested with a certain virtue of incorruption. Now the sense of smell cannot have its act without some corruption having taken place, because smell is not perceived without a volatile evaporation consisting in a certain dissolution. Therefore the sense of smell is not there in its act.
Aquin.: SMT XP Q[82] A[4] Obj. 4 Para. 1/1
OBJ 4: Further, "Hearing assists teaching" (De Sensu et Sensato i). But the blessed, after the resurrection, will require no teaching by means of sensible objects, since they will be filled with Divine wisdom by the very vision of God. Therefore hearing will not be there.
Aquin.: SMT XP Q[82] A[4] Obj. 5 Para. 1/1
OBJ 5: Further. seeing results from the pupil receiving the species of the thing seen. But after the resurrection this will be impossible in the blessed. Therefore there will be no actual seeing there, and yet this is the most noble of the senses. The minor is proved thus: That which is actually lightsome is not receptive of a visible species; and consequently a mirror placed under the sun's rays does not reflect the image of a body opposite to it. Now the pupil like the whole body will be endowed with clarity. Therefore it will not receive the image of a colored body.
Aquin.: SMT XP Q[82] A[4] Obj. 6 Para. 1/1
OBJ 6: Further, according to the science of perspective, whatever is seen is seen at an angle. But this does not apply to the glorified bodies. Therefore they will not have actual sense of sight. The minor is proved thus. Whenever a thing is seen at an angle, the angle must be proportionate to the distance of the object seen: because what is seen from a greater distance is less seen and at a lesser angle, so that the angle may be so small that nothing is seen of the object. Therefore if the glorified eye sees at an angle, it follows that it sees things within a certain distance, and that consequently it does not see a thing from a greater distance than we see now: and this would seem very absurd. And thus it would seem that the sense of sight will not be actual in glorified bodies.
Aquin.: SMT XP Q[82] A[4] OTC Para. 1/2
On the contrary, A power conjoined to its act is more perfect than one not so conjoined. Now human nature in the blessed will be in its greatest perfection. Therefore all the senses will be actual there.
Aquin.: SMT XP Q[82] A[4] OTC Para. 2/2
Further, the sensitive powers are nearer to the soul than the body is. But the body will be rewarded or punished on account of the merits or demerits of the soul. Therefore all the senses in the blessed will also be rewarded and in the wicked will be punished, with regard to pleasure and pain or sorrow which consist in the operation of the senses.
Aquin.: SMT XP Q[82] A[4] Body Para. 1/1
I answer that, There are two opinions on this question. For some say that in the glorified bodies there will be all the sensitive powers, but that only two senses will be in act, namely touch and sight; nor will this be owing to defective senses, but from lack of medium and object; and that the senses will not be useless, because they will conduce to the integrity of human nature and will show forth the wisdom of their Creator. But this is seemingly untrue, because the medium in these senses is the same as in the others. For in the sight the medium is the air, and this is also the medium in hearing and smelling (De Anima ii, 7). Again, the taste, like the touch, has the medium in contact, since taste is a kind of touch (De Anima ii, 9). Smell also which is the object of the sense of smell will be there, since the Church sings that the bodies of the saints will be a most sweet smell. There will also be vocal praise in heaven; hence a gloss says on Ps. 149:6, "The high praises of God shall be in their mouth" that "hearts and tongues shall not cease to praise God." The same is had on the authority of a gloss on 2 Esdra 12:27, "With singing and with cymbals." Wherefore, according to others we may say that smelling and hearing will be in act there, but taste will not be in act, in the sense of being affected by the taking of food or drink, as appears from what we have said (Q[81], A[4]): unless perchance we say that there will be taste in act through the tongue being affected by some neighboring humor.
Aquin.: SMT XP Q[82] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: The qualities perceived by the touch are those which constitute the animal body. Wherefore the body of an animal has, through its tangible qualities according to the present state of life, a natural aptitude to be affected with a natural and spiritual alteration by the object of touch. For this reason the touch is said to be the most material of the senses, since it has a greater measure of material alteration connected with it. Yet material alteration is only accidentally related to the act of sensation which is effected by a spiritual alteration. Consequently the glorified bodies, which by reason of their impassibility are immune from natural alteration, will be subject only to spiritual alteration by tangible qualities. Thus it was with the body of Adam, which could neither be burned by fire, nor pierced by sword, although he had the sense of such things.
Aquin.: SMT XP Q[82] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: Taste, in so far as it is the perception of food, will not be in act; but perhaps it will be possible in so far as it is cognizant of flavors in the way mentioned above.
Aquin.: SMT XP Q[82] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: Some have considered smell to be merely a volatile evaporation. But this opinion cannot be true; which is evident from the fact that vultures hasten to a corpse on perceiving the odor from a very great distance, whereas it would be impossible for an evaporation to travel from the corpse to a place so remote, even though the whole corpse were to be dissolved into vapor. This is confirmed by the fact that sensible objects at an equal distance exercise their influence in all directions: so that smell affects the medium sometimes, and the instrument of sensation with a spiritual alteration, without any evaporation reaching the organ. That some evaporation should be necessary is due to the fact that smell in bodies is mixed with humidity; wherefore it is necessary for dissolution to take place in order for the smell to be perceived. But in the glorified bodies odor will be in its ultimate perfection, being nowise hampered by humidity: wherefore it will affect the organ with a spiritual alteration, like the odor of a volatile evaporation. Such will be the sense of smell in the saints, because it will not be hindered by any humidity: and it will take cognizance not only of the excellences of odors, as happens with us now on account of the very great humidity of the brain, but also of the minutest differences of odors.
Aquin.: SMT XP Q[82] A[4] R.O. 4 Para. 1/1
Reply OBJ 4: In heaven there will be vocal praise (though indeed some think otherwise), and in the blessed it will affect the organ of hearing by a merely spiritual alteration. Nor will it be for the sake of learning whereby they may acquire knowledge, but for the sake of the perfection of the sense and for the sake pleasure. How it is possible for the voice to give sound there, we have already stated (Sent. ii, D, 2; Q[2], A[2], ad 5).
Aquin.: SMT XP Q[82] A[4] R.O. 5 Para. 1/1
Reply OBJ 5: The intensity of light does not hinder the spiritual reception of the image of color, so long as the pupil retains its diaphanous nature; thus it is evident that however much the air be filled with light, it can be the medium of sight, and the more it is illumined, the more clearly are objects seen through it, unless there be a fault through defective sight. The fact that the image of an object placed in opposition to a mirror directly opposite the sun's rays does not appear therein, is not due to the reception being hindered, but to the hindering of reflection: because for an image to appear in a mirror it must needs be thrown back by an opaque body, for which reason lead is affixed to the glass in a mirror. The sun's ray dispels this opacity so that no image can appear in the mirror. But the clarity of a glorified body does not destroy the diaphanous nature of the pupil, since glory does not destroy nature; and consequently the greatness of clarity in the pupil renders the sight keen rather than defective.
Aquin.: SMT XP Q[82] A[4] R.O. 6 Para. 1/1
Reply OBJ 6: The more perfect the sense the less does it require to be altered in order to perceive its object. Now the smaller the angle at which the sight is affected by the visible object, the less is the organ altered. Hence it is that a stronger sight can see from a distance more than a weaker sight; because the greater the distance the smaller the angle at which a thing is seen. And since the sight of a glorified body will be most perfect it will be able to see by the very least alteration (of the organ); and consequently at a very much smaller angle than now, and therefore from a much greater distance.
Aquin.: SMT XP Q[83] Out. Para. 1/1
OF THE SUBTLETY OF THE BODIES OF THE BLESSED (SIX ARTICLES)
We must now consider the subtlety of the bodies of the blessed. Under this head there are six points of inquiry:
(1) Whether subtlety is a property of the glorified body?
(2) Whether by reason of this subtlety it can be in the same place with another not glorified body?
(3) Whether by a miracle two bodies can be in the same place?
(4) Whether a glorified body can be in the same place with another glorified body?
(5) Whether a glorified body necessarily requires a place equal to itself?
(6) Whether a glorified body is palpable?
Aquin.: SMT XP Q[83] A[1] Thes. Para. 1/1
Whether subtlety is a property of the glorified body?
Aquin.: SMT XP Q[83] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that subtlety is not a property of the glorified body. For the properties of glory surpass the properties of nature, even as the clarity of glory surpasses the clarity of the sun, which is the greatest in nature. Accordingly if subtlety be a property of the glorified body, it would seem that the glorified body will be more subtle than anything which is subtle in nature, and thus it will be "more subtle than the wind and the air," which was condemned by Gregory in the city of Constantinople, as he relates (Moral. xiv, 56).
Aquin.: SMT XP Q[83] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, as heat and cold are simple qualities of bodies, i.e. of the elements, so is subtlety. But heat and other qualities of the elements will not be intensified in the glorified bodies any more than they are now, in fact, they will be more reduced to the mean. Neither, therefore, will subtlety be in them more than it is now.
Aquin.: SMT XP Q[83] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, subtlety is in bodies as a result of scarcity of matter, wherefore bodies that have less matter within equal dimensions are said to be more subtle; as fire in comparison with air, and air as compared with water, and water as compared with earth. But there will be as much matter in the glorified bodies as there is now, nor will their dimensions be greater. Therefore they will not be more subtle then than now.
Aquin.: SMT XP Q[83] A[1] OTC Para. 1/2
On the contrary, It is written (1 Cor. 15:44): "It is sown a corruptible body, it shall rise a spiritual," i.e. a spirit-like, "body." But the subtlety of a spirit surpasses all bodily subtlety. Therefore the glorified bodies will be most subtle.
Aquin.: SMT XP Q[83] A[1] OTC Para. 2/2
Further, the more subtle a body is the more exalted it is. But the glorified bodies will be most exalted. Therefore they will be most subtle.
Aquin.: SMT XP Q[83] A[1] Body Para. 1/6
I answer that, Subtlety takes its name from the power to penetrate. Hence it is said in De Gener. ii that "a subtle thing fills all the parts and the parts of parts." Now that a body has the power of penetrating may happen through two causes. First, through smallness of quantity, especially in respect of depth and breadth, but not of length, because penetration regards depth, wherefore length is not an obstacle to penetration. Secondly, through paucity of matter, wherefore rarity is synonymous with subtlety: and since in rare bodies the form is more predominant over the matter, the term "subtlety" has been transferred to those bodies which are most perfectly subject to their form, and are most fully perfected thereby: thus we speak of subtlety in the sun and moon and like bodies, just as gold and similar things may be called subtle, when they are most perfectly complete in their specific being and power. And since incorporeal things lack quantity and matter, the term "subtlety" is applied to them, not only by reason of their substance, but also on account of their power. For just as a subtle thing is said to be penetrative, for the reason that it reaches to the inmost part of a thing, so is an intellect said to be subtle because it reaches to the insight of the intrinsic principles and the hidden natural properties of a thing. In like manner a person is said to have subtle sight, because he is able to perceive by sight things of the smallest size: and the same applies to the other senses. Accordingly people have differed by ascribing subtlety to the glorified bodies in different ways.
Aquin.: SMT XP Q[83] A[1] Body Para. 2/6
For certain heretics, as Augustine relates (De Civ. Dei xiii, 22), ascribed to them the subtlety whereby spiritual substances are said to be subtle: and they said that at the resurrection the body will be transformed into a spirit, and that for this reason the Apostle describes as being "spiritual" the bodies of those who rise again (1 Cor. 15:44). But this cannot be maintained. First, because a body cannot be changed into a spirit, since there is no community of matter between them: and Boethius proves this (De Duab. Nat.). Secondly, because, if this were possible, and one's body were changed into a spirit, one would not rise again a man, for a man naturally consists of a soul and body. Thirdly, because if this were the Apostle's meaning, just as he speaks of spiritual bodies, so would he speak of natural [animale] bodies, as being changed into souls [animam]: and this is clearly false.
Aquin.: SMT XP Q[83] A[1] Body Para. 3/6
Hence certain heretics said that the body will remain at the resurrection, but that it will be endowed with subtlety by means of rarefaction, so that human bodies in rising again will be like the air or the wind, as Gregory relates (Moral. xiv, 56). But this again cannot be maintained, because our Lord had a palpable body after the Resurrection, as appears from the last chapter of Luke, and we must believe that His body was supremely subtle. Moreover the human body will rise again with flesh and bones, as did the body of our Lord, according to Lk. 24:39, "A spirit hath not flesh and bones as you see Me to have," and Job 19:26, "In my flesh I shall see God," my Saviour: and the nature of flesh and bone is incompatible with the aforesaid rarity.
Aquin.: SMT XP Q[83] A[1] Body Para. 4/6
Consequently another kind of subtlety must be assigned to glorified bodies, by saying that they are subtle on account of the most complete perfection of the body. But this completeness is explained by some in relation to the fifth, or heavenly, essence, which will be then predominant in them. This, however, is impossible, since first of all the fifth essence can nowise enter into the composition of a body, as we have shown above (Sent. D, 12, qu. 1). Secondly, because granted that it entered into the composition of the human body, it would be impossible to account for its having a greater predominance over the elemental nature then than now, unless---either the amount of the heavenly nature in human bodies were increased (thus human bodies would not be of the same stature, unless perhaps elemental matter in man were decreased, which is inconsistent with the integrity of those who rise again)---or unless elemental nature were endowed with the properties of the heavenly nature through the latter's dominion over the body, and in that case a natural power would be the cause of a property of glory, which seems absurd.
Aquin.: SMT XP Q[83] A[1] Body Para. 5/6
Hence others say that the aforesaid completeness by reason of which human bodies are said to be subtle will result from the dominion of the glorified soul (which is the form of the body) over the body, by reason of which dominion the glorified body is said to be "spiritual," as being wholly subject to the spirit. The first subjection whereby the body is subject to the soul is to the effect of its participating in its specific being, in so far as it is subject to the soul as matter to form; and secondly it is subject to the soul in respect of the other operations of the soul, in so far as the soul is a principle of movement. Consequently the first reason for spirituality in the body is subtlety, and, after that, agility and the other properties of a glorified body. Hence the Apostle, as the masters expound, in speaking of spirituality indicates subtlety: wherefore Gregory says (Moral. xiv, 56) that "the glorified body is said to be subtle as a result of a spiritual power."
Aquin.: SMT XP Q[83] A[1] Body Para. 6/6
This suffices for the Replies to the Objections which refer to the subtlety of rarefaction.
Aquin.: SMT XP Q[83] A[2] Thes. Para. 1/1
Whether by reason of this subtlety a glorified body is able to be in the same place with another body not glorified?
Aquin.: SMT XP Q[83] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that by reason of this subtlety a body is able to be in the same place with another body not glorified. For according to Phil. 3:21, "He will reform the body of our lowness made like to the body of His glory." Now the body of Christ was able to be in the same place with another body, as appears from the fact that after His Resurrection He went in to His disciples, the doors being shut (Jn. 20:19,26). Therefore also the glorified bodies by reason of their subtlety will be able to be in the same place with other bodies not glorified.
Aquin.: SMT XP Q[83] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, glorified bodies will be superior to all other bodies. Yet by reason of their superiority certain bodies, to wit the solar rays, are able now to occupy the same place together with other bodies. Much more therefore is this befitting glorified bodies.
Aquin.: SMT XP Q[83] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, a heavenly body cannot be severed, at least as regards the substance of the spheres: hence it is written (Job 37:18) that "the heavens . . . are most strong, as if they were of molten brass." If then the subtlety of a glorified body will not enable it to be in the same place together with another body, it will never be able to ascend to the empyrean,* and this is erroneous. [*The empyrean was the highest of the concentric spheres or heavens, and was identified by Christian writers with the abode of God. Cf. FP, Q[56], A[3]].
Aquin.: SMT XP Q[83] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, a body which is unable to be in the same place with another body can be hindered in its movement or even surrounded by others standing in its way. But this cannot happen to glorified bodies. Therefore they will be able to be together in the same place with other bodies.
Aquin.: SMT XP Q[83] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, as point is to point, so is line to line, surface to surface, and body to body. Now two points can be coincident, as in the case of two lines touching one another, and two lines when two surfaces are in contact with one another, and two surfaces when two bodies touch one another, because "contiguous things are those whose boundaries coincide" (Phys. vi, 6). Therefore it is not against the nature of a body to be in the same place together with another body. Now whatever excellence is competent to the nature of a body will all be bestowed on the glorified body. Therefore a glorified body, by reason of its subtlety, will be able to be in the same place together with another body.
Aquin.: SMT XP Q[83] A[2] OTC Para. 1/1
On the contrary, Boethius says (De Trin. i): "Difference of accidents makes distinction in number. For three men differ not in genus, nor in species, but in their accidents. If we were to remove absolutely every accident from them, still each one has a different place; and it is quite conceivable that they should all occupy the same place." Therefore if we suppose two bodies to occupy the same place, there will be but one body numerically.
Aquin.: SMT XP Q[83] A[2] Body Para. 1/2
I answer that, It cannot be maintained that a glorified body, by reason of its subtlety, is able to be in the same place with another body, unless the obstacle to its being now in the same place with another body be removed by that subtlety. Some say that in the present state this obstacle is its grossness by virtue of which it is able to occupy a place; and that this grossness is removed by the gift of subtlety. But there are two reasons why this cannot be maintained. First, because the grossness which the gift of subtlety removes is a kind of defect, for instance an inordinateness of matter in not being perfectly subject to its form. For all that pertains to the integrity of the body will rise again in the body, both as regards the matter and as regards the form. And the fact that a body is able to fill a place belongs to it by reason of that which pertains to its integrity, and not on account of any defect of nature. For since fulness is opposed to vacancy, that alone does not fill a place, which being put in a place, nevertheless leaves a place vacant. Now a vacuum is defined by the Philosopher (Phys. iv, 6,7) as being "a place not filled by a sensible body." And a body is said to be sensible by reason of its matter, form, and natural accidents, all of which pertain to the integrity of nature. It is also plain that the glorified body will be sensible even to touch, as evidenced by the body of our Lord (Lk. 24:39): nor will it lack matter, or form, or natural accidents, namely heat, cold, and so forth. Hence it is evident that the glorified body, the gift of subtlety notwithstanding, will fill a place: for it would seem madness to say that the place in which there will be a glorified body will be empty. Secondly their aforesaid argument does not avail, because to hinder the co-existence of a body in the same place is more than to fill a place. For if we suppose dimensions separate from matter, those dimensions do not fill a place. Hence some who held the possibility of a vacuum, said that a vacuum is a place wherein such like dimensions exist apart from a sensible body; and yet those dimensions hinder another body from being together with them in the same place. This is made clear by the Philosopher (Phys. iv, 1,8; Metaph. ii, 2), where he considers it impossible for a mathematical body, which is nothing but separate dimensions, to be together with another natural sensible body. Consequently, granted that the subtlety of a glorified body hindered it from filling a place, nevertheless it would not follow that for this reason it is able to be in the same place with another body, since the removal of the lesser does not involve the removal of the greater.
Aquin.: SMT XP Q[83] A[2] Body Para. 2/2
Accordingly we must say that the obstacle to our body's being now in the same place with another body can nowise be removed by the gift of subtlety. For nothing can prevent a body from occupying the same place together with another body, except something in it that requires a different place: since nothing is an obstacle to identity, save that which is a cause of distinction. Now this distinction of place is not required by any quality of the body, because a body demands a place, not by reason of its quality: wherefore if we remove from a body the fact of its being hot or cold, heavy or light, it still retains the necessity of the aforesaid distinction, as the Philosopher proves (Phys. iv), and as is self-evident. In like manner neither can matter cause the necessity of the aforesaid distinction, because matter does not occupy a place except through its dimensive quantity. Again neither does form occupy a place, unless it have a place through its matter. It remains therefore that the necessity for two bodies occupying each a distinct place results from the nature of dimensive quantity, to which a place is essentially befitting. For this forms part of its definition, since dimensive quantity is quantity occupying a place. Hence it is that if we remove all else in a thing from it, the necessity of this distinction is found in its dimensive quantity alone. Thus take the example of a separate line, supposing there to be two such lines, or two parts of one line, they must needs occupy distinct places, else one line added to another would not make something greater, and this is against common sense. The same applies to surfaces and mathematical bodies. And since matter demands place, through being the subject of dimension, the aforesaid necessity results in placed matter, so that just as it is impossible for there to be two lines, or two parts of a line, unless they occupy distinct places, so is it impossible for there to be two matters, or two parts of matter, without there be distinction of place. And since distinction of matter is the principle of the distinction between individuals, it follows that, as Boethius says (De Trin.), "we cannot possibly conceive two bodies occupying one place," so that this distinction of individuals requires this difference of accidents. Now subtlety does not deprive the glorified body of its dimension; wherefore it nowise removes from it the aforesaid necessity of occupying a distinct place from another body. Therefore the subtlety of a glorified body will not enable it to be in the same place together with another body, but it will be possible for it to be together with another body by the operation of the Divine power: even as the body of Peter had the power whereby the sick were healed at the passing of Peter's shadow (Acts 5:15) not through any inherent property, but by the power of God for the upbuilding of the faith. Thus will the Divine power make it possible for a glorified body to be in the same place together with another body for the perfection of glory.
Aquin.: SMT XP Q[83] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: That Christ's body was able to be together with another body in the same place was not due to its subtlety, but resulted from the power of His Godhead after His resurrection, even as in His birth [*Cf. TP, Q[28], A[2], ad 3]. Hence Gregory says (Hom. xxvi in Evang.): "The same body went into His disciples the doors being shut, which to human eyes came from the closed womb of the Virgin at His birth." Therefore there is no reason why this should be befitting to glorified bodies on account of their subtlety.
Aquin.: SMT XP Q[83] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Light is not a body as we have said above (Sent. ii, Q[13], A[3]; FP, Q[67], A[2]): hence the objection proceeds on a false supposition.
Aquin.: SMT XP Q[83] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: The glorified body will pass through the heavenly spheres without severing them, not by virtue of its subtlety, but by the Divine power, which will assist them in all things at will.
Aquin.: SMT XP Q[83] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: From the fact that God will come to the aid of the blessed at will in whatever they desire, it follows that they cannot be surrounded or imprisoned.
Aquin.: SMT XP Q[83] A[2] R.O. 5 Para. 1/1
Reply OBJ 5: As stated in Phys. iv, 5, "a point is not in a place": hence if it be said to be in a place, this is only accidental, because the body of which it is a term is in a place. And just as the whole place corresponds to the whole body, so the term of the place corresponds to the term of the body. But it happens that two places have one term, even as two lines terminate in one point. And consequently though two bodies must needs be in distinct places, yet the same term of two places corresponds to the two terms of the two bodies. It is in this sense that the bounds of contiguous bodies are said to coincide.
Aquin.: SMT XP Q[83] A[3] Thes. Para. 1/1
Whether it is possible, by a miracle, for two bodies to be in the same place?
Aquin.: SMT XP Q[83] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that not even by a miracle is it possible for two bodies to be in the same place. For it is not possible that, by a miracle, two bodies be at once two and one, since this would imply that contradictions are true at the same time. But if we suppose two bodies to be in the same place, it would follow that those two bodies are one. Therefore this cannot be done by a miracle. The minor is proved thus. Suppose two bodies A and B to be in the same place. The dimensions of A will either be the same as the dimensions of the place, or they will differ from them. If they differ, then some of the dimensions will be separate: which is impossible, since the dimensions that are within the bounds of a place are not in a subject unless they be in a placed body. If they be the same, then for the same reason the dimensions of B will be the same as the dimensions of the place. "Now things that are the same with one and the same thing are the same with one another." Therefore the dimensions of A and B are the same. But two bodies cannot have identical dimensions just as they cannot have the same whiteness. Therefore A and B are one body and yet they were two. Therefore they are at the same time one and two.
Aquin.: SMT XP Q[83] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, a thing cannot be done miraculously either against the common principles---for instance that the part be not less than the whole; since what is contrary to common principles implies a direct contradiction---or contrary to the conclusions of geometry which are infallible deductions from common principles---for instance that the three angles of a triangle should not be equal to two right angles. In like manner nothing can be done to a line that is contrary to the definition of a line, because to sever the definition from the defined is to make two contradictories true at the same time. Now it is contrary to common principles, both to the conclusions of geometry and to the definition of a line, for two bodies to be in the same place. Therefore this cannot be done by a miracle. The minor is proved as follows: It is a conclusion of geometry that two circles touch one another only at a point. Now if two circular bodies were in the same place, the two circles described in them would touch one another as a whole. Again it is contrary to the definition of a line that there be more than one straight line between two points: yet this would be the case were two bodies in the same place, since between two given points in the various surfaces of the place, there would be two straight lines corresponding to the two bodies in that place.
Aquin.: SMT XP Q[83] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, it would seem impossible that by a miracle a body which is enclosed within another should not be in a place, for then it would have a common and not a proper place, and this is impossible. Yet this would follow if two bodies were in the same place. Therefore this cannot be done by a miracle. The minor is proved thus. Supposing two bodies to be in the same place, the one being greater than the other as to every dimension, the lesser body will be enclosed in the greater, and the place occupied by the greater body will be its common place; while it will have no proper place, because no given surface of the body will contain it, and this is essential to place. Therefore it will not have a proper place.
Aquin.: SMT XP Q[83] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, place corresponds in proportion to the thing placed. Now it can never happen by a miracle that the same body is at the same time in different places, except by some kind of transformation, as in the Sacrament of the Altar. Therefore it can nowise happen by a miracle that two bodies be together in the same place.
Aquin.: SMT XP Q[83] A[3] OTC Para. 1/2
On the contrary, The Blessed Virgin gave birth to her Son by a miracle. Now in this hallowed birth it was necessary for two bodies to be together in the same place, because the body of her child when coming forth did not break through the enclosure of her virginal purity. Therefore it is possible for two bodies to be miraculously together in the same place.
Aquin.: SMT XP Q[83] A[3] OTC Para. 2/2
Further, this may again be proved from the fact that our Lord went in to His disciples, the doors being shut (Jn. 20:19, 26).
Aquin.: SMT XP Q[83] A[3] Body Para. 1/1
I answer that, As shown above (A[2]) the reason why two bodies must needs be in two places is that distinction in matter requires distinction in place. Wherefore we observe that when two bodies merge into one, each loses its distinct being, and one indistinct being accrues to the two combined, as in the case of mixtures. Hence it is impossible for two bodies to remain two and yet be together unless each retain its distinct being which it had hitherto, in so much as each of them was a being undivided in itself and distinct from others. Now this distinct being depends on the essential principles of a thing as on its proximate causes, but on God as on the first cause. And since the first cause can preserve a thing in being, though the second causes be done away, as appears from the first proposition of De Causis, therefore by God's power and by that alone it is possible for an accident to be without substance as in the Sacrament of the Altar. Likewise by the power of God, and by that alone, it is possible for a body to retain its distinct being from that of another body, although its matter be not distinct as to place from the matter of the other body: and thus it is possible by a miracle for two bodies to be together in the same place.
Aquin.: SMT XP Q[83] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: This argument is sophistical because it is based on a false supposition, or begs the question. For it supposes the existence, between two opposite superficies of a place, of a dimension proper to the place, with which dimension a dimension of the body put in occupation of the place would have to be identified: because it would then follow that the dimensions of two bodies occupying a place would become one dimension, if each of them were identified with the dimension of the place. But this supposition is false, because if it were true whenever a body acquires a new place, it would follow that a change takes place in the dimensions of the place or of thing placed: since it is impossible for two things to become one anew, except one of them be changed. Whereas if, as is the case in truth, no other dimensions belong to a place than those of the thing occupying the place, it is clear that the argument proves nothing, but begs the question, because according to this nothing else has been said, but that the dimensions of a thing placed are the same as the dimensions of the place; excepting that the dimensions of the thing placed are contained within the bounds of the place, and that the distance between the bounds of a place is commensurate with the distance between the bounds of the thing placed, just as the former would be distant by their own dimensions if they had them. Thus that the dimensions of two bodies be the dimensions of one place is nothing else than that two bodies be in the same place, which is the chief question at issue.
Aquin.: SMT XP Q[83] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Granted that by a miracle two bodies be together in the same place, nothing follows either against common principles, or against the definition of a line, or against any conclusions of geometry. For, as stated above (A[2]), dimensive quantity differs from all other accidents in that it has a special reason of individuality and distinction, namely on account of the placing of the parts, besides the reason of individuality and distinction which is common to it and all other accidents, arising namely from the matter which is its subject. Thus then one line may be understood as being distinct from another, either because it is in another subject (in which case we are considering a material line), or because it is placed at a distance from another (in which case we are considering a mathematical line, which is understood apart from matter). Accordingly if we remove matter, there can be no distinction between lines save in respect of a different placing: and in like manner neither can there be a distinction of points, nor of superficies, nor of any dimensions whatever. Consequently geometry cannot suppose one line to be added to another, as being distinct therefrom unless it be distinct as to place. But supposing by a Divine miracle a distinction of subject without a distinction of place, we can understand a distinction of lines; and these are not distant from one another in place, on account of the distinction of subjects. Again we can understand a difference of points, and thus different lines described on two bodies that are in the same place are drawn from different points to different points; for the point that we take is not a point fixed in the place, but in the placed body, because a line is not said to be drawn otherwise than from a point which is its term. In like manner the two circles described in two spherical bodies that occupy the same place are two, not on account of the difference of place, else they could not touch one another as a whole, but on account of the distinction of subjects, and thus while wholly touching one another they still remain two. Even so a circle described by a placed spherical body touches, as a whole, the other circle described by the locating body.
Aquin.: SMT XP Q[83] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: God could make a body not to be in a place; and yet supposing this, it would not follow that a certain body is not in a place, because the greater body is the place of the lesser body, by reason of its superficies which is described by contact with the terms of the lesser body.
Aquin.: SMT XP Q[83] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: It is impossible for one body to be miraculously in two places locally (for Christ's body is not locally on the altar), although it is possible by a miracle for two bodies to be in the same place. Because to be in several places at once is incompatible with the individual, by reason of its having being undivided in itself, for it would follow that it is divided as to place. on the other hand, to be in the same place with another body is incompatible with the individual as distinct from aught else. Now the nature of unity is perfected in indivision (Metaph. v), whereas distinction from others is a result of the nature of unity. Wherefore that one same body be locally in several places at once implies a contradiction, even as for a man to lack reason, while for two bodies to be in the same place does not imply a contradiction, as explained above. Hence the comparison fails.
Aquin.: SMT XP Q[83] A[4] Thes. Para. 1/1
Whether one glorified body can be in the same place together with another glorified body?
Aquin.: SMT XP Q[83] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that a glorified body can be in the same place together with another glorified body. Because where there is greater subtlety there is less resistance. If then a glorified body is more subtle than a non-glorified body, it will offer less resistance to a glorified body: and so if a glorified body can be in the same place with a non-glorified body, much more can it with a glorified body.
Aquin.: SMT XP Q[83] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, even as a glorified body will be more subtle than a non-glorified body, so will one glorified body be more subtle than another. Therefore if a glorified body can be in the same place with a non-glorified body, a more subtle glorified body can be in the same place with a less subtle glorified body.
Aquin.: SMT XP Q[83] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, the body of heaven is subtle, and will then be glorified. Now the glorified body of a saint will be able to be in the same place with the body of heaven, since the saints will be able at will to travel to and from earth. Therefore two glorified bodies will be able to occupy the same place.
Aquin.: SMT XP Q[83] A[4] OTC Para. 1/2
On the contrary, The glorified bodies will be spiritual, that is like spirits in a certain respect. Now two spirits cannot be in the same place, although a body and a spirit can be in the same place, as stated above (Sent. i, D, 37, Q[3], A[3]; FP, Q[52], A[3]). Therefore neither will two glorified bodies be able to be in the same place.
Aquin.: SMT XP Q[83] A[4] OTC Para. 2/2
Further, if two bodies occupy the same place, one is penetrated by the other. But to be penetrated is a mark of imperfection which will be altogether absent from the glorified bodies. Therefore it will be impossible for two glorified bodies to be in the same place.
Aquin.: SMT XP Q[83] A[4] Body Para. 1/1
I answer that, The property of a glorified body does not make it able to be in the same place with another glorified body, nor again to be in the same place with a non-glorified body. But it would be possible by the Divine power for two glorified bodies or two non-glorified bodies to be in the same place, even as a glorified body with a non-glorified body. Nevertheless it is not befitting for a glorified body to be in the same place with another glorified body, both because a becoming order will be observed in them, which demands distinction, and because one glorified body will not be in the way of another. Consequently two glorified bodies will never be in the same place.
Aquin.: SMT XP Q[83] A[4] R.O. 1 Para. 1/2
Reply OBJ 1: This argument supposes that a glorified body is able by reason of its subtlety to be in the same place with another body: and this is not true.
Aquin.: SMT XP Q[83] A[4] R.O. 1 Para. 2/2
The same answer applies to the Second Objection.
Aquin.: SMT XP Q[83] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: The body of heaven and the other bodies will be said equivocally to be glorified, in so far as they will have a certain share in glory, and not as though it were becoming for them to have the gifts of glorified human bodies.
Aquin.: SMT XP Q[83] A[5] Thes. Para. 1/1
Whether by virtue of its subtlety a glorified body will no longer need to be in an equal place?
Aquin.: SMT XP Q[83] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that by virtue of its subtlety, a glorified body will no longer need to be in an equal place. For the glorified bodies will be made like to the body of Christ according to Phil. 3:21. Now Christ's body is not bound by this necessity of being in an equal place: wherefore it is contained whole under the small or great dimensions of a consecrated host. Therefore the same will be true of the glorified bodies.
Aquin.: SMT XP Q[83] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, the Philosopher proves (Phys. iv, 6), that two bodies are not in the same place, because it would follow that the greatest body would occupy the smallest place, since its various parts could be in the same part of the place: for it makes no difference whether two bodies or however many be in the same place. Now a glorified body will be in the same place with another body, as is commonly admitted. Therefore it will be possible for it to be in any place however small.
Aquin.: SMT XP Q[83] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, even as a body is seen by reason of its color, so is it measured by reason of its quantity. Now the glorified body will be so subject to the spirit that it will be able at will to be seen, and not seen, especially by a non-glorified eye, as evidenced in the case of Christ. Therefore its quantity will be so subject to the spirit's will that it will be able to be in a little or great place, and to have a little or great quantity at will.
Aquin.: SMT XP Q[83] A[5] OTC Para. 1/2
On the contrary, The Philosopher says (Phys. iv, text. 30) that "whatever is in a place occupies a place equal to itself." Now the glorified body will be in a place. Therefore it will occupy a place equal to itself.
Aquin.: SMT XP Q[83] A[5] OTC Para. 2/2
Further, the dimensions of a place and of that which is in that place are the same, as shown in Phys. iv, text. 30,76,77. Therefore if the place were larger than that which is in the place the same thing would be greater and smaller than itself, which is absurd.
Aquin.: SMT XP Q[83] A[5] Body Para. 1/1
I answer that, A body is not related to place save through the medium of its proper dimensions, in respect of which a located body is confined through contact with the locating body. Hence it is not possible for a body to occupy a place smaller than its quantity, unless its proper quantity be made in some way less than itself: and this can only be understood in two ways. First, by a variation in quantity in respect of the same matter, so that in fact the matter which at first is subject to a greater quantity is afterwards subject to a lesser. Some have held this to be the case with the glorified bodies, saying that quantity is subject to them at will, so that when they list, they are able to have a great quantity, and when they list a small quantity. But this is impossible, because no movement affecting that which is intrinsic to a thing is possible without passion to the detriment [*Cf. FS, Q[22], A[1]; FS, Q[41], A[1]] of its substance. Hence in incorruptible, i.e. heavenly, bodies, there is only local movement, which is not according to something intrinsic. Thus it is clear that change of quantity in respect of matter would be incompatible with the impassibility and incorruptibility of a glorified body. Moreover, it would follow that a glorified body would be sometimes rarer and sometimes denser, because since it cannot be deprived of any of its matter, sometimes the same matter would be under great dimensions and sometimes under small dimensions, and thus it would be rarefied and densified, which is impossible. Secondly, that the quantity of a glorified body become smaller than itself may be understood by a variation of place; so, to wit, that the parts of a glorified body insinuate themselves into one another, so that it is reduced in quantity however small it may become. And some have held this to be the case, saying that by reason of its subtlety a glorified body will be able to be in the same place with a non-glorified body: and that in like manner its parts can be one within the other, so much so that a whole glorified body will be able to pass through the minutest opening in another body: and thus they explain how Christ's body came out of the Virgin's womb; and how it went into His disciples, the doors being shut. But this is impossible; both because the glorified body will not be able, by reason of its subtlety, to be in the same place with another body, and because, even if it were able to be in the same place with another body, this would not be possible if the other were a glorified body, as many say; and again because this would be inconsistent with the right disposition of the human body, which requires the parts to be in a certain fixed place and at a certain fixed distance from one another. Wherefore this will never happen, not even by a miracle. Consequently we must say that the glorified body will always be in a place equal to itself.
Aquin.: SMT XP Q[83] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: Christ's body is not locally in the Sacrament of the Altar, as stated above (Sent. iv, D, 10, Q[1], A[1], ad 5; TP, Q[77], A[5]).
Aquin.: SMT XP Q[83] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: The Philosopher's argument is that for the same reason one part might permeate another. But this permeation of the parts of a glorified body into one another is impossible, as stated above. Therefore the objection does not prove.
Aquin.: SMT XP Q[83] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: A body is seen because it acts on the sight: but that it does or does not act on the sight causes no change in the body. Hence it is not unfitting, if it can be seen when it will, and not seen when it will [*Cf. TP, Q[55], A[4]]. On the other hand, being in a place is not an action proceeding from a body by reason of its quantity, as being seen is by reason of its color. Consequently the comparison fails.
Aquin.: SMT XP Q[83] A[6] Thes. Para. 1/1
Whether the glorified body, by reason of its subtlety, will be impalpable?
Aquin.: SMT XP Q[83] A[6] Obj. 1 Para. 1/1
OBJ 1: It would seem that the glorified body, by reason of its subtlety, is impalpable. For Gregory says (Hom. xxv in Evang.): "What is palpable must needs be corruptible." But the glorified body is incorruptible. Therefore it is impalpable.
Aquin.: SMT XP Q[83] A[6] Obj. 2 Para. 1/1
OBJ 2: Further, whatever is palpable resists one who handles it. But that which can be in the same place with another does not resist it. Since then a glorified body can be in the same place with another body, it will not be palpable.
Aquin.: SMT XP Q[83] A[6] Obj. 3 Para. 1/1
OBJ 3: Further, every palpable body is tangible. Now every tangible body has tangible qualities in excess of the qualities of the one touching it. Since then in the glorified bodies the tangible qualities are not in excess but are reduced to a supreme degree of equality, it would seem that they are impalpable.
Aquin.: SMT XP Q[83] A[6] OTC Para. 1/2
On the contrary, our Lord rose again with a glorified body; and yet His body was palpable, as appears from Lk. 24:39: "Handle, and see; for a spirit hath not flesh and bones." Therefore the glorified bodies also will be palpable.
Aquin.: SMT XP Q[83] A[6] OTC Para. 2/2
Further, this is the heresy of Eutychius, Bishop of Constantinople, as Gregory states (Moral. xxiv): for he said that in the glory of the resurrection our bodies will be impalpable.
Aquin.: SMT XP Q[83] A[6] Body Para. 1/1
I answer that, Every palpable body is tangible, but not conversely. For every body is tangible that has qualities whereby the sense of touch has a natural aptitude to be affected: wherefore air, fire, and the like are tangible bodies: but a palpable body, in addition to this, resists the touch; wherefore the air which never resists that which passes through it, and is most easily pierced, is tangible indeed but not palpable. Accordingly it is clear that a body is said to be palpable for two reasons, namely on account of its tangible qualities, and on account of its resisting that which touches it, so as to hinder it from piercing it. And since the tangible qualities are hot and cold and so forth, which are not found save in heavy and light bodies, which through being contrary to one another are therefore corruptible, it follows that the heavenly bodies, which by their nature are incorruptible, are sensible to the sight but not tangible, and therefore neither are they palpable. This is what Gregory means when he says (Hom. xxv in Evang.) that "whatever is palpable must needs be corruptible." Accordingly the glorified body has by its nature those qualities which have a natural aptitude to affect the touch, and yet since the body is altogether subject to the spirit, it is in its power thereby to affect or not to affect the touch. In like manner it is competent by its nature to resist any other passing body, so that the latter cannot be in the same place together with it: although, according to its pleasure, it may happen by the Divine power that it occupy the same place with another body, and thus offer no resistance to a passing body. Wherefore according to its nature the glorified body is palpable, but it is competent for it to be impalpable to a non-glorified body by a supernatural power. Hence Gregory says (Hom. xxv in Evang.) that "our Lord offered His flesh to be handled, which He had brought in through the closed doors, so as to afford a complete proof that after His resurrection His body was unchanged in nature though changed in glory."
Aquin.: SMT XP Q[83] A[6] R.O. 1 Para. 1/1
Reply OBJ 1: The incorruptibility of a glorified body does not result from the nature of its component parts; and it is on account of that nature that whatever is palpable is corruptible, as stated above. Hence the argument does not prove.
Aquin.: SMT XP Q[83] A[6] R.O. 2 Para. 1/1
Reply OBJ 2: Although in a way it is possible for a glorified body to be in the same place with another body: nevertheless the glorified body has it in its power to resist at will any one touching it, and thus it is palpable.
Aquin.: SMT XP Q[83] A[6] R.O. 3 Para. 1/1
Reply OBJ 3: In the glorified bodies the tangible qualities are not reduced to the real mean that is measured according to equal distance from the extremes, but to the proportionate mean, according as is most becoming to the human complexion in each part. Wherefore the touch of those bodies will be most delightful, because a power always delights in a becoming object, and is grieved by excess.
Aquin.: SMT XP Q[84] Out. Para. 1/1
OF THE AGILITY OF THE BODIES OF THE BLESSED (THREE ARTICLES)
We must now consider the agility of the bodies of the blessed in the resurrection. Under this head there are three points of inquiry:
(1) Whether the glorified bodies will be agile?
(2) Whether they will move?
(3) Whether they will move instantaneously?
Aquin.: SMT XP Q[84] A[1] Thes. Para. 1/1
Whether the glorified bodies will be agile?
Aquin.: SMT XP Q[84] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the glorified bodies will not be agile. For that which is agile by itself needs not to be carried in order to move. But the glorified bodies will, after the resurrection, be taken up by the angels (according to a gloss) in the clouds "to meet Christ, into the air" (1 Thess. 4:16). Therefore the glorified bodies will not be agile.
Aquin.: SMT XP Q[84] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, no body that moves with labor and pain can be said to be agile. Yet the glorified bodies will move thus, since the principle of their movement, namely the soul, moves them counter to their nature, else they would always move in the same direction. Therefore they are not agile.
Aquin.: SMT XP Q[84] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, of all the animal operations sense surpasses movement in nobility and priority. Yet no property is ascribed to glorified bodies as perfecting them in sensation. Therefore neither should agility be ascribed to them as perfecting them in movement.
Aquin.: SMT XP Q[84] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, nature gives different animals instruments of different disposition according to their different powers: hence she does not give instruments of the same disposition to slow as to fleet animals. Now God's works are much more orderly than those of nature. Since then the glorified body's members will have the same disposition, shape and quantity as they now have, it would seem that it will have no agility other than it has now.
Aquin.: SMT XP Q[84] A[1] OTC Para. 1/2
On the contrary, It is written (1 Cor. 15:43): "It is sown in weakness, it shall rise in power," that is, according to a gloss, "mobile and living." But mobility can only signify agility in movement. Therefore the glorified bodies will be agile.
Aquin.: SMT XP Q[84] A[1] OTC Para. 2/2
Further, slowness of movement would seem especially inconsistent with the nature of a spirit. But the glorified bodies will be most spiritual according to 1 Cor. 15:44. Therefore they will be agile.
Aquin.: SMT XP Q[84] A[1] Body Para. 1/2
I answer that, The glorified body will be altogether subject to the glorified soul, so that not only will there be nothing in it to resist the will of the spirit, for it was even so in the case of Adam's body, but also from the glorified soul there will flow into the body a certain perfection, whereby it will become adapted to that subjection: and this perfection is called "the gift of the glorified body." Now the soul is united to body not only as its form, but also as its mover; and in both ways the glorified body must needs be most perfectly subject to the glorified soul. Wherefore even as by the gift of subtlety the body is wholly subject to the soul as its form, whence it derives its specific being, so by the gift of agility it is subject to the soul as its mover, so that it is prompt and apt to obey the spirit in all the movements and actions of the soul.
Aquin.: SMT XP Q[84] A[1] Body Para. 2/2
Some, however, ascribe the cause of this agility to the fifth, i.e. the heavenly essence, which will then be predominant in the glorified bodies. But of this we have frequently observed that it does not seem probable (Q[82], A[1]; Q[83], A[1]). Wherefore it is better to ascribe it to the soul, whence glory flows to the body.
Aquin.: SMT XP Q[84] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Glorified bodies are said to be borne by the angels and also on the clouds, not as though they needed them, but in order to signify the reverence which both angels and all creatures will show them.
Aquin.: SMT XP Q[84] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The more the power of the moving soul dominates over the body, the less is the labor of movement, even though it be counter to the body's nature. Hence those in whom the motive power is stronger, and those who through exercise have the body more adapted to obey the moving spirit, labor less in being moved. And since, after the resurrection, the soul will perfectly dominate the body, both on account of the perfection of its own power, and on account of the glorified body's aptitude resulting from the outflow of glory which it receives from the soul, there will be no labor in the saints' movements, and thus it may be said that the bodies of the saints' will be agile.
Aquin.: SMT XP Q[84] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: By the gift of agility the glorified body will be rendered apt not only for local movement but also for sensation, and for the execution of all the other operations of the soul.
Aquin.: SMT XP Q[84] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: Even as nature gives to fleeter animals instruments of a different disposition in shape and quantity, so God will give to the bodies of the saints a disposition other than that which they have now, not indeed in shape and quantity, but in that property of glory which is called agility.
Aquin.: SMT XP Q[84] A[2] Thes. Para. 1/1
Whether the saints will never use their agility for the purpose of movement?
Aquin.: SMT XP Q[84] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the saints will never use their agility for the purpose of movement. For, according to the Philosopher (Phys. iii, 2), "movement is the act of the imperfect." But there will be no imperfection in glorified bodies. Neither therefore will there be any movement.
Aquin.: SMT XP Q[84] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, all movement is on account of some need, because whatever is in motion is moved for the sake of obtaining some end. But glorified bodies will have no need, since as Augustine says (De Spiritu et Anima, lxiii [*Cf. Q[70], A[2], ad 1]), "all thou willest will be there, and nothing that thou willest not." Therefore they will not move.
Aquin.: SMT XP Q[84] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, according to the Philosopher (De Coelo et Mundo ii), "that which shares the Divine goodness without movement shares it more excellently than that which shares it with movement." Now the glorified body shares the Divine goodness more excellently than any other body. Since then certain bodies, like the heavenly bodies, will remain altogether without movement, it seems that much more will human bodies remain so.
Aquin.: SMT XP Q[84] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, Augustine says (De Vera Relig. xii) that the soul being established in God will in consequence establish its body. Now the soul will be so established in God, that in no way will it move away from Him. Therefore in the body there will be no movement caused by the soul.
Aquin.: SMT XP Q[84] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, the more noble a body is, the more noble a place is due to it: wherefore Christ's body which is the most exalted of all has the highest place of all, according to Heb. 7:26, "Made higher than the heavens," where a gloss [*Gloss on Heb. 1:3: "On the right hand of the majesty"] says, "in place and dignity." And again each glorified body will, in like manner, have a place befitting it according to the measure of its dignity. Now a fitting place is one of the conditions pertaining to glory. Since then after the resurrection the glory of the saints will never vary, neither by increase nor by decrease, because they will then have reached the final term of all, it would seem that their bodies will never leave the place assigned to them, and consequently will not be moved.
Aquin.: SMT XP Q[84] A[2] OTC Para. 1/1
On the contrary, It is written (Is. 40:31): "They shall run and not be weary, they shall walk and not faint"; and (Wis. 3:7): "(The just) shall run to and fro like sparks among the reeds." Therefore there will be some movement in glorified bodies.
Aquin.: SMT XP Q[84] A[2] Body Para. 1/1
I answer that, It is necessary to suppose that the glorified bodies are moved sometimes, since even Christ's body was moved in His ascension, and likewise the bodies of the saints, which will arise from the earth, will ascend to the empyrean [*The empyrean was the highest of the concentric spheres or heavens, and was identified by Christian writers with the abode of God. Cf. FP, Q[56], A[3]]. But even after they have climbed the heavens, it is likely that they will sometimes move according as it pleases them; so that by actually putting into practice that which is in their power, they may show forth the excellence of Divine wisdom, and that furthermore their vision may be refreshed by the beauty of the variety of creatures, in which God's wisdom will shine forth with great evidence: for sense can only perceive that which is present, although glorified bodies can perceive from a greater distance than non-glorified bodies. And yet movement will nowise diminish their happiness which consists in seeing God, for He will be everywhere present to them; thus Gregory says of the angels (Hom. xxxiv in Evang.) that "wherever they are sent their course lies in God."
Aquin.: SMT XP Q[84] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: Local movement changes nothing that is intrinsic to a thing, but only that which is without namely place. Hence that which is moved locally is perfect as to those things which are within (Phys. viii, 7), although it has an imperfection as to place, because while it is in one place it is in potentiality with regard to another place, since it cannot be in several places at the same time, for this belongs to God alone. But this defect is not inconsistent with the perfection of glory, as neither is the defect whereby a creature is formed from nothing. Hence such like defects will remain in glorified bodies.
Aquin.: SMT XP Q[84] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: A person is said to need a thing in two ways, namely absolutely and relatively. One needs absolutely that without which one cannot retain one's being or one's perfection: and thus movement in glorified bodies will not be on account of a need, because their happiness will suffice them for all such things. But we need a thing relatively when without it some end we have in view cannot be obtained by us, or not so well, or not in some particular way. It is thus that movement will be in the blessed on account of need, for they will be unable to show forth their motive power practically, unless they be in motion, since nothing prevents a need of this kind being in glorified bodies.
Aquin.: SMT XP Q[84] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: This argument would prove if the glorified body were unable even without movement to share the Divine goodness much more perfectly than the heavenly bodies, which is untrue. Hence glorified bodies will be moved, not in order to gain a perfect participation in the Divine goodness (since they have this through glory), but in order to show the soul's power. On the other hand, the movement of the heavenly bodies could not show their power, except the power they have in moving lower bodies to generation and corruption, which is not becoming to that state. Hence the argument does not prove.
Aquin.: SMT XP Q[84] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: Local movement takes nothing away from the stability of the soul that is established in God, since it does not affect that which is intrinsic to a thing, as stated above (ad 1).
Aquin.: SMT XP Q[84] A[2] R.O. 5 Para. 1/1
Reply OBJ 5: The fitting place assigned to each glorified body according to the degree of its dignity belongs to the accidental reward. Nor does it follow that this reward is diminished whenever the body is outside its place; because that place pertains to reward, not as actually containing the body located therein (since nothing flows therefrom into the glorified body, but rather does it receive splendor therefrom), but as being due to merits. Wherefore, though out of that place, they will still continue to rejoice in it.
Aquin.: SMT XP Q[84] A[3] Thes. Para. 1/1
Whether the movement of the saints will be instantaneous?
Aquin.: SMT XP Q[84] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that movement of the saints will be instantaneous. For Augustine says (De Civ. Dei xxii, 30) that "wherever the spirit listeth there will the body be." Now the movement of the will, whereby the spirit wishes to be anywhere, is instantaneous. Therefore the body's movement will be instantaneous.
Aquin.: SMT XP Q[84] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, the Philosopher (Phys. iv, 8) proves that there is no movement through a vacuum, because it would follow that something moves instantaneously, since a vacuum offers no resistance whatever to a thing that is in motion, whereas the plenum offers resistance; and so there would be no proportion between the velocity of movement in a vacuum and that of movement in a plenum, since the ratio of movements in point of velocity is as the ratio of the resistance offered by the medium. Now the velocities of any two movements that take place in time must needs be proportional, since any one space of time is proportional to any other. But in like manner no full place can resist a glorified body since this can be in the same place with another body, no matter how this may occur; even as neither can a vacuum resist a body. Therefore if it moves at all, it moves instantaneously.
Aquin.: SMT XP Q[84] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, the power of a glorified soul surpasses the power of a non-glorified soul, out of all proportion so to speak. Now the non-glorified soul moves the body in time. Therefore the glorified soul moves the body instantaneously.
Aquin.: SMT XP Q[84] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, whatever is moved equally soon to what is near and what is distant, is moved instantaneously. Now such is the movement of a glorified body, for however distant the space to which it is moved, the time it takes to be moved is imperceptible: wherefore Augustine says (QQ. De Resurrectione, Ep. cii, qu. 1) that "the glorified body reaches equally soon to any distance, like the sun's ray." Therefore the glorified body is moved instantaneously.
Aquin.: SMT XP Q[84] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, whatever is in motion is moved either in time or in an instant. Now after the resurrection the glorified body will not be moved in time, since time will not be then according to Apoc. 10:6. Therefore this movement will be instantaneous.
Aquin.: SMT XP Q[84] A[3] OTC Para. 1/2
On the contrary, In local movement space. movement and time are equally divisible, as is demonstrated in Phys. vi, 4. Now the space traversed by a glorified body in motion is divisible. Therefore both the movement and the time are divisible. But an instant is indivisible. Therefore this movement will not be instantaneous.
Aquin.: SMT XP Q[84] A[3] OTC Para. 2/2
Further, a thing cannot be at the same time wholly in one place and partly in another place, since it would follow that the remaining part is in two places at the same time, which is impossible. But whatever is in motion is partly in a term "wherefrom" and partly in a term "whereto," as is proved in Phys. vi, 6: while whatever has been in motion is wholly in the term whereto the movement is directed; and it is impossible at the same time for it to be moved and to have been moved. Now that which is moved instantaneously is being moved and has been moved at the same time. Therefore the local movement of a glorified body cannot be instantaneous.
Aquin.: SMT XP Q[84] A[3] Body Para. 1/5
I answer that, Opinion is much divided on this point. For some say that a glorified body passes from one place to another without passing through the interval, just as the will passes from one place to another without passing through the interval, and that consequently it is possible for the movement of a glorified body like that of the will to be instantaneous. But this will not hold: because the glorified body will never attain to the dignity of the spiritual nature, just as it will never cease to be a body. Moreover, when the will is said to move from one place to another, it is not essentially transferred from place to place, because in neither place is it contained essentially, but it is directed to one place after being directed by the intention to another: and in this sense it is said to move from one place to another.
Aquin.: SMT XP Q[84] A[3] Body Para. 2/5
Hence others [*Alexander of Hales, Sum. Th. III, Q[23], mem. 3] say that it is a property of the nature of a glorified body, since it is a body, to pass through the interval and consequently to be moved in time, but that by the power of glory, which raises it to a certain infinitude above the power of nature, it is possible for it not to pass through the interval, and consequently to be moved instantaneously. But this is impossible since it implies a contradiction: which is proved as follows. Suppose a body which we will call Z to be in motion from A to B. It is clear that Z, as long as it is wholly in A is not in motion; and in like manner when it is wholly in B, because then the movement is past. Therefore if it is at any time in motion it must needs be neither wholly in A nor wholly in B. Therefore while it is in motion, it is either nowhere, or partly in A, and partly in B, or wholly in some other intervening place, say C, or partly in A and C and partly in C and B. But it is impossible for it to be nowhere, for then there would be a dimensive quantity without a place, which is impossible. Nor again is it possible for it to be partly in A and partly in B without being in some way in the intervening space. for since B is a place distant from A, it would follow that in the intervening space the part of Z which is in B is not continuous with the part which is in A. Therefore it follows that it is either wholly in C, or partly in C, and partly in some other place that intervenes between C and A, say D, and so forth. Therefore it follows that Z does not pass form A to B unless first of all it be in all the intervening places: unless we suppose that it passes from A to B without ever being moved, which implies a contradiction, because the very succession of places is local movement. The same applies to any change whatever having two opposite terms, each of which is a positive entity, but not to those changes which have only one positive term, the other being a pure privation, since between affirmation and negation or privation there is no fixed distance: wherefore that which is in the negation may be nearer to or more remote from affirmation, and conversely, by reason of something that causes either of them or disposes thereto: so that while that which is moved is wholly under a negation it is changed into affirmation, and "vice versa"; wherefore in such things "to be changing precedes to be changed," as is proved in Phys. vi, 5. Nor is there any comparison with the movement of an angel, because being in a place is predicated equivocally of a body and an angel. Hence it is clear that it is altogether impossible for a body to pass from one place to another, unless it pass through every interval.
Aquin.: SMT XP Q[84] A[3] Body Para. 3/5
Wherefore others grant this, and yet they maintain that the glorified body is moved instantaneously. But it follows from this that a glorified body is at the same instant in two or more places together, namely in the ultimate term, and in all the intervening places, which is impossible.
Aquin.: SMT XP Q[84] A[3] Body Para. 4/5
To this, however, they reply that, although it is the same instant really, it is not the same logically, like a point at which different lines terminate. But this is not enough, because an instant measures the instantaneous, according to its reality and not according to our way of considering it. Wherefore an instant through being considered in a different way is not rendered capable of measuring things that are not simultaneous in time, just as a point through being considered in a different way does not make it possible for one point of place to contain things that are locally distant from one another.
Aquin.: SMT XP Q[84] A[3] Body Para. 5/5
Hence others with greater probability hold that a glorified body moves in time, but that this time is so short as to be imperceptible; and that nevertheless one glorified body can pass through the same space in less time than another, because there is no limit to the divisibility of time, no matter how short a space we may take.
Aquin.: SMT XP Q[84] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: That which is little lacking is as it were not lacking at all (Phys. ii, 5); wherefore we say: "I do so and so at once," when it is to be done after a short time. It is in this sense that Augustine speaks when he says that "wheresoever the will shall be, there shall the body be forthwith." Or we may say that in the blessed there will never be an inordinate will: so that they never will wish their body to be instantaneously where it cannot be, and consequently whatever instant the will shall choose, at that same instant the body will be in whatever place the will shall determine.
Aquin.: SMT XP Q[84] A[3] R.O. 2 Para. 1/5
Reply OBJ 2: Some have demurred to this proposition of the Philosopher's, as the Commentator thereon observes. They say that the ratio of one whole movement to another whole movement is not necessarily as the ratio of one resisting medium to another resisting medium, but that the ratio of the intervening mediums gives us the ratio of retardations attending the movements on account of the resistance of the medium. For every movement has a certain fixed speed, either fast or slow, through the mover overcoming the movable, although there be no resistance on the part of the medium; as evidenced in heavenly bodies, which have nothing to hinder their movement; and yet they do not move instantaneously, but in a fixed time proportionate to the power of the mover in comparison with the movable. Consequently it is clear that even if we suppose something to move in a vacuum, it does not follow that it moves instantaneously, but that nothing is added to the time which that movement requires in the aforesaid proportion of the mover to the movable, because the movement is not retarded.
Aquin.: SMT XP Q[84] A[3] R.O. 2 Para. 2/5
But this reply, as the Commentator observes, proceeds from an error in the imagination; for it is imagined that the retardation resulting from the resistance of the medium is a part of movement added to the natural movement, the quantity of which is in proportion to the mover in comparison with the movable, as when one line is added to another: for the proportion of one total to the other is not the same as the proportion of the lines to which an addition has been made. [*The same applies to mathematical quantities: for instance the ratio 2 + 1 to 4 + 1 is not as 2 to 4.] And so there would not be the same proportion between one whole sensible movement and another, as between the retardations resulting from the resistance of the medium. This is an error of the imagination, because each part of a movement has as much speed as the whole movement: whereas not every part of a line has as much of the dimensive quantity as the whole line has. Hence any retardation or acceleration affecting the movement affects each of its parts, which is not the case with lines: and consequently the retardation that comes to a movement is not another part of the movement, whereas in the case of the lines that which is added is a part of the total line.
Aquin.: SMT XP Q[84] A[3] R.O. 2 Para. 3/5
Consequently, in order to understand the Philosopher's argument, as the Commentator explains, we must take the whole as being one, that is we must take not only the resistance of the movable to the moving power, but also the resistance of the medium through which the movement takes place, and again the resistance of anything else, so that we take the amount of retardation in the whole movement as being proportionate to the moving power in comparison with the resisting movable, no matter in what way it resist, whether by itself or by reason of something extrinsic. For the movable must needs always resist the mover somewhat, since mover and moved, agent and patient, as such, are opposed to one another. Now sometimes it is to be observed that the moved resists the mover by itself, either because it has a force inclining it to a contrary movement, as appears in violent movements, or at least because it has a place contrary to the place which is in the intention of the mover; and such like resistance even heavenly bodies offer their movers. Sometimes the movable resists the power of the mover, by reason only of something else and not by itself. This is seen in the natural movement of heavy and light things, because by their very form they are inclined to such a movement: for the form is an impression of their generator, which is the mover as regards heavy and light bodies. On the part of matter we find no resistance, neither of a force inclining to a contrary movement nor of a contrary place, since place is not due to matter except in so far as the latter, being circumscribed by its dimensions, is perfected by its natural form. Hence there can be no resistance save on the part of the medium, and this resistance is connatural to their movement. Sometimes again the resistance results from both, as may be seen in the movements of animals.
Aquin.: SMT XP Q[84] A[3] R.O. 2 Para. 4/5
Accordingly when in a movement there is no resistance save on the part of the movable, as in the heavenly bodies, the time of the movement is measured according to the proportion of the mover to the movable, and the Philosopher's argument does not apply to these, since if there be no medium at all their movement is still a movement in time. on the other hand, in those movements where there is resistance on the part of the medium only, the measure of time is taken only according to the obstacle on the part of the medium, so that if the medium be removed there will be no longer an obstacle; and so either it will move instantaneously, or it will move in an equal time through a vacuum and through a plenum, because granted that it moves in time through a vacuum, that time will bear some proportion to the time in which it moves through a plenum. Now it is possible to imagine another body more subtle in the same proportion than the body which filled the space, and then if this body fill some other equal space it will move in as little time through that plenum as it did previously through a vacuum, since by as much as the subtlety of the medium is increased by so much is the length of time decreased, and the more subtle the medium the less it resists. But in those other movements where resistance is offered by both the movable and the medium, the quantity of time must be proportionate to the power of the mover as compared with the resistance of both movable and medium together. Hence granted that the medium be taken away altogether, or that it cease to hinder, it does not follow that the movement is instantaneous, but that the time is measured according only to the resistance of the movable. Nor will there be any inconsistency if it move in an equal time through a vacuum, and through a space filled with the most subtle body imaginable, since the greater the subtlety we ascribe to the medium the less is it naturally inclined to retard the movement. Wherefore it is possible to imagine so great a subtlety, as will naturally retard the movement less than does the resistance of the movable, so that the resistance of the medium will add no retardation to the movement.
Aquin.: SMT XP Q[84] A[3] R.O. 2 Para. 5/5
It is therefore evident that although the medium offer no resistance to the glorified bodies, in so far as it is possible for them to be in the same place with another body, nevertheless their movement will not be instantaneous, because the movable body itself will resist the motive power from the very fact that it has a determinate place, as we have said in reference to the heavenly bodies.
Aquin.: SMT XP Q[84] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: Although the power of a glorified soul surpasses immeasurably the power of a non-glorified soul, it does not surpass it infinitely, because both powers are finite: hence it does not follow that it causes instantaneous movement. And even if its power were simply infinite, it would not follow that it causes an instantaneous movement, unless the resistance of the movable were overcome altogether. Now although the resistance of the movable to the mover, that results from opposition to such a movement by reason of its being inclined to a contrary movement, can be altogether overcome by a mover of infinite power, nevertheless the resistance it offers through contrariety towards the place which the mover intends by the movement cannot be overcome altogether except by depriving it of its being in such and such a place or position. For just as white resists black by reason of whiteness, and all the more according as whiteness is the more distant from blackness, so a body resists a certain place through having an opposite place and its resistance is all the greater, according as the distance is greater. Now it is impossible to take away from a body its being in some place or position, except one deprive it of its corporeity, by reason of which it requires a place or position: wherefore so long as it retains the nature of a body, it can nowise be moved instantaneously, however greater be the motive power. Now the glorified body will never lose its corporeity, and therefore it will never be possible for it to be moved instantaneously.
Aquin.: SMT XP Q[84] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: In the words of Augustine, the speed is said to be equal because the excess of one over the other is imperceptible, just as the time taken by the whole movement is imperceptible.
Aquin.: SMT XP Q[84] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: Although after the resurrection the time which is the measure of the heaven's movement will be no more, there will nevertheless be time resulting from the before and after in any kind of movement.
Aquin.: SMT XP Q[85] Out. Para. 1/1
OF THE CLARITY OF THE BEATIFIED BODIES (THREE ARTICLES)
We must now consider the clarity of the beatified bodies at the resurrection. Under this head there are three points of inquiry:
(1) Whether there will be clarity in the glorified bodies?
(2) Whether this clarity will be visible to the non-glorified eye?
(3) Whether a glorified body will of necessity be seen by a non-glorified body?
Aquin.: SMT XP Q[85] A[1] Thes. Para. 1/1
Whether clarity is becoming to the glorified body?
Aquin.: SMT XP Q[85] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that clarity is unbecoming to the glorified body. Because according to Avicenna (Natural. vi, 2), "every luminous body consists of transparent parts." But the parts of a glorified body will not be transparent, since in some of them, such as flesh and bones, earth is predominant. Therefore glorified bodies are not lightsome.
Aquin.: SMT XP Q[85] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, every lightsome body hides one that is behind it; wherefore one luminary behind another is eclipsed, and a flame of fire prevents one seeing what is behind it. But the glorified bodies will not hide that which is within them, for as Gregory says on Job 28:17, "Gold or crystal cannot equal it" (Moral. xviii, 48). "There," that is in the heavenly country, "the grossness of the members will not hide one's mind from another's eyes, and the very harmony of the body will be evident to the bodily sight." Therefore those bodies will not be lightsome.
Aquin.: SMT XP Q[85] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, light and color require a contrary disposition in their subject, since "light is the extreme point of visibility in an indeterminate body; color, in a determinate body" (De Sensu et Sensato iii). But glorified bodies will have color, for as Augustine says (De Civ. Dei xxii, 3), "the body's beauty is harmony of parts with a certain charm of color": and it will be impossible for the glorified bodies to lack beauty. Therefore the glorified bodies will not be lightsome.
Aquin.: SMT XP Q[85] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, if there be clarity in the glorified bodies, it will need to be equal in all the parts of the body, just as all the parts will be equally impassible, subtle and agile. But this is not becoming, since one part has a greater disposition to clarity than another, for instance the eye than the hand, the spirits [*"Animalem," as though it were derived from "animus"---the mind. Cf. FS, Q[50], A[1],3m; FS, Q[52], A[1] ,3m] than the bones, the humors than the flesh or nerves. Therefore it would seem unfitting for those bodies to be lightsome.
Aquin.: SMT XP Q[85] A[1] OTC Para. 1/2
On the contrary, It is written (Mt. 13:43): "The just shall shine as the sun in the kingdom of their Father," and (Wis. 3:7): "The just shall shine, and shall run to and fro like sparks among the reeds."
Aquin.: SMT XP Q[85] A[1] OTC Para. 2/2
Further, it is written (1 Cor. 15:43): "It is sown in dishonor, it shall rise in glory," which refers to clarity, as evidenced by the previous context where the glory of the rising bodies is compared to the clarity of the stars. Therefore the bodies of the saints will be lightsome.
Aquin.: SMT XP Q[85] A[1] Body Para. 1/1
I answer that, It is necessary to assert that after the resurrection the bodies of the saints will be lightsome, on account of the authority of Scripture which makes this promise. But the cause of this clarity is ascribed by some to the fifth or heavenly essence, which will then predominate in the human body. Since, however, this is absurd, as we have often remarked (Q[84], A[1]), it is better to say that this clarity will result from the overflow of the soul's glory into the body. For whatever is received into anything is received not according to the mode of the source whence it flows, but according to the mode of the recipient. Wherefore clarity which in the soul is spiritual is received into the body as corporeal. And consequently according to the greater clarity of the soul by reason of its greater merit, so too will the body differ in clarity, as the Apostle affirms (1 Cor. 15:41). Thus in the glorified body the glory of the soul will be known, even as through a crystal is known the color of a body contained in a crystal vessel, as Gregory says on Job 28:17, "Gold or crystal cannot equal it."
Aquin.: SMT XP Q[85] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Avicenna is speaking of a body that has clarity through the nature of its component parts. It is not thus but rather by merit of virtue that the glorified body will have clarity.
Aquin.: SMT XP Q[85] A[1] R.O. 2 Para. 1/2
Reply OBJ 2: Gregory compares the glorified body to gold on account of clarity, and to crystal on account of its transparency. Wherefore seemingly we should say that they will be both transparent and lightsome; for that a lightsome body be not transparent is owing to the fact that the clarity of that body results from the density of the lightsome parts, and density is opposed to transparency. Then, however, clarity will result from another cause, as stated above: and the density of the glorified body will not deprive it of transparency, as neither does the density of a crystal deprive crystal.
Aquin.: SMT XP Q[85] A[1] R.O. 2 Para. 2/2
Some, on the other hand, say that they are compared to crystal, not because they are transparent, but on account of this likeness, for as much as that which is enclosed in crystal is visible, so the glory of the soul enclosed in the glorified body will not be hidden. But the first explanation is better, because it safeguards better the dignity of the glorified body, and is more consistent with the words of Gregory.
Aquin.: SMT XP Q[85] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The glory of the body will not destroy nature but will perfect it. Wherefore the body will retain the color due to it by reason of the nature of its component parts, but in addition to this it will have clarity resulting from the soul's glory. Thus we see bodies which have color by their nature aglow with the resplendence of the sun, or from some other cause extrinsic or intrinsic.
Aquin.: SMT XP Q[85] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: Even as the clarity of glory will overflow from the soul into the body according to the mode of the body, and is there otherwise than in the soul, so again it will overflow into each part of the soul according to the mode of that part. Hence it is not unreasonable that the different parts should have clarity in different ways, according as they are differently disposed thereto by their nature. Nor is there any comparison with the other gifts of the body, for the various parts of the body are not differently disposed in their regard.
Aquin.: SMT XP Q[85] A[2] Thes. Para. 1/1
Whether the clarity of the glorified body is visible to the non-glorified eye?
Aquin.: SMT XP Q[85] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the clarity of the glorified body is invisible to the non-glorified eye. For the visible object should be proportionate to the sight. But a non-glorified eye is not proportionate to see the clarity of glory, since this differs generically from the clarity of nature. Therefore the clarity of the glorified body will not be seen by a non-glorified eye.
Aquin.: SMT XP Q[85] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, the clarity of the glorified body will be greater than the clarity of the sun is now, since the clarity of the sun also will then be greater than it is now, according to Is. 30:26, and the clarity of the glorified body will be much greater still, for which reason the sun and the entire world will receive greater clarity. Now a non-glorified eye is unable to gaze on the very orb of the sun on account of the greatness of its clarity. Therefore still less will it be able to gaze on the clarity of a glorified body.
Aquin.: SMT XP Q[85] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, a visible object that is opposite the eyes of the seer must needs be seen, unless there be some lesion to the eye. But the clarity of a glorified body that is opposite to non-glorified eyes is not necessarily seen by them: which is evident in the case of the disciples who saw our Lord's body after the resurrection, without witnessing its clarity. Therefore this clarity will be invisible to a non-glorified eye.
Aquin.: SMT XP Q[85] A[2] OTC Para. 1/2
On the contrary, A gloss on Phil. 3:21, "Made like to the body of His glory," says: "It will be like the clarity which He had in the Transfiguration." Now this clarity was seen by the non-glorified eyes of the disciples. Therefore the clarity of the glorified body will be visible to non-glorified eyes also.
Aquin.: SMT XP Q[85] A[2] OTC Para. 2/2
Further, the wicked will be tortured in the judgment by seeing the glory of the just, according to Wis. 5:2. But they would not fully see their glory unless they gazed on their clarity. Therefore, etc.
Aquin.: SMT XP Q[85] A[2] Body Para. 1/1
I answer that, Some have asserted that the clarity of the glorified body will not be visible to the non-glorified eye, except by a miracle. But this is impossible, unless this clarity were so named equivocally, because light by its essence has a natural tendency to move the sight, and sight by its essence has a natural tendency to perceive light, even as the true is in relation to the intellect, and the good to the appetite. Wherefore if there were a sight altogether incapable of perceiving a light, either this sight is so named equivocally, or else this light is. This cannot be said in the point at issue, because then nothing would be made known to us when we are told that the glorified bodies will be lightsome: even so a person who says that a dog [*The dog star] is in the heavens conveys no knowledge to one who knows no other dog than the animal. Hence we must say that the clarity of a glorified body is naturally visible to the non-glorified eye.
Aquin.: SMT XP Q[85] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: The clarity of glory will differ generically from the clarity of nature, as to its cause, but not as to its species. Hence just as the clarity of nature is, by reason of its species, proportionate to the sight, so too will the clarity of glory be.
Aquin.: SMT XP Q[85] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Just as a glorified body is not passible to a passion of nature but only to a passion of the soul [*Cf. Q[82], A[1]], so in virtue of its property of glory it acts only by the action of the soul. Now intense clarity does not disturb the sight, in so far as it acts by the action of the soul, for thus it rather gives delight, but it disturbs it in so far as it acts by the action of nature by heating and destroying the organ of sight, and by scattering the spirits* asunder. [*"Animalem," as though it were derived from "animus"---the mind. Cf. FS, Q[50], A[1] ,3m; FS, Q[52], A[1],3m.] Hence, though the clarity of a glorified body surpasses the clarity of the sun, it does not by its nature disturb the sight but soothes it: wherefore this clarity is compared to the jasper-stone (Apoc. 21:11).
Aquin.: SMT XP Q[85] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: The clarity of the glorified body results from the merit of the will and therefore will be subject to the will, so as to be seen or not seen according to its command. Therefore it will be in the power of the glorified body to show forth its clarity or to hide it: and this was the opinion of Praepositivus.
Aquin.: SMT XP Q[85] A[3] Thes. Para. 1/1
Whether a glorified body will be necessarily seen by a non-glorified body?
Aquin.: SMT XP Q[85] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that a glorified body will be necessarily seen by a non-glorified body. For the glorified bodies will be lightsome. Now a lightsome body reveals itself and other things. Therefore the glorified bodies will be seen of necessity.
Aquin.: SMT XP Q[85] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, every body which hides other bodies that are behind it is necessarily perceived by the sight, from the very fact that the other things behind it are hidden. Now the glorified body will hide other bodies that are behind it from being seen, because it will be a colored body. Therefore it will be seen of necessity.
Aquin.: SMT XP Q[85] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, just as quantity is something in a body, so is the quality whereby a body is seen. Now quantity will not be subject to the will, so that the glorified body be able to be of greater or smaller quantity. Therefore neither will the quality of visibility be subject to the will, so that a body be able not to be seen.
Aquin.: SMT XP Q[85] A[3] OTC Para. 1/2
On the contrary, our body will be glorified in being made like to the body of Christ after the resurrection. Now after the resurrection Christ's body was not necessarily seen; in fact it vanished from the sight of the disciples at Emmaus (Lk. 24:31). Therefore neither will the glorified body be necessarily seen.
Aquin.: SMT XP Q[85] A[3] OTC Para. 2/2
Further, there the body will be in complete obedience to the will. Therefore as the soul lists the body will be visible or invisible.
Aquin.: SMT XP Q[85] A[3] Body Para. 1/1
I answer that, A visible object is seen, inasmuch as it acts on the sight. Now there is no change in a thing through its acting or not acting on an external object. Wherefore a glorified body may be seen or not seen without any property pertaining to its perfection being changed. Consequently it will be in the power of a glorified soul for its body to be seen or not seen, even as any other action of the body will be in the soul's power; else the glorified body would not be a perfectly obedient instrument of its principal agent.
Aquin.: SMT XP Q[85] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: This clarity will be obedient to the glorified body so that this will be able to show it or hide it.
Aquin.: SMT XP Q[85] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: A body's color does not prevent its being transparent except in so far as it affects the sight, because the sight cannot be affected by two colors at the same time, so as to perceive them both perfectly. But the color of the glorified body will be completely in the power of the soul, so that it can thereby act or not act on the sight. Hence it will be in its power to hide or not to hide a body that is behind it.
Aquin.: SMT XP Q[85] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: Quantity is inherent to the glorified body itself, nor would it be possible for the quantity to be altered at the soul's bidding without the glorified body suffering some alteration incompatible with its impassibility. Hence there is no comparison between quantity and visibility, because even this quality whereby it is visible cannot be removed at the soul's bidding, but the action of that quality will be suspended, and thus the body will be hidden at the soul's command.
Aquin.: SMT XP Q[86] Out. Para. 1/1
OF THE CONDITIONS UNDER WHICH THE BODIES OF THE DAMNED WILL RISE AGAIN (THREE ARTICLES)
We must next consider the conditions in which the bodies of the damned will rise again. Under this head there are three points of inquiry:
(1) Whether the bodies of the damned will rise again with their deformities?
(2) Whether their bodies will be corruptible?
(3) Whether they will be impassible?
Aquin.: SMT XP Q[86] A[1] Thes. Para. 1/1
Whether the bodies of the damned will rise again with their deformities?
Aquin.: SMT XP Q[86] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the bodies of the damned will rise again with their deformities. For that which was appointed as a punishment for sin should not cease except the sin be forgiven. Now the lack of limbs that results from mutilation, as well as all other bodily deformities, are appointed as punishments for sin. Therefore these deformities will not be taken away from the damned, seeing that they will not have received the forgiveness of their sins.
Aquin.: SMT XP Q[86] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, just as the saints will rise again to final happiness, so the wicked will rise again to final unhappiness. Now when the saints rise again nothing will be taken from them that can pertain to their perfection, therefore nothing pertaining to the defect or unhappiness of the wicked will be taken from them at the resurrection. But such are their deformities. Therefore, etc.
Aquin.: SMT XP Q[86] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, just as deformity is a defect of the passible body, so is slowness of movement. Now slowness of movement will not be taken from the bodies of the damned at the resurrection, since their bodies will not be agile. Therefore for the same reason neither will their deformity be taken away.
Aquin.: SMT XP Q[86] A[1] OTC Para. 1/2
On the contrary, It is written (1 Cor. 15:52): "The dead shall rise again incorruptible"; where a gloss says: "The dead, i.e. sinners, or all the dead in general shall rise again incorruptible, i.e. without the loss of any limbs." Therefore the wicked will rise again without their deformities.
Aquin.: SMT XP Q[86] A[1] OTC Para. 2/2
Further, there will be nothing in the damned to lessen the sense of pain. But sickness hinders the sense of pain by weakening the organ of sense, and in like manner the lack of a limb would prevent pain from affecting the whole body. Therefore the damned will rise again without these defects.
Aquin.: SMT XP Q[86] A[1] Body Para. 1/2
I answer that, Deformity in the human body is of two kinds. One arises from the lack of a limb: thus we say that a mutilated person is deformed, because he lacks due proportion of the parts to the whole. Deformities of this kind, without any doubt, will not be in the bodies of the damned, since all bodies of both wicked and good will rise again whole. Another deformity arises from the undue disposition of the parts, by reason of undue quantity, quality, or place---which deformity is, moreover, incompatible with due proportion of parts to whole. Concerning these deformities and like defects such as fevers and similar ailments which sometimes result in deformity, Augustine remained undecided and doubtful (Enchiridion xcii) as the Master remarks (Sent. iv, D, 44). Among modern masters, however, there are two opinions on this point. For some say that such like deformities and defects will remain in the bodies of the damned, because they consider that those who are damned are sentenced to utmost unhappiness wherefrom no affliction should be rebated. But this would seem unreasonable. For in the restoration of the rising body we look to its natural perfection rather than to its previous condition: wherefore those who die under perfect age will rise again in the stature of youth, as stated above (Q[81], A[1]). Consequently those who had natural defects in the body, or deformities resulting therefrom, will be restored without those defects or deformities at the resurrection, unless the demerit of sin prevent; and so if a person rise again with such defects and deformities, this will be for his punishment. Now the mode of punishment is according to the measure of guilt. And a sinner who is about to be damned may be burdened with less grievous sins and yet have deformities and defects which one who is about to be damned has not, while burdened with more grievous sins. Wherefore if he who had deformities in this life rise again with them, while the other who had them not in this life, and therefore, as is clear, will rise again without them, though deserving of greater punishment, the mode of the punishment would not correspond to the amount of guilt; in fact it would seem that a man is more punished on account of the pains which he suffered in this world; which is absurd.
Aquin.: SMT XP Q[86] A[1] Body Para. 2/2
Hence others say with more reason, that He Who fashioned nature will wholly restore the body's nature at the resurrection. Wherefore whatever defect or deformity was in the body through corruption, or weakness of nature or of natural principles (for instance fever, purblindness, and so forth) will be entirely done away at the resurrection: whereas those defects in the human body which are the natural result of its natural principles, such as heaviness, passibility, and the like, will be in the bodies of the damned, while they will be removed from the bodies of the elect by the glory of the resurrection.
Aquin.: SMT XP Q[86] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Since in every tribunal punishment is inflicted according to the jurisdiction of the tribunal, the punishments which in this temporal life are inflicted for some particular sin are themselves temporal, and extend not beyond the term of this life. Hence although the damned are not pardoned their sins, it does not follow that there they will undergo the same punishments as they have in this world: but the Divine justice demands that there they shall suffer more severe punishment for eternity.
Aquin.: SMT XP Q[86] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: There is no parity between the good and the wicked, because a thing can be altogether good, but not altogether evil. Hence the final happiness of the saints requires that they should be altogether exempt from all evil; whereas the final unhappiness of the wicked will not exclude all good, because "if a thing be wholly evil it destroys itself," as the Philosopher says (Ethic. iv, 5). Hence it is necessary for the good of their nature to underlie the unhappiness of the damned, which good is the work of their perfect Creator, Who will restore that same nature to the perfection of its species.
Aquin.: SMT XP Q[86] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: Slowness of movement is one of those defects which are the natural result of the principles of the human body; but deformity is not, and consequently the comparison fails.
Aquin.: SMT XP Q[86] A[2] Thes. Para. 1/1
Whether the bodies of the damned will be incorruptible?
Aquin.: SMT XP Q[86] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the bodies of the damned will be corruptible. For everything composed of contraries must necessarily be corruptible. Now the bodies of the damned will be composed of the contraries whereof they are composed even now, else they would not be the same, neither specifically nor, in consequence, numerically. Therefore they will be corruptible.
Aquin.: SMT XP Q[86] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, if the bodies of the damned will not be corruptible, this will be due either to nature, or to grace, or to glory. But it will not be by nature, since they will be of the same nature as now; nor will it be by grace or glory, since they will lack these things altogether. Therefore they will be corruptible.
Aquin.: SMT XP Q[86] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, it would seem inconsistent to withdraw the greatest of punishments from those who are in the highest degree of unhappiness. Now death is the greatest of punishments, as the Philosopher declares (Ethic. iii, 6). Therefore death should not be withdrawn from the damned, since they are in the highest degree of unhappiness. Therefore their bodies will be corruptible.
Aquin.: SMT XP Q[86] A[2] OTC Para. 1/2
On the contrary, It is written (Apoc. 9:6): "In those days men shall seek death, and shall not find it, and they shall desire to die, and death shall fly from them."
Aquin.: SMT XP Q[86] A[2] OTC Para. 2/2
Further, the damned will be punished with an everlasting punishment both in soul and body (Mt. 25:46): "These shall go into everlasting punishment." But this would not be possible if their bodies were corruptible. Therefore their bodies will be incorruptible.
Aquin.: SMT XP Q[86] A[2] Body Para. 1/2
I answer that, Since in every movement there must needs be a principle of movement, movement or change may be withdrawn from a movable in two ways: first through absence of a principle of movement, secondly through an obstacle to the principle of movement. Now corruption is a kind of change: and consequently a body which is corruptible on account of the nature of its principles may be rendered incorruptible in two ways. First by the total removal of the principle which leads to corruption, and in this way the bodies of the damned will be incorruptible. For since the heaven is the first principle of alteration in virtue of its local movement, and all other secondary agents act in virtue thereof and as though moved thereby, it follows that at the cessation of the heavenly movement there is no longer any agent that can change the body by altering it from its natural property. Wherefore after the resurrection, and the cessation of the heavenly movement, there will be no quality capable of altering the human body from its natural quality. Now corruption, like generation, is the term of alteration. Hence the bodies of the damned will be incorruptible, and this will serve the purpose of Divine justice, since living for ever they will be punished for ever. This is in keeping with the demands of Divine justice, as we shall state further on (A[3]), even as now the corruptibility of bodies serves the purpose of Divine providence, by which through the corruption of one thing another is generated.
Aquin.: SMT XP Q[86] A[2] Body Para. 2/2
Secondly, this happens through the principle of corruption being hindered, and in this way the body of Adam was incorruptible, because the conflicting qualities that exist in man's body were withheld by the grace of innocence from conducing to the body's dissolution: and much more will they be withheld in the glorified bodies, which will be wholly subject to the spirit. Thus after the general resurrection the two aforesaid modes of incorruptibility will be united together in the bodies of the blessed.
Aquin.: SMT XP Q[86] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: The contraries of which bodies are composed are conducive to corruption as secondary principles. For the first active principle thereof is the heavenly movement: wherefore given the movement of the heaven, it is necessary for a body composed of contraries to be corrupted unless some more powerful cause prevent it: whereas if the heavenly movement be withdrawn, the contraries of which a body is composed do not suffice to cause corruption, even in accordance with nature, as explained above. But the philosophers were ignorant of a cessation in the heavenly movement; and consequently they held that a body composed of contraries is without fail corrupted in accordance with nature.
Aquin.: SMT XP Q[86] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: This incorruptibility will result from nature, not as though there were some principle of incorruption in the bodies of the damned, but on account of the cessation of the active principle of corruption, as shown above.
Aquin.: SMT XP Q[86] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Although death is simply the greatest of punishments, yet nothing prevents death conducing, in a certain respect, to a cessation of punishments; and consequently the removal of death may contribute to the increase of punishment. For as the Philosopher says (Ethic. ix, 9), "Life is pleasant to all, for all desire to be . . . But we must not apply this to a wicked or corrupt life, nor one passed in sorrow." Accordingly just as life is simply pleasant, but not the life that is passed in sorrows, so too death, which is the privation of life, is painful simply, and the greatest of punishments, inasmuch as it deprives one of the primary good, namely being, with which other things are withdrawn. But in so far as it deprives one of a wicked life, and of such as is passed in sorrow, it is a remedy for pains, since it puts an end to them. and consequently the withdrawal of death leads to the increase of punishments by making them everlasting. If however we say that death is penal by reason of the bodily pain which the dying feel, without doubt the damned will continue to feel a far greater pain: wherefore they are said to be in "everlasting death," according to the Psalm (48:15): "Death shall feed upon them."
Aquin.: SMT XP Q[86] A[3] Thes. Para. 1/1
Whether the bodies of the damned will be impassible?
Aquin.: SMT XP Q[86] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the bodies of the damned will be impassible. For, according to the Philosopher (Topic. vi), "increase of passion results in loss of substance." Now "if a finite thing be continually lessened, it must needs at length be done away" (Phys. i, 4). Therefore if the bodies of the damned will be passible, and will be ever suffering, they will at length be done away and corrupted: and this has been shown to be false (A[2]). Therefore they will be impassible.
Aquin.: SMT XP Q[86] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, every agent likens the patient to itself. If then the bodies of the damned are passive to the fire the fire will liken them to itself. Now fire does not consume bodies except in so far as in likening them to itself it disintegrates them. Therefore if the bodies of the damned will be passible they will at length be consumed by the fire, and thus the same conclusion follows as before.
Aquin.: SMT XP Q[86] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, those animals, for instance the salamander, which are said to remain living in fire without being destroyed, are not distressed by the fire: because an animal is not distressed by bodily pain, unless the body in some way is hurt thereby. If therefore the bodies of the damned can, like the aforesaid animals, remain in the fire without being corrupted, as Augustine asserts (De Civ. Dei xxi, 2,4), it would seem that they will suffer no distress there: which would not be the case unless their bodies were impassible. Therefore, etc.
Aquin.: SMT XP Q[86] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, if the bodies of the damned be passible, the pain resulting from their suffering, seemingly, will surpass all present bodily pain, even as the joy of the saints will surpass all present joy. Now in this life it sometimes happens that the soul is severed from the body through excess of pain. Much more therefore if those bodies will be passible, the souls will be separate from the bodies through excess of pain, and thus those bodies will be corrupted: which is false. Therefore those bodies will be impassible.
Aquin.: SMT XP Q[86] A[3] OTC Para. 1/2
On the contrary, It is written (1 Cor. 15:52): "And we shall be changed": and a gloss says: "We---the good alone---will be changed with the unchangeableness and impassibility of glory."
Aquin.: SMT XP Q[86] A[3] OTC Para. 2/2
Further, even as the body co-operates with the soul in merit, so does it co-operate in sin. Now on account of the former co-operation not only the soul but also the body will be rewarded after the resurrection. Therefore in like manner the bodies of the damned will be punished; which would not be the case were they impassible. Therefore they will be passible.
Aquin.: SMT XP Q[86] A[3] Body Para. 1/1
I answer that, The principal cause of the bodies of the damned not being consumed by fire will be the Divine justice by which their bodies will be consigned to everlasting punishment. Now the Divine justice is served also by the natural disposition, whether on the part of the passive body or on the part of the active causes; for since passiveness is a kind of receptiveness, there are two kinds of passion, corresponding to two ways in which one thing is receptive of another. For a form may be received into a subject materially according to its natural being, just as the air receives heat from fire materially; and corresponding to this manner of reception there is a kind of passion which we call "passion of nature." In another way one thing is received into another spiritually by way of an "intention," just as the likeness of whiteness is received into the air and in the pupil: this reception is like that whereby the soul receives the likeness of things: wherefore corresponding to this mode of reception is another mode of passion which we call "passion of the soul." Since therefore after the resurrection and the cessation of the heavenly movement it will be impossible for a body to be altered by its natural quality, as stated above (A[2]), it will not be possible for any body to be passive with a passion of nature. Consequently as regards this mode of passion the bodies of the damned will be impassible even as they will be incorruptible. Yet after the heaven has ceased to move, there will still remain the passion which is after the manner of the soul, since the air will both receive light from the sun, and will convey the variety of colors to the sight. Wherefore in respect of this mode of passion the bodies of the damned will be passible. But the glorified bodies, albeit they receive something, and are in a manner patient to sensation, will nevertheless not be passive, since they will receive nothing to distress or hurt them, as will the bodies of the damned, which for this reason are said to be passible.
Aquin.: SMT XP Q[86] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: The Philosopher is speaking of the passion whereby the patient is changed from its natural disposition. But this kind of passion will not be in the bodies of the damned, as stated above.
Aquin.: SMT XP Q[86] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: The likeness of the agent is in the patient in two ways. First, in the same way as in the agent, and thus it is in all univocal agents, for instance a thing that is hot makes another thing hot, and fire generates fire. Secondly, otherwise than in the agent, and thus it is in all equivocal agents. In these it happens sometimes that a form which is in the agent spiritually is received into the patient materially: thus the form of the house built by the craftsman is materially in itself, but spiritually in the mind of the craftsman. On the other hand, sometimes it is in the agent materially, but is received into the patient spiritually: thus whiteness is materially on the wall wherein it is received, whereas it is spiritually in the pupil and in the transferring medium. And so it is in the case at issue, because the species which is in the fire materially is received spiritually into the bodies of the damned; thus it is that the fire will assimilate the bodies of the damned to itself, without consuming them withal.
Aquin.: SMT XP Q[86] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: According to the Philosopher (De Prop. Element.), "no animal can live in fire." Galen also (De simp. medic.) says "that there is no body which at length is not consumed by fire"; although sometimes certain bodies may remain in fire without hurt, such as ebony. The instance of the salamander is not altogether apposite, since it cannot remain in the fire without being at last consumed, as do the bodies of the damned in hell. Nor does it follow that because the bodies of the damned suffer no corruption from the fire, they therefore are not tormented by the fire, because the sensible object has a natural aptitude to please or displease the senses, not only as regards its natural action of stimulating or injuring the organ, but also as regards its spiritual action: since when the sensible object is duly proportionate to the sense, it pleases, whereas the contrary is the result when it is in excess or defect. Hence subdued colors and harmonious sounds are pleasing, whereas discordant sounds displease the hearing.
Aquin.: SMT XP Q[86] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: Pain does not sever the soul from the body, in so far as it is confined to a power of the soul which feels the pain, but in so far as the passion of the soul leads to the body being changed from its natural disposition. Thus it is that we see that through anger the body becomes heated, and through fear, chilled: whereas after the resurrection it will be impossible for the body to be changed from its natural disposition, as stated above (A[2]). Consequently, however great the pain will be, it will not sever the body from the soul.
Aquin.: SMT XP Q[87] Out. Para. 1/2
TREATISE ON THE LAST THINGS (QQ[86]-99)
OF THE KNOWLEDGE WHICH, AFTER RISING AGAIN, MEN WILL HAVE AT THE JUDGMENT CONCERNING MERITS AND DEMERITS (THREE ARTICLES)
In the next place we must treat of those things which follow the resurrection. The first of these to be considered will be the knowledge, which after rising again, men will have at the judgment, concerning merits and demerits; the second will be the general judgment itself, as also the time and place at which it will be; thirdly we shall consider who will judge and who will be judged; fourthly we shall treat of the form wherein the judge will come to judge; and fifthly we shall consider what will be after the judgment, the state of the world and of those who will have risen again.
Aquin.: SMT XP Q[87] Out. Para. 2/2
Under the first head there are three points of inquiry:
(1) Whether at the judgment every man will know all his sins?
(2) Whether every one will be able to read all that is on another's conscience?
(3) Whether one will be able at one glance to see all merits and demerits?
Aquin.: SMT XP Q[87] A[1] Thes. Para. 1/1
Whether after the resurrection every one will know what sins he has committed?
Aquin.: SMT XP Q[87] A[1] Obj. 1 Para. 1/1
OBJ 1: It seems that after the resurrection everyone will not be able to know all the sins he has committed. For whatever we know, either we receive it anew through the senses, or we draw it from the treasure house of the memory. Now after the resurrection men will be unable to perceive their sins by means of sense, because they will be things of the past, while sense perceives only the present: and many sins will have escaped the sinner's memory, and he will be unable to recall them from the treasure house of his memory. Therefore after rising again one will not be cognizant of all the sins one has committed.
Aquin.: SMT XP Q[87] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, it is stated in the text (Sent. iv, D, 43), that "there are certain books of the conscience, wherein each one's 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 upon the conscience according to a gloss of Origen on Rm. 2:15, "Their conscience bearing witness," etc. which mark, seemingly, is nothing else than the guilt or stain. Since then in many persons 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 one has committed: and thus the same conclusion follows as before.
Aquin.: SMT XP Q[87] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, the greater the cause the greater the effect. Now the cause which makes us grieve for the sins which we recall to memory is charity. Since then charity is perfect in the saints after the resurrection, they will grieve exceedingly for their sins, if they recall them to memory: yet this is impossible, seeing that according to Apoc. 21:4, "Sorrow and mourning shall flee away from them." [*The quotation is from Is. 35:10. The text of the Apocalypse has: "Nor mourning, nor crying, nor sorrow shall be any more."] Therefore they will not recall their own sins to memory.
Aquin.: SMT XP Q[87] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, at the resurrection the damned will be to the good they once did as the blessed to the sins they once committed. Now seemingly the damned after rising again will have no knowledge of the good they once did, since this would alleviate their pain considerably. Neither therefore will the blessed have any knowledge of the sins they had committed.
Aquin.: SMT XP Q[87] A[1] OTC Para. 1/2
On the contrary, 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 to mind."
Aquin.: SMT XP Q[87] A[1] OTC Para. 2/2
Further, as human judgment is to external evidence, so is the Divine judgment to the witness of the conscience, according to 1 Kgs. 16:7, "Man seeth those things that appear, but the Lord beholdeth the heart." Now man cannot pass a perfect judgment on a matter unless evidence be taken on all the points that need to be judged. Therefore, since the Divine judgment is most perfect, it is necessary for the conscience to witness to everything that has to be judged. But all works, both good and evil, will have to be judged (2 Cor. 5:10): "We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil." Therefore each one's conscience must needs retain all the works he has done, whether good or evil.
Aquin.: SMT XP Q[87] A[1] Body Para. 1/1
I answer that, According to Rm. 2:15,16, "In the day when God shall judge" each one's conscience will bear witness to him and his thoughts will accuse and defend him. And since in every judicial hearing, the witness, the accuser, and the defendant need to be acquainted with the matter on which judgment has to be pronounced, and since at the general judgment all the works of men will be submitted to judgment, it will behoove every man to be cognizant then of all his works. Wherefore each man's conscience will be as a book containing his deeds on which judgment will be pronounced, 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 were opened: and another book was opened, which is the book of life; and the dead were judged by those things which were written in the books [Vulg.: 'book'], according to their works." According to Augustine's exposition (De Civ. Dei xx) the books which are here said to be opened "denote the saints of the New and Old Testaments in whom God's commandments are exemplified." Hence Richard of St. Victor (De judic. potest.) says: "Their hearts will be like the code of law." But the book of life, of which the text goes on to speak, signifies each one's conscience, which is said to be one single book, because the one Divine power will cause all to recall their deeds, and this energy, in so far as it reminds a man of his deeds, is called the "book of life" [*Cf. FP, Q[24], A[1], 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 as expressed in His providence.
Aquin.: SMT XP Q[87] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Although many merits and demerits will have escaped our memory, yet there will be none of them but will remain somewhat in its effect, because those merits which are not deadened will remain in the reward accorded to them, while those that are deadened remain in the guilt of ingratitude, which is increased through the fact that a man sinned after receiving grace. In like manner those demerits which are not blotted out by repentance remain in the debt of punishment due to them, while those which have been blotted out by repentance remain in the remembrance of repentance, which they will recall together with their other merits. Hence in each man there will be something whereby he will be able to recollect his deeds. Nevertheless, as Augustine says (De Civ. Dei xx), the Divine energy will especially conduce to this.
Aquin.: SMT XP Q[87] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: 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 alone, as stated above.
Aquin.: SMT XP Q[87] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: 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 no room for sorrow; and so they will not grieve for their sins, but rather will they rejoice in the Divine mercy, whereby their sins are forgiven them. Even so do the angels rejoice now in the Divine justice whereby those whom they guard fall headlong into sin through being abandoned by grace. and whose salvation none the less they eagerly watch over.
Aquin.: SMT XP Q[87] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: The wicked will know all the good they have done, and this will not diminish their pain; indeed, it will increase it, because the greatest sorrow is to have lost many goods: for which reason Boethius says (De Consol. ii) that "the greatest misfortune is to have been happy."
Aquin.: SMT XP Q[87] A[2] Thes. Para. 1/1
Whether every one will be able to read all that is in another's conscience?
Aquin.: SMT XP Q[87] A[2] Obj. 1 Para. 1/1
OBJ 1: It seems that it will be impossible for every one to read all that is in another's conscience. For the knowledge of those who rise again will not be clearer than that of the angels, equality with whom is promised us after the resurrection (Mt. 22:30). Now angels cannot read one another's thoughts in matters dependent on the free-will, wherefore they need to speak in order to notify such things to one another [*Cf. FP, Q[107]]. Therefore after rising again we shall be unable to read what is contained in another's conscience.
Aquin.: SMT XP Q[87] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, whatever is known is known either in itself, or in its cause, or in its effect. Now the merits or demerits contained in a person's conscience cannot be known by another in themselves, because God alone enters the heart and reads its secrets. 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, whence merits and demerits proceed. Nor again will it be possible to know them from their effect, since there will be many demerits, which through being wholly blotted out by repentance will leave no effect remaining. Therefore it will not be possible for every one to know all that is in another's conscience.
Aquin.: SMT XP Q[87] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, Chrysostom says (Hom. xxxi in Ep. ad Hebr.), as we have quoted before (Sent. iv, D, 17): "If thou remember thy sins now, and frequently confess them before Cod and beg pardon for them, thou wilt very soon blot them out; but if thou forget them, thou wilt then remember them unwillingly, when they will be made public, and declared before all thy friends and foes, and in the presence of the holy angels." Hence it follows that this publication will be the punishment of man's neglect in omitting to confess his sins. Therefore the sins which a man has confessed will not be made known to others.
Aquin.: SMT XP Q[87] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, it is a relief to know that one has had many associates in sin, so that one is less ashamed thereof. If therefore every one were to know the sin of another, each sinner's shame would be much diminished, which is unlikely. Therefore every one will not know the sins of all.
Aquin.: SMT XP Q[87] A[2] OTC Para. 1/2
On the contrary, A gloss on 1 Cor. 4:5, "will . . . bring to light the hidden things of darkness," says: "Deeds and thoughts both good and evil will then be revealed and made known to all."
Aquin.: SMT XP Q[87] A[2] OTC Para. 2/2
Further, the past sins of all the good will be equally blotted out. Yet we know the sins of some saints, for instance of Magdalen, Peter, and David. Therefore in like manner the sins of the other elect will be known, and much more those of the damned.
Aquin.: SMT XP Q[87] A[2] Body Para. 1/1
I answer that, At the last and general judgment it behooves the Divine justice, which now is in many ways hidden, to appear evidently to all. Now the sentence of one who condemns or rewards cannot be just, unless it be delivered according to merits and demerits. 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 it necessary, in order that the sentence appear to be just, that all who know the sentence should be acquainted with the merits. Hence, since every one will know of his reward or condemnation, so will every one else know of it, and consequently as each one will recall his own merits or demerits, so will he be cognizant of those of others. This is the more probable and more common opinion, although the Master (Sent. iv, D, 43) says the contrary, namely that a man's sins blotted out by repentance will not be made known to others at the judgment. But it would follow from this that neither would his repentance for these sins be perfectly known, which would detract considerably from the glory of the saints and the praise due to God for having so mercifully delivered them.
Aquin.: SMT XP Q[87] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: All the preceding merits or demerits will come to a certain amount in the glory or unhappiness of each one rising again. Consequently through eternal things being seen, all things in their consciences will be visible, especially as the Divine power will conduce to this so that the Judge's sentence may appear just to all.
Aquin.: SMT XP Q[87] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: 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 the power of God, although the power of the created intellect is not sufficient for this.
Aquin.: SMT XP Q[87] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: The manifestation of his sins to the confusion of the sinner is a result of his neglect in omitting to confess them. But that the sins of the saints be revealed cannot be to their confusion or shame, as neither does it bring confusion to Mary Magdalen that her sins are publicly recalled in the Church, because shame is "fear of disgrace," as Damascene says (De Fide Orth. ii), and this will be impossible in the blessed. But this manifestation will bring them great glory on account of the penance they did, even as the confessor hails a man who courageously confesses great crimes. Sins are said to be blotted out because God sees them not for the purpose of punishing them.
Aquin.: SMT XP Q[87] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: The sinner's confusion will not be diminished, but on the contrary increased, through his seeing the sins of others, for in seeing that others are blameworthy he will all the more acknowledge himself to be blamed. For that confusion be diminished 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. But then confusion will regard the esteem of God, which weighs every sin according to the truth, whether it be the sin of one man or of many.
Aquin.: SMT XP Q[87] A[3] Thes. Para. 1/1
Whether all merits and demerits, one's own as well as those of others, will be seen by anyone at a single glance?
Aquin.: SMT XP Q[87] A[3] Obj. 1 Para. 1/1
OBJ 1: 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 glance. For things considered singly are not seen at one glance. Now the damned will consider their sins singly and will bewail them, wherefore they say (Wis. 5:8): "What hath pride profited us?" Therefore they will not see them all at a glance.
Aquin.: SMT XP Q[87] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, the Philosopher says (Topic. ii) that "we do not arrive at understanding several things at the same time." Now merits and demerits, both our own and those of others, will not be visible save to the intellect. Therefore it will be impossible for them all to be seen at the same time.
Aquin.: SMT XP Q[87] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, the intellect of the damned after the resurrection will not be clearer than the intellect of the blessed and of the angels is now, as to the natural knowledge whereby they know things by innate species. Now by such knowledge the angels 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 time.
Aquin.: SMT XP Q[87] A[3] OTC Para. 1/2
On the contrary, A gloss on Job 8:22, "They . . . shall be clothed with confusion," says: "As soon as they shall see the Judge, all their evil deeds will stand before their eyes." Now they will see the Judge suddenly. Therefore in like manner will they see the evil they have done, and for the same reason all others.
Aquin.: SMT XP Q[87] A[3] OTC Para. 2/2
Further, Augustine (De Civ. Dei xx) considers it unfitting that at the judgment a material book should be read containing the deeds of each individual written therein, for the reason that it would be impossible to measure the size of such a book, 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 in order to consider all one's merits and demerits and those of others, if one saw these various things one after the other. Therefore we must admit that each one sees them all at the same time.
Aquin.: SMT XP Q[87] A[3] Body Para. 1/1
I answer that, There are two opinions on this question. For some say that one will see all merits and demerits, both one's own and those of others, at the same time in an instant. This is easily credible with regard to the blessed, since they will see all things in the Word: and consequently it is not unreasonable that they should see several things at the same time. But with regard to the damned, a difficulty presents itself, since their intellect is not raised so that 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 at the same time: and this suffices for the accusation or absolution necessary for the judgment; but that they will not see them all down to each single one at the same time. But neither does this seem consonant with the words of Augustine (De Civ. Dei xx), who says that they will count them all with one glance of the mind; and what is known generically is not counted. Hence we may choose a middle way, by holding that they will consider each sin not instantaneously, but in a very short time, the Divine power coming to their aid. This agrees with the saying of Augustine (De Civ. Dei xx) that "they will be discerned with wondrous rapidity." Nor is this impossible, since in a space of time, however short, is potentially an infinite number of instants. This suffices for the replies to the objections on either side of the question.
Aquin.: SMT XP Q[88] Out. Para. 1/1
OF THE GENERAL JUDGMENT, AS TO THE TIME AND PLACE AT WHICH IT WILL BE (FOUR ARTICLES)
We must next consider the general judgment, as to the time and place at which it will be. Under this head there are four points of inquiry:
(1) Whether there will be a general judgment?
(2) Whether as regards the debate it will be conducted by word of mouth?
(3) Whether it will take place at an unknown time?
(4) Whether it will take place in the valley of Josaphat?
Aquin.: SMT XP Q[88] A[1] Thes. Para. 1/1
Whether there will be a general judgment?
Aquin.: SMT XP Q[88] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that there will not be a general judgment. For according to Nahum 1:9, following the Septuagint version, "God will not judge the same thing a second time." But God judges now of mans' every work, by assigning punishments and rewards to each one after death, and also by rewarding and punishing certain ones in this life for their good or evil deeds. Therefore it would seem that there will be no other judgment.
Aquin.: SMT XP Q[88] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, in no judicial inquiry is the sentence carried cut before judgment is pronounced. But the sentence of the Divine judgment on man regards the acquisition of the kingdom or exclusion from the kingdom (Mt. 25:34,41). Therefore since some obtain possession of the kingdom now, and some are excluded from it for ever, it would seem that there will be no other judgment.
Aquin.: SMT XP Q[88] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, the reason why certain things are submitted to judgment is that we may come to a decision about them. Now before the end of the world each of the damned is awarded his damnation, and each of the blessed his beatitude. Therefore, etc.
Aquin.: SMT XP Q[88] A[1] OTC Para. 1/2
On the contrary, It is written (Mt. 12:41): "The men of Nineve shall rise in judgment with this generation, and shall condemn it." Therefore there will be a judgment after the resurrection.
Aquin.: SMT XP Q[88] A[1] OTC Para. 2/2
Further, it is written (Jn. 5:29): "They that have done good things shall come forth unto the resurrection of life, but they that have done evil, unto the resurrection of judgment." Therefore it would seem that after the resurrection there will be a judgment.
Aquin.: SMT XP Q[88] A[1] Body Para. 1/1
I answer that, Just as operation refers to the beginning wherefrom things receive their being, so judgment belongs to the term, wherein they are brought to their end. Now we distinguish a twofold operation in God. One is that whereby He first gave things their being, by fashioning their nature and by establishing the distinctions which contribute to the perfection thereof: from this work God is stated to have rested (Gn. 2:2). His other operation is that whereby He works in governing creatures; and of this it is written (Jn. 5:17): "My Father worketh until now; and I work." Hence we distinguish in Him a twofold judgment, but in the reverse order. One corresponds to the work of governance which cannot be without judgment: and by this judgment each one is judged individually according to his works, not only as adapted to himself, but also as adapted to the government of the universe. Hence one man's reward is delayed for the good of others (Heb. 11:13,39,40), and the punishment of one conduces to the profit of another. Consequently it is necessary that there should be another, and that a general judgment corresponding on the other hand with the first formation of things in being, in order that, to wit, just as then all things proceeded immediately from God, so at length the world will receive its ultimate complement, by each one receiving finally his own personal due. Hence at this judgment the Divine justice will be made manifest in all things, whereas now it remains hidden, for as much as at times some persons are dealt with for the profit of others, otherwise than their manifest works would seem to require. For this same reason there will then be a general separation of the good from the wicked, because there will be no further motive for the good to profit by the wicked, 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 of life is governed by Divine providence.
Aquin.: SMT XP Q[88] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Each man is both an individual person and a part of the whole human race: wherefore a twofold judgment is due to him. One, the particular judgment, is that to which he will be subjected after death, when he will receive according as he hath done in the body [*Cf. 2 Cor. 5:10], not indeed entirely but only in part since he will receive not in the body but only in the soul. The other judgment will be passed on him as a part of the human race: thus a man is said to be judged according to human justice, even when judgment is pronounced on the community of which he is a part. Hence at the general judgment of the whole human race by the general separation of the good from the wicked, it follows that each one will be judged. And yet God will not judge "the same thing a second time," since He will not inflict two punishments for one sin, and the punishment which before the judgment was not inflicted completely will be completed at the last judgment, after which the wicked will be tormented at the same time in body and soul.
Aquin.: SMT XP Q[88] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The sentence proper to this general judgment is the general separation of the good from the wicked, which will not precede this judgment. Yet even now, as regards the particular sentence on each individual, the judgment does not at once take full effect since even the good will receive an increase of reward after the judgment, both from the added glory of the body and from the completion of the number of the saints. The wicked also will receive an increase of torment from the added punishment of the body and from the completion of the number of damned to be punished, because the more numerous those with whom they will burn, the more will they themselves burn.
Aquin.: SMT XP Q[88] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The general judgment will regard more directly the generality of men than each individual to be judged, as stated above. Wherefore although before that judgment each one will be certain of his condemnation or reward, he will not be cognizant of the condemnation or reward of everyone else. Hence the necessity of the general judgment.
Aquin.: SMT XP Q[88] A[2] Thes. Para. 1/1
Whether the judgment will take place by word of mouth?
Aquin.: SMT XP Q[88] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that this judgment, as regards the inquiry and sentence, will take place by word of mouth. For according to Augustine (De Civ. Dei xx) "it is uncertain how many days this judgment will last." But it would not be uncertain if the things we are told will take place at the judgment were to be accomplished only in the mind. Therefore this judgment will take place by word of mouth and not only in the mind.
Aquin.: SMT XP Q[88] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, Gregory says (Moral. xxvi): "Those at least will hear the words of the Judge, who have confessed their faith in Him by words." Now this cannot be understood as referring to the inner word, because thus all will hear the Judge's words, since all the deeds of other men will be known to all both good and wicked. Therefore it seems that this judgment will take place by word of mouth.
Aquin.: SMT XP Q[88] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, Christ will judge according to His human form, so as to be visible in the body to all. Therefore in like manner it seems that He will speak with the voice of the body, so as to be heard by all.
Aquin.: SMT XP Q[88] A[2] OTC Para. 1/2
On the contrary, Augustine says (De Civ. Dei xx) that the book of life which is mentioned Apoc. 20:12,[15] "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 the mind, with wondrous rapidity, his knowledge accusing or defending his conscience, so that all and each will be judged at the same moment." But if each one's merits were discussed by word of mouth, all and each could not be judged at the same moment. Therefore it would seem that this judgment will not take place by word of mouth.
Aquin.: SMT XP Q[88] A[2] OTC Para. 2/2
Further, the sentence should correspond proportionately to the evidence. Now the evidence both of accusation and of defense will be mental, according to Rm. 2:15,16, "Their conscience bearing witness to them, and their thoughts between themselves accusing or also defending one another in the day when God shall judge the secrets of men." Therefore seemingly, this sentence and the entire judgment will take place mentally.
Aquin.: SMT XP Q[88] A[2] Body Para. 1/1
I answer that, It is not possible to come to any certain conclusion about the truth of this question. It is, however, the more probable opinion that the whole of this judgment, whether as regards the inquiry, or as regards the accusation of the wicked and the approval of the good or again as regards the sentence on both, will take place mentally. For if the deeds of each individual were to be related by word of mouth, this would require an inconceivable length of time. Thus Augustine says (De Civ. Dei xx) that "if we suppose the book, from the pages of which all will be judged according to Apoc. 20, to be a material book, who will be able to conceive its size and length? or the length of time required for the reading of a book that contains the entire life of every individual?" Nor is less time requisite for telling by word of mouth the deeds of each individual, than for reading them if they were written in a material book. Hence, probably we should understand that the details set forth in Mt. 25 will be fulfilled not by word of mouth but mentally.
Aquin.: SMT XP Q[88] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: The reason why Augustine says that "it is uncertain how many days this judgment will last" is precisely because it is not 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 time would be necessary. but if mentally, it is possible for it to be accomplished in an instant.
Aquin.: SMT XP Q[88] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Even if the judgment is accomplished solely in the mind, the saying of Gregory stands, since though all will be cognizant of their own and of others' deeds, as a result of the Divine energy which the Gospel describes as speech (Mt. 25:84-46), nevertheless those who have had the faith which they received through God's words will be judged from those very words, for it is written (Rm. 2:12): "Whosoever have 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, which will not be said to unbelievers.
Aquin.: SMT XP Q[88] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: 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 suddenly. But speech which is measured by time would require an immense length of time, if the judgment took place by word of mouth.
Aquin.: SMT XP Q[88] A[3] Thes. Para. 1/1
Whether the time of the future judgment is unknown?
Aquin.: SMT XP Q[88] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the time of the future judgment is not unknown. For just as the holy Fathers looked forward to the first 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 of weeks mentioned in Daniel 9: wherefore the Jews are reproached for not knowing the time of Christ's coming (Lk. 12:56): "You hypocrites, you know how to discern the face of the heaven and of 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 God will come to judgment should also be certified to us.
Aquin.: SMT XP Q[88] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, we arrive by means of signs at the knowledge of the things signified. Now many signs of the coming judgment are declared to us in Scripture (Mt. 24, Mk. 13, Lk. 21). Therefore we can arrive at the knowledge of that time.
Aquin.: SMT XP Q[88] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, the Apostle says (1 Cor. 10:11): "It is on us [*'These things . . . are written for our correction, upon whom the ends of the world are come'] that the ends of the world are come," and (1 Jn. 2:18): "Little children, it is the last hour," etc. Since then it is a long time since these things were said, it would seem that now at least we can know that the last judgment is nigh.
Aquin.: SMT XP Q[88] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, there is no need for the time of the judgment to be hidden, except that each one may be careful to prepare himself for judgment, being in ignorance of the appointed time. Yet the same care would still be necessary even were the time known for certain, because each one is uncertain about the time of his death, of which Augustine says (Ep. ad Hesych. cxcix) that "as each one's last day finds him, so will the world's last day find him." Therefore there is no necessity for the time of the judgment to be uncertain.
Aquin.: SMT XP Q[88] A[3] OTC Para. 1/2
On the contrary, It is written (Mk. 13:32): "Of that day or hour no man knoweth, neither the angels in heaven, nor the Son, but the Father." The Son, however, is said not to know in so far as He does not impart the knowledge to us.
Aquin.: SMT XP Q[88] A[3] OTC Para. 2/2
Further, it is written (1 Thess. 5:2): "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 is altogether uncertain, the day of the last judgment is altogether uncertain.
Aquin.: SMT XP Q[88] A[3] Body Para. 1/1
I answer that, God is the cause of things by His knowledge [*Cf. FP, Q[14], A[8]]. Now He communicates both these things to His creatures, since He both endows some with the power of action on others whereof they are the cause, and bestows on some the knowledge of things. But in both cases He reserves something to Himself, for He operates certain things wherein no creature co-operates with Him, and again He knows certain things which are unknown to any mere creature. Now this should apply to none more than to those things which are subject to the Divine power alone, and 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 will come to an end by no created cause, even as it derived its existence immediately from God. Wherefore the knowledge of the end of the world is fittingly reserved to God. Indeed our Lord seems to assign this very reason when He said (Acts 1:7): "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, "which are reserved to His power alone."
Aquin.: SMT XP Q[88] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: At His first coming Christ came secretly according to Is. 45:15, "Verily Thou art a hidden God, the God of Israel, the Saviour." Hence, that He might be recognized by believers, it was necessary for the time to be fixed beforehand with certainty. On the other hand, at the second coming, He will come openly, according to Ps. 49:3, "God shall come manifestly." Consequently there can be no error affecting the knowledge of His coming. Hence the comparison fails.
Aquin.: SMT XP Q[88] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: As Augustine says, in his letter to Hesychius concerning the day of judgment (Ep. cxcix), "the signs mentioned in the Gospels 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 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 daily to the Church, whom He visits spiritually when He dwells in us by faith and love." Moreover, the details mentioned in the Gospels and Epistles in connection with the last advent are not sufficient to enable us to determine the time of the judgment, for the trials that are foretold as announcing the proximity of Christ's coming occurred even at the time of the Early Church, in a degree sometimes more sometimes less marked; so that even the days of the apostles were called the last days (Acts 2:17) when Peter expounded the saying of Joel 2:28, "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 sometimes there were more and sometimes less afflictions in the Church. Consequently it is impossible to decide after how long a time it will take place, nor fix the month, year, century, or thousand years as Augustine says in the same book (Ep. ad Hesych. cxcix). And even if we are to believe that at the end these calamities will be more frequent, it is impossible to fix what amount of such calamities will immediately precede the judgment day or the coming of Antichrist, since even at the time of the Early Church persecutions were so bitter, and the corruptions of error were so numerous, that some looked forward to the coming of Antichrist as being near or imminent; as related in Eusebius' History of the Church (vi, 7) and in Jerome's book De Viris Illustribus lii.
Aquin.: SMT XP Q[88] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: The statement, "It is the last hour" and similar expressions that are to be found in Scripture do not enable us to know the 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, which is the last age of all, and it is not stated definitely how long this will last. Thus neither is fixed duration appointed to old age, which is the last age of man, since sometimes it is seen to last as long as or even longer than all the previous ages, as Augustine remarks (Qq. 83, qu. lviii). Hence also the Apostle (2 Thess. 2:2) disclaims the false signification which some had given to his words, by believing that the day of the Lord was already at hand.
Aquin.: SMT XP Q[88] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: Notwithstanding the uncertainty of death, the uncertainty of the judgment conduces to watchfulness in two ways. First, as regards the thing ignored, since its delay is equal to the length of man's life, so that on either side uncertainty provokes 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 of his city or kingdom, or of the whole Church, the length of whose duration is not 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 not unprepared.
Aquin.: SMT XP Q[88] A[4] Thes. Para. 1/1
Whether the judgment will take place in the valley of Josaphat?
Aquin.: SMT XP Q[88] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that the judgment will not take place in the valley of Josaphat or in the surrounding locality. For at least 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 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 it is impossible for the judgment to take place in the neighborhood of that valley.
Aquin.: SMT XP Q[88] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, to Christ in His human form judgment is given that He may judge justly, since He was judged unjustly in the court of Pilate, and bore the sentence of an unjust judgment on Golgotha. Therefore these places would be more suitably appointed for the judgment.
Aquin.: SMT XP Q[88] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, clouds result from the exhalation of vapors. But then there will be no evaporation or exhalation. Therefore it will be impossible for the just to be "taken up . . . in the clouds to meet Christ, into the air": and consequently it will be necessary for both good and wicked to be on the earth, so that a much larger place than this valley will be required.
Aquin.: SMT XP Q[88] A[4] OTC Para. 1/2
On the contrary, It is written (Joel 3:2): "I will gather together all nations and will bring them down into the valley of Josaphat, and I will plead with them there."
Aquin.: SMT XP Q[88] A[4] OTC Para. 2/2
Further, it is written (Acts 1:11): "(This Jesus) . . . shall so come as you have seen Him going into heaven." Now He ascended into heaven from Mount Olivet which overlooks the valley of Josaphat. Therefore He will come to judge in the neighborhood of that place.
Aquin.: SMT XP Q[88] A[4] Body Para. 1/1
I answer that, We cannot know with any great certainty the manner in which this judgment will take place, nor how men will gather together to the place of judgment; but it may be gathered from Scripture that in all probability He will descend in the neighborhood of Mount Olivet, even as He ascended from there, so as to show that He who descends is the same as He who ascended.
Aquin.: SMT XP Q[88] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: A great multitude can be enclosed in a small space. And all that is required is that in the neighborhood of that locality there be a space, however great, to contain the multitude of those who are to be judged, provided that Christ can be seen thence since being raised in the air, and shining with exceeding glory, He will be visible from a great distance.
Aquin.: SMT XP Q[88] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: Although through being sentenced unjustly Christ merited His judiciary power, He will not judge with the appearance of infirmity wherein He was judged unjustly, but under the appearance of glory wherein He ascended to the Father. Hence the place of His ascension is more suitable to the judgment than the place where He was condemned.
Aquin.: SMT XP Q[88] A[4] R.O. 3 Para. 1/2
Reply OBJ 3: In the opinion of some the name of clouds is here given to certain condensations of the light shining from the bodies of the saints, and not to evaporations from earth and water. Or we may say that those clouds will be produced by Divine power 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 judgment in a cloud.
Aquin.: SMT XP Q[88] A[4] R.O. 3 Para. 2/2
Again the cloud on account of its refreshing influence indicates the mercy of the Judge.
Aquin.: SMT XP Q[89] Out. Para. 1/1
OF THOSE WHO WILL JUDGE AND OF THOSE WHO WILL BE JUDGED AT THE GENERAL JUDGMENT (EIGHT ARTICLES)
We must next consider who will judge and who will be judged at the general judgment. Under this head there are eight points of inquiry:
(1) Whether any men will judge together with Christ?
(2) Whether the judicial power corresponds to voluntary poverty?
(3) Whether the angels also will judge?
(4) Whether the demons will carry out the Judge's sentence on the damned?
(5) Whether all men will come up for judgment?
(6) Whether any of the good will be judged?
(7) Whether any of the wicked will be judged?
(8) Whether the angels also will be judged?
Aquin.: SMT XP Q[89] A[1] Thes. Para. 1/1
Whether any men will judge together with Christ?
Aquin.: SMT XP Q[89] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that no men will judge with Christ. For it is written (Jn. 5:22,23): "The Father . . . hath given all judgment to the Son, that all men may honor the Son." Therefore, etc.
Aquin.: SMT XP Q[89] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, whoever judges has authority over that which he judges. Now those things about which the coming judgment will have to be, such as human merits and demerits, are subject to Divine authority alone. Therefore no one is competent to judge of those things.
Aquin.: SMT XP Q[89] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, this judgment will take place not vocally but mentally. Now the publication of merits and demerits in the hearts of all men (which is like an accusation or approval), or the repayment of punishment and reward (which is like the pronouncement of the sentence) will be the work of God alone. Therefore none but Christ Who is God will judge.
Aquin.: SMT XP Q[89] A[1] OTC Para. 1/2
On the contrary, It is written (Mt. 19:28): "You also shall sit on twelve seats judging the twelve tribes of Israel." Therefore, etc.
Aquin.: SMT XP Q[89] A[1] OTC Para. 2/2
Further, "The Lord will enter into judgment with the ancients of His people" (Is. 3:14). Therefore it would seem that others also will judge together with Christ.
Aquin.: SMT XP Q[89] A[1] Body Para. 1/1
I answer that, To judge has several significations. First it is used causally as it were, when we say it of that which proves that some person ought to be judged. In this sense the expression is used of certain people in comparison, in so far as some are shown to be deserving of judgment through being compared with others: for instance (Mt. 12:41): "The men of Nineve shall rise in judgment with this generation, and shall condemn it." To rise in judgment thus is common to the good and the wicked. Secondly, the expression "to judge" is used equivalently, so to say; for consent to an action is considered equivalent to doing it. Wherefore those who will consent with Christ the Judge, by approving His sentence, will be said to judge. In this sense it will belong to all the elect to judge: wherefore it is written (Wis. 3:7,8): "The just . . . shall judge nations." Thirdly, a person is said to judge assessorially and by similitude, because he is like the judge in that his seat* is raised above the others: and thus assessors are said to judge. [*An "assessor" is one who "sits by" the judge.] Some say that the perfect to whom judiciary power is promised (Mt. 19:28) will judge in this sense, namely that they will be raised to the dignity of assessors, because they will appear above others at the judgment, and go forth "to meet Christ, into the air." But this apparently does not suffice for the fulfilment of our Lord's promise (Mt. 19:28): "You shall sit . . . judging," for He would seem to make "judging" something additional to "sitting." Hence there is a fourth way of judging, which will be competent to perfect men as containing the decrees of Divine justice according to which men will be judged: thus a book containing the law might be said to judge: wherefore it is written (Apoc. 20:12): "(Judgment took her seat*) and the books were opened." [*The words in brackets are not in the Vulgate. Apoc. 20:4 we find: "I saw seats, and they sat upon them and judgment was given to them."] Richard of St. Victor expounds this judging in this way (De judic. potest.), wherefore he says: "Those who persevere in Divine contemplation, who read every day the book of wisdom, transcribe, so to speak, in their hearts whatever they grasp by their clear insight of the truth"; and further on: "What else are the hearts of those who judge, divinely instructed in all truth, but a codex of the law?" Since, however, judging denotes an action exercised on another person, it follows that, properly speaking, he is said to judge who pronounces judgment on another. But this happens in two ways. First, by his own authority: and this belongs to the one who has dominion and power over others, and to whose ruling those who are judged are subject, wherefore it belongs to him to pass judgment on them. In this sense to judge belongs to God alone. Secondly, to judge is to acquaint others of the sentence delivered by another's authority, that is to announce the verdict already given. In this way perfect men will judge, because they will lead others to the knowledge of Divine justice, that these may know what is due to them on account of their merits: so that this very revelation of justice is called judgment. Hence Richard of St. Victor says (De judic. potest.) that for "the judges to open the books of their decree in the presence of 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 reveal their knowledge in whatever pertains to the judgment."
Aquin.: SMT XP Q[89] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: This objection considers the judgment of authority which belongs to Christ alone: and the same answer applies to the Second Objection.
Aquin.: SMT XP Q[89] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: There is no reason why some of the saints should not reveal certain things to others, either by way of enlightenment, as the higher angels enlighten the lower [*Cf. FP, Q[106]],: or by way of speech as the lower angels speak to the higher [*Cf. FP, Q[107], A[2]].
Aquin.: SMT XP Q[89] A[2] Thes. Para. 1/1
Whether the judicial power corresponds to voluntary poverty?
Aquin.: SMT XP Q[89] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the judicial power does not correspond to voluntary poverty. For it was promised to none but the twelve apostles (Mt. 19:28): "You shall sit on twelve seats, judging," etc. Since then those who are voluntarily poor are not all apostles, it would seem that the judicial power is not competent to all.
Aquin.: SMT XP Q[89] A[2] Obj. 2 Para. 1/1
OBJ 2: 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 offer sacrifice to God of their own body. whereas the voluntarily poor offer sacrifice of outward things. Therefore the sublimity of the judicial power is more in keeping with martyrs and virgins than with those who are voluntarily poor.
Aquin.: SMT XP Q[89] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, it is written (Jn. 5:45): "There is one that accuseth you, Moses in whom you trust---because you believe not his voice," according to a gloss, and (Jn. 12:48): "The word that I have spoken shall judge him in the last day." Therefore the fact that a man propounds a law, or exhorts men by word to lead a good life, gives him the right to judge those who scorn his utterances. But this belongs to doctors. Therefore it is more competent to doctors than to those who are poor voluntarily.
Aquin.: SMT XP Q[89] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, Christ through being judged unjustly merited as man to be judge of all in His human nature [*Cf. TP, Q[59], A[6]], according to Jn. 5:27, "He hath given Him power to do judgment, because He is the Son of man." Now those who suffer persecution for justice' sake are judged unjustly. Therefore the judicial power is competent to them rather than to the voluntarily poor.
Aquin.: SMT XP Q[89] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, a superior is not judged by his inferior. Now many who will have made lawful use of riches will have greater merit than many of the voluntarily poor. Therefore the voluntarily poor will not judge where those are to be judged.
Aquin.: SMT XP Q[89] A[2] OTC Para. 1/2
On the contrary, It is written (Job 36:6): "He saveth not the wicked, and He giveth judgment to the poor."
Aquin.: SMT XP Q[89] A[2] OTC Para. 2/2
Further, a gloss on Mt. 19:28, "You who have left all things' [*Vulg.: 'You who have followed Me']" says: "Those who left all things and followed God will be the judges; those who made right use of what they had lawfully will be judged," and thus the same conclusion follows as before.
Aquin.: SMT XP Q[89] A[2] Body Para. 1/1
I answer that, The judicial power is due especially to poverty on three counts. First, by reason of congruity, since voluntary poverty belongs to those who despise all the things of the world and cleave to Christ alone. Consequently there is nothing in them to turn away their judgment from justice, so that they are rendered competent to be judges as loving the truth of justice above all things. Secondly, by reason of merit, since exaltation corresponds by way of merit to humility. Now of all the things that make man contemptible in this world humility is the chief: and for this reason the excellence of judicial power is promised to the poor, so that he who humbles himself for Christ's sake shall be exalted. Thirdly, because 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 above [*Cf. A[1]], is that he will have the heart instructed in all Divine truth which he will be thus able to make known to others. Now in the advancement to perfection, the first thing that occurs to be renounced is external wealth, 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 order of destruction: wherefore among the beatitudes whereby we advance to perfection, the first place is given to poverty. Thus judicial power corresponds to poverty, in so far as this is the disposition to the aforesaid perfection. Hence also it is that this same power is not promised to all who are voluntarily poor, but to those who leave all and follow Christ in accordance with the perfection of life.
Aquin.: SMT XP Q[89] A[2] R.O. 1 Para. 1/2
Reply OBJ 1: According to Augustine (De Civ. Dei xx), "we must not imagine that because He says that they will sit on twelve seats only twelve men will judge with Him. else since we read that Matthias was appointed apostle in the place of the traitor Judas, Paul who worked more than the rest will have nowhere to sit as judge." Hence "the number twelve," as he states (De Civ. Dei xx), "signifies the whole multitude of those who will judge, because the two parts of seven, namely three and four, being multiplied together make twelve." Moreover twelve is a perfect number, being the double of six, which is a perfect number.
Aquin.: SMT XP Q[89] A[2] R.O. 1 Para. 2/2
Or, speaking literally, He spoke to the twelve apostles in whose person he made this promise to all who follow them.
Aquin.: SMT XP Q[89] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Virginity and martyrdom do not dispose man to retain the precepts of Divine justice in his heart in the same degree as poverty does: even so, on the other hand, outward riches choke the word of God by the cares which they entail (Lk. 8:14). Or we may reply that poverty does not suffice alone to merit judicial power, but is the fundamental part of that perfection to which the judicial power corresponds. Wherefore among those things regarding perfection which follow after poverty we may reckon both virginity and martyrdom and all the works of perfection: yet they do not rank as high as poverty, since the beginning of a thing is its chief part.
Aquin.: SMT XP Q[89] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: He who propounded the law or urged men to good will judge, in the causal (Cf. A[1]) sense, because others will be judged in reference to the words he has uttered or propounded. Hence the judicial power does not properly correspond to preaching or teaching. or we may reply that, as some say, three things are requisite for the judicial power; first, that one renounce temporal cares, lest the mind be hindered from the contemplation of wisdom; secondly that one possess Divine justice by way of habit both as to knowledge and as to observance; thirdly that one should have taught others this same justice; and this teaching will be the perfection whereby a man merits to have judicial power.
Aquin.: SMT XP Q[89] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: Christ humbled Himself in that He was judged unjustly; for "He was offered because it was His own will" (Is. 53:7): and by His humility He merited His exaltation to judicial power, since all things are made subject to Him (Phil. 2:8,9). Hence, judicial power is more due to them who humble themselves of their own will by renouncing temporal goods, on account of which men are honored by worldlings, than to those who are humbled by others.
Aquin.: SMT XP Q[89] A[2] R.O. 5 Para. 1/1
Reply OBJ 5: 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 of a judge-delegate. Hence it is not unfitting that it be granted to the poor as an accidental reward to judge others, even those who have higher merit in respect of the essential reward.
Aquin.: SMT XP Q[89] A[3] Thes. Para. 1/1
Whether the angels will judge?
Aquin.: SMT XP Q[89] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the angels will judge. For it is written (Mt. 25:31): "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. Therefore it would seem that also the angels will judge.
Aquin.: SMT XP Q[89] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, the orders of the angels take their names from the offices which they fulfill. Now one of the angelic orders is that of the Thrones, which would seem to pertain to the judicial power, since a throne is the "judicial bench, a royal seat, a professor's chair" [*Cf. St. Isidore, Etym. vii, 5]. Therefore some of the angels will judge.
Aquin.: SMT XP Q[89] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, equality with the angels is promised the saints after this life (Mt. 22:30). If then men will have this power of judging, much more will the angels have it.
Aquin.: SMT XP Q[89] A[3] OTC Para. 1/2
On the contrary, It is written (Jn. 5:27): "He hath given Him power to judgment, because He is the Son of man." But the angels have not the human nature in common with Him. Neither therefore do they share with Him in the judicial power.
Aquin.: SMT XP Q[89] A[3] OTC Para. 2/2
Further, the same person is not judge and judge's minister. Now in this judgment the angels will act as ministers of the Judge and, according to Mt. 13:41: "The Son of man shall send His angels and they shall gather out of His kingdom all scandals." Therefore the angels will not judge.
Aquin.: SMT XP Q[89] A[3] Body Para. 1/1
I answer that, The judge's assessors must be conformed to the judge. Now judgment is ascribed to the Son of man because He will appear to all, both good and wicked, in His human nature, although the whole Trinity will judge by authority. Consequently it behooves 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 for the angels to judge, although in a certain sense we may say that the angels will judge, namely by approving the sentence [*Cf. A[1]].
Aquin.: SMT XP Q[89] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: As a gloss on this passage observes, the angels will come with Christ, not to judge, but "as witnesses of men's deeds because it was under their guardianship that men did well or ill."
Aquin.: SMT XP Q[89] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: The name of Thrones is given to angels in reference to the judgment which God is ever pronouncing, by governing all things with supreme justice: of which judgment angels are in a way the executors and promulgators. On the other hand, the judgment of men by the man Christ will require human assessors.
Aquin.: SMT XP Q[89] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: Equality with angels is promised to men as regards the essential reward. But nothing hinders an accidental reward from being 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 of the judicial power.
Aquin.: SMT XP Q[89] A[4] Thes. Para. 1/1
Whether the demons will carry out the sentence of the Judge on the damned?
Aquin.: SMT XP Q[89] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that the demons will not carry out the sentence of the Judge on the damned after the day of judgment. For, according to the Apostle (1 Cor. 15:24): "He will then bring to naught [*Vulg.: 'When He shall have brought to naught', etc.] all principality, and power, and virtue." Therefore all supremacy will cease then. But the carrying out of the Judge's sentence implies some kind of supremacy. Therefore after the judgment day the demons will not carry out the Judge's sentence.
Aquin.: SMT XP Q[89] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, the demons sinned more grievously than men. Therefore it is not just that men should be tortured by demons.
Aquin.: SMT XP Q[89] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, just as the demons suggest evil things to men, so good angels suggest good things. Now it will not be the duty of the good angels to reward the good, but this will be done by God, immediately by Himself. Therefore neither will it be the duty of the demons to punish the wicked.
Aquin.: SMT XP Q[89] A[4] OTC Para. 1/1
On the contrary, Sinners have subjected themselves to the devil by sinning. Therefore it is just that they should be subjected to him in their punishments, and punished by him as it were.
Aquin.: SMT XP Q[89] A[4] Body Para. 1/2
I answer that, The Master in the text of Sentent. iv, D, 47 mentions two opinions on this question, both of which seem consistent with Divine 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 be over him. Accordingly the opinion which holds that after the judgment day the demons will not be placed over men to punish them, regards the order of Divine justice on the part of the demons punishing; while the contrary opinion regards the order of Divine justice on the part of the men punished.
Aquin.: SMT XP Q[89] A[4] Body Para. 2/2
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 saved, order will be observed so that some will be enlightened and perfected by others (because all the orders of the heavenly hierarchies will continue for ever) [*Cf. FP, Q[108], AA[7],8], so, too, will order be observed in punishments, men being punished by demons, lest the Divine order, whereby the angels are placed between the human nature and the Divine, be entirely set aside. Wherefore just as the Divine illuminations are conveyed to men by the good angels, so too the demons execute the Divine justice on the wicked. Nor does this in any way diminish the punishment of the demons, since even in torturing others they are themselves tortured, because then the fellowship of the unhappy will not lessen but will increase unhappiness.
Aquin.: SMT XP Q[89] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: 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 the supremacy which is in keeping with the state of this world: wherein men are placed over men, angels over men, angels over angels, demons over demons, and demons over men; in every case so as either to lead towards the end or to lead astray from the end. But then when all things will have attained to that end there will be no supremacy to lead astray from the end or to lead to it, but only that which maintains in the end, good or evil.
Aquin.: SMT XP Q[89] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: Although the demerit of the demons does not require that they be placed over men, since they made men subject to them unjustly, yet this is required by the order of their nature in relation to human nature: since "natural goods remain in them unimpaired" as Dionysius says (Div. Nom. iv).
Aquin.: SMT XP Q[89] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: The good angels are not the cause of the principal reward in the elect, because all receive this immediately from God. Nevertheless the angels are the cause of certain accidental rewards in men, in so far as the higher angels enlighten those beneath them, both angels and men, concerning certain hidden things of God, which do not belong to the essence of beatitude. In like manner the damned will receive their principal punishment immediately from God, namely the everlasting banishment from the Divine vision: but there is no reason why the demons should not torture men with other sensible punishments. There is, however, this difference: that merit exalts, whereas sin debases. Wherefore since the angelic nature is higher than the human, some on account of the excellence of their merit will be so far exalted as to be raised above the angels both in nature and rewards [*Cf. FP, Q[108], A[8] ], so that some angels will be enlightened by some men. On the other hand, no human sinners will, on account of a certain degree of virtue, attain to the eminence that attaches to the nature of the demons.
Aquin.: SMT XP Q[89] A[5] Thes. Para. 1/1
Whether all men will be present at the judgment?
Aquin.: SMT XP Q[89] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that men will not all be present at the judgment. For it is written (Mt. 19:28): "You . . . shall sit on twelve seats, judging the twelve tribes of Israel." But all men do not belong to those twelve tribes. Therefore it would seem that men will not all be present at the judgment.
Aquin.: SMT XP Q[89] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, the same apparently is to be gathered from Ps. 1:5, "The wicked shall not rise again in judgment."
Aquin.: SMT XP Q[89] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, a man is brought to judgment that his merits may be discussed. But some there are who have acquired no merits, such as children who died before reaching the perfect age. Therefore they need not be present at the judgment. Now there are many such. Therefore it would seem that not all will be present.
Aquin.: SMT XP Q[89] A[5] OTC Para. 1/2
On the contrary, It is written (Acts 10:42) that Christ "was appointed by God to be judge of the living and of the dead." Now this division comprises all men, no matter how the living be distinct from the dead. Therefore all men will be present at the judgment.
Aquin.: SMT XP Q[89] A[5] OTC Para. 2/2
Further, it is written (Apoc. 1:7): "Behold He cometh with the clouds, and every eye shall see Him." Now this would not be so unless all were present at the judgment. Therefore, etc.
Aquin.: SMT XP Q[89] A[5] Body Para. 1/1
I answer that, The judicial power was bestowed on Christ as man, in reward for the humility which He showed forth in His passion. Now in His passion He shed His blood for all in point of sufficiency, although through meeting with an obstacle in some, it had not its effect in all. Therefore it is fitting that all men should assemble at the judgment, to see His exaltation in His human nature, in respect of which "He was appointed by God to be judge of the living and of the dead."
Aquin.: SMT XP Q[89] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: As Augustine says (De Civ. Dei xx, 5), "it does not follow from the saying, 'Judging the twelve tribes of Israel,' that the tribe of Levi, which is the thirteenth, is not to be judged, or that they will judge that people alone, and not other nations." The reason why all other nations are denoted by the twelve tribes is because they were called by Christ to take the place of the twelve tribes.
Aquin.: SMT XP Q[89] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: The words, "The wicked shall not rise in judgment," if referred to all sinners, mean that they will not arise to judge. But if the wicked denote unbelievers, the sense is that they will not arise to be judged, because they are "already judged" (Jn. 3:18). All, however, will rise again to assemble at the judgment and witness the glory of the Judge.
Aquin.: SMT XP Q[89] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: Even children who have died before reaching the perfect age will be present at the judgment, not to be judged, but to see the Judge's glory.
Aquin.: SMT XP Q[89] A[6] Thes. Para. 1/1
Whether the good will be judged at the judgment?
Aquin.: SMT XP Q[89] A[6] Obj. 1 Para. 1/1
OBJ 1: It would seem that none of the good will be judged at the judgment. For it is declared (Jn. 3:18) that "he that believeth in Him is not judged." Now all the good believed in Him. Therefore they will not be judged.
Aquin.: SMT XP Q[89] A[6] Obj. 2 Para. 1/1
OBJ 2: Further, those who are uncertain of their bliss are not blessed: whence Augustine proves (Gen. ad lit. xi) that the demons were never blessed. But the saints are now blessed. Therefore they are certain of their bliss. Now what is certain is not submitted to judgment. Therefore the good will not be judged.
Aquin.: SMT XP Q[89] A[6] Obj. 3 Para. 1/1
OBJ 3: Further, fear is incompatible with bliss. But the last judgment, which above all is described as terrible, cannot take place without inspiring fear into those who are to be judged. Hence Gregory observes on Job 41:16 "When he shall raise him up, the angels shall fear," etc. (Moral. xxxiv): "Consider how the conscience of the wicked will then be troubled when even the just are disturbed about their life." Therefore the blessed will not be judged.
Aquin.: SMT XP Q[89] A[6] OTC Para. 1/2
On the contrary, It would seem that all the good will be judged, since it is written (2 Cor. 5:10): "We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil." Now there is nothing else to be judged. Therefore all, even the good, will be judged.
Aquin.: SMT XP Q[89] A[6] OTC Para. 2/2
Further, the "general" includes all. Now this is called the general judgment. Therefore all will be judged.
Aquin.: SMT XP Q[89] A[6] Body Para. 1/1
I answer that, The judgment comprises two things, namely the discussion of merits and the payment of rewards. As regards the payment of rewards, all will be judged, even the good, since the Divine sentence will appoint to each one the reward corresponding to his merit. But there is no discussion of merits save where good and evil merits are mingled together. Now those who build on the foundation of faith, "gold, silver, and precious stones" (1 Cor. 3:12), by devoting themselves wholly to the Divine service, and who have no notable admixture of evil merit, are not subjected to a discussion of their merits. Such are those who have entirely renounced the things of the world and are solicitously thoughtful of the things that are of God: wherefore they will be saved but will not be judged. Others, however, build on the foundation of faith, wood, hay, stubble [*Cf. FS, Q[89], A[2]]; they, in fact, love worldly things and are busy about earthly concerns, yet so as to prefer nothing to Christ, but strive to redeem their sins with alms, and these have an admixture of good with evil merits. Hence they are subjected to a discussion of their merits, and consequently in this account will be judged, and yet they will be saved.
Aquin.: SMT XP Q[89] A[6] R.O. 1 Para. 1/1
Reply OBJ 1: Since punishment is the effect of justice, while reward is the effect of mercy, it follows that punishment is more especially ascribed antonomastically to judgment which is the act of justice; so that judgment is sometimes used to express condemnation. It is thus that we are to understand the words quoted, as a gloss on the passage remarks.
Aquin.: SMT XP Q[89] A[6] R.O. 2 Para. 1/1
Reply OBJ 2: The merits of the elect will be discussed, not to remove the uncertainty of their beatitude from the hearts of those who 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 justice be proved.
Aquin.: SMT XP Q[89] A[6] R.O. 3 Para. 1/2
Reply OBJ 3: Gregory is speaking of the just who will still be in mortal flesh, wherefore he had already said: "Those who will still be in the body, although already brave and perfect, yet through being still in the flesh must needs be troubled with fear in the midst of such a whirlwind of terror." Hence it is clear that this fear refers to the time immediately before the judgment, most terrible indeed to the wicked, but not to the good, who will have no apprehension of evil.
Aquin.: SMT XP Q[89] A[6] R.O. 3 Para. 2/2
The arguments in the contrary sense consider judgment as regards the payment of rewards.
Aquin.: SMT XP Q[89] A[7] Thes. Para. 1/1
Whether the wicked will be judged?
Aquin.: SMT XP Q[89] A[7] Obj. 1 Para. 1/1
OBJ 1: It would seem that none of the wicked will be judged. For even as damnation is certain in the case of unbelievers, so is it in the case of those who die in mortal sin. Now it is declared because of the certainty of damnation (Jn. 3:18): "He that believeth not is already judged." Therefore in like manner neither will other sinners be judged.
Aquin.: SMT XP Q[89] A[7] Obj. 2 Para. 1/1
OBJ 2: Further, the voice of the Judge is most terrible to those who are condemned by His judgment. Now according to the text of Sentent. iv, D, 47 and in the words of Gregory (Moral. xxvi) "the Judge will not address Himself to unbelievers." If therefore He were to address Himself to the believers about to be condemned, the unbelievers would reap a benefit from their unbelief, which is absurd.
Aquin.: SMT XP Q[89] A[7] OTC Para. 1/1
On the contrary, It would seem that all the wicked are to be judged, because all the wicked will be sentenced to punishment according to the degree of their guilt. But this cannot be done without a judicial pronouncement. Therefore all the wicked will be judged.
Aquin.: SMT XP Q[89] A[7] Body Para. 1/1
I answer that, The judgment as regards the sentencing to punishment for sin concerns all the wicked. whereas the judgment as regards the discussion of merits concerns only believers. Because in unbelievers the foundation of faith is lacking, without which all subsequent works are deprived of the perfection of a right intention, so that in them there is no admixture of good and evil works or merits requiring discussion. But believers in whom the foundation of faith remains, have at least a praiseworthy act of faith, which though it is not meritorious without charity, yet is in itself directed to merit, and consequently they will be subjected to the discussion of merits. Consequently, believers who were at least counted 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 of their merits; whereas unbelievers will be condemned as foes, who are wont among men to be exterminated without their merits being discussed.
Aquin.: SMT XP Q[89] A[7] R.O. 1 Para. 1/1
Reply OBJ 1: Although it is certain that those who die in mortal sin will be damned, nevertheless since they have an admixture of certain things connected with meriting well, it behooves, for the manifestation of Divine justice, that their merits be subjected to discussion, in order to make it clear that they are justly banished from the city of the saints, of which they appeared outwardly to be citizens.
Aquin.: SMT XP Q[89] A[7] R.O. 2 Para. 1/2
Reply OBJ 2: Considered under this special aspect the words addressed to the believers about to be condemned will not be terrible, because they will reveal in them certain things pleasing to them, which it will be impossible to find in unbelievers, since "without faith it is impossible to please God" (Heb. 11:6). But the sentence of condemnation which will be passed on them all will be terrible to all of them.
Aquin.: SMT XP Q[89] A[7] R.O. 2 Para. 2/2
The argument in the contrary sense considered the judgment of retribution.
Aquin.: SMT XP Q[89] A[8] Thes. Para. 1/1
Whether at the coming judgment the angels will be judged?
Aquin.: SMT XP Q[89] A[8] Obj. 1 Para. 1/1
OBJ 1: It would seem that the angels will be judged at the coming judgment. For it is written (1 Cor. 6:3): "Know you not that we shall judge angels?" But this cannot refer to the state of the present time. Therefore it should refer to the judgment to come.
Aquin.: SMT XP Q[89] A[8] Obj. 2 Para. 1/1
OBJ 2: Further, it is written concerning Behemoth or Leviathan, whereby the devil is signified (Job 40:28): "In the sight of all he shall be cast down"; and (Mk. 1:24)* the demon cried out to Christ: "Why art Thou come to destroy us before the time?" for, according to a gloss, "the demons seeing our Lord on earth thought they were to be judged forthwith." [*The reference should be Mt. 8:29: 'Art Thou come hither to torment us before the time?' The text of Mark reads: 'Art Thou come to destroy us?'] Therefore it would seem that a final judgment is in store for them.
Aquin.: SMT XP Q[89] A[8] Obj. 3 Para. 1/1
OBJ 3: Further, it is written (2 Pt. 2:4): "God spared not the angels that sinned, but delivered them drawn down by infernal ropes to the lower hell, unto torments, to be reserved unto judgment." Therefore it seems that the angels will be judged.
Aquin.: SMT XP Q[89] A[8] OTC Para. 1/2
On the contrary, It is written (Nahum 1:9) according to the Septuagint version: "God will not judge the same thing a second time." But the wicked angels are already judged, wherefore it is written (Jn. 16:11): "The prince of this world is already judged." Therefore the angels will not be judged in the time to come.
Aquin.: SMT XP Q[89] A[8] OTC Para. 2/2
Further, goodness and wickedness are more perfect in the angels than in men who are wayfarers. Now some men, good and wicked, will not be judged as stated in the text of Sentent. iv, D, 47. Therefore neither will good or wicked angels be judged.
Aquin.: SMT XP Q[89] A[8] Body Para. 1/1
I answer that, The judgment of discussion nowise concerns either the good or the wicked angels, since neither is any evil to be found in 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, we must distinguish a twofold retribution. One corresponds to the angels' personal merits and was made to both from the beginning when some were raised to bliss, and others plunged into the depths of woe. The other corresponds to the merits, good or evil, procured through the angels, and this retribution will be made in the judgment to come, because the good angels will have an increased joy in the salvation of those whom they have prompted to deeds of merit, while the wicked will have an increase of torment through the manifold downfall of those whom they have incited to evil deeds. Consequently the judgment will not regard the angels directly, neither as judging nor as judged, but only men; but it will regard the angels indirectly somewhat, in so far as they were concerned in men's deeds.
Aquin.: SMT XP Q[89] A[8] R.O. 1 Para. 1/1
Reply OBJ 1: This saying of the Apostle refers to the judgment of comparison, because certain men will be found to be placed higher than the angels.
Aquin.: SMT XP Q[89] A[8] R.O. 2 Para. 1/2
Reply OBJ 2: 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 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 providence to try the life of man.
Aquin.: SMT XP Q[89] A[8] R.O. 2 Para. 2/2
The same answer applies to the Third Objection.
Aquin.: SMT XP Q[90] Out. Para. 1/1
OF THE FORM OF THE JUDGE IN COMING TO THE JUDGMENT (THREE ARTICLES)
We must now consider the form of the Judge in coming to the judgment. Under this head there are three points of inquiry:
(1) Whether Christ will judge under the form or His humanity?
(2) Whether He will appear under the form of His glorified humanity?
(3) Whether His Godhead can be seen without joy?
Aquin.: SMT XP Q[90] A[1] Thes. Para. 1/1
Whether Christ will judge under the form of His humanity?
Aquin.: SMT XP Q[90] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that Christ will not judge under the form of His humanity. For judgment requires authority in the judge. Now 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 under the form of His Godhead.
Aquin.: SMT XP Q[90] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, invincible power is requisite in a judge; wherefore it is written (Eccles. 7:6): "Seek not to be made a judge, unless thou have strength enough to extirpate iniquities." Now invincible power belongs to Christ as God. Therefore He will judge under the form of the Godhead.
Aquin.: SMT XP Q[90] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, it is written (Jn. 5:22,23): "The Father . . . hath given all judgment to the Son, that all men may honor the Son as they honor the Father." Now equal 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 form.
Aquin.: SMT XP Q[90] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, it is written (Dan. 7:9): "I beheld till thrones were placed and the Ancient of days sat." Now the thrones signify judicial power, and God is called the Ancient by reason of His eternity, according to Dionysius (Div. Nom. x). Therefore it becomes the Son to judge as being eternal; and consequently not as man.
Aquin.: SMT XP Q[90] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, Augustine says (Tract. xix in Joan.) that "the resurrection of the soul is the work of the Word the Son of God, 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 the soul rather than the body. Therefore it becomes Christ to judge as God rather than as man.
Aquin.: SMT XP Q[90] A[1] OTC Para. 1/3
On the contrary, It is written (Jn. 5:27): "He hath given Him power to do judgment, because He is the Son of man."
Aquin.: SMT XP Q[90] A[1] OTC Para. 2/3
Further, it is written (Job 36:17): "Thy cause hath been judged as that of the wicked---by Pilate" according to a gloss---therefore, "cause and judgment thou shalt recover---that thou mayest judge justly," according to the gloss. Now Christ was judged by Pilate with regard to His human nature. Therefore He will judge under the human nature.
Aquin.: SMT XP Q[90] A[1] OTC Para. 3/3
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 nature. Therefore He will judge under that same nature.
Aquin.: SMT XP Q[90] A[1] Body Para. 1/1
I answer that, Judgment requires a certain authority in the judge. Wherefore it is written (Rm. 14:4): "Who art thou that judgest another man's servant?" Hence it is becoming that Christ should judge in respect of His having authority over men to whom chiefly the last judgment will be directed. Now He is our Lord, not only by reason of the Creation, since "the Lord He is God, He made us and not we ourselves" (Ps. 99:3), but also by reason of the Redemption, which pertains to Him in respect of His human nature. Wherefore "to this end Christ died and rose again, that He might be Lord both of the dead and of the living" (Rm. 14:9). But the goods of the Creation would not suffice us to obtain the reward of eternal life, without the addition of the boon of the Redemption, on account of the obstacle accruing to created nature through the sin of our first parent. Hence, since the last judgment is directed to the admission of some to the kingdom, and the exclusion of others therefrom, it is becoming that Christ should preside at that judgment under the form of His human nature, since it is by favor of that same nature's Redemption that man is admitted to the kingdom. In this sense it is stated (Acts 10:42) that "He . . . was appointed by God to be Judge of the living and of the dead." And forasmuch as by redeeming mankind He restored not only man but all creatures without exception---inasmuch as all creatures are bettered through man's restoration, according to Col. 1:20, "Making peace through the blood of His cross, both as to things on earth, and the things that are in heaven"---it follows that through His Passion Christ merited lordship and judicial power not over man alone, but over all creatures, according to Mt. 28:18, "All power is given to Me, in heaven and in earth" [*Cf. TP, Q[59]].
Aquin.: SMT XP Q[90] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Christ, in respect of His Divine nature, has authority of lordship over all creatures by right of creation; but in respect of His human nature He has authority of lordship merited through His Passion. The latter is secondary so to speak and acquired, while the former is natural and eternal.
Aquin.: SMT XP Q[90] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: Although Christ as man has not of Himself invincible power resulting from the natural power of the human species, nevertheless there is also in His human nature an invincible power derived from His Godhead, whereby all things are subjected under His feet (1 Cor. 15:25-28; Heb. 2:8,9). Hence He will judge in His human nature indeed, but by the power of His Godhead.
Aquin.: SMT XP Q[90] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: Christ would not have sufficed for the redemption of mankind, had He been a mere man. Wherefore from the very fact that He was able as man to redeem mankind, and thereby obtained judicial power, it is evident that He is God, and consequently is to be honored equally with the Father, not as man but as God.
Aquin.: SMT XP Q[90] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: In that vision of Daniel the whole order of the judicial power is clearly expressed. This power is in God Himself as its first origin, and more especially in the Father Who is the fount of the entire Godhead; wherefore it is stated in the first place that the "Ancient of days sat." But the judicial power was transmitted from the Father to the Son, not only from eternity in respect of the Divine nature, but also in time in respect of the human nature wherein He merited it. Hence in the aforesaid vision it is further stated (Dan. 7:13,14): "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 Him power and glory, and a kingdom."
Aquin.: SMT XP Q[90] A[1] R.O. 5 Para. 1/1
Reply OBJ 5: Augustine is speaking by a kind of appropriation, so as to trace the effects which Christ wrought in the human nature to 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 the same species as the man Christ in respect of our body, he ascribes to the Godhead the effects wrought by Christ in our souls, and those which He wrought or will work in our bodies he ascribes to His flesh; although His flesh, as being the instrument of His Godhead, has also its effect on our souls as Damascene asserts (De Fide Orth. iii, 15), according to the saying of Heb. 9:14, that His "blood" hath cleansed "our conscience from dead works." And thus that "the Word was made flesh" is the cause of the resurrection of souls; wherefore also according to His human nature He is becomingly the Judge not only of bodily but also of spiritual goods [*Cf. TP, Q[56], A[2], ad 1].
Aquin.: SMT XP Q[90] A[2] Thes. Para. 1/1
Whether at the judgment Christ will appear in His glorified humanity?
Aquin.: SMT XP Q[90] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that at the judgment Christ will not appear in His glorified humanity. For a gloss [*St. Augustine, Tract. cxx in Joan.] on Jn. 19:37, "They shall look on him whom they pierced," says: "Because He will come in the flesh wherein He was crucified." Now He was crucified in the form of weakness. Therefore He will appear in the form of weakness and not in the form of glory.
Aquin.: SMT XP Q[90] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, it is stated (Mt. 24:30) that "the sign of the Son of man shall appear in heaven," namely, "the sign of the cross," as Chrysostom says (Hom. lxxvii in Matth.), for "Christ when coming to the judgment will show not only the scars of His wounds but even His most shameful death." Therefore it seems that He will not appear in the form of glory.
Aquin.: SMT XP Q[90] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, Christ will appear at the judgment under that form which can be gazed upon by all. Now Christ will not be visible to all, good and wicked, under the form of His glorified humanity: because the eye that is not glorified is seemingly unproportionate to see the clarity of a glorified body. Therefore He will not appear under a glorified form.
Aquin.: SMT XP Q[90] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, that which is promised as a reward to the righteous is not granted to the unrighteous. Now it is promised as a reward to the righteous that they shall see the glory of His humanity (Jn. 10:9): "He shall go in, and go out, and shall find pastures, i.e. refreshment in His Godhead and humanity," according to the commentary of Augustine [*De Spiritu et Anima, work of an unknown author. St. Thomas, De Anima, ascribes it to Alcherus, a Cistercian monk; see above Q[70], A[2], ad 1] and Is. 33:17: "His eyes shall see the King in his beauty." Therefore He will not appear to all in His glorified form.
Aquin.: SMT XP Q[90] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, Christ will judge in the form wherein He was judged: wherefore a gloss [*St. Augustine, Tract. xix, in Joan.] on Jn. 5:21, "So the Son also giveth life to whom He will," says: "He will judge justly in the form wherein He was judged unjustly, that 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 the judgment.
Aquin.: SMT XP Q[90] A[2] OTC Para. 1/3
On the contrary, It is written (Lk. 21:27): "Then they shall see the Son of man coming in a cloud with great power and majesty." Now majesty and power pertain to glory. Therefore He will appear in the form of glory.
Aquin.: SMT XP Q[90] A[2] OTC Para. 2/3
Further, he who judges should be more conspicuous than those who are judged. Now the elect who will be judged by Christ will have a glorified body. Much more therefore will the Judge appear in a glorified form.
Aquin.: SMT XP Q[90] A[2] OTC Para. 3/3
Further, as to be judged pertains to weakness, so to judge pertains to authority and glory. Now at His first coming when Christ came to be judged, He appeared in the form of weakness. Therefore at the second coming, when He will come to judge, He will appear in the form of glory.
Aquin.: SMT XP Q[90] A[2] Body Para. 1/1
I answer that, Christ is called the mediator of God and men (1 Tim. 2:5) inasmuch as He satisfies for men and intercedes for them to the Father, and confers on men things which belong to the Father, according to Jn. 17:22, "The glory which Thou hast given Me, I have given to them." Accordingly then both these things belong to Him in that He communicates with both extremes: for in that He communicates with men, He takes their part with the Father, and 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 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 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 with the Father: and therefore He will appear in the form of glory.
Aquin.: SMT XP Q[90] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: He will appear in the same flesh, but not under the same form.
Aquin.: SMT XP Q[90] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: 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 those were condemned who scorned so great mercy, especially those who persecuted Christ unjustly. The scars which will appear in His body will not be due to weakness, but will indicate the exceeding power whereby Christ overcame His enemies by His Passion and infirmity. He will also show forth His most shameful death, not by bringing it sensibly before the eye, as though He suffered it there; but by the things which will appear then, namely the signs of His past Passion, He will recall men to the thought of His past death.
Aquin.: SMT XP Q[90] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: 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 (Q[85], A[2], ad 3). Hence Christ will be visible to all in His glorified form.
Aquin.: SMT XP Q[90] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: 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 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 it is written (Is. 26:11): "Let the envious people see and be confounded and let fire" (i.e. envy) "devour Thy enemies."
Aquin.: SMT XP Q[90] A[2] R.O. 5 Para. 1/1
Reply OBJ 5: Form is taken there for human nature wherein He was judged and likewise will judge; but not for a quality of nature, namely of weakness, which will not be the same in Him when judging as when judged (Cf. ad 2).
Aquin.: SMT XP Q[90] A[3] Thes. Para. 1/1
Whether the Godhead can be seen by the wicked without joy?
Aquin.: SMT XP Q[90] A[3] Obj. 1 Para. 1/1
OBJ 1: 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 with the greatest certainty that Christ is God. Therefore they will see His Godhead, and yet they will not rejoice in seeing Christ. Therefore it will be possible to see it without joy.
Aquin.: SMT XP Q[90] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, the perverse will of the wicked is not more adverse to Christ's humanity than to His Godhead. Now the fact that they will see the glory of His humanity will conduce to their punishment, as stated above (A[2], ad 4). Therefore if they were to see His Godhead, there would be much more reason for them to grieve rather than rejoice.
Aquin.: SMT XP Q[90] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, the course of the affections is not a necessary sequel to that which is in the intellect: wherefore Augustine says (In Ps. 118: conc. 8): "The intellect precedes, the affections follow slowly or not at all." Now vision regards the intellect, whereas joy regards the affections. Therefore it will be possible to see the Godhead without joy.
Aquin.: SMT XP Q[90] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, whatever is received into "a thing is received according to the mode of the receiver and not of the received." But whatever is seen is, in a way, received into the seer. Therefore although the Godhead is in itself supremely enjoyable, nevertheless when seen by those who are plunged in grief, it will give no joy but rather displeasure.
Aquin.: SMT XP Q[90] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, as sense is to the sensible object, so is the intellect to the intelligible object. Now in the senses, "to the unhealthy palate bread is painful, to the healthy palate sweet," as Augustine says (Confess. vii), and the same happens with the other senses. Therefore since the damned have the intellect indisposed, it would seem that the vision of the uncreated light will give them pain rather than joy.
Aquin.: SMT XP Q[90] A[3] OTC Para. 1/3
On the contrary, It is written (Jn. 17:3): "This is eternal life: That they may know Thee, the . . . true God." Wherefore it is clear that the essence of bliss consists in seeing God. Now joy is essential to bliss. Therefore the Godhead cannot be seen without joy.
Aquin.: SMT XP Q[90] A[3] OTC Para. 2/3
Further, the essence of the Godhead is the essence of truth. Now it is delightful to every one to see the truth, wherefore "all naturally desire to know," as stated at the beginning of the Metaphysics. Therefore it is impossible to see the Godhead without joy.
Aquin.: SMT XP Q[90] A[3] OTC Para. 3/3
Further, if a certain vision is not always delightful, it happens sometimes to be painful. But intellective vision is never painful since "the pleasure we take in objects of understanding has no grief opposed to it," according to the Philosopher (Topic. ii). Since then the Godhead cannot be seen save by the intellect, it seems that the Godhead cannot be seen without joy.
Aquin.: SMT XP Q[90] A[3] Body Para. 1/1
I answer that, In every object of appetite or of pleasure two things may be considered, namely the thing which is desired or which gives pleasure, and the aspect of appetibility or pleasurableness in that thing. Now according to Boethius (De Hebdom.) that which is can have something besides what it is, but 'being' itself has no admixture of aught else beside itself. Hence that which is desirable or pleasant can have an admixture of something rendering it undesirable or unpleasant; but the very aspect of pleasurableness has not and cannot have anything mixed with it rendering it unpleasant or undesirable. Now it is possible for things that are pleasurable, by participation of goodness which is the aspect of appetibility or pleasurableness, not to give pleasure when they are apprehended, but it is impossible for that which is good by its essence not to give pleasure when it is apprehended. Therefore since God is essentially His own goodness, it is impossible for the Godhead to be seen without joy.
Aquin.: SMT XP Q[90] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: The wicked will know most clearly that Christ is God, not through seeing His Godhead, but on account of the most manifest signs of His Godhead.
Aquin.: SMT XP Q[90] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: No one can hate the Godhead considered in itself, as neither can one hate goodness itself. But God is said to be hated by certain persons in respect of some of the effects of the Godhead, in so far as He does or commands something contrary to their will [*Cf. SS, Q[34], A[1]]. Therefore the vision of the Godhead can be painful to no one.
Aquin.: SMT XP Q[90] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: The saying of Augustine applies when the thing apprehended previously by the intellect is good by participation and not essentially, such as all creatures are; wherefore there may be something in them by reason of which the affections are not moved. In like manner God is known by wayfarers through His effects, and their intellect does not attain to the very essence of His goodness. Hence it is not necessary that the affections follow the intellect, as they would if the intellect saw God's essence which is His goodness.
Aquin.: SMT XP Q[90] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: Grief denotes not a disposition but a passion. Now every passion is removed if a stronger contrary cause supervene, and does not remove that cause. Accordingly the grief of the damned would be done away if they saw God in His essence.
Aquin.: SMT XP Q[90] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: The indisposition of an organ removes the natural proportion of the organ to the object that has a natural aptitude to please, wherefore the pleasure is hindered. But the indisposition which is in the damned does not remove the natural proportion whereby they are directed to the Divine goodness, since its image ever remains in them. Hence the comparison fails.
Aquin.: SMT XP Q[91] Out. Para. 1/2
OF THE QUALITY OF THE WORLD AFTER THE JUDGMENT (FIVE ARTICLES)
We must next discuss the quality which the world and those who rise again will have after the judgment. Here a threefold matter offers itself to our consideration: (1) The state and quality of the world; (2) The state of the blessed; (3) The state of the wicked.
Aquin.: SMT XP Q[91] Out. Para. 2/2
Under the first head there are five points of inquiry:
(1) Whether there will be a renewal of the world?
(2) Whether the movement of the heavenly bodies will cease?
(3) Whether the heavenly bodies will be more brilliant?
(4) Whether the elements will receive an additional clarity?
(5) Whether the animals and plants will remain?
Aquin.: SMT XP Q[91] A[1] Thes. Para. 1/1
Whether the world will be renewed?
Aquin.: SMT XP Q[91] A[1] Obj. 1 Para. 1/1
OBJ 1: 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 is it that hath been? the same thing that shall be" (Eccles. 1:9). Now the world never had any disposition other than it has now as to essential parts, both genera and species. Therefore it will never be renewed.
Aquin.: SMT XP Q[91] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, renewal is a kind of alteration. But it is impossible for the universe to be altered; because whatever is altered argues some alterant that is not altered, which nevertheless is a subject of local movement: and it is impossible to place such a thing outside the universe. Therefore it is impossible for the world to be renewed.
Aquin.: SMT XP Q[91] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, it is stated (Gn. 2:2) that "God . . . rested on the seventh day from all His work which He had done," and holy men explain that "He rested from forming new creatures." Now when things were first established, the mode imposed upon them was the same as they have now in the natural order. Therefore they will never have any other.
Aquin.: SMT XP Q[91] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, the disposition which things have now is natural to them. Therefore if they be altered to another disposition, this disposition will be unnatural to them. Now whatever is unnatural and accidental cannot last for ever (De Coelo et Mundo i). Therefore this disposition acquired by being renewed will be taken away from them; and thus there will be a cycle of changes in the world as Empedocles and Origen (Peri Archon. ii, 3) maintained, and after this world there will be another, and after that again another.
Aquin.: SMT XP Q[91] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, newness of glory is given to the rational creature as a reward. Now where there is no merit, there can be no reward. Since then insensible creatures have merited nothing, it would seem that they will not be renewed.
Aquin.: SMT XP Q[91] A[1] OTC Para. 1/3
On the contrary, It is written (Is. 65:17): "Behold I create new heavens and a new earth, and the former things shall not be in remembrance"; and (Apoc. 21:1): "I saw a new heaven and a new earth. For the first heaven and the first earth was gone."
Aquin.: SMT XP Q[91] A[1] OTC Para. 2/3
Further, the dwelling should befit the dweller. But the world was made to be man's dwelling. Therefore it should befit man. Now man will be renewed. Therefore the world will be likewise.
Aquin.: SMT XP Q[91] A[1] OTC Para. 3/3
Further, "Every beast loveth its like" (Ecclus. 13:19), wherefore it is evident that likeness is the reason of love. Now man has some likeness to the universe, wherefore he is called "a little world." Hence man loves the whole world naturally and consequently desires its good. Therefore, that man's desire be satisfied the universe must needs also be made better.
Aquin.: SMT XP Q[91] A[1] Body Para. 1/1
I answer that, We believe all corporeal things to have been made for man's sake, wherefore all things are stated to be subject to him [*Ps. 8:5, seqq.]. Now they serve man in two ways, first, as sustenance to his bodily life, secondly, as helping him to know God, inasmuch as man sees the invisible things of God by the things that are made (Rm. 1:20). Accordingly glorified man will nowise need creatures to render him the first of these services, since his body will be altogether incorruptible, the Divine power effecting this through the soul which it will glorify immediately. Again man will not need the second service as to intellective knowledge, since by that knowledge he will see God immediately in His essence. The carnal eye, however, will be unable to attain to this vision of the Essence; wherefore that it may be fittingly comforted in the vision of God, it will see the Godhead in Its corporeal effects, wherein manifest proofs of the Divine majesty will appear, especially in Christ's flesh, and secondarily in the bodies of the blessed, and afterwards in all other bodies. Hence those bodies also will need to receive a greater inflow from the Divine goodness than now, not indeed 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. Wherefore at the one same time, the world will be renewed, and man will be glorified.
Aquin.: SMT XP Q[91] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Solomon is speaking there of the natural course: this is evident from his adding: "Nothing under the sun is new." For since 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 movement. This consists in the fact that things which were before return the same in species but different in the individual (De Generat. i). But things belonging to the state of glory are not "under the sun."
Aquin.: SMT XP Q[91] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: This argument considers natural alteration which proceeds from a natural agent, which acts from natural necessity. For such an agent cannot produce different dispositions, unless it be itself disposed differently. But things done by God proceed from freedom of will, wherefore it is possible, without any change in God Who wills it, for the universe to have at one time one disposition, and another at another time. Thus this renewal will not be reduced to a cause that is moved, but to an immovable principle, namely God.
Aquin.: SMT XP Q[91] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: God is stated to have ceased on the seventh day forming new creatures, for as much as nothing was made afterwards that was not previously in some likeness [*Cf. FP, Q[73], A[1]] either generically, or specifically, or at least as in a seminal principle, or even as in an obediential potentiality [*Cf. FP, Q[115], A[2], ad 4; TP, Q[11], A[1]]. I say then that the future renewal 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. Moreover it preceded in the obediential potentiality which was then bestowed on the creature to the effect of its receiving this same renewal by the Divine agency.
Aquin.: SMT XP Q[91] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: This disposition of newness will be neither natural nor contrary to nature, but above nature (just as grace and glory are above the nature of the soul): and it will proceed from an everlasting agent which will preserve it for ever.
Aquin.: SMT XP Q[91] A[1] R.O. 5 Para. 1/1
Reply OBJ 5: Although, properly speaking, insensible bodies will not have merited this glory, yet man merited that this glory should be 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 more splendid robes, which splendor the robes nowise merited themselves.
Aquin.: SMT XP Q[91] A[2] Thes. Para. 1/1
Whether the movement of the heavenly bodies will cease?
Aquin.: SMT XP Q[91] A[2] Obj. 1 Para. 1/1
OBJ 1: It seems that when the world is thus renewed the movement of the heavenly bodies will not cease. For it is written (Gn. 8:22): "All the days of the earth . . . cold and heat, summer and winter, night and day shall not cease." Now night and day, summer and winter result from the movement of the sun. Therefore the movement of the sun will never cease.
Aquin.: SMT XP Q[91] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, it is written (Jer. 31:35,36): "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 of the night: Who stirreth up the sea, and the waves thereof roar . . . If these ordinances shall fail before Me . . . then 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, but will remain for ever. Therefore the laws of day and of the sea waves, which result from the heavenly movement, will remain for ever. Therefore the movement of the heaven will never cease.
Aquin.: SMT XP Q[91] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, the substance of the heavenly bodies will remain for ever. Now it is useless to admit the existence of a thing unless you admit the purpose for which it was made: and the heavenly bodies were made in order "to divide the day and the night"; and to be "for signs, and for seasons, and for days and for years" (Gn. 1:14). But they cannot do this except by movement. Therefore their movement will remain for ever, else those bodies would remain without a purpose.
Aquin.: SMT XP Q[91] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, in this renewal of the world the whole world will be bettered. Therefore no body will be deprived of what pertains to its perfection. Now movement belongs to the perfection of a heavenly body, because, as stated in De Coelo et Mundo ii, "those bodies participate of the Divine goodness by their movement." Therefore the movement of the heaven will not cease.
Aquin.: SMT XP Q[91] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, the sun successively gives light to the various parts of the world, by reason of its circular movement. Therefore if the circular movement of the heaven ceases, it follows that in some part of the earth's surface there will be perpetual darkness, which is unbecoming to the aforesaid renewal.
Aquin.: SMT XP Q[91] A[2] Obj. 6 Para. 1/1
OBJ 6: Further, if the movement were to cease, this could only be because movement causes some imperfection in the heaven, for instance wear and tear, which is impossible, since this movement is natural, and the heavenly bodies are impassible, wherefore they are not worn out by movement (De Coelo et Mundo ii). Therefore the movement of the heaven will never cease.
Aquin.: SMT XP Q[91] A[2] Obj. 7 Para. 1/1
OBJ 7: Further, a potentiality is useless if it be not reduced to act. Now in whatever position the heavenly body is placed it is in potentiality to another position. Therefore unless this potentiality be reduced to act, it would remain useless, and would always be imperfect. But it cannot be reduced to act save by local movement. Therefore it will always be in motion.
Aquin.: SMT XP Q[91] A[2] Obj. 8 Para. 1/1
OBJ 8: Further, if a thing is indifferent in relation to more than one alternation, either both are ascribed to it, or neither. Now the sun is indifferent to being in the east or in the west, else its movement would not be uniform throughout, since it would move more rapidly to the place which is more natural to it. Therefore either neither position is ascribed to the sun, or both. But neither both nor neither can be ascribed to it, except successively by movement; for if it stand still, it must needs stand in some position. Therefore the solar body will always be in motion, and in like manner all other heavenly bodies.
Aquin.: SMT XP Q[91] A[2] Obj. 9 Para. 1/1
OBJ 9: Further, the movement of the heaven is the cause of time. Therefore if the movement of the heaven fail, time must needs fail: and if this were to fail, it would fail in an instant. Now an instant is defined (Phys. viii) "the beginning of the future and the end of the past." Consequently there would be time after the last instant of time, which is impossible. Therefore the movement of the heavens will never cease.
Aquin.: SMT XP Q[91] A[2] Obj. 10 Para. 1/1
OBJ 10: Further, glory does not remove nature. But the movement of the heaven is natural. Therefore it is not deprived thereof by glory.
Aquin.: SMT XP Q[91] A[2] OTC Para. 1/5
On the contrary, It is stated (Apoc. 10:6) that the angel who appeared, "swore by him that liveth for ever and ever . . . that time shall be no longer," namely after the seventh angel shall have sounded the trumpet, at the sound of which "the dead shall rise again" (1 Cor. 15:52). Now if time be not, there is no movement of the heaven. Therefore the movement of the heaven will cease.
Aquin.: SMT XP Q[91] A[2] OTC 10 Para. 2/5
Further: "Thy sun shall go down no more, and thy moon shall not decrease" (Is. 60:20). Now the setting of the sun and the phases of the moon are caused by the movement of the heavens. Therefore the heavenly movement will cease at length.
Aquin.: SMT XP Q[91] A[2] OTC 10 Para. 3/5
Further, it is shown in De Gener. ii that "the movement of the heaven is for the sake of continual generation in this lower world." But generation will cease when the number of the elect is complete. Therefore the movement of the heaven will cease.
Aquin.: SMT XP Q[91] A[2] OTC 10 Para. 4/5
Further, all movement is for some end (Metaph. ii). But all movement for an end ceases when the end is obtained. Therefore either the movement of the heaven will never obtain its end, and thus it would be useless, or it will cease at length.
Aquin.: SMT XP Q[91] A[2] OTC 10 Para. 5/5
Further, rest is more noble than movement, because things are more likened to God, Who is supremely immovable, by being themselves unmoved. Now the movement of lower bodies terminates naturally in rest. Therefore since the heavenly bodies are far nobler, their movement terminates naturally in rest.
Aquin.: SMT XP Q[91] A[2] Body Para. 1/1
I answer that, There are three opinions touching this question. The first is of the philosophers who assert that the movement of the heaven will last for ever. But this is not in keeping with our faith, which holds that the elect are in a certain number preordained 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 to the begetting of men, such as the movement of the heaven and the variations of the elements. Others say that the movement of the heaven will cease naturally. But this again is false, since every body that is moved naturally has a place wherein it rests naturally, whereto it is moved naturally, and whence it is not moved except 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 a point in the east than to move away from it, wherefore either its movement would not be altogether natural, or its movement would not naturally terminate in rest. Hence we must agree with others who say that the movement of the heaven will 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, like other bodies, was made to serve man in the two ways above mentioned (A[1]): and hereafter in the state of glory man will no longer need one of these services, that namely in respect of which the heavenly bodies serve man for the sustenance of his bodily life. Now in this way the heavenly bodies serve man by their movement, in so far as by the heavenly movement the human race is multiplied, plants and animals needful for man's use generated, and the temperature of the atmosphere rendered conducive to health. Therefore the movement of the heavenly body will cease as soon as man is glorified.
Aquin.: SMT XP Q[91] A[2] R.O. 1 Para. 1/2
Reply OBJ 1: These words refer to the earth in its present state, when it is able to be the principle of the generation and corruption 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 to be granted that as long as the earth is fit for seed time and harvest, the movement of the heaven will not cease.
Aquin.: SMT XP Q[91] A[2] R.O. 1 Para. 2/2
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 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 for ever." For after this state there will be no succession of days: wherefore the laws also which He had mentioned will cease after this state.
Aquin.: SMT XP Q[91] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: The end which is there assigned to the heavenly bodies is their proximate end, because it is their proper act. But this act is directed further to another end, namely the service of man, which is shown by the words of Dt. 4:19: "Lest perhaps lifting up thy eyes to heaven, thou see the sun and the moon and all the stars of heaven, and being deceived by error thou adore and serve them, which the Lord thy God created for the service of all the nations, that are under heaven." Therefore we should form our judgment of the heavenly bodies from the service of man, rather than from the end assigned to them in Genesis. Moreover the heavenly bodies, as stated above, will serve glorified man in another way; hence it does not follow that they will remain without a purpose.
Aquin.: SMT XP Q[91] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: Movement does not belong to the perfection of a heavenly body, except in so far as thereby it is the cause of generation and corruption in this lower world: and in that respect also this movement makes the heavenly body participate in the Divine goodness by way of a certain likeness of causality. But movement does not belong to the perfection of the substance of the heaven, which substance will remain. Wherefore it does not follow that, when this movement ceases, the substance of the heaven will lose something of its perfection.
Aquin.: SMT XP Q[91] A[2] R.O. 5 Para. 1/1
Reply OBJ 5: All the elemental bodies will have in themselves a certain clarity of glory. Hence though part of the surface of the earth be not lit up by the sun, there will by no means be any darkness there.
Aquin.: SMT XP Q[91] A[2] R.O. 6 Para. 1/1
Reply OBJ 6: A gloss of Ambrose on Rm. 8:22, "Every creature groaneth," etc. says explicitly that "all the elements labor to fulfill their offices: thus the sun and moon fill the places appointed to them not without work: this is for our sake, wherefore they will rest when we are taken up to heaven." This work, in my opinion, does not signify that any stress or passion occurs to these bodies from their movement, since this movement is natural 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 which a thing tends. Hence since this movement is ordained by Divine providence to the completion of the number of the elect, it follows that as long as the latter is incomplete, this movement has not reached the term whereto it was ordained: hence 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 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 disposal.
Aquin.: SMT XP Q[91] A[2] R.O. 7 Para. 1/1
Reply OBJ 7: 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 such and such a place. But potentiality to situation in a place is related to a heavenly body, as the craftsman's potentiality to construct various houses of one kind: for if he construct one of these he is not said to have the potentiality uselessly, and in like manner in whatever situation a heavenly body be placed, its potentiality to be in a place will not remain incomplete or without a purpose.
Aquin.: SMT XP Q[91] A[2] R.O. 8 Para. 1/1
Reply OBJ 8: Although a heavenly body, so far as regards its nature, is equally inclined to every situation that it can possibly occupy, nevertheless in comparison with things outside it, it is not equally inclined to every situation: but in respect of one situation it has a more noble disposition in comparison with certain things than in respect of another situation; thus in our regard the sun has a more noble disposition at daytime than at night-time. Hence it is probable, since the entire renewal of the world is directed to man, that the heaven will have in this renewal the most noble situation possible in relation to our dwelling there. Or, according to some, the heaven will rest in that situation wherein it was made, else one of its revolutions would remain incomplete. But this argument seems improbable, for since a revolution of the heaven takes no less than 36,000 years to complete, it would follow that the world must last that length of time, which does not seem probable. Moreover according to this it would be possible to know when the world will come to an end. For we may conclude with probability from astronomers in what position the heavenly bodies were made, by taking into consideration 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 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 be unknown.
Aquin.: SMT XP Q[91] A[2] R.O. 9 Para. 1/1
Reply OBJ 9: Time will at length cease, when the heavenly movement ceases. Yet that last "now" will not be the beginning of the future. For the definition quoted applies to the "now" only as continuous with the parts of time, not as terminating the whole of time.
Aquin.: SMT XP Q[91] A[2] R.O. 10 Para. 1/3
Reply OBJ 10: 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 principles; but because it has its principle in the nature of a body, not indeed its active but its receptive principle. Its active principle is a spiritual substance, as the Commentator says on De Coelo et Mundo; and consequently it is not unreasonable for this movement to be done away by the renewal of glory, since the nature of the heavenly body will not alter through the cessation of that movement.
Aquin.: SMT XP Q[91] A[2] R.O. 10 Para. 2/3
We grant the other objections which argue in the contrary sense, namely the first three, because they conclude in due manner. But since the remaining two seem to conclude that the movement of heaven will cease naturally, we must reply to them. To the first, then, we reply that movement ceases when its purpose is attained, provided this is a sequel to, and does not accompany the movement. Now the purpose of the heavenly movement, according to philosophers, accompanies that movement, namely the imitation of the Divine goodness in the causality of that movement with respect to this lower world. Hence it does not follow that this movement ceases naturally.
Aquin.: SMT XP Q[91] A[2] R.O. 10 Para. 3/3
To the second we reply that although immobility is simply nobler than movement, yet movement in a subject which thereby can acquire a perfect participation of the Divine goodness is nobler than rest in a subject which is altogether unable to acquire that perfection by movement. For this reason the earth which is the lowest of the elements is without movement: although God Who is exalted above all things is without movement, by Whom the more noble bodies are moved. Hence also it is that the movements of the higher bodies might be held to be perpetual, so far as their natural power is concerned, and never to terminate in rest, although the movement of lower bodies terminates in rest.
Aquin.: SMT XP Q[91] A[3] Thes. Para. 1/1
Whether the brightness of the heavenly bodies will be increased at this renewal?
Aquin.: SMT XP Q[91] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the brightness of the heavenly bodies will not be increased at this renewal. For this renewal as regards the lower bodies will be caused by the cleansing fire. But the cleansing fire will not reach the heavenly bodies. Therefore the heavenly bodies will not be renewed by receiving an increase of brightness.
Aquin.: SMT XP Q[91] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, just as the heavenly bodies are the cause of generation in this lower world by their movement, so are they by their light. But, when generation ceases, movement will cease as stated above (A[2]). Therefore in like manner the light of the heavenly bodies will cease rather than increase.
Aquin.: SMT XP Q[91] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, if the heavenly bodies will be renewed when man is renewed, it follows that when man deteriorated they deteriorated likewise. But this does not seem probable, since these bodies are unalterable as to their substance. Therefore neither will they be renewed when man is renewed.
Aquin.: SMT XP Q[91] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, if they deteriorated then it follows that their deterioration was on a par with the amelioration which, it is said, will accrue to them at man's renewal. Now it is written (Is. 30:26) that "the light of the moon shall be as the light of the sun." Therefore in the original state before sin the moon shone 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 is proved manifestly to be false from the statement of Gn. 1:16 that the moon was made "to rule the night." Therefore when man sinned the heavenly bodies were not deprived of their light; and so their light will not be increased, so it seems, when man is glorified.
Aquin.: SMT XP Q[91] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, the brightness of the heavenly bodies, like other creatures, is directed to the use of man. Now, after the resurrection, the brightness of the sun will be of no use to man: for it is written (Is. 60:19): "Thou shalt no more have the sun for thy light by day, neither shall the brightness of the moon enlighten thee," and (Apoc. 21:23): "The city hath no need of the sun, nor of the moon to shine in it." Therefore their brightness will not be increased.
Aquin.: SMT XP Q[91] A[3] Obj. 6 Para. 1/1
OBJ 6: Further, it were not a wise craftsman who would make very great instruments for the making of a small work. Now man is a very small thing in comparison with the heavenly bodies, which by their huge bulk surpass the size of man almost beyond comparison: in fact the size of the whole earth in comparison with the heaven is as a point compared with a sphere, as astronomers say. Since then God is most wise it would seem that man is not the end of the creation of the heavens, and so it is unseemly that the heaven should deteriorate when he sinned, or that it should be bettered when he is glorified.
Aquin.: SMT XP Q[91] A[3] OTC Para. 1/3
On the contrary, It is written (Is. 30:26): "The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold."
Aquin.: SMT XP Q[91] A[3] OTC Para. 2/3
Further, the whole world will be renewed for the better. But the heaven is the more noble part of the corporeal world. Therefore it will be altered for the better. But this cannot be unless it shine out with greater brightness. Therefore its brightness will be bettered and will increase.
Aquin.: SMT XP Q[91] A[3] OTC Para. 3/3
Further, "every creature that groaneth and travaileth in pain, awaiteth the revelation of the glory of the children of God" [*'The creature also itself shall be delivered from the servitude of corruption, into the liberty of the children of God. For we know that every creature groaneth and travaileth in pain,' etc.] (Rm. 8:21,22). Now such are the heavenly bodies, as a gloss says on the same passage. Therefore they await the glory of the saints. But they would not await it unless they were to gain something by it. Therefore their brightness will increase thereby, since it is their chief beauty.
Aquin.: SMT XP Q[91] A[3] Body Para. 1/1
I answer that, The renewal of the world is directed to the end that, after this renewal has taken place, God may become visible to man by signs so manifest as to be perceived as it were by his senses. Now creatures lead to the knowledge of God chiefly by their comeliness and beauty, which show forth the wisdom of their Maker and Governor; wherefore it is written (Wis. 13:5): "By the greatness of the beauty and of the creature, the Creator of them may be seen, so as to be known thereby." And the beauty of the heavenly bodies consists chiefly in light; wherefore it is written (Ecclus. 43:10): "The glory of the stars is the beauty of heaven, the Lord enlighteneth the world on high." Hence the heavenly bodies will be bettered, especially as regards their brightness. But to what degree and in what way this betterment will take place is known to Him alone Who will bring it about.
Aquin.: SMT XP Q[91] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: The cleansing fire will not cause the form of the renewal, but will only dispose thereto, by cleansing from the vileness of sin and the impurity resulting from the mingling of bodies, and this is not to be found in the heavenly bodies. Hence although the heavenly bodies are not to be cleansed by fire, they are nevertheless to be Divinely renewed.
Aquin.: SMT XP Q[91] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Movement does not denote perfection in the thing moved, considered in itself, since movement is the act of that which is imperfect: although it may pertain to the perfection of a body in so far as the latter is the cause of something. But light belongs to the perfection of a lightsome body, even considered in its substance: and consequently after the heavenly body has ceased to be the cause of generation, its brightness will remain, while its movement will cease.
Aquin.: SMT XP Q[91] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: A gloss on Is. 30:26, "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, and sun and moon diminished in light." This diminishment is understood by some to mean a real lessening of light. Nor does it matter that the heavenly bodies are by nature unalterable, because this alteration was brought about by the Divine power. Others, however, with greater probability, take this diminishment to mean, not a real lessening of light, but a lessening in reference to man's use; because after sin man did not receive as much benefit from the light of the heavenly bodies as before. In the same sense we read (Gn. 3:17,18): "Cursed is the earth in thy work . . . Thorns and thistles shall it bring forth to thee"; although it would have brought forth thorns and thistles before sin, but not as a punishment to man. Nor does it follow that, supposing the light of the heavenly bodies not to have been lessened essentially through man sinning, it will not really be increased at man's glorification, because man's sin wrought no change upon the state of the universe, since both before and after sin man had an animal life, which needs the movement and generation of a corporeal creature; whereas man's glorification will bring a change upon the state of all corporeal creatures, as stated above (Q[76], A[7]). Hence there is no comparison.
Aquin.: SMT XP Q[91] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: This diminution, according to the more probable opinion, refers not to the substance but to the effect. Hence it does not 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 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 be increased in very truth, there will be night nowhere on earth but only in the center of the earth, where hell will be, because then, as stated, the moon will shine as brightly as the sun does now; the sun seven times as much as now, and the bodies of the blessed seven times more than the sun, although there be no authority or reason to prove this.
Aquin.: SMT XP Q[91] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: 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 he will have complete sufficiency from God. This is signified (Apoc. 21:23) by the words quoted, according to which that "city hath no need of the sun," nor "of the moon." Secondly, on account of a greater perfection, and thus man will make use of other creatures, yet not as needful to him in order to obtain his end, in which way he makes use of them now.
Aquin.: SMT XP Q[91] A[3] R.O. 6 Para. 1/1
Reply OBJ 6: 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 use. Wherefore he maintains that what we read in the Old Testament about the renewal of the world, as instanced by the quotations from Isaias, is said metaphorically: and that even as the sun is said to be darkened in reference to a person when he encounters a great sorrow so as not to know what to do (which way of speaking is 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, 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 of holy men. Consequently we must answer this argument by saying that although the heavenly bodies far surpass the human body, yet the rational soul surpasses the heavenly bodies far more than these surpass the human body. Hence it is not unreasonable to say that the heavenly bodies were made for man's sake; not, however as though this were the principal end, since the principal end of all things is God.
Aquin.: SMT XP Q[91] A[4] Thes. Para. 1/1
Whether the elements will be renewed by an addition of brightness?
Aquin.: SMT XP Q[91] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that the elements will not be renewed by receiving some kind of brightness. For just as light is a quality proper to a heavenly body, so are hot and cold, wet and dry. qualities proper to the elements. Therefore as the heaven is renewed by an increase of brightness, so ought the elements to be renewed by an increase of active and passive qualities.
Aquin.: SMT XP Q[91] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, rarity, and density are qualities of the elements, and the elements will not be deprived of them at this renewal. Now the rarity and density of the elements would seem to be an obstacle to brightness, since a bright body needs to be condensed, for which reason the rarity of the air seems incompatible with brightness, and in like manner the density of the earth which is an obstacle to transparency. Therefore it is impossible for the elements to be renewed by the addition of brightness.
Aquin.: SMT XP Q[91] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, it is agreed that the damned will be in the earth. Yet they will be in darkness not only internal but also external. Therefore the earth will not be endowed with brightness in this renewal, nor for the same reason will the other elements.
Aquin.: SMT XP Q[91] A[4] Obj. 4 Para. 1/1
OBJ 4: Further, increase of brightness in the elements implies an increase of heat. If therefore at this renewal the brightness 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 from their natural qualities, which are in them according to a fixed measure: and this is absurd.
Aquin.: SMT XP Q[91] A[4] Obj. 5 Para. 1/1
OBJ 5: Further, the good of the universe which consists in the order and harmony of the parts is more excellent than the good of any individual creature. But if one creature be bettered, the good of the universe is done away, since there will no longer be the same harmony. Therefore if the elemental bodies, which according to their natural degree in the universe should be devoid of brightness, were to be endowed with brightness, the perfection of the universe would be diminished thereby rather than increased.
Aquin.: SMT XP Q[91] A[4] OTC Para. 1/3
On the contrary, It is written (Apoc. 21:1): "I saw a new heaven and a new earth." Now the heaven will be renewed by an increase of brightness. Therefore the earth and likewise the other elements will also.
Aquin.: SMT XP Q[91] A[4] OTC Para. 2/3
Further, the lower bodies, like the higher, are for man's use. Now the corporeal creature will be rewarded for its services to man, as a gloss of Ambrose seems to say on Rm. 8:22, "Every creature groaneth," and a gloss of Jerome on Is. 30:26, "And the light of the moon shall be," etc. Therefore the elements will be glorified as well as the heavenly bodies.
Aquin.: SMT XP Q[91] A[4] OTC Para. 3/3
Further, man's body is composed of the elements. Therefore the elemental particles that are in man's body will be glorified by the addition of brightness when man is glorified. Now it is fitting that whole and part should have the same disposition. Therefore it is fitting that the elements themselves should be endowed with brightness.
Aquin.: SMT XP Q[91] A[4] Body Para. 1/1
I answer that, Just as there is a certain order between the heavenly spirits and the earthly or human spirits, so is there an order between heavenly bodies and earthly bodies. Since then the corporeal creature was made for the sake of the spiritual and is ruled thereby, it follows that corporeal things are dealt with similarly to spiritual things. Now in this final consummation of things the lower spirits will receive the properties of the higher spirits, because men will be as the angels in heaven (Mt. 22:30): and this will be accomplished by conferring the highest degree of perfection on that in which the human spirit agrees with the angelic. Wherefore, in like manner, since the lower bodies do not agree with the heavenly bodies except in the nature of light and transparency (De Anima ii), it follows that the lower bodies are to be perfected chiefly as regards brightness. Hence all the elements will be clothed with a certain brightness, not equally, however, but according to their mode: for it is said that the earth on its outward surface will be as transparent as glass, water as crystal, the air as heaven, fire as the lights of heaven.
Aquin.: SMT XP Q[91] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: As stated above (A[1]), 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 signs. Now the most spiritual and subtle of our senses is the sight. Consequently all the lower bodies need to be bettered, chiefly as regards the visible qualities the principle of which is light. On the other hand, the elemental qualities regard the touch, which is the most material of the senses, and the excess of their contrariety is more displeasing than pleasant; whereas excess of light will be pleasant, since it has no contrariety, except on account of a weakness in the organ, such as will not be then.
Aquin.: SMT XP Q[91] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: The air will be bright, not as casting forth rays, but as an enlightened transparency; while the earth, although it is opaque through lack of light, yet by the Divine power its surface will be clothed with the glory of brightness, without prejudice to its density.
Aquin.: SMT XP Q[91] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: The earth will not be glorified with brightness in the infernal regions; but instead of this glory, that part of the earth will have the rational spirits of men and demons who though weak by reason of sin are nevertheless superior to any corporeal quality by the dignity of their nature. or we may say that, though the whole earth be glorified, the wicked will nevertheless be in exterior darkness, since even the fire of hell, while shining for them in one respect, will be unable to enlighten them in another.
Aquin.: SMT XP Q[91] A[4] R.O. 4 Para. 1/1
Reply OBJ 4: This brightness will be in these bodies even as it is in the heavenly bodies, in which it causes no heat, because these bodies will then be unalterable, as the heavenly bodies are now.
Aquin.: SMT XP Q[91] A[4] R.O. 5 Para. 1/1
Reply OBJ 5: The order of the universe will not be done away by the betterment of the elements, because all the other parts will also be bettered, and so the same harmony will remain.
Aquin.: SMT XP Q[91] A[5] Thes. Para. 1/1
Whether the plants and animals will remain in this renewal?
Aquin.: SMT XP Q[91] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that the plants and animals will remain in this renewal. For the elements should be deprived of nothing that belongs to their adornment. Now the elements are said to be adorned by the animals and plants [*Cf. Gn. 1:11,12,20,21,24,25]. Therefore they will not be removed in this renewal.
Aquin.: SMT XP Q[91] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, just as the elements served man, so also did animals, plants and mineral bodies. But on account of this service the elements will be glorified. Therefore both animals and plants and mineral bodies will be glorified likewise.
Aquin.: SMT XP Q[91] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, the universe will remain imperfect if anything belonging to its perfection be removed. Now the species of animals, plants, and mineral bodies belong to the perfection of the universe. Since then we must not say that the world will remain imperfect when it is renewed, it seems that we should assert that the plants and animals will remain.
Aquin.: SMT XP Q[91] A[5] Obj. 4 Para. 1/1
OBJ 4: Further, animals and plants have a more noble form than the elements. Now the world, at this final renewal, will be changed for the better. Therefore animals and plants should remain rather than the elements, since they are nobler.
Aquin.: SMT XP Q[91] A[5] Obj. 5 Para. 1/1
OBJ 5: Further, it is unseemly to assert that the natural appetite will be frustrated. But by their natural appetite animals and plants desire to be for ever, if indeed not as regards the individual, at least as regards the species: and to this end their continual generation is directed (De Generat. ii). Therefore it is unseemly to say that these species will at length cease to be.
Aquin.: SMT XP Q[91] A[5] OTC Para. 1/3
On the contrary, 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 previously died, will have to rise again just as men will rise again. But this cannot be asserted for since their form comes to nothing, they cannot resume the same identical form. On the other hand if not all but some of them remain, since there is no more reason for one of them remaining for ever rather than another, it would seem that none of them will. But whatever remains after the world has been renewed will remain for ever, generation and corruption being done away. Therefore plants and animals will altogether cease after the renewal of the world.
Aquin.: SMT XP Q[91] A[5] OTC Para. 2/3
Further, according to the Philosopher (De Generat. ii) the species of animals, plants and such like corruptible things, are not perpetuated except by the continuance of the heavenly movement. Now this will cease then. Therefore it will be impossible for those species to be perpetuated.
Aquin.: SMT XP Q[91] A[5] OTC Para. 3/3
Further, if the end cease, those things which are directed to the end should cease. Now animals and plants were made for the upkeep of human life; wherefore it is written (Gn. 9:3): "Even as the green herbs have I delivered all flesh to you [*Vulg.: 'have I delivered them all to you']." Therefore when man's animal life ceases, animals and plants should cease. But after this renewal animal life will cease in man. Therefore neither plants nor animals ought to remain.
Aquin.: SMT XP Q[91] A[5] Body Para. 1/1
I answer that, 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 being renewed man will pass from the state of corruption to incorruptibility and to a state of everlasting rest, wherefore it is written (1 Cor. 15:53): "This corruptible must put on incorruption, and this mortal must put on immortality"; and consequently the world will be renewed in such a way as to throw off all corruption and remain for ever at rest. Therefore it will be impossible for anything to be the subject of that renewal, unless it be a subject of incorruption. Now such are the heavenly bodies, the elements, and man. For the heavenly bodies are by their very nature incorruptible both as to their whole and as to their part: the elements are corruptible as to their parts but incorruptible as a whole: 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 form, the rational soul to wit, which will remain incorrupt after the corruption of man. on the other hand, dumb animals, plants, and minerals, and all mixed bodies, are corruptible both in their whole and in their parts, both on the part of their 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 of incorruption. Hence they will not remain in this renewal, but those things alone which we have mentioned above.
Aquin.: SMT XP Q[91] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: These bodies are said to adorn the elements, inasmuch as the general active and passive forces which are in the elements are applied to specific actions: hence they adorn the elements in their active and passive state. But this state will not remain in the elements: wherefore there is no need for animals or plants to remain.
Aquin.: SMT XP Q[91] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: Neither animals nor plants nor any other bodies merited anything by their services to man, since they lack free-will. However, certain bodies are said to be rewarded in so far as man merited that those things should be renewed which are adapted to be renewed. But plants and animals are not adapted to the renewal of incorruption, as stated above. Wherefore for this very reason man did not merit that they should be renewed, since no one can merit for another, or even for himself that which another or himself is incapable of receiving. Hence, granted even that dumb animals merited by serving man, it would not follow that they are to be renewed.
Aquin.: SMT XP Q[91] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: Just as several kinds of perfection are ascribed to man (for there is the perfection of created nature and the perfection of glorified nature), so also there is a twofold perfection of the universe, one corresponding to this state of changeableness, the other corresponding to the state of a future renewal. Now plants and animals belong to its perfection according to the present state, and not according to the state of this renewal, since they are not capable thereof.
Aquin.: SMT XP Q[91] A[5] R.O. 4 Para. 1/1
Reply OBJ 4: Although animals and plants as to certain other respects are more noble than the elements, the elements are more noble in relation to incorruption, as explained above [*Cf. Q[74], A[1], ad 3].
Aquin.: SMT XP Q[91] A[5] R.O. 5 Para. 1/1
Reply OBJ 5: The natural desire to be for ever that is in animals and plants must be understood in reference to the movement of the heaven, 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 to last longer than its cause. Wherefore if at the cessation of movement in the first movable body, plants and animals cease as to their species, it does not follow that the natural appetite is frustrated.
Aquin.: SMT XP Q[92] Out. Para. 1/2
OF THE VISION OF THE DIVINE ESSENCE IN REFERENCE TO THE BLESSED* (THREE ARTICLES) [*Cf. FP, Q[12]]
In the next place we must consider matters concerning the blessed after the general judgment. We shall consider: (1) Their vision of the Divine essence, wherein their bliss consists chiefly; (2) Their bliss and their mansions; (3) Their relations with the damned; (4) Their gifts, which are contained in their bliss; (5) The crowns which perfect and adorn their happiness.
Aquin.: SMT XP Q[92] Out. Para. 2/2
Under the first head there are three points of inquiry:
(1) Whether the saints will see God in His essence?
(2) Whether they will see Him with the eyes of the body?
(3) Whether in seeing God they will see all that God sees?
Aquin.: SMT XP Q[92] A[1] Thes. Para. 1/1
Whether the human intellect can attain to the vision of God in His essence?
Aquin.: SMT XP Q[92] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the human intellect cannot attain to the vision of God in His essence. For it is written (Jn. 1:18): "No man hath seen God at any time"; and Chrysostom in his commentary says (Hom. xiv in Joan.) that "not even the heavenly essences, namely the Cherubim and Seraphim, have ever been able to see Him as He is." Now, only equality with the angels is promised to men (Mt. 22:30): "They . . . shall be as the angels of God in heaven." Therefore neither will the saints in heaven see God in His essence.
Aquin.: SMT XP Q[92] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, Dionysius argues thus (Div. Nom. i): "Knowledge is only of existing things." Now whatever exists is finite, since it is confined to a certain genus: and therefore God, since He is infinite, is above all existing things. Therefore there is no knowledge of Him, and He is above all knowledge.
Aquin.: SMT XP Q[92] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, Dionysius (De Myst. Theol. i) shows that the most perfect way in which our intellect can be united to God is when it is united to Him as to something unknown. Now that which is seen in its essence is not unknown. Therefore it is impossible for our intellect to see God in His essence.
Aquin.: SMT XP Q[92] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, Dionysius says (Ep. ad Caium Monach.) that "the darkness"---for thus he calls the abundance of light---"which screens God is impervious to all illuminations, and hidden from all knowledge: and if anyone in seeing God understood what he saw, 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 essence.
Aquin.: SMT XP Q[92] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, according to Dionysius (Ep. ad Hieroth.) "God is invisible on account of His surpassing glory." Now His glory surpasses the human intellect in heaven even as on the way. Therefore since He is invisible on the way, so will He be in heaven.
Aquin.: SMT XP Q[92] A[1] Obj. 6 Para. 1/1
OBJ 6: Further, since the intelligible object is the perfection of the intellect, there must needs be proportion between intelligible and intellect, as between the visible object and the sight. But there is no possible proportion between our intellect and the Divine essence, since an infinite distance separates them. Therefore our intellect will be unable to attain to the vision of the Divine essence.
Aquin.: SMT XP Q[92] A[1] Obj. 7 Para. 1/1
OBJ 7: Further, God is more distant from our intellect than the created intelligible is from our senses. But the senses can nowise attain to the sight of a spiritual creature. Therefore neither will our intellect be able to attain to the vision of the Divine essence.
Aquin.: SMT XP Q[92] A[1] Obj. 8 Para. 1/1
OBJ 8: Further, whenever the intellect understands something actually it needs to be informed with the likeness of the object understood, which likeness is the principle of the intellectual operation terminating in that object, even as heat is the principle of heating. Accordingly if our intellect understands God, this must be by means of some likeness informing the intellect itself. Now this cannot be the very essence of God, since form and thing informed must needs have one being, while the Divine essence differs from our intellect in essence and being. Therefore the form whereby our intellect is informed in understanding God must needs be a likeness impressed by God on our intellect. But this likeness, being something created, cannot lead to the knowledge of God except as an effect leads to the knowledge of its cause. Therefore it is impossible for our intellect to see God except through His effect. But to see God through His effect is not to see Him in His essence. Therefore our intellect will be unable to see God in His essence.
Aquin.: SMT XP Q[92] A[1] Obj. 9 Para. 1/1
OBJ 9: Further, the Divine essence is more distant from our intellect than any angel or intelligence. Now according to Avicenna (Metaph. iii), "the existence of an intelligence in our intellect does not imply that its essence is in our intellect," because in that case our knowledge of the intelligence would be a substance and not an accident, "but that its likeness is impressed on our intellect." Therefore neither is God in our intellect, to be understood by us, except in so far as an impression of Him is in our intellect. But this impression cannot lead to the knowledge of the Divine essence, for since it is infinitely distant from the Divine essence, it degenerates to another image much more than if the 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 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 a white thing, so neither will our intellect be able to see God in His essence, since it understands God only by means of this impression.
Aquin.: SMT XP Q[92] A[1] Obj. 10 Para. 1/1
OBJ 10: Further, "In things devoid of matter that which understands is the same as that which is understood" (De Anima iii). Now God is supremely devoid of matter. Since then our intellect, which is created, cannot attain to be an uncreated essence, it is impossible for our intellect to see God in His essence.
Aquin.: SMT XP Q[92] A[1] Obj. 11 Para. 1/1
OBJ 11: 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 only what He is not as Dionysius (Coel. Hier. ii) and Damascene (De Fide Orth. i) declare. Therefore our intellect will be unable to see God in His essence.
Aquin.: SMT XP Q[92] A[1] Obj. 12 Para. 1/1
OBJ 12: Further, every infinite thing, as such, is unknown. But God is in every way infinite. Therefore He is altogether unknown. Therefore it will be impossible for Him to be seen in His essence by a created intellect.
Aquin.: SMT XP Q[92] A[1] Obj. 13 Para. 1/1
OBJ 13: Further, Augustine says (De Videndo Deo: Ep. cxlvii): "God is by nature invisible." Now that which is in God by nature cannot be otherwise. Therefore it is impossible for Him to be seen in His essence.
Aquin.: SMT XP Q[92] A[1] Obj. 14 Para. 1/1
OBJ 14: 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 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. Therefore He will not be seen by the saints as He is, and thus will not be seen in His essence.
Aquin.: SMT XP Q[92] A[1] Obj. 15 Para. 1/1
OBJ 15: Further, that which is seen through a medium is not seen in its essence. Now God will be seen in heaven through a medium which is the light of glory, according to Ps. 35:10, "In Thy light we shall see light." Therefore He will not be seen in His essence.
Aquin.: SMT XP Q[92] A[1] Obj. 16 Para. 1/1
OBJ 16: Further, in heaven God will be seen face to face, according to 1 Cor. 13:12. 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, and consequently not in His essence.
Aquin.: SMT XP Q[92] A[1] OTC Para. 1/6
On the contrary, It is written (1 Cor. 13:12): "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 essence. Therefore God will be seen in His essence by the saints in heaven.
Aquin.: SMT XP Q[92] A[1] OTC 16 Para. 2/6
Further, it is written (1 Jn. 3:2): "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.
Aquin.: SMT XP Q[92] A[1] OTC 16 Para. 3/6
Further, a gloss on 1 Cor. 15:24, "When He shall have delivered up the kingdom to God and the Father," says: "Where," i.e. in heaven, "the essence of Father, Son, and Holy Ghost shall be seen: this is given to the clean of heart alone and is the highest bliss." Therefore the blessed will see God in His essence.
Aquin.: SMT XP Q[92] A[1] OTC 16 Para. 4/6
Further, it is written (Jn. 14:21): "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 manifested is seen in its essence. Therefore God will be seen in His essence by the saints in heaven.
Aquin.: SMT XP Q[92] A[1] OTC 16 Para. 5/6
Further, Gregory commenting (Moral. xviii) on the words of Ex. 33:20, "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 in His glory but not in His nature; for His glory differs not from His nature." But His nature is His essence. Therefore He will be seen in His essence.
Aquin.: SMT XP Q[92] A[1] OTC 16 Para. 6/6
Further, the desire of the saints cannot be altogether frustrated. Now the common desire of the saints is to see God in His essence, according to Ex. 33:13, "Show me Thy glory"; Ps. 79:20, "Show Thy face and we shall be saved"; and Jn. 14:8, "Show us the Father and it is enough for us." Therefore the saints will see God in His essence.
Aquin.: SMT XP Q[92] A[1] Body Para. 1/5
I answer that, 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 happiness is to understand immaterial substances according to their being. Hence in reference to this question we find that philosophers and theologians encounter the same difficulty and the same difference of opinion. For some philosophers held that our passive intellect can never come to understand separate substances. thus Alfarabius expresses himself at the end of his Ethics, although he says the contrary in his book On the Intelligence, as the Commentator attests (De Anima iii). In like manner certain theologians held that the human intellect can never attain to the vision of God in His essence. on either side they were moved by the distance which separates our intellect from the Divine essence and from separate substances. For since the intellect in act is somewhat one with the intelligible object in act, it would seem difficult to understand how the created intellect is made to be an uncreated essence. Wherefore Chrysostom says (Hom. xiv in Joan.): "How can the creature see the uncreated?" Those who hold the passive intellect to be the subject of generation and corruption, as being a power dependent on the body, encounter a still greater difficulty not only as regards the vision of God but also as regards the vision of any separate substances. But this opinion is altogether untenable. First, because it is in contradiction to the authority of canonical scripture, as Augustine declares (De Videndo Deo: Ep. cxlvii). Secondly, because, since understanding is an operation most proper to man, it follows that his happiness must be held to consist in that operation when perfected in him. Now since the perfection of an intelligent being as such is the intelligible object, if in the most perfect operation of his intellect man does not attain to the vision of the Divine essence, but to something else, we shall be forced to conclude that something other than God is the object of man's happiness: and since the ultimate perfection of a thing consists in its being united to its principle, it follows that something other than God is the effective principle of man, which is absurd, according to us, and also according to the philosophers who maintain that our souls emanate from the separate substances, so that finally we may be able to understand these substances. Consequently, according to us, it must be asserted that our intellect will at length attain to the vision of the Divine essence, and according to the philosophers, that it will attain to the vision of separate substances.
Aquin.: SMT XP Q[92] A[1] Body Para. 2/5
It remains, then, to examine how this may come about. For some, like Alfarabius and Avempace, held that from the very fact that our intellect understands any intelligible objects whatever, it attains to the vision of a separate substance. To prove this they employ two arguments. The first is that just as the specific nature is not diversified in various individuals, except as united to various individuating principles, so the idea understood is not diversified in me and you, except in so far as it is united to various imaginary forms: and consequently when the intellect separates the idea understood from the imaginary forms, there remains a quiddity understood, which is one and the same in the various persons understanding it, and such is the quiddity of a separate substance. Hence, when our intellect attains to the supreme abstraction of any intelligible quiddity, it thereby understands the quiddity of the separate substance that is similar to it. The second argument is that our intellect has a natural aptitude to abstract the quiddity from all intelligible objects having a quiddity. If, then, the quiddity which it abstracts from some particular individual be a quiddity without a quiddity, the intellect by understanding it understands the quiddity of the separate substance which has a like disposition, since separate substances are subsisting quiddities without quiddities; for the quiddity of a simple thing is the simple thing itself, as Avicenna says (Met. iii). On the other hand if the quiddity abstracted from this particular sensible be a quiddity that has a quiddity, it follows that the intellect has a natural aptitude to abstract this quiddity, and consequently since we cannot go on indefinitely, we shall come to some quiddity without a quiddity, and this is what we understand by a separate quiddity [*Cf. FP, Q[88], A[2]].
Aquin.: SMT XP Q[92] A[1] Body Para. 3/5
But this reasoning is seemingly inconclusive. First, because the quiddity of the material substance, which the intellect abstracts, is not of the same nature as the quiddity of the separate substances, and consequently from the fact that our intellect abstracts the quiddities of material substances and knows them, it does not follow that it knows the quiddity of a separate substance, especially of the Divine essence, which more than any other is of a different nature from any created quiddity. Secondly, because granted that it be of the same nature, nevertheless the knowledge of a composite thing would not lead to the knowledge of a separate substance, except in the point of the most remote genus, namely substance: and 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 him only in a restricted sense and potentially: and much less is it to know only the nature of substance in him. Hence to know God thus, or other separate substances, is not to see the essence of God or the quiddity of a separate substance, but to know Him in His effect and in a mirror as it were. For this reason Avicenna in his Metaphysics. propounds another way of understanding separate substances, to wit that separate substances are understood by us by means of intentions of their quiddities, such intentions being images of their substances, not indeed abstracted therefrom, since they are immaterial, but impressed thereby on our souls. But this way also seems inadequate to the Divine vision which we seek. For it is agreed that "whatever is received into any thing is therein after the mode of the recipient": and consequently the likeness of the Divine essence impressed on our intellect will be according to the mode of our intellect: and the mode of our intellect falls short of a perfect reception of the Divine likeness. Now the lack of perfect likeness may occur in as many ways, as unlikeness may occur. For in one way there is a deficient likeness, when the form is participated according to the same specific nature, but not in the same measure of perfection: such is the defective likeness in a subject that has little whiteness in comparison with one that has much. In another way the likeness is yet more defective, when it does not attain to the same specific nature but only to the same generic nature: such is the likeness of an orange-colored or yellowish object in comparison with a white one. In another way, still more defective is the likeness when it does not attain to the same generic nature, but only to a certain analogy or proportion: such is the likeness of whiteness to man, in that each is a being: and in this way every likeness received into a creature is defective in comparison with the Divine essence. Now in order that the sight know whiteness, it is necessary for it to receive the likeness of whiteness according to its specific nature, although not according to the same 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 soul: for if the form of yellowness were received into the eye, the eye would not be said to see whiteness. In like manner in order that the intellect understand a quiddity, it is necessary for it to receive its likeness according to the same specific nature, although there may possibly not be the same manner of being on either side: for the form which is in the intellect or sense is not the principle of knowledge according to its manner of being on both sides, but according to its common ratio with the external object. Hence it is clear that by no likeness received in the created intellect can God be understood, so that His essence be seen immediately. And for this reason those who held the Divine essence to be seen in this way alone, said that the essence itself will not be seen, but a certain brightness, as it were a radiance thereof. Consequently neither does this way suffice for the Divine vision that we seek.
Aquin.: SMT XP Q[92] A[1] Body Para. 4/5
Therefore we must take the other way, which also certain philosophers held, namely Alexander and Averroes (De Anima iii.). For since in every knowledge some form is required whereby the object is known or seen, this form by which the intellect is perfected so as to see separate substances is neither a quiddity abstracted by the intellect from composite things, as the first opinion maintained, nor an impression left on our intellect by the separate substance, as the second opinion affirmed; but the separate substance itself united to our intellect as its form, so as to be both that which is understood, and that whereby it is understood. And whatever may be the case with other separate substances, we must nevertheless allow this to be our way of seeing God in His essence, because by whatever other form our intellect were informed, it could not be led thereby to the Divine essence. This, however, must not be understood as though the Divine essence were in reality the form of our intellect, or as though from its conjunction with our intellect there resulted one being simply, as in natural things from the natural form and matter: but the meaning is that the proportion of the Divine essence to our intellect is as the proportion of form to matter. For whenever two things, one of which is the perfection of the other, are received into the same recipient, the proportion of one to the other, namely of the more perfect to the less perfect, is as the proportion of form to matter: thus light and color are received into a transparent object, light being to color as form to matter. When therefore intellectual light is received into the soul, together with the indwelling Divine essence, though they are not received in the same way, the Divine essence will be to the intellect as form to matter: and that this suffices for the intellect to be able to see the Divine essence by the Divine essence itself may be shown as follows.
Aquin.: SMT XP Q[92] A[1] Body Para. 5/5
As from the natural form (whereby a thing has being) and matter, there results one thing simply, so from the form whereby the intellect understands, and the intellect itself, there results one thing intelligibly. Now in natural things a self-subsistent 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 be the form of a thing. But if this self-subsistent thing be a mere form, nothing hinders it from being the form of some matter and becoming that whereby the composite itself is [*Literally,---and becoming the 'whereby-it-is' of the composite itself] as instanced in the soul. Now in the intellect we must take the intellect itself in potentiality as matter, and the intelligible species as form; so that the intellect actually understanding will be the composite as it were resulting from both. Hence if there be a self-subsistent thing, that has nothing in itself besides that which is intelligible, such a thing can by itself be the form whereby the intellect understands. Now a thing is intelligible in respect of its actuality and not of its potentiality (Met. ix): in proof of which an intelligible form needs to be abstracted from matter and from all the properties of matter. Therefore, since the Divine essence is pure act, it will be possible for it to be the form whereby the intellect understands: and this will be the beatific vision. Hence the Master says (Sent. ii, D, 1) that the union of the body with the soul is an illustration of the blissful union of the spirit with God.
Aquin.: SMT XP Q[92] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: The words quoted can be explained in three ways, according to Augustine (De Videndo Deo: Ep. cxlvii). In one way as excluding corporeal vision, whereby no one ever saw or will see God in His essence; secondly, as excluding intellectual vision of God in His essence from those who dwell in this mortal flesh; thirdly, as excluding the vision of comprehension from a created intellect. It is thus that Chrysostom understands the saying wherefore he adds: "By seeing, the evangelist means a most clear perception, and such a comprehension as the Father has of the Son." This also is the meaning of the evangelist, since he adds: "The Only-begotten Son Who is in the bosom of the Father, He hath declared Him": his intention being to prove the Son to be God from His comprehending God.
Aquin.: SMT XP Q[92] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: Just as God, by His infinite essence, surpasses all existing things which have a determinate being, so His knowledge, whereby He knows, is above all knowledge. Wherefore as our knowledge is to our created essence, so is the Divine knowledge to His infinite essence. Now two things contribute to knowledge, to wit, the knower and the thing known. Again, the vision whereby we shall see God in His essence is the same whereby God sees Himself, as regards 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 is the difference that is between the Divine intellect and ours. Now in the order of knowledge the object known follows the 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 the knower: thus he who has stronger sight sees more clearly. Consequently in that vision we shall see the same thing that God sees, namely His essence, but not so effectively.
Aquin.: SMT XP Q[92] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: Dionysius is speaking there of the knowledge whereby wayfarers know God by a created form, whereby our intellect is informed so as to see God. But as Augustine says (De Videndo Deo: Ep. cxlvii), "God evades every form of our intellect," because whatever form our intellect conceive, that form is out of proportion to the Divine essence. Hence He cannot be fathomed by our intellect: but our most perfect knowledge of Him as wayfarers is to know that He is above all that our intellect can conceive, and thus we are united to Him as to something unknown. In heaven, however, we shall see Him by a form which is His essence, and we shall be united to Him as to something known.
Aquin.: SMT XP Q[92] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: God is light (Jn. 1:9). Now illumination is the impression of light on an illuminated object. And since the Divine essence is of a different mode from any likeness thereof impressed on the intellect, he (Dionysius) says that the "Divine darkness is impervious to all illumination," because, to wit, the Divine essence, which he calls "darkness" on account of its surpassing brightness, remains undemonstrated by the impression on our intellect, and consequently is "hidden from all knowledge." Therefore if anyone in seeing God conceives something in his mind, this is not God but one of God's effects.
Aquin.: SMT XP Q[92] A[1] R.O. 5 Para. 1/1
Reply OBJ 5: Although the glory of God surpasses any form by which our intellect is informed now, it does not surpass the Divine essence, which will be the form of our intellect in heaven: and therefore although it is invisible now, it will be visible then.
Aquin.: SMT XP Q[92] A[1] R.O. 6 Para. 1/2
Reply OBJ 6: Although there can be no proportion between finite and infinite, since the excess of the infinite over the finite is indeterminate, there can be proportionateness or a likeness to proportion between them: for as a finite thing is equal to some finite thing, so is an infinite thing equal to an infinite thing. Now in order that a thing be known totally, it is sometimes necessary that there be proportion between knower and known, because the power of the knower needs to be adequate to the knowableness of the thing known, and equality is a kind of proportion. Sometimes, however, the knowableness of the thing surpasses the power of the knower, as when we know God, or conversely when He knows creatures: and then there is no need for proportion between knower and known, but only for proportionateness; so that, to wit, as the knower is to the knowable object, so is the knowable object to the fact of its being known: and this proportionateness suffices for the infinite to be known by the finite, or conversely.
Aquin.: SMT XP Q[92] A[1] R.O. 6 Para. 2/2
We may also reply that proportion according to the strict sense in which it is employed signifies a ratio of quantity to quantity based on a certain fixed excess or equality; but is further transferred to denote any ratio of any one thing to another; and in this sense we say that matter should be proportionate to its form. In this sense nothing hinders our intellect, although finite, being described as proportionate to the vision of the Divine essence; but not to the comprehension thereof, on account of its immensity.
Aquin.: SMT XP Q[92] A[1] R.O. 7 Para. 1/1
Reply OBJ 7: Likeness and distance are twofold. One is according to agreement in nature; and thus God is more distant from the created intellect than the created intelligible is from the sense. The other is according to proportionateness; and thus it is the other way about, for sense is not proportionate to the knowledge of the immaterial, as the intellect is proportionate to the knowledge of any immaterial object whatsoever. It is this likeness and not the former that is requisite for knowledge, for it is clear that the intellect understanding a stone is not like it in its natural being; thus also the sight apprehends red honey and red gall, though it does not apprehend sweet honey, for the redness of gall is more becoming to honey as visible, than the sweetness of honey to honey.
Aquin.: SMT XP Q[92] A[1] R.O. 8 Para. 1/1
Reply OBJ 8: 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, 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 of understanding.
Aquin.: SMT XP Q[92] A[1] R.O. 9 Para. 1/1
Reply OBJ 9: We do not uphold the saying of Avicenna as regards the point at issue, for in this other philosophers also disagree with him. Unless perhaps we might say that Avicenna refers to the knowledge of separate substances, in so far as they are known by the habits of speculative sciences and the likeness of other things. Hence he makes this statement in order to prove that in us knowledge is not a substance but an accident. Nevertheless, although the Divine essence is more distant, as to the property of its nature, from our intellect, than is the substance of an angel, it surpasses it in the point of intelligibility, since it is pure act without any admixture of potentiality, which is not the case with other separate substances. Nor will that knowledge whereby we shall see God in His essence be in the genus of accident as 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 the very substance either of the person understanding or of the thing understood.
Aquin.: SMT XP Q[92] A[1] R.O. 10 Para. 1/1
Reply OBJ 10: A substance that is separate from matter understands both itself and other things; and in both cases the authority quoted can be verified. For since the very essence of a separate substance is of itself intelligible and actual, through being separate from matter, it is clear that when a separate substance understands itself, that which understands and that which is understood are absolutely identical, for it does not understand itself by an intention abstracted from itself, as we understand material objects. And this is apparently the meaning of the Philosopher (De Anima iii.) as indicated by the Commentator (De Anima iii). But when it understands other things, the object actually understood becomes one with the intellect in act, in so far as the form of the object understood becomes the form of the intellect, for as much as the intellect is in act; not that it becomes identified with the essence of the intellect, as Avicenna proves (De Natural. vi.), because the essence of the intellect remains one under two forms whereby it understands two things in succession, in the same way as primary matter remains one under various forms. Hence also the Commentator (De Anima iii.) compares the passive intellect, in this respect, to primary matter. Thus it by no means follows that our intellect in seeing God becomes the very essence of God, but that the latter is compared to it as its perfection or form.
Aquin.: SMT XP Q[92] A[1] R.O. 11 Para. 1/1
Reply OBJ 11: These and all like authorities must be understood to refer to the knowledge whereby we know God on the way, for the reason given above.
Aquin.: SMT XP Q[92] A[1] R.O. 12 Para. 1/1
Reply OBJ 12: The infinite is unknown if we take it in the privative sense, as such, because it indicates removal of completion whence knowledge of a thing is derived. Wherefore the infinite amounts to the same as matter subject to privation, as stated in Phys. iii. But if we take the infinite in the negative sense, it indicates the absence of limiting matter, since even a form is somewhat limited by its matter. Hence the infinite in this sense is of itself most knowable; and it is in this way that God is infinite.
Aquin.: SMT XP Q[92] A[1] R.O. 13 Para. 1/1
Reply OBJ 13: Augustine is speaking of bodily vision, by which God will never be seen. This is evident from what precedes: "For no man 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 invisible even as He is incorruptible." As, however, He is by nature supremely being, so He is in Himself supremely intelligible. But that He be for a time not understood by us is owing to our defect: wherefore that He be seen by us after being unseen is owing to a change not in Him but in us.
Aquin.: SMT XP Q[92] A[1] R.O. 14 Para. 1/1
Reply OBJ 14: 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 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 created intellect will not have so great an efficacy in seeing, as the Divine essence has to the effect of being seen.
Aquin.: SMT XP Q[92] A[1] R.O. 15 Para. 1/1
Reply OBJ 15: There is a threefold medium both in bodily and in intellectual vision. The first is the medium "under which" the object is seen, and this is something perfecting the sight so as to see in general, without determining the sight to any particular object. Such is bodily light in relation to bodily vision; and the light of the active intellect in relation to the passive intellect, in so far as this light is a medium. The second is the light "by which" the object is seen, and this is the visible form whereby either sight is determined to a special object, for instance by the 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 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 at an image it is led to the thing represented by the image. In this way, too, the intellect from knowing an effect is led to the cause, or conversely. Accordingly in the heavenly vision there will be no third medium, so that, to wit, God be 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 be the second medium, because the essence itself of God will be that whereby our intellect will see God. But there will only be the first medium, which will upraise our intellect so that it will be possible for it to be united to the uncreated substance in the aforesaid manner. Yet this medium will not cause that knowledge to be mediate, because it does not come in between the knower and the thing known, but is that which gives the knower the power to know [*Cf. FP, Q[12], A[5]].
Aquin.: SMT XP Q[92] A[1] R.O. 16 Para. 1/1
Reply OBJ 16: Corporeal creatures are not said to be seen immediately, except when that which in them is capable of being brought into conjunction with the sight is in conjunction therewith. Now they are not capable of being in conjunction with the sight of their essence on account of their materiality: hence they are seen immediately when their image is in conjunction with the sight. But God is able to be united to the intellect by His essence: wherefore He would not be seen immediately, unless His essence were united to the intellect: and this vision, which is effected immediately, is called "vision of face." Moreover the likeness of the corporeal object is received into the sight according to the same ratio as it is in the object, although not according to the same mode of being. Wherefore this likeness leads to the object directly: whereas no likeness can lead our intellect in this way to God, as shown above: and for this reason the comparison fails.
Aquin.: SMT XP Q[92] A[2] Thes. Para. 1/1
Whether after the resurrection the saints will see God with the eyes of the body? [*Cf. FP, Q[12], A[3]]
Aquin.: SMT XP Q[92] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that after the resurrection the saints will see God with the eyes of the body. Because the glorified eye has greater power than one that is not glorified. Now the blessed Job saw God with his eyes (Job 42:5): "With the hearing of the ear, I have heard Thee, but now my eye seeth Thee." Much more therefore will the glorified eye be able to see God in His essence.
Aquin.: SMT XP Q[92] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, it is written (Job 19:26): "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.
Aquin.: SMT XP Q[92] A[2] Obj. 3 Para. 1/1
OBJ 3: Further. Augustine, speaking of the sight of the glorified eyes, expresses himself as follows (De Civ. Dei xxii): "A greater power will be in those eyes, not to see more keenly, as certain serpents or eagles are reported to see (for whatever acuteness of vision is possessed by these animals they can see only corporeal things), but to see even incorporeal things." Now any power that is capable of knowing incorporeal things can be upraised to see God. Therefore the glorified eyes will be able to see God.
Aquin.: SMT XP Q[92] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, the disparity of corporeal to incorporeal things is the same as of incorporeal to corporeal. Now the incorporeal eye can see corporeal things. Therefore the corporeal eye can see the incorporeal: and consequently the same conclusion follows.
Aquin.: SMT XP Q[92] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, Gregory, commenting on Job 4:16, "There stood one whose countenance I knew not," says (Moral. v): "Man who, had he been willing to obey the command, would have been spiritual in the flesh, became, by sinning, carnal even in mind." Now through becoming carnal in mind, "he thinks only of those things which he draws to his soul by the images of bodies" (Moral. v). Therefore when he will be spiritual in the flesh (which is promised to the saints after the resurrection), he will be able even in the flesh to see spiritual things. Therefore the same conclusion follows.
Aquin.: SMT XP Q[92] A[2] Obj. 6 Para. 1/1
OBJ 6: Further, man can be beatified by God alone. Now he will be beatified not only in soul but also in body. Therefore God will be visible not only to his intellect but also to his flesh.
Aquin.: SMT XP Q[92] A[2] Obj. 7 Para. 1/1
OBJ 7: 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 all" (1 Cor. 15:28). Now He will be seen by the intellect through the union of His essence therewith. Therefore He will also be visible to the sense.
Aquin.: SMT XP Q[92] A[2] OTC Para. 1/5
On the contrary, Ambrose, commenting on Lk. 1:2, "There appeared to him an angel," says: "God is not sought with the eyes of the body, nor surveyed by the sight, nor clasped by the touch." Therefore God will by no means be visible to the bodily sense.
Aquin.: SMT XP Q[92] A[2] OTC Para. 2/5
Further, Jerome, commenting on Is. 6:1, "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, not to carnal eyes, but only to the eyes of the mind, of which it is said: Blessed are the pure in heart."
Aquin.: SMT XP Q[92] A[2] OTC Para. 3/5
Further, Jerome says again (as quoted by Augustine, Ep. cxlvii): "An incorporeal thing is invisible to a corporeal eye." But God is supremely incorporeal. Therefore, etc.
Aquin.: SMT XP Q[92] A[2] OTC Para. 4/5
Further, Augustine says (De Videndo Deo, Ep. cxlvii): "No man hath seen God as He is at any time, neither in this life, nor in the angelic life, in the same way as these visible things which are seen with the corporeal sight." Now the angelic life is the life of the blessed, wherein they will live after the resurrection. Therefore, etc.
Aquin.: SMT XP Q[92] A[2] OTC Para. 5/5
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." 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 with his flesh.
Aquin.: SMT XP Q[92] A[2] Body Para. 1/3
I answer that, A thing is perceptible to the senses of the body in two ways, directly and indirectly. A thing is perceptible directly if 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 such. That which acts directly in this second way on a sense is called a proper sensible, for instance color in relation to the sight, and sound in relation to the hearing. But as sense as such makes use of a bodily organ, nothing can be received therein except corporeally, since whatever is received into a thing is therein after the mode of the recipient. Hence all sensibles act on the sense as such, according to their magnitude: and consequently magnitude and all its consequences, such as movement, rest, number, and the like, are called common sensibles, and yet they are direct objects of sense.
Aquin.: SMT XP Q[92] A[2] Body Para. 2/3
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 to those things that act on sense directly: for instance Socrates; the son of Diares; a friend and the like which are the direct object of the intellect's knowledge in the universal, and in the particular are the object of the cogitative power in man, and of the estimative power in other animals. The external sense is said to perceive things of this kind, although indirectly, when the apprehensive power (whose province it is to know directly this thing known), from that which is sensed directly, apprehends them at once and without any doubt or discourse (thus we see that a person is alive from the fact that he speaks): otherwise the sense is not said to perceive it even indirectly.
Aquin.: SMT XP Q[92] A[2] Body Para. 3/3
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 directly, neither here, nor in heaven: for if that which belongs to sense as such be removed from sense, there will be no sense, and in like manner if that which belongs to sight as sight be removed therefrom, there will be no sight. Accordingly seeing that sense as sense perceives magnitude, and sight as such a sense perceives color, it is impossible for the sight to perceive that which is neither color nor magnitude, unless we call it a sense equivocally. Since then sight and sense will be specifically the same in the glorified body, as in a non-glorified body, it will be impossible for it to see 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 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 of Christ, and, on the other hand, the intellect will see God so clearly, that God will be perceived in things seen with the eye of the body, even as life is perceived in speech. For although our intellect will not then see God from seeing His creatures, yet it will see God in His creatures seen corporeally. This manner of seeing God corporeally is indicated by Augustine (De 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 mundane bodies of the new heaven and the new earth, as to see most clearly God everywhere present, governing all corporeal 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 do not believe but see that they live."
Aquin.: SMT XP Q[92] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: This saying of Job refers to the spiritual eye, of which the Apostle says (Eph. 1:18): "The eyes of our [Vulg.: 'your'] heart enlightened."
Aquin.: SMT XP Q[92] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: 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 God.
Aquin.: SMT XP Q[92] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: In these words Augustine speaks as one inquiring and conditionally. This appears from what he had said before: "Therefore they will have an altogether different power, if they shall see that incorporeal nature": and then he goes on to say: "Accordingly a greater power," etc., and afterwards he explains himself.
Aquin.: SMT XP Q[92] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: All knowledge results from some kind of abstraction from matter. Wherefore the more a corporeal form is abstracted from matter, 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, while a form existing in the senses is somewhat a principle of knowledge, in so far as it is abstracted from matter, and a form existing in the intellect is still better a principle of knowledge. Therefore the spiritual eye, whence the obstacle to knowledge is removed, can see a corporeal object: but it does not follow that the corporeal eye, in which the cognitive power is deficient as participating in matter, be able to know perfectly incorporeal objects of knowledge.
Aquin.: SMT XP Q[92] A[2] R.O. 5 Para. 1/1
Reply OBJ 5: Although the mind that has become carnal cannot think but of things received from the senses, it thinks of them immaterially. In like manner whatever the sight apprehends it must always apprehend it corporeally: wherefore it cannot know things which cannot be apprehended corporeally.
Aquin.: SMT XP Q[92] A[2] R.O. 6 Para. 1/1
Reply OBJ 6: 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 essential to man, in so far as it is perfected by the soul: it follows that man's beatitude does not consist chiefly otherwise than in an act of the soul, and passes from the soul on to the body by a kind of overflow, as explained above (Q[85], A[1]). Yet our body will have a certain beatitude from seeing God in sensible creatures: and especially in Christ's body.
Aquin.: SMT XP Q[92] A[2] R.O. 7 Para. 1/1
Reply OBJ 7: The intellect can perceive spiritual things, whereas the eyes of the body cannot: wherefore the intellect will be able to know the Divine essence united to it, but the eyes of the body will not.
Aquin.: SMT XP Q[92] A[3] Thes. Para. 1/1
Whether the saints, seeing God, see all that God sees? [*Cf. FP, Q[12], AA[7],8]
Aquin.: SMT XP Q[92] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the saints, seeing God in His essence, see all that God sees in Himself. For as Isidore says (De Sum. Bon. 1.): "The angels know all things in the World of God, before they happen." Now the saints will be equal to the angels of God (Mt. 22:30). Therefore the saints also in seeing God see all things.
Aquin.: SMT XP Q[92] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, Gregory says (Dial. iv.): "Since all see God there with equal clearness, what do they not know, who know Him Who knows all things?" and he refers to the blessed who see God in His essence. Therefore those who see God in His essence know all things.
Aquin.: SMT XP Q[92] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, it is stated in De Anima (iii, text. 7), that "when an intellect understands the greatest things, it is all the more able to understand the least things." Now God is the greatest of intelligible things. Therefore the power of the intellect is greatly increased by understanding Him. Therefore the intellect seeing Him understands all things.
Aquin.: SMT XP Q[92] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, the intellect is not hindered from understanding a thing except by this surpassing it. Now no creature surpasses the intellect that understands God, since, as Gregory says (Dial. ii.), "to the soul which sees its Creator all creatures are small." Therefore those who see God in His essence know all things.
Aquin.: SMT XP Q[92] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, every passive power that is not reduced to act is imperfect. Now the passive intellect of the human soul is a power that is passive as it were to the knowledge of all things, since "the passive intellect is in which all are in potentiality" (De Anima iii, text. 18). If then in that beatitude it were not to understand all things, it would remain imperfect, which is absurd.
Aquin.: SMT XP Q[92] A[3] Obj. 6 Para. 1/1
OBJ 6: Further, whoever sees a mirror sees the things reflected in the mirror. Now all things are reflected in the Word of God as 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 things.
Aquin.: SMT XP Q[92] A[3] Obj. 7 Para. 1/1
OBJ 7: Further, according to Prov. 10:24, "to the just their desire shall be given." Now the just desire to know all things, since "all men desire naturally to know," and nature is not done away by glory. Therefore God will grant them to know all things.
Aquin.: SMT XP Q[92] A[3] Obj. 8 Para. 1/1
OBJ 8: Further, ignorance is one of the penalties of the present life [*Cf. FS, Q[85], A[3]]. Now all penalty will be removed from the saints by glory. Therefore all ignorance will be removed: and consequently they will know all.
Aquin.: SMT XP Q[92] A[3] Obj. 9 Para. 1/1
OBJ 9: Further, the beatitude of the saints is in their soul before being in their body. Now the bodies of the saints will be reformed in glory to the likeness of Christ's body (Phil. 3:21). Therefore their souls will be perfected in likeness to the soul of Christ. Now Christ's soul sees all things in the Word. Therefore all the souls of the saints will also see all things in the Word.
Aquin.: SMT XP Q[92] A[3] Obj. 10 Para. 1/1
OBJ 10: Further, the intellect, like the senses, knows all the things with the image of which it is informed. Now the Divine essence shows a thing forth more clearly than any other image thereof. Therefore since in that blessed vision the Divine essence becomes the form as it were of our intellect, it would seem that the saints seeing God see all.
Aquin.: SMT XP Q[92] A[3] Obj. 11 Para. 1/1
OBJ 11: Further, the Commentator says (De Anima iii), that "if the active intellect were the form of the passive intellect, we should understand all things." Now the Divine essence represents all things more clearly than the active intellect. Therefore the intellect that sees God in His essence knows all things.
Aquin.: SMT XP Q[92] A[3] Obj. 12 Para. 1/1
OBJ 12: Further, the lower angels are enlightened by the higher about the things they are ignorant of, for the reason that they know not all things. Now after the day of judgment, one angel will not enlighten another; for then all superiority will cease, as a gloss observes on 1 Cor. 15:24, "When He shall have brought to nought," etc. Therefore the lower angels will then know all things, and for the same reason all the other saints who will see God in His essence.
Aquin.: SMT XP Q[92] A[3] OTC Para. 1/3
On the contrary, Dionysius says (Hier. Eccles. vi): "The higher angels cleanse the lower angels from ignorance." Now the lower angels see the Divine essence. Therefore an angel while seeing the Divine essence may be ignorant of certain things. But the soul will not see God more perfectly than an angel. Therefore the souls seeing God will not necessarily see all things.
Aquin.: SMT XP Q[92] A[3] OTC 12 Para. 2/3
Further, Christ alone has the spirit not "by measure" (Jn. 3:34). Now it becomes Christ, as having the spirit without measure, to know all things in the Word: wherefore it is stated in the same place (Jn. 3:35) that "the Father . . . hath given all things into His hand." Therefore none but Christ is competent to know all things in the Word.
Aquin.: SMT XP Q[92] A[3] OTC 12 Para. 3/3
Further, the more perfectly a principle is known, the more of its effects are known thereby. Now some of those who see God in His essence will know God more perfectly than others. Therefore some will know more things than others, and consequently every one will not know all.
Aquin.: SMT XP Q[92] A[3] Body Para. 1/1
I answer that, God by seeing his essence knows all things whatsoever that are, shall be, or have been: and He is said to know these things by His "knowledge of vision," because He knows them as though they were present in likeness to corporeal vision. Moreover 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 power perfectly; since a power cannot be known unless its objects be known: and this is called His "science" or "knowledge of simple intelligence." Now it is impossible for a created intellect, by seeing the Divine essence, 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 principle of demonstration one who is quick of intelligence sees more conclusions than one who is slow of intelligence. Since then the extent of the Divine power is measured according to what it can do, if an intellect were to see in the Divine essence all that God can do, its perfection in understanding would equal in extent the Divine power in producing its effects, and thus it would comprehend the Divine power, which is impossible for any created intellect to do. Yet there is a created intellect, namely the soul of Christ [*Cf. TP, Q[16], A[2]], which knows in the Word all that God knows by the knowledge of vision. But regarding others who see the Divine essence there are two opinions. For some say that all who see God in His essence see all that God sees by His knowledge of vision. This, however, is contrary to the sayings of holy men, who hold that angels are ignorant of some things; and yet it is clear that according to faith all the angels see God in His essence. Wherefore others say that others than Christ, although they see God in His essence, do not see all that God sees because they do not comprehend the Divine essence. For it is not necessary that he who knows a cause should know all its effects, unless he comprehend the cause: and this is not in the competency of a created intellect. Consequently of those who 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 clearly: and hence it is that one is able to instruct another concerning these things. Thus the knowledge of the angels and of the souls of the saints can go on increasing until the day of judgment, even as other things pertaining to the accidental reward. But afterwards it will increase no more, because then will be the final state of things, and in that state it is possible that all will know everything that God knows by the knowledge of vision.
Aquin.: SMT XP Q[92] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: The saying of Isidore, that "the angels know in the Word all things before they happen," cannot refer to those things which God knows only by the knowledge of simple intelligence, because those things will never happen; but it must refer to those 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 that perhaps some do; and that even those who know do not know all perfectly. For in one and the same thing there are many intelligible aspects to be considered, such as its various properties and relations to other things: and it is possible that while one thing is known in common by two persons, one of them perceives more aspects, and that the one learns these aspects from the other. Hence Dionysius says (Div. Nom. iv) that "the lower angels learn from the higher angels the intelligible aspects of things." Wherefore it does not follow that even the angels who know all creatures are able to see all that can be understood in them.
Aquin.: SMT XP Q[92] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: It follows from this saying of Gregory that this blessed vision suffices for the seeing of all things on the part of the Divine essence, which is the medium by which one sees, and whereby God sees all things. That all things, however, are not seen is owing to the deficiency of the created intellect which does not comprehend the Divine essence.
Aquin.: SMT XP Q[92] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: The created intellect sees the Divine essence not according to the mode of that same essence, but according to its own mode which is finite. Hence its efficacy in knowing would need to be infinitely increased by reason of that vision in order for it to know all things.
Aquin.: SMT XP Q[92] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: Defective knowledge results not only from excess and deficiency of the knowable object in relation to the intellect, but also from the fact that the aspect of knowableness is not united to the intellect: thus sometimes the sight sees not a stone, through the image of the stone not being united to it. And although the Divine essence which is the type of all things is united to the intellect of one who sees God, it is united thereto not as the type of all things, but as the type of some and of so much the more according as one sees the Divine essence more fully.
Aquin.: SMT XP Q[92] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: When a passive power is perceptible by several perfections in order, if it be perfected with its ultimate perfection, it is not said to be imperfect, even though it lack some of the preceding dispositions. Now all knowledge by which the created intellect is perfected is directed to the knowledge of God as its end. Wherefore he who sees God in His essence, even though he know nothing else, would have a perfect intellect: nor is his intellect more perfect through knowing something else besides Him, except in so far as it sees Him more fully. Hence Augustine says (Confess. v.): "Unhappy is he who knoweth all these" (namely, creatures), "and knoweth not Thee: but happy whoso knoweth Thee, though he know not these. And whoso knoweth both Thee and them is not the happier for them but for Thee only."
Aquin.: SMT XP Q[92] A[3] R.O. 6 Para. 1/2
Reply OBJ 6: 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. Nor does the comparison with a material mirror hold, for it is not in its power to be seen or not to be seen.
Aquin.: SMT XP Q[92] A[3] R.O. 6 Para. 2/2
We may also reply that in a material mirror both object and mirror are seen under their proper image; although the mirror be seen through an image received from the thing itself, whereas the stone is seen through its proper image reflected in some other thing, where the reason for seeing the one is the reason for seeing the other. But in the uncreated mirror a thing is seen through the form of the mirror, just as an effect is seen through the image of its cause and conversely. Consequently it does not follow that whoever sees the eternal mirror sees all that is reflected in that mirror: since he who sees the cause does not of necessity see all its effects, unless he comprehend the cause.
Aquin.: SMT XP Q[92] A[3] R.O. 7 Para. 1/1
Reply OBJ 7: The desire of the saints to know all things will be fulfilled by the mere fact of their seeing God: just as their desire to possess all good things will be fulfilled by their possessing God. For as God suffices the affections in that He has perfect goodness, and by possessing Him we possess all goods as it were, so does the vision of Him suffice the intellect: "Lord, show us the Father and it is enough for us" (Jn. 14:8).
Aquin.: SMT XP Q[92] A[3] R.O. 8 Para. 1/1
Reply OBJ 8: Ignorance properly so called denotes a privation and thus it is a punishment: for in this way ignorance is nescience of things, 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, however, ignorance is taken in a broad sense of any kind of nescience: and thus the angels and saints in heaven will be ignorant of certain things. Hence Dionysius says (Div. Nom. iv) that "the angels will be cleansed from their ignorance." In this sense ignorance is not a penalty but a defect. Nor is it necessary 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 to the glory of Peter.
Aquin.: SMT XP Q[92] A[3] R.O. 9 Para. 1/1
Reply OBJ 9: 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 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 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 does.
Aquin.: SMT XP Q[92] A[3] R.O. 10 Para. 1/1
Reply OBJ 10: Although the Divine essence is the type of all things knowable it will not be united to each created intellect according as it is the type of all. Hence the objection proves nothing.
Aquin.: SMT XP Q[92] A[3] R.O. 11 Para. 1/1
Reply OBJ 11: The active intellect is a form proportionate to the passive intellect; even as the passive power of matter is proportionate to the power of the natural agent, so that whatsoever is in the passive power of matter or the passive intellect is in the active power of the active intellect or of the natural agent. Consequently if the active intellect become the form of the passive intellect, the latter must of necessity know all those things to which the power of the active intellect extends. But the Divine essence is not a form proportionate to our intellect in this sense. Hence the comparison fails.
Aquin.: SMT XP Q[92] A[3] R.O. 12 Para. 1/1
Reply OBJ 12: Nothing hinders us from saying that after the judgment day, when the glory of men and angels will be consummated once for 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 essence. Christ's soul, however, will see clearly all things therein, even as it sees them now; while others will see therein a greater or lesser number of things according to the degree of clearness wherewith they will know God: and thus Christ's soul will enlighten all other souls concerning those things which it sees in the Word better than others. Hence it is written (Apoc. 21:23): "The glory of God shall enlighten the city of Jerusalem [*Vulg.: 'hath enlightened it'], and the Lamb is the lamp thereof." In like manner the higher souls will enlighten the lower (not indeed with a new enlightening, so as to increase the knowledge of the lower), but with a kind of continued enlightenment; thus we might understand the sun to enlighten the atmosphere while at a standstill. Wherefore it is written (Dan. 12:3): "They that instruct many to justice" shall shine "as stars for all eternity." The statement that the superiority of the orders will cease refers to their present ordinate ministry in our regard, as is clear from the same gloss.
Aquin.: SMT XP Q[93] Out. Para. 1/1
OF THE HAPPINESS OF THE SAINTS AND THEIR MANSIONS (THREE ARTICLES)
We must next consider the happiness of the saints and their mansions. Under this head there are three points of inquiry:
(1) Whether the happiness of the saints will increase after the judgment?
(2) Whether the degrees of happiness should be called mansions?
(3) Whether the various mansions differ according to various degrees of charity?
Aquin.: SMT XP Q[93] A[1] Thes. Para. 1/1
Whether the happiness of the saints will be greater after the judgment than before?
Aquin.: SMT XP Q[93] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the happiness of the saints will not be greater after the judgment than before. For the nearer a thing approaches to the Divine likeness, the more perfectly does it participate happiness. Now the soul is more like God when separated from the body than when united to it. Therefore its happiness is greater before being reunited to the body than after.
Aquin.: SMT XP Q[93] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, power is more effective when it is united than when divided. Now the soul is more united when separated from the body than when it is joined to the body. Therefore it has then greater power for operation, and consequently has a more perfect share of happiness, since this consists in action [*Cf. FS, Q[3], A[2]].
Aquin.: SMT XP Q[93] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, beatitude consists in an act of the speculative intellect. Now the intellect, in its act, makes no use of a bodily organ; and consequently by being reunited to the body the soul does not become capable of more perfect understanding. Therefore the soul's happiness is not greater after than before the judgment.
Aquin.: SMT XP Q[93] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, nothing can be greater than the infinite, and so the addition of the finite to the infinite does not result in something greater than the infinite by itself. Now the beatified soul before its reunion with the body is rendered happy by rejoicing in the infinite good, namely God; and after the resurrection of the body it will rejoice in nothing else except perhaps the glory of the body, and this is a finite good. Therefore their joy after the resumption of the body will not be greater than before.
Aquin.: SMT XP Q[93] A[1] OTC Para. 1/2
On the contrary, A gloss on Apoc. 6:9, "I saw under the altar the souls of them that were slain," says: "At present the souls of the saints are under the altar, i.e. less exalted than they will be." Therefore their happiness will be greater after the resurrection than after their death.
Aquin.: SMT XP Q[93] A[1] OTC Para. 2/2
Further, just as happiness is bestowed on the good as a reward, so is unhappiness awarded to the wicked. But the unhappiness of the wicked after reunion with their bodies will be greater than before, since they will be punished not only in the soul but also in the body. Therefore the happiness of the saints will be greater after the resurrection of the body than before.
Aquin.: SMT XP Q[93] A[1] Body Para. 1/1
I answer that, It is manifest that the happiness of the saints will increase in extent after the resurrection, because their happiness will then be not only in the soul but also in the body. Moreover, the soul's happiness also will increase in extent, seeing that 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 increase in intensity [*Cf. FS, Q[4], A[5] , ad 5, where St. Thomas retracts this statement]. For man's body may be considered in two ways: first, as being dependent on the soul for its completion; secondly, as containing something that hampers the soul in its operations, through the soul not perfectly completing the body. As regards the first way of considering the body, its union with the soul adds a certain perfection to the soul, since every part is imperfect, and is completed in its whole; wherefore the whole is to the part as form to matter. Consequently the soul is more perfect in its natural being, when it is in the whole---namely, man who results from the union of soul and body---than when it is a separate part. But as regards the second consideration the union of the body hampers the perfection of the soul, wherefore it is written (Wis. 9:15) that "the corruptible body is a load upon the soul." If, then, there be removed from the body all those things wherein it hampers the soul's action, the soul will be simply more perfect while existing in such a body than when separated therefrom. Now the more perfect a thing is in being, the more perfectly is it able to operate: wherefore the operation of the soul united to such a body will be more perfect than the operation of the separated soul. But the glorified body will be a body of this description, being altogether subject to the spirit. Therefore, since beatitude consists in an operation [*Cf. FS, Q[3], A[2], seqq.], the soul's happiness after its reunion with the body will be more perfect than before. For just as the soul separated from a corruptible body is able to operate more perfectly than when united thereto, so after it has been united to a glorified body, its operation will be more perfect than while it was separated. Now every imperfect thing desires its perfection. Hence the separated soul naturally desires reunion with the body and on account of this desire which proceeds from the soul's imperfection its operation whereby it is borne towards God is less intense. This agrees with the saying of Augustine (Gen. ad lit. xii, 35) that "on account of the body's desire it is held back from tending with all its might to that sovereign good."
Aquin.: SMT XP Q[93] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: 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 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 consists in movement, is more like to God while in movement than while at rest, although God is never moved.
Aquin.: SMT XP Q[93] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: A power which by its own nature is capable of being in matter is more effective when subjected in matter than when separated from matter, although absolutely speaking a power separate from matter is more effective.
Aquin.: SMT XP Q[93] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: Although in the act of understanding the soul does not make use of the body, the perfection of the body will somewhat conduce to the perfection of the intellectual operation in so far as through being united to a glorified body, the soul will be more perfect in its nature, and consequently more effective in its operation, and accordingly the good itself of the body will conduce instrumentally, as it were, to the operation wherein happiness consists: thus the Philosopher asserts (Ethic. i, 8,10) that external goods conduce instrumentally to the happiness of life.
Aquin.: SMT XP Q[93] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: Although finite added to infinite does not make a greater thing, it makes more things, since finite and infinite are two things, while infinite taken by itself is one. Now the greater extent of joy regards not a greater thing but more things. Wherefore joy is increased in extent, through referring to God and to the body's glory, in comparison with the joy which referred to God. Moreover, the body's glory will conduce to the intensity of the joy that 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 is a becoming operation, the greater the delight [*Cf. FS, Q[32], A[1]], as stated in Ethic. x, 8.
Aquin.: SMT XP Q[93] A[2] Thes. Para. 1/1
Whether the degrees of beatitude should be called mansions?
Aquin.: SMT XP Q[93] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the degrees of beatitude should not be called mansions. For beatitude implies the notion of a reward: whereas mansion denotes nothing pertaining to a reward. Therefore the various degrees of beatitude should not be called mansions.
Aquin.: SMT XP Q[93] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, mansion seemingly denotes a place. Now the place where the saint will be beatified is not corporeal but spiritual, namely God Who is one. Therefore there is but one mansion: and consequently the various degrees of beatitude should not be called mansions.
Aquin.: SMT XP Q[93] A[2] Obj. 3 Para. 1/1
OBJ 3: 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. But various mansions are not distinguished in purgatory and limbo. Therefore in like manner neither should they be distinguished in heaven.
Aquin.: SMT XP Q[93] A[2] OTC Para. 1/2
On the contrary, It is written (Jn. 14:2): "In My Father's house there are many mansions": and Augustine expounds this in reference to the different degrees of rewards (Tract. lxvii in Joan.).
Aquin.: SMT XP Q[93] A[2] OTC Para. 2/2
Further, in every well-ordered city there is a distinction of mansions. Now the heavenly kingdom is compared to a city (Apoc. 21:2). Therefore we should distinguish various mansions there according to the various degrees of beatitude.
Aquin.: SMT XP Q[93] A[2] Body Para. 1/1
I answer that, Since local movement precedes all other movements, terms of movement, distance and the like are derived from local movement to all other movements according to the Philosopher (Phys., liber viii, 7). Now the end of local movement is a place, and when a thing has arrived at that place it remains there at rest and is maintained therein. Hence in every movement this very rest at the end of the movement is called an establishment [collocatio] or mansion. Wherefore since the term movement is transferred to the actions of the appetite and will, the attainment of the end of an appetitive movement is called a mansion or establishment: so that the unity of a house corresponds to the unity of beatitude which unity is on the part of the object, and the plurality of mansions corresponds to the differences of beatitude on the part of the blessed: even so we observe in natural things that there is one same place above to which all light objects tend, whereas each one reaches it more closely, according as it is lighter, so that they have various mansions corresponding to their various lightness.
Aquin.: SMT XP Q[93] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: Mansion implies the notion of end and consequently of reward which is the end of merit.
Aquin.: SMT XP Q[93] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Though there is one spiritual place, there are different degrees of approaching thereto: and the various mansions correspond to these.
Aquin.: SMT XP Q[93] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Those who were in limbo or are now in purgatory have not yet attained to their end. Wherefore various mansions are not distinguished in purgatory or limbo, but only in heaven and hell, wherein is the end of the good and of the wicked.
Aquin.: SMT XP Q[93] A[3] Thes. Para. 1/1
Whether the various mansions are distinguished according to the various degrees of charity?
Aquin.: SMT XP Q[93] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the various mansions are not distinguished according to the various degrees of charity. For it is written (Mt. 25:15): "He gave to every one according to his proper virtue [Douay: 'ability']." Now the proper ability of a thing is its natural power. Therefore the gifts also of grace and glory are distributed according to the different degrees of natural power.
Aquin.: SMT XP Q[93] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, it is written (Ps. 61:12): "Thou wilt render to every man according to his works." Now that which is rendered is the measure of beatitude. Therefore the degrees of beatitude are distinguished according to the diversity of works and not according to the diversity of charity.
Aquin.: SMT XP Q[93] A[3] Obj. 3 Para. 1/1
OBJ 3: 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 conflict" (Ethic. i, 8) and "he . . . shall not be [Vulg.: 'is not'] crowned except he strive lawfully." Now beatitude is a reward. Therefore the various degrees of beatitude will be according to the various degrees of works and not according to the various degrees of charity.
Aquin.: SMT XP Q[93] A[3] OTC Para. 1/2
On the contrary, 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 God. Therefore the diversity of beatitude will be according to the difference of charity.
Aquin.: SMT XP Q[93] A[3] OTC Para. 2/2
Further, "if one thing simply follows from another thing simply, the increase of the former follows from the increase of the latter." Now to have beatitude follows from having charity. Therefore to have greater beatitude follows from having greater charity.
Aquin.: SMT XP Q[93] A[3] Body Para. 1/1
I answer that, The distinctive principle of the mansions or degrees of beatitude is twofold, namely proximate and remote. The proximate principle is the difference of disposition which will be in the blessed, whence will result the difference of perfection in them in respect to the beatific operation: while the remote principle is the merit by which they have obtained that beatitude. In the first way the mansions are distinguished according to the charity of heaven, which 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 will depend the increase in perfection of the Divine vision. In the second way the mansions are distinguished according to the charity of the way. For our actions are meritorious, not by the very substance of the action, but only by the habit of virtue with which they are informed. Now every virtue obtains its meritorious efficacy from charity [*Cf. FS, Q[114], A[4]], which has the end itself for its object [*Cf. SS, Q[24], A[3], ad 1]. Hence the diversity of merit is all traced to the diversity of charity, and thus the charity of the way will distinguish the mansions by way of merit.
Aquin.: SMT XP Q[93] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: In this passage "virtue" denotes not the natural ability alone, but the natural ability together with the endeavour to obtain grace [*Cf. SS, Q[23], A[8]]. Consequently virtue in this sense will be a kind of material disposition to the measure of grace and glory that one will receive. But charity is the formal complement of merit in relation to glory, and therefore the distinction of degrees in glory depends on the degrees of charity rather than on the degrees of the aforesaid virtue.
Aquin.: SMT XP Q[93] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Works in themselves do not demand the payment of a reward, except as informed by charity: and therefore the various degrees of glory will be according to the various degrees of charity.
Aquin.: SMT XP Q[93] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: 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 principle and reason of merit in the act: and consequently according to its diversity is the diversity of rewards. This does not prevent our observing a certain degree of merit in the act considered generically, not indeed in relation to the essential reward which is joy in God, but in relation to some accidental reward, which is joy in some created good.
Aquin.: SMT XP Q[94] Out. Para. 1/1
OF THE RELATIONS OF THE SAINTS TOWARDS THE DAMNED (THREE ARTICLES)
We must next consider the relations of the saints towards the damned. Under this head there are three points of inquiry:
(1) Whether the saints see the sufferings of the damned?
(2) Whether they pity them?
(3) Whether they rejoice in their sufferings?
Aquin.: SMT XP Q[94] A[1] Thes. Para. 1/1
Whether the blessed in heaven will see the sufferings of the damned?
Aquin.: SMT XP Q[94] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the blessed in heaven will not see the sufferings of the damned. For the damned are more cut off from the blessed than wayfarers. But the blessed do not see the deeds of wayfarers: wherefore a gloss on Is. 63:16, "Abraham hath not known us," says: "The dead, even the saints, know not what the living, even their own children, are doing" [*St. Augustine, De cura pro mortuis xiii, xv]. Much less therefore do they see the sufferings of the damned.
Aquin.: SMT XP Q[94] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, perfection of vision depends on the perfection of the visible object: wherefore the Philosopher says (Ethic. x, 4) that "the most perfect operation of the sense of sight is when the sense is most disposed with reference to the most beautiful of the objects which fall under the sight." Therefore, on the other hand, any deformity in the visible object redounds to the imperfection of the sight. But there will be no imperfection in the blessed. Therefore they will not see the sufferings of the damned wherein there is extreme deformity.
Aquin.: SMT XP Q[94] A[1] OTC Para. 1/1
On the contrary, It is written (Is. 66:24): "They shall go out and see the carcasses of the men that have transgressed against Me"; and a gloss says: "The elect will go out by understanding or seeing manifestly, so that they may be urged the more to praise God."
Aquin.: SMT XP Q[94] A[1] Body Para. 1/1
I answer that, Nothing should be denied the blessed that belongs to the perfection of their beatitude. Now everything is known the more for being compared with its contrary, because when contraries are placed beside one another they become more conspicuous. Wherefore in order that the happiness of the saints may be more delightful to them and that they may render more copious thanks to God for it, they are allowed to see perfectly the sufferings of the damned.
Aquin.: SMT XP Q[94] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: This gloss speaks of what the departed saints are able to do by nature: for it is not necessary that they should know by natural knowledge all that happens to the living. But the saints in heaven know distinctly all that happens both to wayfarers and to the damned. Hence Gregory says (Moral. xii) that Job's words (14:21), "'Whether his children come to honour or dishonour, he shall not understand,' do not apply to the souls of the saints, because since they possess the glory of God within them, we cannot believe that external things are unknown to them." [*Concerning this Reply, Cf. FP, Q[89], A[8]].
Aquin.: SMT XP Q[94] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: Although the beauty of the thing seen conduces to the perfection of vision, there may be deformity of the thing seen without imperfection of vision: because the images of things whereby the soul knows contraries are not themselves contrary. Wherefore also God Who has most perfect knowledge sees all things, beautiful and deformed.
Aquin.: SMT XP Q[94] A[2] Thes. Para. 1/1
Whether the blessed pity the unhappiness of the damned?
Aquin.: SMT XP Q[94] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the blessed pity the unhappiness of the damned. For pity proceeds from charity [*Cf. SS, Q[30]]; and charity will be most perfect in the blessed. Therefore they will most especially pity the sufferings of the damned.
Aquin.: SMT XP Q[94] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, the blessed will never be so far from taking pity as God is. Yet in a sense God compassionates our afflictions, wherefore He is said to be merciful.
Aquin.: SMT XP Q[94] A[2] OTC Para. 1/1
On the contrary, Whoever pities another shares somewhat in his unhappiness. But the blessed cannot share in any unhappiness. Therefore they do not pity the afflictions of the damned.
Aquin.: SMT XP Q[94] A[2] Body Para. 1/1
I answer that, 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 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 them, except by the choice of reason. Now mercy or compassion comes of the reason's choice when a person wishes another's evil to be dispelled: wherefore in those things which, in accordance with reason, we do not 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 prejudice to the Divine justice they can be taken away from a state of unhappiness and sin to a state of happiness. Consequently it is possible to have compassion on them both by the choice of the will---in which sense God, the angels and the blessed are said to pity them by desiring their salvation---and by passion, in which way they are pitied by the good men who are in the state of wayfarers. But in the future state it will be impossible for them to be taken away from their unhappiness: and consequently it will not be possible to pity their sufferings according to right reason. Therefore the blessed in glory will have no pity on the damned.
Aquin.: SMT XP Q[94] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: Charity is the principle of pity when it is possible for us out of charity to wish the cessation of a person's unhappiness. But the saints cannot desire this for the damned, since it would be contrary to Divine justice. Consequently the argument does not prove.
Aquin.: SMT XP Q[94] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: 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 with the order of wisdom and justice: not as though He pitied the damned except perhaps in punishing them less than they deserve.
Aquin.: SMT XP Q[94] A[3] Thes. Para. 1/1
Whether the blessed rejoice in the punishment of the wicked?
Aquin.: SMT XP Q[94] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the blessed do not rejoice in the punishment of the wicked. For rejoicing in another's evil pertains to hatred. But there will be no hatred in the blessed. Therefore they will not rejoice in the unhappiness of the damned.
Aquin.: SMT XP Q[94] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, the blessed in heaven will be in the highest degree conformed to God. Now God does not rejoice in our afflictions. Therefore neither will the blessed rejoice in the afflictions of the damned.
Aquin.: SMT XP Q[94] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, that which is blameworthy in a wayfarer has no place whatever in a comprehensor. Now it is most reprehensible in a wayfarer to take pleasure in the pains of others, and most praiseworthy to grieve for them. Therefore the blessed nowise rejoice in the punishment of the damned.
Aquin.: SMT XP Q[94] A[3] OTC Para. 1/2
On the contrary, It is written (Ps. 57:11): "The just shall rejoice when he shall see the revenge."
Aquin.: SMT XP Q[94] A[3] OTC Para. 2/2
Further, it is written (Is. 56:24): "They shall satiate [*Douay: 'They shall be a loathsome sight to all flesh.'] the sight of all flesh." Now satiety denotes refreshment of the mind. Therefore the blessed will rejoice in the punishment of the wicked.
Aquin.: SMT XP Q[94] A[3] Body Para. 1/1
I answer that, 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 will not rejoice in the punishment of the wicked. Secondly, indirectly, by reason namely of something annexed to it: and in this way the saints will rejoice in the punishment of the wicked, by considering therein the order of Divine justice and their own deliverance, which will fill them with joy. And thus the Divine justice and their own deliverance will be the direct cause of the joy of the blessed: while the punishment of the damned will cause it indirectly.
Aquin.: SMT XP Q[94] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: To rejoice in another's evil as such belongs to hatred, but not to rejoice in another's evil by reason of something annexed to it. Thus a person sometimes rejoices in his own evil as when we rejoice in our own afflictions, as helping us to merit life: "My brethren, count it all joy when you shall fall into divers temptations" (James 1:2).
Aquin.: SMT XP Q[94] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Although God rejoices not in punishments as such, He rejoices in them as being ordered by His justice.
Aquin.: SMT XP Q[94] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: It is not praiseworthy in a wayfarer to rejoice in another's afflictions as such: yet it is praiseworthy if he rejoice in them as having something annexed. However it is not the same with a wayfarer as with a comprehensor, because in a wayfarer the passions often forestall the judgment of reason, and yet sometimes such passions are praiseworthy, as indicating the good disposition of the mind, as in the case of shame pity and repentance for evil: whereas in a comprehensor there can be no passion but such as follows the judgment of reason.
Aquin.: SMT XP Q[95] Out. Para. 1/1
OF THE GIFTS* OF THE BLESSED (FIVE ARTICLES) [*The Latin 'dos' signifies a dowry.]
We must now consider the gifts of the blessed; under which head there are five points of inquiry:
(1) Whether any gifts should be assigned to the blessed?
(2) Whether a gift differs from beatitude?
(3) Whether it is fitting for Christ to have gifts?
(4) Whether this is competent to the angels?
(5) Whether three gifts of the soul are rightly assigned?
Aquin.: SMT XP Q[95] A[1] Thes. Para. 1/1
Whether any gifts should be assigned as dowry to the blessed?
Aquin.: SMT XP Q[95] A[1] Obj. 1 Para. 1/1
OBJ 1: 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, 3, De jure dot.) is given to the bridegroom for the upkeep of the burdens of marriage. But the saints resemble not the bridegroom but the bride, as being members of the Church. Therefore they receive no dowry.
Aquin.: SMT XP Q[95] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, the dowry is given not by the bridegroom's father, but by the father of the bride (Cod. v, 11, De dot. promiss., 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. Christ: "Every best gift and every perfect gift is from above coming down from the Father of lights." Therefore these gifts which are bestowed on the blessed should not be called a dowry.
Aquin.: SMT XP Q[95] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, in carnal marriage a dowry is given that the burdens of marriage may be the more easily borne. But in spiritual marriage there are no burdens, especially in the state of the Church triumphant. Therefore no dowry should be assigned to that state.
Aquin.: SMT XP Q[95] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, a dowry is not given save on the occasion of marriage. But a spiritual marriage is contracted with Christ by faith in the state of the Church militant. Therefore if a dowry is befitting the blessed, for the same reason it will be befitting the saints who are wayfarers. But it is not befitting the latter: and therefore neither is it befitting the blessed.
Aquin.: SMT XP Q[95] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, a dowry pertains to external goods, which are styled goods of fortune: whereas the reward of the blessed will consist of internal goods. Therefore they should not be called a dowry.
Aquin.: SMT XP Q[95] A[1] OTC Para. 1/3
On the contrary, It is written (Eph. 5:32): "This is a great sacrament: but I speak in Christ and in the Church." Hence it follows that the spiritual marriage is signified by the carnal marriage. But in a carnal marriage the dowered bride is brought to the dwelling of the bridegroom. Therefore since the saints are brought to Christ's dwelling when they are beatified, it would seem that they are dowered with certain gifts.
Aquin.: SMT XP Q[95] A[1] OTC Para. 2/3
Further, a dowry is appointed to carnal marriage for the ease of marriage. But the spiritual marriage is more blissful than the carnal marriage. Therefore a dowry should be especially assigned thereto.
Aquin.: SMT XP Q[95] A[1] OTC Para. 3/3
Further, the adornment of the bride is part of the dowry. Now the saints are adorned when they are taken into glory, according to Is. 61:10, "He hath clothed me with the garments of salvation . . . as a bride adorned with her jewels." Therefore the saints in heaven have a dowry.
Aquin.: SMT XP Q[95] A[1] Body Para. 1/1
I answer that, Without doubt the blessed when they are brought into glory are dowered by God with certain gifts for their adornment, and this adornment is called their dowry by the masters. Hence the dower of which we speak now is defined thus: "The dowry is the everlasting adornment of soul and body adequate to life, lasting for ever in eternal bliss." This description is taken from a likeness to the material dowry whereby the bride is adorned and the husband provided with an adequate support for his wife and children, and yet the dowry remains inalienable from the bride, so that if the marriage 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" is taken not from a likeness to the corporeal marriage, but according to the manner of speaking whereby any perfection or adornment of any person whatever is called an endowment; thus a man who is proficient in knowledge is said to be endowed with knowledge, and in this sense ovid employed the word "endowment" (De Arte Amandi i, 538): "By whatever endowment thou canst please, strive to please." But this does not seem quite fitting, for whenever a term is employed to signify a certain thing principally, it is not usually transferred to another save by reason of some likeness. Wherefore since by its primary signification a dowry refers to carnal marriage, it follows that in every other application of the term we must observe some kind of likeness to its principal signification. Consequently others say that the likeness consists in the fact that in carnal marriage a dowry is properly a gift bestowed by the bridegroom on the bride for her adornment when she is taken to the bridegroom's dwelling: and that this is shown by the words of Sichem to Jacob and his sons (Gn. 34:12): "Raise the dowry, and ask gifts," and from Ex. 22:16: "If a man seduce a virgin . . . and lie with her, he shall endow her, and have her to wife." Hence the adornment bestowed by Christ on the saints, when they are brought into the abode of glory, is called a dowry. But this is clearly contrary to what jurists say, to whom it belongs to treat 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 on the part of the husband, in view of the marriage burden which the husband has to bear; while that which the bridegroom gives the bride is called "a donation in view of marriage." In this sense dowry is taken (3 Kgs. 9:16) where it is stated that "Pharoa, the king of Egypt, took Gezer . . . and gave it for a dowry to his daughter, Solomon's wife." Nor do the authorities quoted prove anything to the contrary. For although it is customary for a dowry to be given by the maiden's parents, it happens sometimes that the bridegroom or his father gives the dowry instead of the bride's father; and this 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 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 on the bridegroom, that he should out of his own possessions give a dowry to the virgin seduced by him, whereas he should have received it from the girl's father. In this sense Moses speaks in the passage quoted above. Wherefore in the opinion of others we should hold that in carnal marriage a dowry, properly speaking, is that which is given by those on the wife's side to those on the husband's side, for the bearing of the marriage burden, as stated above. Yet the difficulty remains how this signification can be adapted to the case in point, since the heavenly adornments are given to the spiritual spouse by the Father of the Bridegroom. This shall be made clear by replying to the objections.
Aquin.: SMT XP Q[95] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Although in carnal marriage the dowry is given to the bridegroom for his use, yet the ownership and control belong to the bride: which is evident by the fact that if the marriage be dissolved, the dowry reverts to the bride according to law (Cap. 1,2,3, De donat. inter virum et uxorem). Thus also in spiritual marriage, the very adornments bestowed on the spiritual bride, namely the Church in her members, belong indeed to the Bridegroom, in so far as they conduce to His glory and honor, yet to the bride as adorned thereby.
Aquin.: SMT XP Q[95] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The Father of the Bridegroom, that is of Christ, is the Person of the Father alone: while the Father of the bride is the whole Trinity, since that which is effected in creatures belongs to the whole Trinity. Hence in spiritual marriage these endowments, properly speaking, are given by the Father of the bride rather than by the Father of the Bridegroom. Nevertheless, although this endowment is made by all the Persons, it may be in a manner appropriated to each Person. To the Person of the Father, as endowing, since He possesses authority; and fatherhood in relation to creatures is also appropriated to Him, so that He is Father of both Bridegroom and bride. To the Son it is appropriated, inasmuch as 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 love is the reason of all giving [*Cf. FP, Q[38], A[2]].
Aquin.: SMT XP Q[95] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: That which is effected by the dowry belongs to the dowry by its nature, and that is the ease of marriage: while that which the dowry removes, namely the marriage burden which is lightened thereby, belongs to it accidentally: thus it belongs to grace by its nature to make a man righteous, but accidentally to make an ungodly man righteous. Accordingly, though there are no burdens in the spiritual marriage, there is the greatest gladness; and that this gladness may be perfected the bride is dowered with gifts, so that by their means she may be happily united with the bridegroom.
Aquin.: SMT XP Q[95] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: The dowry is usually settled on the bride not when she is espoused, but when she is taken to the bridegroom's dwelling, so as to be in the presence of the bridegroom, since "while we are in the body we are absent from the Lord" (2 Cor. 5:6). Hence the gifts bestowed on the saints in this life are not called a dowry, but those which are bestowed on them when they are received into glory, where the Bridegroom delights them with His presence.
Aquin.: SMT XP Q[95] A[1] R.O. 5 Para. 1/1
Reply OBJ 5: In spiritual marriage inward comeliness is required, wherefore it is written (Ps. 44:14): "All the glory of the king's daughter is within," etc. But in carnal marriage outward comeliness is necessary. Hence there is no need for a dowry of this kind to be appointed in spiritual marriage as in carnal marriage.
Aquin.: SMT XP Q[95] A[2] Thes. Para. 1/1
Whether the dowry is the same as beatitude*? [*Cf. FP, Q[12], A[7], ad 1; FS, Q[4], A[3]]
Aquin.: SMT XP Q[95] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the dowry is the same as beatitude. For as appears from the definition of dowry (A[1]), the dowry is "the everlasting adornment of body and soul in eternal happiness." Now the happiness of the soul is an adornment thereof. Therefore beatitude is a dowry.
Aquin.: SMT XP Q[95] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, a dowry signifies something whereby the union of bride and bridegroom is rendered delightful. Now such is beatitude in the spiritual marriage. Therefore beatitude is a dowry.
Aquin.: SMT XP Q[95] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, according to Augustine (In Ps. 92) vision is "the whole essence of beatitude." Now vision is accounted one of the dowries. Therefore beatitude is a dowry.
Aquin.: SMT XP Q[95] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, fruition gives happiness. Now fruition is a dowry. Therefore a dowry gives happiness and thus beatitude is a dowry.
Aquin.: SMT XP Q[95] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, according to Boethius (De Consol. iii), "beatitude is a state made perfect by the aggregate of all good things." Now the state of the blessed is perfected by the dowries. Therefore the dowries are part of beatitude.
Aquin.: SMT XP Q[95] A[2] OTC Para. 1/3
On the contrary, The dowries are given without merits: whereas beatitude is not given, but is awarded in return for merits. Therefore beatitude is not a dowry.
Aquin.: SMT XP Q[95] A[2] OTC Para. 2/3
Further, beatitude is one only, whereas the dowries are several. Therefore beatitude is not a dowry.
Aquin.: SMT XP Q[95] A[2] OTC Para. 3/3
Further, beatitude is in man according to that which is principal in him (Ethic. x, 7): whereas a dowry is also appointed to the body. Therefore dowry and beatitude are not the same.
Aquin.: SMT XP Q[95] A[2] Body Para. 1/1
I answer that, There are two opinions on this question. For some say that beatitude and dowry are the same in reality but differ in aspect: because dowry regards the spiritual marriage between Christ and the soul, whereas beatitude does not. But seemingly this will not stand, since beatitude consists in an operation, whereas a dowry is not an operation, but a quality or disposition. Wherefore according to others it must be stated that beatitude and dowry differ even in reality, beatitude being the perfect operation itself by which the soul is united to God, while the dowries are habits or dispositions or any other qualities directed to this same perfect operation, so that they are directed to beatitude instead of being in it as parts thereof.
Aquin.: SMT XP Q[95] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: Beatitude, properly speaking, is not an adornment of the soul, but something resulting from the soul's adornment; since it is an operation, while its adornment is a certain comeliness of the blessed themselves.
Aquin.: SMT XP Q[95] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Beatitude is not directed to the union but is the union itself of the soul with Christ. This union is by an operation, whereas the dowries are gifts disposing to this same union.
Aquin.: SMT XP Q[95] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: 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 beatitude itself. Secondly, it may be taken habitually, i.e. for the habit whereby this act is elicited, namely the clarity 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 not beatitude itself. The same answer applies to OBJ 4.
Aquin.: SMT XP Q[95] A[2] R.O. 5 Para. 1/1
Reply OBJ 5: Beatitude is the sum of all goods not as though they were essential parts of beatitude, but as being in a way directed to beatitude, as stated above.
Aquin.: SMT XP Q[95] A[3] Thes. Para. 1/1
Whether it is fitting that Christ should receive a dowry?
Aquin.: SMT XP Q[95] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem fitting that Christ should receive a dowry. For the saints will be conformed to Christ through glory, according to Phil. 3:21, "Who will reform the body of our lowness made like to the body of His glory." Therefore Christ also will have a dowry.
Aquin.: SMT XP Q[95] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, in the spiritual marriage a dowry is given in likeness to a carnal marriage. Now there is a spiritual marriage in 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 to have been espoused by the Word, as a gloss [*St. Augustine, De Consensu Evang. i, 40] has it on Ps. 18:6, "He hath set His tabernacle in the sun," etc., and Apoc. 21:3, "Behold the tabernacle of God with men." Therefore it is fitting that Christ should have a dowry.
Aquin.: SMT XP Q[95] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, Augustine says (De Doctr. Christ. iii) that Christ, according to the Rule [*Liber regularum] of Tyconius, on account of the unity of the mystic body that exists between the head and its members, calls Himself also the Bride and not only the Bridegroom, as may be gathered from Is. 61:10, "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 would seem that Christ ought to receive a dowry.
Aquin.: SMT XP Q[95] A[3] Obj. 4 Para. 1/1
OBJ 4: 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 according to 1 Cor. 12:27, "You are the body of Christ, and members of member, i.e. of Christ," according to a gloss. Therefore the dowry is due to Christ.
Aquin.: SMT XP Q[95] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, Christ has perfect vision, fruition, and joy. Now these are the dowries. Therefore, etc.
Aquin.: SMT XP Q[95] A[3] OTC Para. 1/2
On the contrary, A distinction of persons is requisite between the bridegroom and the bride. But in Christ there is nothing personally distinct from the Son of God Who is the Bridegroom, as stated in Jn. 3:29, "He that hath the bride is the bridegroom." Therefore since the dowry is allotted to the bride or for the bride, it would seem unfitting for Christ to have a dowry.
Aquin.: SMT XP Q[95] A[3] OTC Para. 2/2
Further, the same person does not both give and receive a dowry. But it is Christ Who gives spiritual dowries. Therefore it is not fitting that Christ should have a dowry.
Aquin.: SMT XP Q[95] A[3] Body Para. 1/1
I answer that, There are two opinions on this point. For some say that there is a threefold union in Christ. One is the union of concord, whereby He is united to God in the bond of love; another is the union of condescension, whereby the human nature is united to the Divine; the third is the union whereby Christ is united to the Church. They say, then, that as regards the first two unions it is fitting for Christ to have the dowries as such, but as regards the third, it is fitting for Him to have the dowries in the most excellent degree, considered as to that in which they consist, but not considered as dowries; because in this union Christ is the bridegroom and the Church the bride, and a dowry is given to the bride as regards property and control, although it is given to the bridegroom as to use. But this does not seem congruous. For in the 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 marriage, since it implies no subjection such as is required in the bride towards the bridegroom. Nor again in the union of the human nature with the Divine, whether we consider the Personal union or that which regards the conformity of will, can there be a dowry, properly speaking, for three reasons. First, because in a marriage where a dowry is given there should be likeness of nature between bridegroom and bride, and this is lacking in the union of the human nature with the Divine; secondly, because there is required a distinction of persons, and the human nature is not personally distinct from the Word; thirdly, because a dowry is given when the bride is first taken to the dwelling of the bridegroom and thus would seem to belong to the bride, who from being not united becomes united; whereas the human nature, which was assumed into the unity of Person by the Word, never was otherwise than perfectly united. Wherefore in the opinion of others we should say that the notion of dowry is either altogether unbecoming to Christ, or not so properly as to the saints; but that the things which we call dowries befit Him in the highest degree.
Aquin.: SMT XP Q[95] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: 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: 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.
Aquin.: SMT XP Q[95] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Human nature is not properly said to be a bride in its union with the Word, since the distinction of persons, which is requisite between bridegroom and bride, is not observed therein. That human nature is sometimes described as being espoused in reference 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, and in this union is subject to the Word and ruled by the Word, as the bride by the bridegroom.
Aquin.: SMT XP Q[95] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: 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 His spouse, namely the Church, who is united to Him spiritually. Hence nothing hinders Him, in this way of speaking, from being said to have the dowries, not that He Himself is dowered, but the Church.
Aquin.: SMT XP Q[95] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: The term Church is taken in two senses. For sometimes it denotes the body only, which is united to Christ as its Head. In 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 from which all the members receive. In another sense the Church denotes the head and members united together; and thus Christ is said to be a member of the Church, inasmuch as He fulfills an office distinct from all others, by pouring forth life into the other members: although He is not very properly called a member, since a member implies a certain restriction, whereas in Christ spiritual good is not restricted but is absolutely entire [*Cf. TP, Q[8], A[1]], so that He is the entire good of the Church, nor is He together with others anything greater than He is by Himself. Speaking of the Church in this sense, the Church denotes not only the bride, but the bridegroom and bride, in so far as one thing results from their spiritual union. Consequently although Christ be called a member of the Church 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 to Him.
Aquin.: SMT XP Q[95] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: There is here a fallacy of "accident"; for these things are not befitting to Christ if we consider them under the aspect of dowry.
Aquin.: SMT XP Q[95] A[4] Thes. Para. 1/1
Whether the angels receive the dowries?
Aquin.: SMT XP Q[95] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that the angels receive dowries. For a gloss on Canticle of Canticles 6:8, "One is my dove," says: "One is the Church among men and angels." But the Church is the bride, wherefore it is fitting for the members of the Church to have the dowries. Therefore the angels have the dowries.
Aquin.: SMT XP Q[95] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, a gloss on Lk. 12:36, "And you yourselves like to men who wait for their lord, when he shall return from the wedding," says: "Our Lord went to the wedding when after His resurrection the new Man espoused to Himself the angelic host." Therefore the angelic hosts are the spouse of Christ and consequently it is fitting that they should have the dowries.
Aquin.: SMT XP Q[95] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, the spiritual marriage consists in a spiritual union. Now the spiritual union between the angels and God is no less than between beatified men and God. Since, then, the dowries of which we treat now are assigned by reason of a spiritual marriage, it would seem that they are becoming to the angels.
Aquin.: SMT XP Q[95] A[4] Obj. 4 Para. 1/1
OBJ 4: Further, a spiritual marriage demands a spiritual bridegroom and a spiritual bride. Now the angels are by nature more conformed than men to Christ as the supreme spirit. Therefore a spiritual marriage is more possible between the angels and Christ than between men and Christ.
Aquin.: SMT XP Q[95] A[4] Obj. 5 Para. 1/1
OBJ 5: Further, a greater conformity is required between the head and members than between bridegroom and bride. Now the conformity between Christ and the angels suffices for Christ to be called the Head of the angels. Therefore for the same reason it suffices for Him to be called their bridegroom.
Aquin.: SMT XP Q[95] A[4] OTC Para. 1/2
On the contrary, Origen at the beginning of the prologue to his commentary on the Canticles, distinguishes four persons, namely "the bridegroom with the bride, the young maidens, and the companions of the bridegroom": and he says that "the angels are the companions of the bridegroom." Since then the dowry is due only to the bride, it would seem that the dowries are not becoming to the angels.
Aquin.: SMT XP Q[95] A[4] OTC Para. 2/2
Further, Christ espoused the Church by His Incarnation and Passion: wherefore this is foreshadowed in the words (Ex. 4:25), "A bloody spouse thou art to me." Now by His Incarnation and Passion Christ was not otherwise united to the angels than before. Therefore the angels do not belong to the Church, if we consider the Church as spouse. Therefore the dowries are not becoming to the angels.
Aquin.: SMT XP Q[95] A[4] Body Para. 1/1
I answer that, Without any doubt, whatever pertains to the endowments of the soul is befitting to the angels as it is to men. But considered 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 becoming to the angels as to men. For there is required a conformity of nature between bridegroom and bride, to wit that they should be of the same species. Now men are in conformity with Christ in this way, since He took human nature, and by so doing became conformed to all men in the specific nature of man. on the other hand, He is not conformed to the angels in unity of species, neither as to His Divine nor as to His human nature. Consequently the notion of dowry is not so properly becoming to angels as to men. Since, however, in metaphorical expressions, it is not necessary to have a likeness in every respect, we must not argue that one thing is not to be said of another metaphorically on account of some lack of likeness; and consequently the argument we have adduced does not prove that the dowries are simply unbecoming to the angels, but only that they are not so properly befitting to angels as to men, on account of the aforesaid lack of likeness.
Aquin.: SMT XP Q[95] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: Although the angels are included in the unity of the Church, they are not members of the Church according to conformity of nature, if we consider the Church as bride: and thus it is not properly fitting for them to have the dowries.
Aquin.: SMT XP Q[95] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: Espousal is taken there in a broad sense, for union without conformity of specific nature: and in this sense nothing prevents our saying that the angels have the dowries taking these in a broad sense.
Aquin.: SMT XP Q[95] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: In the spiritual marriage although there is no other than a spiritual union, those whose union answers to the idea of a perfect marriage should agree in specific nature. Hence espousal does not properly befit the angels.
Aquin.: SMT XP Q[95] A[4] R.O. 4 Para. 1/1
Reply OBJ 4: The conformity between the angels and Christ as God is not such as suffices for the notion of a perfect marriage, since so far are they from agreeing in species that there is still an infinite distance between them.
Aquin.: SMT XP Q[95] A[4] R.O. 5 Para. 1/1
Reply OBJ 5: Not even is Christ properly called the Head of the angels, if we consider the head as requiring conformity of nature with the members. We must observe, however, that although the head and the other members are parts of an individual of one species, 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 the head. Hence, speaking of the members in themselves, the only conformity required among them is one of proportion, so that one receive from another, and one serve another. Consequently the conformity between God and the angels suffices for the notion of head rather than for that of bridegroom.
Aquin.: SMT XP Q[95] A[5] Thes. Para. 1/1
Whether three dowries of the soul are suitably assigned?
Aquin.: SMT XP Q[95] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem unfitting to assign to the soul three dowries, namely, "vision," "love" and "fruition." For the soul is united to God according to the mind wherein is the image of the Trinity in respect of the memory, understanding, and will. Now love regards the will, and vision the understanding. Therefore there should be something corresponding to the memory, since fruition regards not the memory but the will.
Aquin.: SMT XP Q[95] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, the beatific dowries are said to correspond to the virtues of the way, which united us to God: and these are faith, hope, and charity, whereby God Himself is the object. Now love corresponds to charity, and vision to faith. Therefore there should be something corresponding to hope, since fruition corresponds rather to charity.
Aquin.: SMT XP Q[95] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, we enjoy God by love and vision only, since "we are said to enjoy those things which we love for their own sake," as Augustine says (De Doctr. Christ. i, 4). Therefore fruition should not be reckoned a distinct dowry from love.
Aquin.: SMT XP Q[95] A[5] Obj. 4 Para. 1/1
OBJ 4: Further, comprehension is required for the perfection of beatitude: "So run that you may comprehend" (1 Cor. 9:24). Therefore we should reckon a fourth dowry
Aquin.: SMT XP Q[95] A[5] Obj. 5 Para. 1/1
OBJ 5: Further, Anselm says (De Simil. xlviii) that the following pertain to the soul's beatitude: "wisdom, friendship, concord, power, honor, security, joy": and consequently the aforesaid dowries are reckoned unsuitably.
Aquin.: SMT XP Q[95] A[5] Obj. 6 Para. 1/1
OBJ 6: Further, Augustine says (De Civ. Dei xxii) that "in that beatitude God will be seen unendingly, loved without wearying, praised untiringly." Therefore praise should be added to the aforesaid dowries.
Aquin.: SMT XP Q[95] A[5] Obj. 7 Para. 1/1
OBJ 7: Further, Boethius reckons five things pertaining to beatitude (De Consol. iii) and these are: Sufficiency which wealth offers, joy which pleasure offers, celebrity which fame offers, security which power offers, reverence which dignity offers. Consequently it seems that these should be reckoned as dowries rather than the aforesaid.
Aquin.: SMT XP Q[95] A[5] Body Para. 1/3
I answer that, All agree in reckoning three dowries of the soul, in different ways however. For some say that the three dowries of the soul are vision, love, and fruition. others reckon them to be vision, comprehension, and fruition; others, vision, delight, and comprehension. However, all these reckonings come to the same, and their number is assigned in the same way. For it has been said (A[2]) that a dowry is something inherent to the soul, and directing it to the operation in which beatitude consists. Now two things are requisite in this operation: its essence which is vision, and its perfection which is delight: since beatitude must needs be a perfect operation. Again, a vision is delightful in two ways: first, on the part of the object, by reason of the thing seen being delightful; secondly, on the part of the vision, by reason of the seeing itself being delightful, even as we delight in knowing evil things, although the evil things themselves delight us not. And since this operation wherein ultimate beatitude consists must needs be most perfect, this vision must needs be delightful in both ways. Now in order that this vision be delightful on the part of the vision, 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, two things are necessary, namely that the visible object be suitable, and that it be united to the seer. Accordingly for the 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 vision. But on the part of the visible object two things are necessary. First, suitableness, which regards the affections---and in this respect some reckon love as a dowry, others fruition (in so far as fruition regards the affective part) since what we love most we deem most suitable. Secondly, union is required on the part of the visible object, and thus some reckon comprehension, which is nothing else than to have God present and to hold Him within ourself [*Cf. FS, Q[4], A[3]]; while others reckon fruition, not of hope, which is ours while on the way, but of possession [*Literally "of the reality: non spei . . . sed rei"] which is in heaven.
Aquin.: SMT XP Q[95] A[5] Body Para. 2/3
Thus the three dowries correspond to the three theological virtues, namely vision to faith, comprehension (or fruition in one sense) to hope, and fruition (or delight according to another reckoning to charity). For perfect fruition such as will be had in heaven includes delight and comprehension, for which reason some take it for the one, and some for the other.
Aquin.: SMT XP Q[95] A[5] Body Para. 3/3
Others, however, ascribe these three dowries to the three powers of the soul, namely vision to the rational, delight to the concupiscible, and fruition to the irascible, seeing that this fruition is acquired by a victory. But this is not said properly, because the irascible and concupiscible powers are not in the intellective but in the sensitive part, whereas the dowries of the soul are assigned to the mind.
Aquin.: SMT XP Q[95] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: Memory and understanding have but one act: either because understanding is itself an act of memory, or---if understanding denote a power---because memory does not proceed to act save through the medium of the understanding, since it belongs to the memory to retain knowledge. Consequently there is only one habit, namely knowledge, corresponding to memory and understanding: wherefore only one dowry, namely vision, corresponds to both.
Aquin.: SMT XP Q[95] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: Fruition corresponds to hope, in so far as it includes comprehension which will take the place of hope: since we hope for that which we have not yet; wherefore hope chafes somewhat on account of the distance of the beloved: for which reason it will not remain in heaven [Cf. SS, Q[18], A[2]] but will be succeeded by comprehension.
Aquin.: SMT XP Q[95] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: Fruition as including comprehension is distinct from vision and love, but otherwise than love from vision. For love and vision denote different habits, the one belonging to the intellect, the other to the affective faculty. But comprehension, or fruition as denoting comprehension, does not signify a habit distinct from those two, but the removal of the obstacles which made it impossible for the mind to be united to God by actual vision. This is brought about by the habit of glory freeing the soul from all defects; for instance by making it capable of knowledge without phantasms, of complete control over the body, and so forth, thus removing the obstacles which result in our being pilgrims from the Lord.
Aquin.: SMT XP Q[95] A[5] R.O. 4 Para. 1/1
Reply OBJ 4 is clear from what has been said.
Aquin.: SMT XP Q[95] A[5] R.O. 5 Para. 1/1
Reply OBJ 5: Properly speaking, the dowries are the immediate principles of the operation in which perfect beatitude consists and whereby the soul is united to Christ. The things mentioned by Anselm do not answer to this description; but they are such as in any way accompany or follow beatitude, not only in relation to the Bridegroom, to Whom "wisdom" alone of the things mentioned by him refers, but also in relation to others. They may be either one's equals, to whom "friendship" refers as regards the union of affections, and "concord" as regards consent in actions, or one's inferiors, to whom "power" refers, so far as inferior things are ordered by superior, and "honor" as regards that which inferiors offer to their superiors. Or again (they may accompany or follow beatitude) in relation to oneself: to this "security" refers as regards the removal of evil, and "joy" as regards the attainment of good.
Aquin.: SMT XP Q[95] A[5] R.O. 6 Para. 1/1
Reply OBJ 6: Praise, which Augustine mentions as the third of those things which will obtain in heaven, is not a disposition to beatitude but rather a sequel to beatitude: because from the very fact of the soul's union with God, wherein beatitude consists, it follows that the soul breaks forth into praise. Hence praise has not the necessary conditions of a dowry.
Aquin.: SMT XP Q[95] A[5] R.O. 7 Para. 1/1
Reply OBJ 7: The five things aforesaid mentioned by Boethius are certain conditions of beatitude, but not dispositions to beatitude or to its act, because beatitude by reason of its perfection has of itself alone and undividedly all that men seek in various things, as the Philosopher declares (Ethic. i, 7; x, 7,8). Accordingly Boethius shows that these five things obtain in perfect beatitude, because they are what men seek in temporal happiness. For they pertain either, as "security," to immunity from evil, or to the attainment either of the suitable good, as "joy," or of the perfect good, as "sufficiency," or to the manifestation of good, as "celebrity," inasmuch as the good of one is made known to others, or as "reverence," as indicating that good or the knowledge thereof, for reverence is the showing of honor which bears witness to virtue. Hence it is evident that these five should not be called dowries, but conditions of beatitude.
Aquin.: SMT XP Q[96] Out. Para. 1/1
OF THE AUREOLES (THIRTEEN ARTICLES)
In the next place we must consider the aureoles. Under this head there are thirteen points of inquiry:
(1) Whether the aureoles differ from the essential reward?
(2) Whether they differ from the fruit?
(3) Whether a fruit is due to the virtue of continence only?
(4) Whether three fruits are fittingly assigned to the three parts of continence?
(5) Whether an aureole is due to virgins?
(6) Whether it is due to martyrs?
(7) Whether it is due to doctors?
(8) Whether it is due to Christ?
(9) Whether to the angels?
(10) Whether it is due to the human body?
(11) Whether three aureoles are fittingly assigned?
(12) Whether the virgin's aureole is the greatest?
(13) Whether one has the same aureole in a higher degree than another?
Aquin.: SMT XP Q[96] A[1] Thes. Para. 1/1
Whether the aureole is the same as the essential reward which is called the aurea?
Aquin.: SMT XP Q[96] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the aureole is not distinct from the essential reward which is called the "aurea." For the essential reward is beatitude itself. Now according to Boethius (De Consol. iii), beatitude is "a state rendered perfect by the aggregate of all goods." Therefore the essential reward includes every good possessed in heaven; so that the aureole is included in the "aurea."
Aquin.: SMT XP Q[96] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, "more" and "less" do not change a species. But those who keep the counsels and commandments receive a greater reward than those who keep the commandments only, nor seemingly does their reward differ, except in one reward being greater than another. Since then the aureole denotes the reward due to works of perfection it would seem that it does not signify something distinct from the "aurea."
Aquin.: SMT XP Q[96] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, reward corresponds to merit. Now charity is the root of all merit. Since then the "aurea" corresponds to charity, it would seem that there will be no reward in heaven other than the "aurea."
Aquin.: SMT XP Q[96] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, "All the blessed are taken into the angelic orders" as Gregory declares (Hom. xxxiv in Evang.). Now as regards the angels, "though some of them receive certain gifts in a higher degree, nothing is possessed by any of them exclusively, for all gifts are in all of them, though not equally, because some are endowed more highly than others with gifts which, however, they all possess," as Gregory says (Hom. xxxiv in Evang.). Therefore as regards the blessed, there will be no reward other than that which is common to all. Therefore the aureole is not a distinct reward from the "aurea."
Aquin.: SMT XP Q[96] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, a higher reward is due to higher merit. If, then, the "aurea" is due to works which are of obligation, and the aureole to works of counsel, the aureole will be more perfect than the "aurea," and consequently should not be expressed by a diminutive [*"Aureola," i.e. a little "aurea"]. Therefore it would seem that the aureole is not a distinct reward from the "aurea."
Aquin.: SMT XP Q[96] A[1] OTC Para. 1/3
On the contrary, A gloss [*Ven. Bede, De Tabernaculis i, 6] on Ex. 25:24,25, "Thou shalt make . . . another little golden crown [coronam aureolam]," says: "This crown denotes the new hymn which the virgins alone sing in the presence of the Lamb." Wherefore apparently the aureole is a crown awarded, not to all, but especially to some: whereas the aurea is awarded to all the blessed. Therefore the aureole is distinct from the "aurea."
Aquin.: SMT XP Q[96] A[1] OTC Para. 2/3
Further, a crown is due to the fight which is followed by victory: "He . . . is not crowned except he strive lawfully" (2 Tim. 2:5). Hence where there is a special kind of conflict, there should be a special crown. Now in certain works there is a special kind of conflict. Therefore they deserve a special kind of crown, which we call an aureole.
Aquin.: SMT XP Q[96] A[1] OTC Para. 3/3
Further, the Church militant comes down from the Church triumphant: "I saw the Holy City," etc. (Apoc. 21:2). Now in the Church militant special rewards are given to those who perform special deeds, for instance a crown to the conqueror, a prize to the runner. Therefore the same should obtain in the Church triumphant.
Aquin.: SMT XP Q[96] A[1] Body Para. 1/2
I answer that, Man's essential reward, which is his beatitude, consists in the perfect union of the soul with God, inasmuch as it enjoys God perfectly as seen and loved perfectly. Now this reward is called a "crown" or "aurea" metaphorically, both with reference to merit which is gained by a kind of conflict---since "the life of man upon earth is a warfare" (Job 7:1)---and with reference to the reward whereby in a way man is made a participator of the Godhead, and consequently endowed with regal power: "Thou hast made us to our God a kingdom," etc. (Apoc. 5:10); for a crown is the proper sign of regal power.
Aquin.: SMT XP Q[96] A[1] Body Para. 2/2
In like manner the accidental reward which is added to the essential has the character of a crown. For a crown signifies some kind of perfection, on account of its circular shape, so that for this very reason it is becoming to the perfection of the blessed. Since, however, nothing can be added to the essential, but what is less than it, the additional reward is called an "aureole." Now something may be added in two ways to this essential reward which we call the "aurea." First, in consequence of a condition attaching to the nature of the one rewarded: thus the glory of the body is added to the beatitude of the soul, wherefore this same glory of the body is sometimes called an "aureole." Thus a gloss of Bede on Ex. 25:25, "Thou . . . shalt make another little golden crown," says that "finally the aureole is added, when it is stated in the Scriptures 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 of an aureole now. Secondly, in consequence of the nature of the meritorious act. Now this has the character of merit on two counts, whence also it has the character of good. First, to wit, from its root which is charity, since it is referred to the last end, and thus there is due to it the essential reward, namely the attainment of the end, and this is the "aurea." Secondly, from the very genus of the act which derives a certain praiseworthiness from its due circumstances, from the habit eliciting it and from its proximate end, and thus is due to it a kind of accidental reward which we call an "aureole": and it is in this sense that we regard the aureole now. Accordingly it must be said that an "aureole" denotes something added 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 this joy is distinct from the joy in being united to God, which is called the "aurea." Some, however, affirm that the common reward, which is the "aurea," receives the name of "aureole," according as it is given to virgins, martyrs, or doctors: even as money receives the name of debt through being due to some one, though the money and the debt are altogether the same. And that nevertheless this does not imply that the essential reward is any greater when it is called an "aureole"; but that it corresponds to a more excellent act, more excellent not in intensity of merit but in the manner of meriting; so that although 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 as it corresponds to higher merit as regards the way of meriting. But this would seem contrary to the meaning of the gloss quoted above. For if "aurea" and "aureole" were the same, the "aureole" would not be described as added to the "aurea." Moreover, since reward corresponds to merit, a more excellent reward must needs correspond to this more excellent way of meriting: and it is this excellence that we call an "aureole." Hence it follows that an "aureole" differs from the "aurea."
Aquin.: SMT XP Q[96] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Beatitude includes all the goods necessary for man's perfect life consisting in his perfect operation. Yet some things can be added, not as being necessary for that perfect operation as though it were impossible without them, but as adding to the glory of beatitude. Hence they regard the well-being of beatitude and a certain fitness thereto. Even so civic happiness is embellished by nobility and bodily beauty and so forth, and yet it is possible without them as stated in Ethic. i, 8: and thus is the aureole in comparison with the happiness of heaven.
Aquin.: SMT XP Q[96] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: He who keeps the counsels and the commandments always merits more than he who keeps the commandments only, if we gather the notion of merit in works from the very genus of those works; but not always if we gauge the merit from its root, charity: since sometimes a man keeps the commandments alone out of greater charity than one who keeps both commandments and counsels. For the most part, however, the contrary happens, because the "proof of love is in the performance of deeds," as Gregory says (Hom. xxx in Evang.). Wherefore it is not the more excellent essential reward that is called an aureole, but that which is added to the essential reward without reference to the essential reward of the possessor of an aureole being greater, or less than, or equal to the essential reward of one who has no aureole.
Aquin.: SMT XP Q[96] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: Charity is the first principle of merit: but our actions are the instruments, so to speak, whereby we merit. Now in order to obtain an effect there is requisite not only a due disposition in the first mover, but also a right disposition in the instrument. Hence something principal results in the effect with reference to the first mover, and something secondary with reference to the instrument. Wherefore in the reward also there is something on the part of charity, namely the "aurea," and something on the part of the kind of work, namely the "aureole."
Aquin.: SMT XP Q[96] A[1] R.O. 4 Para. 1/2
Reply OBJ 4: All the angels merited their beatitude by the same kind of act namely by turning to God: and consequently no particular reward is found in anyone which another has not in some way. But men merit beatitude by different kinds of acts: and so the comparison fails.
Aquin.: SMT XP Q[96] A[1] R.O. 4 Para. 2/2
Nevertheless among men what one seems to have specially, all have in common in some way, in so far as each one, by charity, deems another's good his own. Yet this joy whereby one shares another's joy cannot be called an aureole, because it is not given him as a reward for his victory, but regards more the victory of another: whereas a crown is awarded the victors themselves and not to those who rejoice with them in the victory.
Aquin.: SMT XP Q[96] A[1] R.O. 5 Para. 1/1
Reply OBJ 5: The merit arising from charity is more excellent than that which arises from the kind of action: just as the end to which charity directs us is more excellent than the things directed to that end, and with which our actions are concerned. Wherefore the reward corresponding to merit by reason of charity, however little it may be, is greater than any reward corresponding to an action by reason of its genus. Hence "aureole" is used as a diminutive in comparison with "aurea."
Aquin.: SMT XP Q[96] A[2] Thes. Para. 1/1
Whether the aureole differs from the fruit?
Aquin.: SMT XP Q[96] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the aureole does not differ from the fruit. For different rewards are not due to the same merit. Now the aureole and the hundredfold fruit correspond to the same merit, according to a gloss on Mt. 13:8, "Some a hundredfold." Therefore the aureole is the same as the fruit.
Aquin.: SMT XP Q[96] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, Augustine says (De Virgin xlv) that the "hundredfold fruit is due to the martyrs, and also to virgins." Therefore the fruit is a reward common to virgins and martyrs. But the aureole also is due to them. Therefore the aureole is the same as the fruit.
Aquin.: SMT XP Q[96] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, there are only two rewards in beatitude, namely the essential, and the accidental which is added to the essential. Now that which is added to the essential reward is called an aureole, as evidenced by the statement (Ex. 25:25) that the little crown [aureola] is added to the crown. But the fruit is not the essential reward, for in that case it would be due to all the blessed. Therefore it is the same as the aureole.
Aquin.: SMT XP Q[96] A[2] OTC Para. 1/2
On the contrary, 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 way, since aureole is divided into the aureole of virgins, of martyrs, and of doctors: whereas fruit is divided into the fruit of the married, of widows, and of virgins. Therefore fruit and aureole are not the same.
Aquin.: SMT XP Q[96] A[2] OTC Para. 2/2
Further, if fruit and aureole were the same, the aureole would be due to whomsoever the fruit is due. But this is manifestly untrue, since a fruit is due to widowhood, while an aureole is not. Therefore, etc.
Aquin.: SMT XP Q[96] A[2] Body Para. 1/3
I answer that, Metaphorical expressions can be taken in various ways, according as we find resemblances to the various properties of the thing from which the comparison is taken. Now since fruit, properly speaking, is applied to material things born of the earth, we employ it variously in a spiritual sense, with reference to the various conditions that obtain in material fruits. For the material fruit has sweetness whereby it refreshes so far as it is used by man: again it is the last thing to which the operation of nature attains: moreover it is that to which husbandry looks forward as the result of sowing or any other process. Accordingly fruit is taken in a spiritual sense sometimes for that which refreshes as being the last end: and according to this signification we are said to enjoy [frui] God perfectly in heaven, and imperfectly on the way. From this signification we have fruition which is a dowry: but we are not speaking of fruit in this sense now. Sometimes fruit signifies spiritually that which refreshes only, though it is not the last end; and thus the virtues are called fruits, inasmuch as "they refresh the mind with genuine sweetness," as Ambrose says [*De Parad. xiii]. In this sense fruit is taken (Gal. 6:22): "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 treated of this already [*Cf. FS, Q[70], A[1], ad 2].
Aquin.: SMT XP Q[96] A[2] Body Para. 2/3
We may, however, take spiritual fruit in another sense, in likeness to material fruit, inasmuch as material fruit is a profit expected from the labor of husbandry: so that we call fruit that reward which man acquires from his labor in this life: and thus every reward which by our labors we shall acquire for the future life is called a "fruit." In this sense fruit is taken (Rm. 6:22): "You have your fruit unto sanctification, and the end life everlasting." 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 this sense that our Lord speaks of fruit (Mt. 13:23), where He divides fruit into thirtyfold, sixtyfold, and hundredfold. Now fruit is the product of seed in so far as the seed power is capable of transforming the humors of the soil into its own nature; and the more efficient this power, and the better prepared the soil, the more plentiful fruit will 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 nature by withdrawing from carnal things, the greater is the fruit of the Word in him. Accordingly the fruit of the Word of 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 joy one has in the perfection of one's works, whereas the "fruit" consists in the joy that the worker has in his own disposition as to his degree of spirituality to which he has attained through the seed of God's Word.
Aquin.: SMT XP Q[96] A[2] Body Para. 3/3
Some, however, distinguish between aureole and fruit, by saying that the aureole is due to the fighter, according to 2 Tim. 2:5, "He . . . shall not be crowned, except he strive lawfully"; whereas the fruit is due to the laborer, according to the saying of Wis. 3:15, "The fruit of good labors is glorious." Others again say that the "aurea" regards conversion to God, while the "aureole" and the "fruit" regard things directed to the end; yet so that the fruit regards the will rather, and the aureole the body. Since, however, labor and strife are in the same subject and about the same matter, and since the body's reward depends on the soul's, these explanations of the difference between fruit, aurea and aureole would only imply a logical difference: and this cannot be, since fruit is assigned to some to whom no aureole is assigned.
Aquin.: SMT XP Q[96] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: There is nothing incongruous if various rewards correspond to the same merit according to the various things contained therein. Wherefore to virginity corresponds the aurea in so far as virginity is kept for God's sake at the command of charity; the aureole, in so far as virginity is a work of perfection having the character of a signal victory; and the fruit, in so far as by virginity a person acquires a certain spirituality by withdrawing from carnal things.
Aquin.: SMT XP Q[96] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Fruit, according to the proper acceptation as we are speaking of it now, does not denote the reward common to martyrdom and virginity, by that which corresponds to the three degrees of continency. This gloss which states that the hundredfold fruit corresponds to martyrs takes fruit in a broad sense, according as any reward is called a fruit, the hundredfold fruit thus denoting the reward due to any perfect works whatever.
Aquin.: SMT XP Q[96] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Although the aureole is an accidental reward added to the essential reward, nevertheless not every accidental reward is an aureole, but only that which is assigned to works of perfection, whereby man is most conformed to Christ in the achievement of a perfect victory. Hence it is not unfitting that another accidental reward, which is called the fruit, be due sometimes to the withdrawal from a carnal life.
Aquin.: SMT XP Q[96] A[3] Thes. Para. 1/1
Whether a fruit is due to the virtue of continence alone?
Aquin.: SMT XP Q[96] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that a fruit is not due to the virtue of continence alone. For a gloss on 1 Cor. 15:41, "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 sun; to the glory of the moon those who have the sixtyfold fruit; and to the stars those who have the thirtyfold fruit." Now this difference of glory, in the meaning of the Apostle, regards any difference whatever of beatitude. Therefore the various fruits should correspond to none but the virtue of continence.
Aquin.: SMT XP Q[96] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, fruits are so called from fruition. But fruition belongs to the essential reward which corresponds to all the virtues. Therefore, etc.
Aquin.: SMT XP Q[96] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, fruit is due to labor: "The fruit of good labors is glorious" (Wis. 3:15). Now there is greater labor in fortitude than in temperance or continence. Therefore fruit does not correspond to continence alone.
Aquin.: SMT XP Q[96] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, it is more difficult not to exceed the measure in food which is necessary for life, than in sexual matters without which life can be sustained: and thus the labor of frugality is greater than that of continence. Therefore fruit corresponds to frugality rather than to continence.
Aquin.: SMT XP Q[96] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, fruit implies delight, and delight regards especially the end. Since then the theological virtues have the end for their object, namely God Himself, it would seem that to them especially the fruit should correspond.
Aquin.: SMT XP Q[96] A[3] OTC Para. 1/1
On the contrary, is the statement of the gloss on Mt. 13:23, "The one a hundredfold," which assigns the fruits to virginity, widowhood, and conjugal continence, which are parts of continence.
Aquin.: SMT XP Q[96] A[3] Body Para. 1/1
I answer that, A fruit is a reward due to a person in that he passes from the carnal to the spiritual life. Consequently a fruit corresponds especially to that virtue which more than any other frees man from subjection to the flesh. Now this is the effect of continence, since it is by sexual pleasures that the soul is especially subject to the flesh; so much so that in the carnal act, according to Jerome (Ep. ad Ageruch.), "not even the spirit of prophecy touches the heart of the prophet," nor "is it possible to understand anything in the midst of that pleasure," as the Philosopher says (Ethic. vii, 11). Therefore fruit corresponds to continence rather than to another virtue.
Aquin.: SMT XP Q[96] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: This gloss takes fruit in a broad sense, according as any reward is called a fruit.
Aquin.: SMT XP Q[96] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: 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, as evidenced by what has been said.
Aquin.: SMT XP Q[96] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: Fruit, as we speak of it now, corresponds to labor not as resulting in fatigue, but as resulting in the production of fruit. Hence a man calls his crops his labor, inasmuch as he labored for them, or produced them by his labor. Now the comparison to fruit, as produced from seed, is more adapted to continence than to fortitude, because man is not subjected to the flesh by the passions of fortitude, as he is by the passions with which continence is concerned.
Aquin.: SMT XP Q[96] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: Although the pleasures of the table are more necessary than the pleasures of sex, they are not so strong: wherefore the soul is not so much subjected to the flesh thereby.
Aquin.: SMT XP Q[96] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: Fruit is not taken here in the sense in which fruition applies to delight in the end; but in another sense as stated above (A[2] ). Hence the argument proves nothing.
Aquin.: SMT XP Q[96] A[4] Thes. Para. 1/1
Whether three fruits are fittingly assigned to the three parts of continence?
Aquin.: SMT XP Q[96] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that three fruits are unfittingly assigned to the three parts of continence: because twelve fruits of the Spirit are assigned, "charity, joy, peace," etc. (Gal. 5:22). Therefore seemingly we should reckon only three.
Aquin.: SMT XP Q[96] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, fruit denotes a special reward. Now the reward assigned to virgins, widows, and married persons is not a special reward, because all who are to be saved are comprised under one of these three, since no one is saved who lacks continence, and continence is adequately divided by these three. Therefore three fruits are unfittingly assigned to the three aforesaid.
Aquin.: SMT XP Q[96] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, just as widowhood surpasses conjugal continence, so does virginity surpass widowhood. But the excess of sixtyfold over thirtyfold is not as the excess of a hundredfold over sixtyfold; neither in arithmetical proportion, since sixty exceeds thirty by thirty, and a hundred exceeds sixty by forty; nor in geometrical proportion, since sixty is twice thirty and a hundred surpasses sixty as containing the whole and two-thirds thereof. Therefore the fruits are unfittingly adapted to the degrees of continence.
Aquin.: SMT XP Q[96] A[4] Obj. 4 Para. 1/1
OBJ 4: Further, the statements contained in Holy Writ stand for all time: "Heaven and earth shall pass away, but My words shall not pass away" (Lk. 21:33): whereas human institutions are liable to change every day. Therefore human institutions are not to be taken as a criterion of the statements of Holy Writ: and it would seem in consequence that the explanation of these fruits given by Bede is unfitting. For he says (Expos. in Luc. iii, 8) that "the thirtyfold fruit is assigned to married persons, because in the signs drawn on the 'abacus' the number 30 is denoted by the thumb and index finger touching one another at the tips as though kissing one another: so that the number 30 denotes the embraces of married persons. The number 60 is denoted by the contact of the index finger above the middle joint of the thumb, so that the index finger by lying over the thumb and weighing on it, signifies the burden which widows have to bear in this 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 the number 100 denotes virginity, which has a share in the angelic excellence; for the angels are on the right hand, i.e. in glory, while we are on the left on account of the imperfection of the present life."
Aquin.: SMT XP Q[96] A[4] Body Para. 1/1
I answer that, By continence, to which the fruit corresponds, man is brought to a kind of spiritual nature, by withdrawing from carnal things. Consequently various fruits are distinguished according to the various manners of the spirituality resulting from continence. Now there is a certain spirituality which is necessary, and one which is superabundant. The spirituality that is necessary consists in the rectitude of the spirit not being disturbed by the pleasures of the flesh: and this obtains when one makes use of carnal pleasures according to the order of right reason. This is the spirituality of married persons. Spirituality is superabundant when a man withdraws himself entirely from those carnal pleasures which stifle the spirit. This may be done in two ways: either in respect of all time past, present, and future, and this is the spirituality of virgins; or in respect of a particular time, and this is the spirituality of widows. Accordingly to those who keep conjugal continence, the thirtyfold fruit is awarded; to those who keep the continence of widows, the sixtyfold fruit; and to those who keep virginal continence, the hundredfold fruit: and this for the reason given by Bede quoted above, although 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 of everything, as stated in De Coelo et Mundo i, and contains a certain perfection common to all, namely of beginning, middle, and end. Wherefore the number 30 is fittingly assigned to married persons, in whom no other perfection is added to the observance of the Decalogue, signified by the number 10, than the common perfection without which there is no salvation. The number six the multiplication of which by 10 amounts to 60 has perfection from its parts, being the aggregate of all its parts taken together; wherefore it corresponds fittingly to widowhood, wherein we find perfect withdrawal from carnal pleasures as to all its circumstances (which are the parts so to speak of a virtuous act), since widowhood uses no carnal pleasures in connection with any person, place, or any other circumstance; which was not the case with conjugal continence. The number 100 corresponds fittingly to virginity; because the number 10 of which 100 is a multiple is the limit of numbers: and in like manner virginity occupies the limit of spirituality, since no further spirituality can be added to it. The number 100 also being a square number has perfection from its figure: for a square figure is prefect through being equal on all sides, since all its sides are equal: wherefore it is adapted to virginity wherein incorruption is found equally as to all times.
Aquin.: SMT XP Q[96] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: Fruit is not taken there in the sense in which we are taking it now.
Aquin.: SMT XP Q[96] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: 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 reward is common to all, but also a certain accidental reward, such as joy in those works without which one cannot be saved. 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 in the end after leading an incontinent life, for to such no fruit is due but only the essential reward.
Aquin.: SMT XP Q[96] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: The distinction of the fruits is to be taken according to the species and figures of the numbers rather than according to their quantity. Nevertheless even if we regard the excess in point of quantity, we may find an explanation. For the married 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 notion of double, just as 60 is the double of 30. Again 100 is 60 X 40, which latter 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 fitting to virginity, which adds perpetual incorruption to the perfection of widowhood.
Aquin.: SMT XP Q[96] A[4] R.O. 4 Para. 1/1
Reply OBJ 4: Although these numerical signs are a human institution, they are founded somewhat on the nature of things, in so far as the numbers are denoted in gradation, according to the order of the aforesaid joints and contacts.
Aquin.: SMT XP Q[96] A[5] Thes. Para. 1/1
Whether an aureole is due on account of virginity?
Aquin.: SMT XP Q[96] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that an aureole is not due on account of virginity. For where there is greater difficulty in the work, a greater reward is due. Now widows have greater difficulty than virgins in abstaining from the works of the flesh. For Jerome says (Ep. ad Ageruch.) that the greater difficulty certain persons experience in abstaining from the allurements of pleasure, the greater their reward, and he is speaking in praise of widows. Moreover, the Philosopher says (De Anim. Hist. vii) that "young women who have been deflowered desire sexual intercourse the more for the recollection of the pleasure." Therefore the aureole which is the greatest reward is due to widows more than to virgins.
Aquin.: SMT XP Q[96] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, if an aureole were due to virginity, it would be especially found where there is the most perfect virginity. Now the most prefect virginity is in the Blessed Virgin, wherefore she is called the Virgin of virgins: and yet no aureole is due to her because she experienced no conflict in being continent, for she was not infected with the corruption of the fomes [*Cf. TP, Q[27], A[3]]. Therefore an aureole is not due to virginity.
Aquin.: SMT XP Q[96] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, a special reward is not due to that which has not been at all times praiseworthy. Now it would not have been praiseworthy to observe virginity in the state of innocence, since then was it commanded: "Increase and multiply and fill the earth" (Gn. 1:28): nor again during the time of the Law, since the barren were accursed. Therefore an aureole is not due to virginity.
Aquin.: SMT XP Q[96] A[5] Obj. 4 Para. 1/1
OBJ 4: Further, the same reward is not due to virginity observed, and virginity lost. Yet an aureole is sometimes due to lost virginity; for instance if a maiden be violated unwillingly at the order of a tyrant for confessing Christ. Therefore an aureole is not due to virginity.
Aquin.: SMT XP Q[96] A[5] Obj. 5 Para. 1/1
OBJ 5: 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 wicked. Therefore an aureole is not due to virginity.
Aquin.: SMT XP Q[96] A[5] Obj. 6 Para. 1/1
OBJ 6: Further, as widowhood is to the sixtyfold fruit, so is virginity to the hundredfold fruit, and to the aureole. Now the sixtyfold 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 is the aureole due to any kind of virginity, but only to that which is observed by vow.
Aquin.: SMT XP Q[96] A[5] Obj. 7 Para. 1/1
OBJ 7: Further, reward is not given to that which is done of necessity, since all merit depends on the will. But some are virgins of necessity, such as those who are naturally cold-blooded, and eunuchs. Therefore an aureole is not always due to virginity.
Aquin.: SMT XP Q[96] A[5] OTC Para. 1/2
On the contrary, A gloss on Ex. 25:25: "Thou shalt also make a little golden crown [coronam aureolam]" says: "This crown denotes the new hymn which the virgins sing in the presence of the Lamb, those, to wit, who follow the Lamb whithersoever He goeth." Therefore the reward due to virginity is called an aureole.
Aquin.: SMT XP Q[96] A[5] OTC Para. 2/2
Further, It is written (Is. 56:4): "Thus saith the Lord to the eunuchs": and the text continues (Is. 56: 5): "I will give to them . . . a name better than sons and daughters": and a gloss [*St. Augustine, De Virginit. xxv] says: "This refers to their peculiar and transcendent glory." Now the eunuchs "who have made themselves eunuchs for the kingdom of heaven" (Mt. 19:12) denote virgins. Therefore it would seem that some special reward is due to virginity, and this is called the aureole.
Aquin.: SMT XP Q[96] A[5] Body Para. 1/1
I answer that, Where there is a notable kind of victory, a special crown is due. Wherefore since by virginity a person wins a signal victory over the flesh, against which a continuous battle is waged: "The flesh lusteth against the spirit," etc. (Gal. 5:17), a special crown called the aureole is due to virginity. This indeed is the common opinion of all; but all are not agreed as to the kind of virginity to which it is due. For some say that the 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 the saved. But this would seem unreasonable, because in this case those who have the will to marry and nevertheless die before marrying would have the aureole. Hence others hold that the aureole is due to the state and not to the act: so that those virgins alone merit the aureole who by vow have placed themselves in the state of observing perpetual virginity. But this also seems unreasonable, because it is possible to have the same intention of observing virginity without a vow as with a vow. Hence it may be said otherwise that merit is due to every virtuous act commanded by charity. Now virginity comes under the genus of virtue in so far as perpetual incorruption of mind and body is an object of choice, as appears from what has been said above (Sent. iv, D, 33, Q[3], AA[1],2) [*Cf. TP, Q[152], AA[1],3]. Consequently the aureole is due to those virgins alone, who had the purpose of observing perpetual virginity, whether or no they have confirmed this purpose by vow---and this I say with reference to the aureole in its proper signification of a reward due to merit---although this purpose may at some time have been interrupted, integrity of the flesh remaining withal, provided it be found at the end of life, because virginity of the mind may be restored, although virginity of the flesh cannot. If, however, we take the aureole in its broad sense for any joy added to the essential joy of heaven, the aureole will be applicable even to those who are incorrupt in flesh, although they had not the purpose of observing perpetual virginity. For without doubt they will rejoice in the incorruption of their body, even as the innocent will rejoice in having been free from sin, although they had no opportunity of sinning, as in the case of baptized children. But this is not the proper meaning of an aureole, although it is very commonly taken in this sense.
Aquin.: SMT XP Q[96] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: In some respects virgins experience a greater conflict in remaining continent; and in other respects, widows, other things being equal. For virgins are inflamed by concupiscence, and by the desire of experience, which arises from a certain curiosity as it were, which makes man more willing to see what he has never seen. Sometimes, moreover, this concupiscence is increased by their esteeming the pleasure to be greater than it is in reality, and by their failing to consider the grievances attaching to this pleasure. In these respects widows experience the lesser conflict, yet theirs is the greater conflict by reason of their recollection of the pleasure. Moreover, in different subjects one motive is stronger than another, according to the various conditions and dispositions of the subject, because some are more susceptible to one, and others to another. However, whatever we may say of the degree of conflict, this is certain---that the virgin's victory is more perfect than the widow's, for the most perfect and most brilliant kind of victory is never to have yielded to the foe: and the crown is due, not to the battle but to the victory gained by the battle.
Aquin.: SMT XP Q[96] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: There are two opinions about this. For some say that the Blessed Virgin has not an aureole in reward of her virginity, if we take aureole in the proper sense as referring to a conflict, but that she has something more than an aureole, on account of her most perfect purpose of observing virginity. Others say that she has an aureole even in its proper signification, and that a most transcendent one: for though she experienced no conflict, she had a certain conflict of the flesh, but owing to the exceeding strength of her virtue, her flesh was so subdued that she did not feel this conflict. This, however, would seem to be said without reason, for since we believe the Blessed Virgin to have been altogether immune from the inclination of the fomes on account of the perfection of her sanctification, it is wicked to suppose that there was in her any conflict with the flesh, since such like conflict is only from the inclination of the fomes, nor can temptation from the flesh be without sin, as declared by a gloss [*St. Augustine, De Civ. Dei xix, 4] on 2 Cor. 12:7, "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 in this to those other members of the Church in whom virginity is found: and although she had no conflict by reason of the temptation which is of the flesh, she had the temptation which is of the enemy, who feared not even Christ (Mt. 4).
Aquin.: SMT XP Q[96] A[5] R.O. 3 Para. 1/2
Reply OBJ 3: The aureole is not due to virginity except as adding some excellence to the other degrees of continence. If Adam had not sinned, virginity would have had no perfection over conjugal continence, since in that case marriage would have been honorable, and the marriage-bed unsullied, for it would not have been dishonored by lust: hence virginity would not then have been observed, nor would an aureole have been due to it. But the condition of human nature being changed, virginity has a special beauty of its own, and consequently a special reward is assigned to it.
Aquin.: SMT XP Q[96] A[5] R.O. 3 Para. 2/2
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 praiseworthy to abstain from carnal intercourse: wherefore no special reward would be given for such a purpose unless it came from a Divine inspiration, as is believed to have been the case with Jeremias and Elias, of whose marriage we do not read.
Aquin.: SMT XP Q[96] A[5] R.O. 4 Para. 1/1
Reply OBJ 4: If a virgin is violated, she does not forfeit the aureole, provided she retain unfailingly the purpose of observing perpetual virginity, and nowise consent to the act. Nor does she forfeit virginity thereby; and be this said, whether she be violated 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 will be a kind of martyrdom: wherefore Lucy said: "If thou causest me to be violated against my will, my chastity will receive a double crown" [*Office of S. Lucy; lect. vi of Dominican Breviary, December 13th]; not that she has two aureoles of virginity, but that she will receive a double reward, one for observing virginity, the other for the outrage she has suffered. Even supposing that one thus violated should conceive, she would not for that reason forfeit her virginity: nor would she be equal to Christ's mother, in whom there was integrity of the flesh together with integrity of the mind [*Cf. SS, Q[64], A[3], ad 3; SS, Q[124], A[4], ad 2; SS, Q[152], A[1]].
Aquin.: SMT XP Q[96] A[5] R.O. 5 Para. 1/1
Reply OBJ 5: Virginity is inborn in us as to that which is material in virginity: but the purpose of observing perpetual incorruption, whence virginity derives its merit, is not inborn, but comes from the gift of grace.
Aquin.: SMT XP Q[96] A[5] R.O. 6 Para. 1/1
Reply OBJ 6: The sixtyfold fruit is due, not to every widow, but only to those who retain the purpose of remaining widows, even though they do not make it the matter of a vow, even as we have said in regard to virginity.
Aquin.: SMT XP Q[96] A[5] R.O. 7 Para. 1/1
Reply OBJ 7: If cold-blooded persons and eunuchs have the will to observe perpetual incorruption even though they were capable of sexual intercourse, they must be called virgins and merit the aureole: for they make a virtue of necessity. If, on the other hand, they have the will to marry if they could, they do not merit the aureole. Hence Augustine says (De Sancta Virgin. xxiv): "For those like eunuchs whose bodies are so formed that they are unable to beget, it suffices when they become Christians and keep the commandments of God, that they have a mind to have a wife if they could, in order to rank with the faithful who are married."
Aquin.: SMT XP Q[96] A[6] Thes. Para. 1/1
Whether an aureole is due to martyrs?
Aquin.: SMT XP Q[96] A[6] Obj. 1 Para. 1/1
OBJ 1: It would seem that an aureole is not due to martyrs. For an aureole is a reward given for works of supererogation, wherefore Bede commenting on Ex. 25:25, "Thou shalt also make another . . . crown," says: "This may be rightly referred to the reward of those who by freely choosing a more perfect life go beyond the general commandments." But to die for confessing the faith is sometimes an obligation, and not a work of supererogation as appears from the words of Rm. 10:10, "With the heart, we believe unto justice, but with the mouth confession is made unto salvation." Therefore an aureole is not always due to martyrdom.
Aquin.: SMT XP Q[96] A[6] Obj. 2 Para. 1/1
OBJ 2: Further, according to Gregory (Moral. ix [*Cf. St. Augustine, De Adult. Conjug. i, 14]) "the freer the service, the more acceptable it is." Now martyrdom has a minimum of freedom, since it is a punishment inflicted by another person with force. Therefore an aureole is not due to martyrdom, since it is accorded to surpassing merit.
Aquin.: SMT XP Q[96] A[6] Obj. 3 Para. 1/1
OBJ 3: Further, martyrdom consists not only in suffering death externally, but also in the interior act of the will: wherefore Bernard in a sermon on the Holy Innocents distinguishes three kinds of martyr---in will and not in death, as John; in both will and death, as Stephen; in death and not in will, as the Innocents. Accordingly if an aureole were due to martyrdom, it would be due to voluntary rather than external martyrdom, since merit proceeds from will. Yet such is not the case. Therefore an aureole is not due to martyrdom.
Aquin.: SMT XP Q[96] A[6] Obj. 4 Para. 1/1
OBJ 4: Further, bodily suffering is less than mental, which consists of internal sorrow and affliction of soul. But internal suffering is also a kind of martyrdom: wherefore Jerome says in a sermon on the Assumption [*Ep. ad Paul. et Eustoch.]: "I should say rightly that the Mother of God was both virgin and martyr, although she ended her days in peace, wherefore: Thine own soul a sword hath pierced---namely for her Son's death." Since then no aureole corresponds to interior sorrow, neither should one correspond to outward suffering.
Aquin.: SMT XP Q[96] A[6] Obj. 5 Para. 1/1
OBJ 5: Further, penance itself is a kind of martyrdom, wherefore Gregory says (Hom. iii in Evang.): "Although persecution has ceased to offer the opportunity, yet the peace we enjoy is not without its martyrdom; since even if we no longer yield the life of 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 penance which consists in external works. Neither therefore is an aureole due to every external martyrdom.
Aquin.: SMT XP Q[96] A[6] Obj. 6 Para. 1/1
OBJ 6: Further, an aureole is not due to an unlawful work. Now it is unlawful to lay hands on oneself, as Augustine declares (De Civ. Dei i), and yet the Church celebrates the martyrdom of some who laid hands upon themselves in order to escape the fury of tyrants, as in the case of certain women at Antioch (Eusebius, Eccles. Hist. viii, 24). Therefore an aureole is not always due to martyrdom.
Aquin.: SMT XP Q[96] A[6] Obj. 7 Para. 1/1
OBJ 7: Further, it happens at times that a person is wounded for the faith, and survives for some time. Now it is clear that such a one is a martyr, and yet seemingly an aureole is not due to him, since his conflict did not last until death. Therefore an aureole is not always due to martyrdom.
Aquin.: SMT XP Q[96] A[6] Obj. 8 Para. 1/1
OBJ 8: Further, some suffer more from the loss of temporal goods than from the affliction even of their own body and this is shown by their bearing many afflictions for the sake of gain. Therefore if they be despoiled of their temporal goods for Christ's sake they would seem to be martyrs, and yet an aureole is not apparently due to them. Therefore the same conclusion follows as before.
Aquin.: SMT XP Q[96] A[6] Obj. 9 Para. 1/1
OBJ 9: Further, a martyr would seem to be no other than one who dies for the faith, wherefore Isidore says (Etym. vii): "They are called martyrs in Greek, witnesses in Latin: because they suffered in order to bear witness to Christ, and strove unto death for the truth." Now there are virtues more excellent than faith, such as justice, charity, and so forth, since these cannot be without grace, and yet no aureole is due to them. Therefore seemingly neither is an aureole due to martyrdom.
Aquin.: SMT XP Q[96] A[6] Obj. 10 Para. 1/1
OBJ 10: Further, even as the truth of faith is from God, so is all other truth, as Ambrose [*Spurious work on 1 Cor. 12:3: "No man can say," etc.] declares, since "every truth by whomsoever uttered is from the Holy Ghost." Therefore if an aureole 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 virtue: and yet apparently this is not the case.
Aquin.: SMT XP Q[96] A[6] Obj. 11 Para. 1/1
OBJ 11: 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 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, no aureole is due to him: and consequently the same conclusion follows as above.
Aquin.: SMT XP Q[96] A[6] Obj. 12 Para. 1/1
OBJ 12: Further, all merit proceeds from the free will. Yet the Church celebrates the martyrdom of some who had not the use of the free will. Therefore they did not merit an aureole: and consequently an aureole is not due to all martyrs.
Aquin.: SMT XP Q[96] A[6] OTC Para. 1/2
On the contrary, Augustine says (De Sancta Virgin. xlvi): "No one, methinks, would dare prefer virginity to martyrdom." Now an aureole is due to virginity, and consequently also to martyrdom.
Aquin.: SMT XP Q[96] A[6] OTC 12 Para. 2/2
Further, the crown is due to one who has striven. But in martyrdom the strife presents a special difficulty. Therefore a special aureole is due thereto.
Aquin.: SMT XP Q[96] A[6] Body Para. 1/1
I answer that, Just as in the spirit there is a conflict with the internal concupiscences, so is there in man a conflict with the passion that is inflicted from without. Wherefore, just as a special crown, which we call an aureole, is due to the most perfect victory whereby we triumph over the concupiscences of the flesh, in a word to virginity, so too an aureole is due to the most perfect victory that is won against external assaults. Now the most perfect victory over passion caused from without is considered from two points of view. First from the greatness of the passion. Now among all passions inflicted from without, death holds the first place, just as sexual concupiscences are chief among internal passions. Consequently, when a man conquers death and things directed to death, his is a most perfect victory. Secondly, the perfection of victory is considered from the point of view of the motive of conflict, when, to wit, a man strives for the most honorable cause; which is Christ Himself. Both these things are to be found in martyrdom, which is death suffered for Christ's sake: for "it is not the pain but the cause that makes the martyr," as Augustine says (Contra Crescon. iii). Consequently an aureole is due to martyrdom as well as to virginity.
Aquin.: SMT XP Q[96] A[6] R.O. 1 Para. 1/1
Reply OBJ 1: To suffer death for Christ's sake, is absolutely speaking, a work of supererogation; since every one is not bound to confess his faith in the face of a persecutor: yet in certain cases it is necessary for salvation, when, to wit, a person is seized 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 an aureole. For an aureole is due to a work of supererogation, not as such, but as having a certain perfection. Wherefore so long as this perfection remains, even though the supererogation cease, one merits the aureole.
Aquin.: SMT XP Q[96] A[6] R.O. 2 Para. 1/1
Reply OBJ 2: A reward is due to martyrdom, not in respect of the exterior infliction, but because it is suffered voluntarily: since we merit only through that which is in us. And the more that which one suffers voluntarily is difficult and naturally repugnant to the will the more is the will that suffers it for Christ's sake shown to be firmly established in Christ, and consequently a higher reward is due to him.
Aquin.: SMT XP Q[96] A[6] R.O. 3 Para. 1/1
Reply OBJ 3: There are certain acts which, in their very selves, contain intense pleasure or difficulty: and in such the act always adds 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, must needs undergo an alteration from the state in which it was before. Consequently, other things being equal, one who performs an act of lust sins more than one who merely consents in the act, because in the very act the will is increased. In like manner since in the act of suffering martyrdom there is a very great difficulty, the will to suffer martyrdom does not reach the degree of merit due to actual martyrdom by reason of its difficulty: although, indeed it may possibly attain to a higher reward, if we consider the root of merit since the will of one man to suffer martyrdom may possibly proceed from a greater charity than another man's act of martyrdom. Hence one who is willing 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 the aureole is due to the difficulty inherent to the conflict itself of martyrdom: wherefore it is not due to those who are martyrs only in will.
Aquin.: SMT XP Q[96] A[6] R.O. 4 Para. 1/1
Reply OBJ 4: Just as pleasures of touch, which are the matter of temperance, hold the chief place among all pleasures both internal and external, so pains of touch surpass all other pains. Consequently an aureole is due to the difficulty of suffering pains of touch, for instance, from blows and so forth, rather than to the difficulty of bearing internal sufferings, by reason of which, however, one is not properly called a martyr, except by a kind of comparison. It is in this sense that Jerome speaks.
Aquin.: SMT XP Q[96] A[6] R.O. 5 Para. 1/1
Reply OBJ 5: The sufferings of penance are not a martyrdom properly speaking, because they do not consist in things directed to the causing of death, since they are directed merely to the taming of the flesh: and if any one go beyond this measure, such afflictions will be deserving of blame. However such afflictions are spoken of as a martyrdom by a kind of comparison. and they surpass the sufferings of martyrdom in duration but not in intensity.
Aquin.: SMT XP Q[96] A[6] R.O. 6 Para. 1/1
Reply OBJ 6: According to Augustine (De Civ. Dei i) it is lawful to no one to lay hands on himself for any reason whatever; unless perchance it be done by Divine instinct as an example of fortitude that others may despise death. Those to whom the objection refers are believed to have brought death on themselves by Divine instinct, and for this reason the Church celebrates their martyrdom [*Cf. SS, Q[64], A[5]].
Aquin.: SMT XP Q[96] A[6] R.O. 7 Para. 1/1
Reply OBJ 7: If any one receive a mortal wound for the faith and survive, without doubt he merits the aureole: as instanced in blessed Cecilia who survived for three days, and many martyrs who died in prison. But, even if the wound he receives be not mortal, yet be the occasion of his dying, he is believed to merit the aureole: although some say that he does not merit the aureole if he happen to die through his own carelessness or neglect. For this neglect would not have occasioned his death, except on the supposition of the wound which he received for the faith: and consequently this wound previously received for the faith is the original occasion of his death, so that he would not seem to lose. the aureole for that reason, unless his neglect were such as to involve a mortal sin, which would deprive him of both aurea and aureole. If, however, by some chance or other he were not to die of the mortal wound received, or again if the wounds received were not mortal, and he were to die while in prison, he would still merit the aureole. Hence the martyrdom of some saints is celebrated in the Church for that they died in prison, having been wounded long before, as in the case of Pope Marcellus. Accordingly in whatever way suffering for Christ's sake be continued unto death, whether death ensue or not, a man becomes a martyr and merits the aureole. If, however, it be not continued unto death, this is not a reason for calling a person a martyr, as in the case of the blessed Sylvester, whose feast the Church does not solemnize as a martyr's, since he ended his days in peace, although previously he had undergone certain sufferings.
Aquin.: SMT XP Q[96] A[6] R.O. 8 Para. 1/1
Reply OBJ 8: Even as temperance is not about pleasures of money, honors, and the like, but only about pleasures of touch as being the principal of all, so fortitude is about dangers of death as being the greatest of all (Ethic. iii, 6). Consequently the aureole 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 a person lose his temporalities, or his good name, or anything else of the kind, for Christ's sake, he does not for that reason become a martyr, nor merit the aureole. Nor is it possible to love ordinately external things more than one's body; and inordinate love does not help one to merit an aureole: nor again can sorrow for the loss of corporeal things be equal to the sorrow for the slaying of the body and other like things [*Cf. SS, Q[124], A[5]].
Aquin.: SMT XP Q[96] A[6] R.O. 9 Para. 1/1
Reply OBJ 9: The sufficient motive for martyrdom is not only confession of the faith, but any other virtue, not civic but infused, that has Christ for its end. For one becomes a witness of Christ by any virtuous act, inasmuch as the works which Christ perfects in us bear witness to His goodness. Hence some virgins were slain for virginity which they desired to keep, for instance blessed Agnes and others whose martyrdom is celebrated by the Church.
Aquin.: SMT XP Q[96] A[6] R.O. 10 Para. 1/1
Reply OBJ 10: The truth of faith has Christ for end and object; and therefore the confession thereof, if suffering be added thereto, merits 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 a sufficient motive for martyrdom by reason of its matter, but only on the part of the end; for instance if a person were willing to be slain for Christ's sake rather than sin against Him by telling any lie whatever.
Aquin.: SMT XP Q[96] A[6] R.O. 11 Para. 1/1
Reply OBJ 11: The uncreated good surpasses all created good. Hence any created end, whether it be the common or a private good, cannot 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 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 merit the aureole and he will be a martyr; for instance, if he defend his country from the attack of an enemy who designs to corrupt the faith of Christ, and suffer death in that defense.
Aquin.: SMT XP Q[96] A[6] R.O. 12 Para. 1/1
Reply OBJ 12: Some say that the use of reason was by the Divine power accelerated in the Innocents slain for Christ's sake, even as in 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 aureole. others say, however, that they were martyrs in act only and not in will: and this seems to be the opinion of Bernard, who distinguishes three kinds of martyrs, as stated above (OBJ 3). In this case the Innocents, even as they do not fulfill all the conditions of martyrdom, and yet are martyrs in a sense, in that they died 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 in having. been slain in Christ's service; thus it was stated above (A[5]) in reference to baptized children, that they will have a certain joy in their innocence and carnal integrity [*Cf. SS, Q[124], A[1], ad 1, where St. Thomas declares that the Holy Innocents were truly martyrs.]
Aquin.: SMT XP Q[96] A[7] Thes. Para. 1/1
Whether an aureole is due to doctors?
Aquin.: SMT XP Q[96] A[7] Obj. 1 Para. 1/1
OBJ 1: 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 act of virtue. But preaching or teaching is not the act of a virtue. Therefore an aureole is not due to teaching or preaching.
Aquin.: SMT XP Q[96] A[7] Obj. 2 Para. 1/1
OBJ 2: Further, teaching and preaching are the result of studying and being taught. Now the things that are rewarded in the future life are not acquired by a man's study, since we merit not by our natural and acquired gifts. Therefore no aureole will be merited in the future life for teaching and preaching.
Aquin.: SMT XP Q[96] A[7] Obj. 3 Para. 1/1
OBJ 3: Further, exaltation in the life to come corresponds to humiliation in the present life, because "he that humbleth himself shall be exalted" (Mt. 23:12). But there is no humiliation in teaching and preaching, in fact they are occasions of pride; for a gloss on Mt. 4:5, "Then the devil took Him up," says that "the devil deceives many who are puffed up with the honor of the master's chair." Therefore it would seem that an aureole is not due to preaching and teaching.
Aquin.: SMT XP Q[96] A[7] OTC Para. 1/2
On the contrary, A gloss on Eph. 1:18,19, "That you may know . . . what is the exceeding greatness," etc. says: "The holy doctors will have an increase of glory above that which all have in common." Therefore, etc.
Aquin.: SMT XP Q[96] A[7] OTC Para. 2/2
Further, a gloss on Canticle of Canticles 8:12, "My vineyard is before me," says: "He describes the peculiar reward which He has prepared for His doctors." Therefore doctors will have a peculiar reward: and we call this an aureole.
Aquin.: SMT XP Q[96] A[7] Body Para. 1/1
I answer that, Just as by virginity and martyrdom a person wins a most perfect victory over the flesh and the world, so is a most perfect victory gained over the devil, when a person not only refuses to yield to the devil's assaults, but also drives him out, not from himself alone, but from others also. Now this is done by preaching and teaching: wherefore an aureole is due to preaching and teaching, even as to virginity and martyrdom. Nor can we admit, as some affirm, 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 exercise this act lawfully. Nor is it due to prelates, although they have the office of preaching, unless they actually preach, since a crown is due not to the habit, but to the actual strife, according to 2 Tim. 2:5, "He . . . shall not be [Vulg.: 'is not'] crowned, except he strive lawfully."
Aquin.: SMT XP Q[96] A[7] R.O. 1 Para. 1/1
Reply OBJ 1: Preaching and teaching are acts of a virtue, namely mercy, wherefore they are reckoned among the spiritual alms deeds [*Cf. SS, Q[32], A[2]].
Aquin.: SMT XP Q[96] A[7] R.O. 2 Para. 1/1
Reply OBJ 2: Although ability to preach and teach is sometimes the outcome of study, the practice of teaching comes from the will, which is informed with charity infused by God: and thus its act can be meritorious.
Aquin.: SMT XP Q[96] A[7] R.O. 3 Para. 1/1
Reply OBJ 3: Exaltation in this life does not lessen the reward of the other life, except for him who seeks his own glory from that exaltation: whereas he who turns that exaltation to the profit of others acquires thereby a reward for himself. Still, when it is stated that an aureole is due to teaching, this is to be understood of the teaching of things pertaining to salvation, by which teaching the devil is expelled from men's hearts, as by a kind of spiritual weapon, of which it is said (2 Cor. 10:4): "The weapons of our warfare are not carnal but spiritual" [Vulg.: 'but mighty to God'].
Aquin.: SMT XP Q[96] A[8] Thes. Para. 1/1
Whether an aureole is due to Christ?
Aquin.: SMT XP Q[96] A[8] Obj. 1 Para. 1/1
OBJ 1: It would seem that an aureole is due to Christ. For an aureole is due to virginity, martyrdom, and teaching. Now these three were pre-eminently in Christ. Therefore an aureole is especially due to Him.
Aquin.: SMT XP Q[96] A[8] Obj. 2 Para. 1/1
OBJ 2: Further, whatever is most perfect in human things must ne especially ascribed to Christ. Now an aureole is due as the reward of most excellent merits. Therefore it is also due to Christ.
Aquin.: SMT XP Q[96] A[8] Obj. 3 Para. 1/1
OBJ 3: Further, Cyprian says (De Habit. Virg.) that "virginity bears a likeness to God." Therefore the exemplar of virginity is in God. Therefore it would seem that an aureole is due to Christ even as God.
Aquin.: SMT XP Q[96] A[8] OTC Para. 1/2
On the contrary, An aureole is described as "joy in being conformed to Christ." Now no one is conformed or likened to himself, as the Philosopher says (Metaph., lib. ix, 3). Therefore an aureole is not due to Christ.
Aquin.: SMT XP Q[96] A[8] OTC Para. 2/2
Further, Christ's reward was never increased. Now Christ had no aureole from the moment of His conception, since then He had never fought. Therefore He never had an aureole afterwards.
Aquin.: SMT XP Q[96] A[8] Body Para. 1/1
I answer that, There are two opinions on this point. For some say that Christ has an aureole in its strict sense, seeing that in Him there is both conflict and victory, and consequently a crown in its proper acceptation. But if we consider the question carefully, although the notion of aurea or crown is becoming to Christ, the notion of aureole is not. For from the very fact that aureole is a diminutive term it follows that it denotes something possessed by participation and not in its fulness. Wherefore an aureole is becoming to those who participate in the perfect victory by imitating Him in Whom the fulness of perfect victory is realized. And therefore, since in Christ the notion of victory is found chiefly and fully, for by His victory others are made victors---as shown by the words of Jn. 16:33, "Have confidence, I have overcome the world," and Apoc. 5:5, "Behold the lion of the tribe of Juda . . . hath prevailed"---it is not becoming for Christ to have an aureole, but to have something from which all aureoles are derived. Hence it is written (Apoc. 3:21): "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 throne [Vulg.: 'With My Father in His throne']." Therefore we must say with others that although there is nothing of the nature of an aureole in Christ, there is nevertheless something more excellent than any aureole.
Aquin.: SMT XP Q[96] A[8] R.O. 1 Para. 1/1
Reply OBJ 1: Christ was most truly virgin, martyr, and doctor; yet the corresponding accidental reward in Christ is a negligible quantity in comparison with the greatness of His essential reward. Hence He has not an aureole in its proper sense.
Aquin.: SMT XP Q[96] A[8] R.O. 2 Para. 1/1
Reply OBJ 2: 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 the participation of a perfection derived from one in whom that perfection is found in its fulness. Accordingly it implies a certain inferiority, and thus it is not found in Christ in Whom is the fulness of every perfection.
Aquin.: SMT XP Q[96] A[8] R.O. 3 Para. 1/1
Reply OBJ 3: Although in some way virginity has its exemplar in God, that exemplar is not homogeneous. For the incorruption of God, which virginity imitates is not in God in the same way as in a virgin.
Aquin.: SMT XP Q[96] A[9] Thes. Para. 1/1
Whether an aureole is due to the angels?
Aquin.: SMT XP Q[96] A[9] Obj. 1 Para. 1/1
OBJ 1: It would seem that an aureole is due to the angels. For Jerome (Serm. de Assump. [*Ep. ad Paul. et Eustoch. ix]) speaking 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 a gloss on 1 Cor. 7:26, "For the present necessity," says that "virginity is the portion of the angels." Since then an aureole corresponds to virginity, it would seem due to the angels.
Aquin.: SMT XP Q[96] A[9] Obj. 2 Para. 1/1
OBJ 2: Further, incorruption of the spirit is more excellent than incorruption of the flesh. Now there is incorruption of spirit in the angels, since they never sinned. Therefore an aureole is due to them rather than to men incorrupt in the flesh and who have sinned at some time.
Aquin.: SMT XP Q[96] A[9] Obj. 3 Para. 1/1
OBJ 3: Further, an aureole is due to teaching. Now angels teach us by cleansing, enlightening, and perfecting [*Cf. FP, Q[111], A[1]] us, as Dionysius says (Hier. Eccles. vi). Therefore at least the aureole of doctors is due to them.
Aquin.: SMT XP Q[96] A[9] OTC Para. 1/2
On the contrary, It is written (2 Tim. 2:5): "He . . . shall not be [Vulg.: 'is not'] crowned, except he strive lawfully." But there is no conflict in the angels. Therefore an aureole is not due to them.
Aquin.: SMT XP Q[96] A[9] OTC Para. 2/2
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, martyrdom or teaching, if they do not practice them outwardly. But angels are incorporeal spirits. Therefore they have no aureole.
Aquin.: SMT XP Q[96] A[9] Body Para. 1/1
I answer that, An aureole is not due to the angels. The reason of this is that an aureole, properly speaking, corresponds to some perfection of surpassing merit. Now those things which make for perfect merit in man are connatural to angels, or belong to their state in general, or to their essential reward. Wherefore the angels have not an aureole in the same sense as an aureole is due to men.
Aquin.: SMT XP Q[96] A[9] R.O. 1 Para. 1/1
Reply OBJ 1: 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 owing to a virtue that angels abstain altogether from pleasures of the flesh, since they are incapable of such pleasures.
Aquin.: SMT XP Q[96] A[9] R.O. 2 Para. 1/1
Reply OBJ 2: Perpetual incorruption of the spirit in the angels merits their essential reward: because it is necessary for their salvation, since in them recovery is impossible after they have fallen [*Cf. FP, Q[64], A[2]].
Aquin.: SMT XP Q[96] A[9] R.O. 3 Para. 1/1
Reply OBJ 3: The acts whereby the angels teach us belong to their glory and their common state: wherefore they do not merit an aureole thereby.
Aquin.: SMT XP Q[96] A[10] Thes. Para. 1/1
Whether an aureole is also due to the body?
Aquin.: SMT XP Q[96] A[10] Obj. 1 Para. 1/1
OBJ 1: It would seem that an aureole is also due to the body. For the essential reward is greater than the accidental. But the dowries which belong to the essential reward are not only in the soul but also in the body. Therefore there is also an aureole which pertains to the accidental reward.
Aquin.: SMT XP Q[96] A[10] Obj. 2 Para. 1/1
OBJ 2: Further, punishment in soul and body corresponds to sin committed through the body. Therefore a reward both in soul and in body is due to merit gained through the body. But the aureole is merited through works of the body. Therefore an aureole is also due to the body.
Aquin.: SMT XP Q[96] A[10] Obj. 3 Para. 1/1
OBJ 3: Further, a certain fulness of virtue will shine forth in the bodies of martyrs, and will be seen in their bodily scars: wherefore Augustine says (De Civ. Dei xxii): "We feel an undescribable love for the blessed martyrs so as to desire to see in that kingdom the scars of the wounds in their bodies, which they bore for Christ's name. Perchance indeed we shall see them, for this will not make them less comely, but more glorious. A certain beauty will shine in them, a beauty, though in the body, yet not of the body but of virtue." Therefore it would seem that the martyr's aureole is also in his body; and in like manner the aureoles of others.
Aquin.: SMT XP Q[96] A[10] OTC Para. 1/2
On the contrary, The souls now in heaven have aureoles; and yet they have no body. Therefore the proper subject of an aureole is the soul and not the body.
Aquin.: SMT XP Q[96] A[10] OTC Para. 2/2
Further, all merit is from the soul. Therefore the whole reward should be in the soul.
Aquin.: SMT XP Q[96] A[10] Body Para. 1/2
I answer that, 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 joy in the essential reward, which is the aurea, there results a certain comeliness in the body, which is the glory of the body, so from the joy in the aureole there results a certain bodily comeliness: so that the aureole is chiefly in the mind, but by a kind of overflow it shines forth in the body.
Aquin.: SMT XP Q[96] A[10] Body Para. 2/2
This suffices for the Replies to the Objections. It must be observed, however, that the beauty of the scars which will appear in the bodies of the martyrs cannot be called an aureole, since some of the martyrs will have an aureole in which such scars will not appear, for instance those who were put to death by drowning, starvation, or the squalor of prison.
Aquin.: SMT XP Q[96] A[11] Thes. Para. 1/1
Whether three aureoles are fittingly assigned, those of virgins, of martyrs, and of doctors?
Aquin.: SMT XP Q[96] A[11] Obj. 1 Para. 1/1
OBJ 1: It would seem that the three aureoles of virgins, martyrs, and doctors are unfittingly assigned. For the aureole of martyrs corresponds to their virtue of fortitude, the aureole of virgins to the virtue of temperance, and the aureole of doctors to the virtue of prudence. Therefore it seems that there should be a fourth aureole corresponding to the virtue of justice.
Aquin.: SMT XP Q[96] A[11] Obj. 2 Para. 1/1
OBJ 2: Further, a gloss on Ex. 25:25: "A polished crown, etc. says that a golden [aurea] crown is added, when the Gospel promises eternal life to those who keep the commandments: 'If thou wilt enter into life, keep the commandments' (Mt. 19:17). To this is added the little golden crown [aureola] when it is said: 'If thou wilt be perfect, go and sell all that thou hast, and give to the poor'" (Mt. 19:21). Therefore an aureole is due to poverty.
Aquin.: SMT XP Q[96] A[11] Obj. 3 Para. 1/1
OBJ 3: Further, a man subjects himself wholly to God by the vow of obedience: wherefore the greatest perfection consists in the vow of obedience. Therefore it would seem that an aureole is due thereto.
Aquin.: SMT XP Q[96] A[11] Obj. 4 Para. 1/1
OBJ 4: Further, there are also many other works of supererogation in which one will rejoice in the life to come. Therefore there are many aureoles besides the aforesaid three.
Aquin.: SMT XP Q[96] A[11] Obj. 5 Para. 1/1
OBJ 5: Further, just as a man spreads the faith by preaching and teaching, so does he by publishing written works. Therefore a fourth aureole is due to those who do this.
Aquin.: SMT XP Q[96] A[11] Body Para. 1/3
I answer that, An aureole is an exceptional reward corresponding to an exceptional victory: wherefore the three aureoles are assigned in accordance with the exceptional victories in the three conflicts which beset every man. For in the conflict with the flesh, he above all wins the victory who abstains altogether from sexual pleasures which are the chief of this kind; and such is a virgin. Wherefore an aureole is due to virginity. In the conflict with the world, the chief victory is to suffer the world's persecution even until death: wherefore the second aureole is due to martyrs who win the victory in this battle. In the conflict with the devil, the chief victory is to expel the enemy not only from oneself but also from the hearts of others: this is done by teaching and preaching, and consequently the third aureole is due to doctors and preachers.
Aquin.: SMT XP Q[96] A[11] Body Para. 2/3
Some, however, distinguish the three aureoles in accordance with the three powers of the soul, by saying that the three aureoles correspond to the three chief acts of the soul's three highest powers. For the act of the rational power is to publish the 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 overcome even death for Christ's sake, and to this act the aureole of martyrs is due: and the highest act of the concupiscible power is to abstain altogether from the greatest carnal pleasures, and to this act the aureole of virgins is due.
Aquin.: SMT XP Q[96] A[11] Body Para. 3/3
Others again, distinguish the three aureoles in accordance with those things whereby we are most signally conformed to Christ. For He was the mediator between the Father and the world. Hence He was a doctor, by manifesting to the world the truth which 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 purity. Wherefore doctors, martyrs and virgins are most perfectly conformed to Him: and for this reason an aureole is due to them.
Aquin.: SMT XP Q[96] A[11] R.O. 1 Para. 1/2
Reply OBJ 1: 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 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 inclined to the practice of such an act---or again of wisdom, as directing it.
Aquin.: SMT XP Q[96] A[11] R.O. 1 Para. 2/2
We may also reply, with others, that justice embraces all the virtues, wherefore a special aureole is not due to it.
Aquin.: SMT XP Q[96] A[11] R.O. 2 Para. 1/2
Reply OBJ 2: Although poverty is a work of perfection, it does not take the highest place in a spiritual conflict, because the love of temporalities assails a man less than carnal concupiscence or persecution whereby his own body is broken. Hence an aureole is not due to poverty; but judicial power by reason of the humiliation consequent upon poverty. The gloss quoted takes aureole in the broad sense for any reward given for excellent merit.
Aquin.: SMT XP Q[96] A[11] R.O. 2 Para. 2/2
We reply in the same way to the Third and Fourth Objections.
Aquin.: SMT XP Q[96] A[11] R.O. 5 Para. 1/1
Reply OBJ 5: An aureole is due to those who commit the sacred doctrine to writing: but it is not distinct from the aureole of doctors, since the compiling of writing is a way of teaching.
Aquin.: SMT XP Q[96] A[12] Thes. Para. 1/1
Whether the virgin's aureole is the greatest of all?
Aquin.: SMT XP Q[96] A[12] Obj. 1 Para. 1/1
OBJ 1: It would seem that the virgin's aureole is the greatest of all. For it is said of virgins (Apoc. 14:4) that they "follow the Lamb whithersoever He goeth," and (Apoc. 14:3) that "no" other "man could say the canticle" which the virgins sang. Therefore virgins have the most excellent aureole.
Aquin.: SMT XP Q[96] A[12] Obj. 2 Para. 1/1
OBJ 2: Further, Cyprian (De Habit. Virg.) says of virgins that they are "the more illustrious portion of Christ's flock." Therefore the greater aureole is due to them.
Aquin.: SMT XP Q[96] A[12] Obj. 3 Para. 1/1
OBJ 3: Again, it would seem that the martyr's aureole is the greatest. For Aymo, commenting on Apoc. 14:3, "No man could say the hymn," says that "virgins do not all take precedence of married folk; but only those who in addition to the observance of virginity are by the tortures of their passion on a par with married persons who have suffered martyrdom." Therefore martyrdom gives virginity its precedence over other states: and consequently a greater aureole is due to virginity.
Aquin.: SMT XP Q[96] A[12] Obj. 4 Para. 1/1
OBJ 4: Again, it would seem that the greatest aureole is due to doctors. Because the Church militant is modelled after the Church triumphant. Now in the Church militant the greatest honor is due to doctors (1 Tim. 5:17): "Let the priests that rule well be esteemed worthy of double honor, especially they who labor in the word and doctrine." Therefore a greater aureole is due to them in the Church triumphant.
Aquin.: SMT XP Q[96] A[12] Body Para. 1/1
I answer that, Precedence of one aureole over another may be considered from two standpoints. First, from the point of view of the conflicts, that aureole being considered greater which is due to the more strenuous battle. Looking at it thus the martyr's aureole takes precedence of the others in one way, and the virgin's in another. For the martyr's battle is more strenuous in itself, and more intensely painful; while the conflict with the flesh is fraught with greater danger, inasmuch as it is more lasting and threatens us at closer quarters. Secondly, from the point of view of the things about which the battle is fought: and thus the doctor's aureole takes precedence of all others, since this conflict is about intelligible goods. while the other conflicts are about sensible passions. Nevertheless, the precedence that is considered in view of the conflict is more essential to the aureole; since the aureole, according to its proper character, regards the victory and the battle, and the difficulty of fighting which is viewed from the standpoint of the battle is of greater importance than that which is considered from our standpoint through the conflict being at closer quarters. Therefore the martyr's aureole is simply the greatest of all: for which reason a gloss on Mt. 5:10, says that "all the other beatitudes are perfected in the eighth, which refers to the martyrs," namely, "Blessed are they that suffer persecution." For this reason, too, the Church in enumerating the saints together places the martyrs before the doctors and virgins. Yet nothing hinders the other aureoles from being more excellent in some particular way. And this suffices for the Replies to the Objections.
Aquin.: SMT XP Q[96] A[13] Thes. Para. 1/1
Whether one person has an aureole more excellently than another person?
Aquin.: SMT XP Q[96] A[13] Obj. 1 Para. 1/1
OBJ 1: It would seem that one person has not the aureole either of virginity, or of martyrdom, or of doctrine more perfectly than another person. For things which have reached their term are not subject to intension or remission. Now the aureole is due to works which have reached their term of perfection. Therefore an aureole is not subject to intension or remission.
Aquin.: SMT XP Q[96] A[13] Obj. 2 Para. 1/1
OBJ 2: Further, virginity is not subject to being more or less, since it denotes a kind of privation; and privations are not subject to intension or remission. Therefore neither does the reward of virginity, the virgin's aureole to wit, receive intension or remission.
Aquin.: SMT XP Q[96] A[13] OTC Para. 1/1
On the contrary, The aureole is added to the aurea. But the aurea is more intense in one than in another. Therefore the aureole is also.
Aquin.: SMT XP Q[96] A[13] Body Para. 1/2
I answer that, Since merit is somewhat the cause of reward, rewards must needs be diversified, according as merits are diversified: for the intension or remission of a thing follows from the intension or remission of its cause. Now the merit of the aureole may be greater or lesser: wherefore the aureole may also be greater or lesser.
Aquin.: SMT XP Q[96] A[13] Body Para. 2/2
We must observe, however, that the merit of an aureole may be intensified in two ways: first, on the part of its cause, secondly on the part of the work. For there may happen to be two persons, one of whom, out of lesser charity, suffers greater torments of martyrdom, or is more constant in preaching, or again withdraws himself more from carnal pleasures. Accordingly, intension not of the aureole but of the aurea corresponds to the intension of merit derived from its root; while intension of the aureole corresponds to intension of merit derived from the kind of act. Consequently it is possible for one who merits less in martyrdom as to his essential reward, to receive a greater aureole for his martyrdom.
Aquin.: SMT XP Q[96] A[13] R.O. 1 Para. 1/1
Reply OBJ 1: The merits to which an aureole is due do not reach the term of their perfection simply, but according to their species: even as fire is specifically the most subtle of bodies. Hence nothing hinders one aureole being more excellent than another, even as one fire is more subtle than another.
Aquin.: SMT XP Q[96] A[13] R.O. 2 Para. 1/1
Reply OBJ 2: The virginity of one may be greater than the virginity of another, by reason of a greater withdrawal from that which is contrary to virginity: so that virginity is stated to be greater in one who avoids more the occasions of corruption. For in this way privations may increase, as when a man is said to be more blind, if he be removed further from the possession of sight.
Aquin.: SMT XP Q[97] Out. Para. 1/2
OF THE PUNISHMENT OF THE DAMNED (SEVEN ARTICLES)
In due sequence we must consider those things that concern the damned after the judgment: (1) The punishment of the damned, and the fire by which their bodies will be tormented; (2) matters relating to their will and intellect; (3) God's justice and mercy in regard to the damned.
Aquin.: SMT XP Q[97] Out. Para. 2/2
Under the first head there are seven points of inquiry:
(1) Whether in hell the damned are tormented with the sole punishment of fire?
(2) Whether the worm by which they are tormented is corporeal?
(3) Whether their weeping is corporeal?
(4) Whether their darkness is material?
(5) Whether the fire whereby they are tormented is corporeal?
(6) Whether it is of the same species as our fire?
(7) Whether this fire is beneath the earth?
Aquin.: SMT XP Q[97] A[1] Thes. Para. 1/1
Whether in hell the damned are tormented by the sole punishment of fire?
Aquin.: SMT XP Q[97] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that in hell the damned are tormented by the sole punishment of fire; because Mt. 25:41, where their condemnation is declared, mention is made of fire only, in the words: "Depart from Me, you cursed, into everlasting fire."
Aquin.: SMT XP Q[97] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, even as the punishment of purgatory is due to venial sin, so is the punishment of hell due to mortal sin. Now no other punishment but that of fire is stated to be in purgatory, as appears from the words of 1 Cor. 3:13: "The fire shall try every man's work, of what sort it is." Therefore neither in hell will there be a punishment other than of fire.
Aquin.: SMT XP Q[97] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, variety of punishment affords a respite, as when one passes from heat to cold. But we can admit no respite in the damned. Therefore there will not be various punishments, but that of fire alone.
Aquin.: SMT XP Q[97] A[1] OTC Para. 1/2
On the contrary, It is written (Ps. 10:7): "Fire and brimstone and storms of winds shall be the portion of their cup."
Aquin.: SMT XP Q[97] A[1] OTC Para. 2/2
Further, it is written (Job 24:19): "Let him pass from the snow waters to excessive heat."
Aquin.: SMT XP Q[97] A[1] Body Para. 1/1
I answer that, According to Basil (Homilia vi in Hexaemeron and Hom. i in Ps. 38), at the final cleansing of the world, there will be a separation of the elements, whatever is pure and noble remaining above for the glory of the blessed, and whatever is ignoble and sordid being cast down for the punishment of the damned: so that 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, according to Wis. 5:21, "the whole world will fight with Him against the unwise." This is also becoming to Divine justice, that whereas they departed from one by sin, and placed their end in material things which are many and various, so should they be tormented in many ways and from many sources.
Aquin.: SMT XP Q[97] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: It is because fire is most painful, through its abundance of active force, that the name of fire is given to any torment if it be intense.
Aquin.: SMT XP Q[97] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The punishment of purgatory is not intended chiefly to torment but to cleanse: wherefore it should be inflicted by fire alone which is above all possessed of cleansing power. But the punishment of the damned is not directed to their cleansing. Consequently the comparison fails.
Aquin.: SMT XP Q[97] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The damned will pass from the most intense heat to the most intense cold without this giving them any respite: because they will suffer from external agencies, not by the transmutation of their body from its original natural disposition, and the contrary passion affording a respite by restoring an equable or moderate temperature, as happens now, but by a spiritual action, in the same way as sensible objects act on the senses being perceived by impressing the organ with their forms according to their spiritual and not their material being.
Aquin.: SMT XP Q[97] A[2] Thes. Para. 1/1
Whether the worm of the damned is corporeal?
Aquin.: SMT XP Q[97] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the worm by which the damned are tormented is corporeal. Because flesh cannot be tormented by a spiritual worm. Now the flesh of the damned will be tormented by a worm: "He will give fire and worms into their flesh" (Judith 16:21), and: "The vengeance on the flesh of the ungodly is fire and worms" (Ecclus. 7:19). Therefore that worm will be corporeal.
Aquin.: SMT XP Q[97] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, Augustine says (De Civ. Dei xxi, 9): . . . "Both, namely fire and worm, will be the punishment of the body." Therefore, etc.
Aquin.: SMT XP Q[97] A[2] OTC Para. 1/1
On the contrary, Augustine says (De Civ. Dei xx, 22): "The unquenchable fire and the restless worm in the punishment of the damned are explained in various ways by different persons. Some refer both to the body, some, both to the soul: others refer the fire, in the literal sense, to the body, the worm to the soul metaphorically: and this seems the more probable."
Aquin.: SMT XP Q[97] A[2] Body Para. 1/1
I answer that, After the day of judgment, no animal or mixed body will remain in the renewed world except only the body of man, because the former are not directed to incorruption [*Cf. Q[91], A[5]], nor after that time will there be generation or corruption. Consequently the worm ascribed to the damned must be understood to be not of a corporeal but of a spiritual nature: and this is the remorse of conscience, which is called a worm because it originates from the corruption of sin, and torments the soul, as a corporeal worm born of corruption torments by gnawing.
Aquin.: SMT XP Q[97] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: 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 flesh will be tormented by the spiritual worm, according as the afflictions of the soul overflow into the body, both here and hereafter.
Aquin.: SMT XP Q[97] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Augustine speaks by way of comparison. For he does not wish to assert absolutely that this worm is material, but that it is better to say that both are to be understood materially, than that both should be understood only in a spiritual sense: for then the damned would suffer no bodily pain. This is clear to anyone that examines the context of his words in this passage.
Aquin.: SMT XP Q[97] A[3] Thes. Para. 1/1
Whether the weeping of the damned will be corporeal?
Aquin.: SMT XP Q[97] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the weeping of the damned will be corporeal. For a gloss on Lk. 13:28, "There will be weeping," says that "the weeping with which our Lord threatens the wicked is a proof of the resurrection of the body." But this would not be the case if that weeping were merely spiritual. Therefore, etc.
Aquin.: SMT XP Q[97] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, the pain of the punishment corresponds to the pleasure of the sin, according to Apoc. 18:7: "As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her." Now sinners had internal and external pleasure in their sin. Therefore they will also have external weeping.
Aquin.: SMT XP Q[97] A[3] OTC Para. 1/1
On the contrary, Corporeal weeping results from dissolving into tears. Now there cannot be a continual dissolution from the bodies of the damned, since nothing is restored to them by food; for everything finite is consumed if something be continually taken from it. Therefore the weeping of the damned will not be corporeal.
Aquin.: SMT XP Q[97] A[3] Body Para. 1/2
I answer that, Two things are to be observed in corporeal weeping. One is the resolution of tears: and as to this corporeal weeping cannot be in the damned, since after the day of judgment, the movement of the first movable being being at an end, there will be neither generation, nor corruption, nor bodily alteration: and in the resolution of tears that humor needs to be generated which is shed forth in the shape of tears. Wherefore in this respect it will be impossible for corporeal weeping to be in the damned. The other thing to be observed in corporeal weeping is a certain commotion and disturbance of the head and eyes, and in this respect weeping will be possible in the damned after the resurrection: for the bodies of the damned will be tormented not only from without, but also from within, according as the body is affected at the instance of the soul's passion towards good or evil. In this sense weeping is a proof of the body's resurrection, and corresponds to the pleasure of sin, experienced by both soul and body.
Aquin.: SMT XP Q[97] A[3] Body Para. 2/2
This suffices for the Replies to the Objections.
Aquin.: SMT XP Q[97] A[4] Thes. Para. 1/1
Whether the damned are in material darkness?
Aquin.: SMT XP Q[97] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that the damned are not in material darkness. For commenting on Job 10:22, "But everlasting horror dwelleth," Gregory says (Moral. ix): "Although that fire will give no light for comfort, yet, that 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 whom they have drawn thither from the world." Therefore the darkness there is not material.
Aquin.: SMT XP Q[97] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, the damned see their own punishment, for this increases their punishment. But nothing is seen without light. Therefore there is no material darkness there.
Aquin.: SMT XP Q[97] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, there the damned will have the power of sight after being reunited to their bodies. But this power would be useless to them unless they see something. Therefore, since nothing is seen unless it be in the light, it would seem that they are not in absolute darkness.
Aquin.: SMT XP Q[97] A[4] OTC Para. 1/3
On the contrary, It is written (Mt. 22:13): "Bind his hands and his feet, and cast him into the exterior darkness." Commenting on these words Gregory says (Moral. ix): If this fire gave any light, "he would by no means be described as cast into exterior darkness."
Aquin.: SMT XP Q[97] A[4] OTC Para. 2/3
Further, Basil says (Hom. i in Ps. 28:7, "The voice of the Lord divideth the flame of fire") that "by God's might the brightness of the fire will be separated from 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 of the damned." Therefore the damned will be in material darkness.
Aquin.: SMT XP Q[97] A[4] OTC Para. 3/3
Other points relating to the punishment of the damned have been decided above (Q[86]).
Aquin.: SMT XP Q[97] A[4] Body Para. 1/4
I answer that, The disposition of hell will be such as to be adapted to the utmost unhappiness of the damned. Wherefore accordingly both light and darkness are there, in so far as they are most conducive to the unhappiness of the damned. Now seeing is in itself pleasant for, as stated in Metaph. i, "the sense of sight is most esteemed, because thereby many things are known."
Aquin.: SMT XP Q[97] A[4] Body Para. 2/4
Yet it happens accidentally that seeing is painful, when we see things that are hurtful to us, or displeasing to our will. Consequently in hell the place must be so disposed for seeing as regards light and darkness, that nothing be seen clearly, and that only such things be dimly seen as are able to bring anguish to the heart. Wherefore, simply speaking, the place is dark. Yet by Divine disposition, there is a certain amount of light, as much as suffices for seeing those things which are capable of tormenting the soul. The natural situation of the place is enough for this, since in the centre of the earth, where hell is said to be, fire cannot be otherwise than thick and cloudy, and reeky as it were.
Aquin.: SMT XP Q[97] A[4] Body Para. 3/4
Some hold that this darkness is caused by the massing together of the bodies of the damned, which will so fill the place 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 and darkness, except the eyes of the damned, which will be darkened utterly.
Aquin.: SMT XP Q[97] A[4] Body Para. 4/4
This suffices for the Replies to the Objections.
Aquin.: SMT XP Q[97] A[5] Thes. Para. 1/1
Whether the fire of hell will be corporeal?
Aquin.: SMT XP Q[97] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that the fire of hell whereby the bodies of the damned will be tormented will not be corporeal. For Damascene says (De Fide Orth. iv): The devil, and "demons, and his men" [*Cf. 2 Thess. 2:3: "And the man of sin be revealed, the son of perdition."], namely Antichrist, "together with the ungodly and sinners will be cast into everlasting fire, not material fire, such as that which we have, but such as God knoweth." Now everything corporeal is material. Therefore the fire of hell will not be corporeal.
Aquin.: SMT XP Q[97] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, the souls of the damned when severed from their bodies are cast into hell fire. But Augustine says (Gen. ad lit. xii, 32): "In my opinion the place to which the soul is committed after death is spiritual and not corporeal." Therefore, etc.
Aquin.: SMT XP Q[97] A[5] Obj. 3 Para. 1/1
OBJ 3: 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, 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 fire of hell, in its mode of torture or action, follows the mode of guilt in the person punished; wherefore Gregory says (Dial. iv, 63): "There is indeed but one hell fire, but it does not torture all sinners equally. For each one will suffer as much pain according as his guilt deserves." Therefore this fire will not be corporeal.
Aquin.: SMT XP Q[97] A[5] OTC Para. 1/2
On the contrary, He says (Dial. iv, 29): "I doubt not that the fire of hell is corporeal, since it is certain that bodies are tortured there."
Aquin.: SMT XP Q[97] A[5] OTC Para. 2/2
Further, it is written (Wis. 5:21): "The . . . world shall fight . . . against the unwise." But the whole world would not fight against the unwise if they were punished with a spiritual and not a corporeal punishment. Therefore they will be punished with a corporeal fire.
Aquin.: SMT XP Q[97] A[5] Body Para. 1/1
I answer that, There have been many opinions about the fire of hell. For some philosophers, as Avicenna, disbelieving in the resurrection, thought that the soul alone would be punished after death. And as they considered it impossible for the soul, being incorporeal, to be punished with a corporeal fire, they denied that the fire whereby the wicked are punished is corporeal, and pretended that all statements as to souls being punished in future after death by any corporeal means are to be taken metaphorically. For just as the joy and happiness of good souls will not be about any corporeal object, but about something spiritual, namely the attainment of their end, so will the torment of the wicked be merely spiritual, in that they will be grieved at being separated from their end, the desire whereof is in them by nature. Wherefore, just as all descriptions of the soul's delight after death that seem to denote bodily pleasure---for instance, that they are refreshed, that they smile, and so forth---must be taken metaphorically, so also are all such descriptions of the soul's suffering as seem to imply bodily punishment---for instance, that they burn in fire, or suffer from the stench, and so forth. For as spiritual pleasure and pain are unknown to the majority, these things need to be declared under the figure of corporeal pleasures and pains, in order that men may be moved the more to the desire or fear thereof. Since, however, in the punishment of the damned there will be not only pain of loss corresponding to the aversion that was in their sin, but also pain of sense corresponding to the conversion, it follows that it is not enough to hold the above manner of punishment. For this reason Avicenna himself (Met. ix) added another explanation, by saying that the souls of the wicked are punished after death, not by bodies but by images of bodies; just as in a dream it seems to a man that he is suffering various pains on account of such like images being in his imagination. Even Augustine seems to hold this kind of punishment (Gen. ad lit. xii, 32), as is clear from the text. But this would seem an unreasonable statement. For the imagination is a power that makes use of a bodily organ: so that it is impossible for such visions of the imagination to occur in the soul separated from the body, as in the soul of the dreamer. Wherefore Avicenna also that he might avoid this difficulty, said that the soul separated from the body uses as 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 soul, which is like the movers of the heavenly body---thus following somewhat the opinion of certain philosophers of old, who maintained that souls return to the stars that are their compeers. But this is absolutely absurd according to the Philosopher's teaching, since the soul uses a definite bodily organ, even as art uses definite instruments, so that it cannot pass from one body to another, as Pythagoras is stated (De Anima i, text. 53) to have maintained. As to the statement of Augustine 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, we must admit that the fire which will torment the bodies of the damned after the resurrection is corporeal, since one cannot fittingly apply a punishment to a body unless that punishment itself be bodily. Wherefore Gregory (Dial. iv) proves the fire of hell to be corporeal from the very fact that the wicked will be cast thither after the resurrection. Again Augustine, 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 is corporeal. And this is the point at issue for the present. We have said elsewhere (Q[70], A[3]) how the souls of the damned are punished by this corporeal fire.
Aquin.: SMT XP Q[97] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: Damascene does not absolutely deny that this fire is material, but that it is material as our fire, since it differs from ours in some of its properties. We may also reply that since that fire does not alter bodies as to their matter, but acts 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 as regards its substance, but as to its punitive effect on bodies and, still more, on souls.
Aquin.: SMT XP Q[97] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: The assertion of Augustine may be taken in this way, that the place whither souls are conveyed after death be described as 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, as angels are in a place. Or we may reply that Augustine is expressing an opinion without deciding the point, as he often does in those books.
Aquin.: SMT XP Q[97] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: That fire will be the instrument of Divine justice inflicting punishment. Now an instrument acts not only by its own power and in its own way, but also by the power of the principal agent, and as directed thereby. Wherefore although fire is not 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 in so far as its action is regulated by the ordering of Divine justice: even so the fire of the furnace is regulated by the forethought of the smith, according as the effect of his art requires.
Aquin.: SMT XP Q[97] A[6] Thes. Para. 1/1
Whether the fire of hell is of the same species as ours?
Aquin.: SMT XP Q[97] A[6] Obj. 1 Para. 1/1
OBJ 1: 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 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." But all or nearly all know the nature of this fire of ours. Therefore that fire is not of the same species as this.
Aquin.: SMT XP Q[97] A[6] Obj. 2 Para. 1/1
OBJ 2: Further, Gregory commenting on Job 10:26, "A fire that is not kindled shall devour him," says (Moral. xv): "Bodily fire needs bodily fuel in order to become fire; 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 a bodily fire, and burns in a bodily way the wicked cast therein, is neither kindled by human endeavor, nor kept alive with fuel, but once created endures unquenchably; at one and the same time it needs no kindling, and lacks not heat." Therefore it is not of the same nature as the fire that we see.
Aquin.: SMT XP Q[97] A[6] Obj. 3 Para. 1/1
OBJ 3: Further, the everlasting and the corruptible differ essentially, since they agree not even in genus, according to the Philosopher (Metaph. x). But this fire of ours is corruptible, whereas the other is everlasting: "Depart from Me, you cursed, into everlasting fire" (Mt. 25:41). Therefore they are not of the same nature.
Aquin.: SMT XP Q[97] A[6] Obj. 4 Para. 1/1
OBJ 4: 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 of Job 18:5: "Shall not the light of the wicked be extinguished?" Therefore . . . as above.
Aquin.: SMT XP Q[97] A[6] OTC Para. 1/2
On the contrary, According to the Philosopher (Topic. i, 6), "every water is of the same species as every other water." Therefore in like manner every fire is of the same species as every other fire.
Aquin.: SMT XP Q[97] A[6] OTC Para. 2/2
Further, it is written (Wis. 11:17): "By what things a man sinneth by the same also he is tormented." Now men sin by the sensible things of this world. Therefore it is just that they should be punished by those same things.
Aquin.: SMT XP Q[97] A[6] Body Para. 1/1
I answer that, 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 power of action. Hence fire is found under two conditions: in its own matter, as existing in its own sphere, and in a strange matter, whether of earth, as in burning coal, or of air as in the flame. Under whatever conditions however fire be found, it is always of the same species, so far as the nature of fire is concerned, but there may be a difference of species as to the bodies which are the matter of fire. Wherefore flame and burning coal differ specifically, and likewise burning wood and red-hot iron; nor does it signify, as to this particular point, whether they be kindled by force, as in the case of iron, or by a natural intrinsic principle, as happens with sulphur. Accordingly it is clear that the fire of hell is of the same species as the fire we have, so far as the nature of fire is concerned. But whether that 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 way it may differ specifically from the fire we have, considered materially. It has, however, certain properties differing from our fire, for instance that it needs no kindling, nor is kept alive by fuel. But the differences do not argue a difference of species as regards the nature of the fire.
Aquin.: SMT XP Q[97] A[6] R.O. 1 Para. 1/1
Reply OBJ 1: Augustine is speaking of that fire with regard to its matter, and not with regard to its nature.
Aquin.: SMT XP Q[97] A[6] R.O. 2 Para. 1/1
Reply OBJ 2: 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 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 matter, not by force but by nature from an intrinsic principle. Wherefore it is kindled not by man but by God, Who fashioned its nature. This is the meaning of the words of Isaias (30:33): "The breath of the Lord is as a torrent of brimstone kindling it."
Aquin.: SMT XP Q[97] A[6] R.O. 3 Para. 1/1
Reply OBJ 3: Even as the bodies of the damned will be of the same species as now, although now they are corruptible, whereas then they will be incorruptible, both by the ordering of Divine justice, and on account of the cessation of the heavenly movement, so is it with the fire of hell whereby those bodies will be punished.
Aquin.: SMT XP Q[97] A[6] R.O. 4 Para. 1/1
Reply OBJ 4: To give light does not belong to fire according to any mode of existence, since in its own matter it gives no light; wherefore it does not shine in its own sphere according to the philosophers: and in like manner in certain foreign matters it does not shine, as when it is in an opaque earthly substance such as sulphur. The same happens also when its brightness is obscured by thick smoke. Wherefore that the fire of hell gives no light is not sufficient proof of its being of a different species.
Aquin.: SMT XP Q[97] A[7] Thes. Para. 1/1
Whether the fire of hell is beneath the earth?
Aquin.: SMT XP Q[97] A[7] Obj. 1 Para. 1/1
OBJ 1: It would seem that this fire is not beneath the earth. For it is said of the damned (Job 18:18), "And God shall remove him out of the globe [Douay: 'world']." Therefore the fire whereby the damned will be punished is not beneath the earth but outside the globe.
Aquin.: SMT XP Q[97] A[7] Obj. 2 Para. 1/1
OBJ 2: Further, nothing violent or accidental can be everlasting. But this fire will be in hell for ever. Therefore it will be there, not by force but naturally. Now fire cannot be under the earth save by violence. Therefore the fire of hell is not beneath the earth.
Aquin.: SMT XP Q[97] A[7] Obj. 3 Para. 1/1
OBJ 3: Further, after the day of judgment the bodies of all the damned will be tormented in hell. Now those bodies will fill a place. Consequently, since the multitude of the damned will be exceeding great, for "the number of fools is infinite" (Eccles. 1:15), the space containing that fire must also be exceeding great. But it would seem unreasonable to say that there is so great a hollow within the earth, since all the parts of the earth naturally tend to the center. Therefore that fire will not be beneath the earth.
Aquin.: SMT XP Q[97] A[7] Obj. 4 Para. 1/1
OBJ 4: Further, "By what things a man sinneth, by the same also he is tormented" (Wis. 11:17). But the wicked have sinned on the earth. Therefore the fire that punishes them should not be under the earth.
Aquin.: SMT XP Q[97] A[7] OTC Para. 1/3
On the contrary, It is written (Is. 14:9): "Hell below was in an uproar to meet Thee at Thy coming." Therefore the fire of hell is beneath us.
Aquin.: SMT XP Q[97] A[7] OTC Para. 2/3
Further, Gregory says (Dial. iv): "I see not what hinders us from believing that hell is beneath the earth."
Aquin.: SMT XP Q[97] A[7] OTC Para. 3/3
Further, a gloss on Jonas 2:4, "Thou hast cast me forth . . . into the heart of the sea," says, "i.e. into hell," and in the Gospel (Mt. 12:40) 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 to be in the middle of the earth.
Aquin.: SMT XP Q[97] A[7] Body Para. 1/2
I answer that, 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 the Spirit of God has revealed this to some one." Wherefore Gregory (Dial. iv) having been questioned on this point answers: "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 think it to be beneath the earth." He shows the latter opinion to be the more probable for two reasons. First from the very meaning of the word. These are his words: "If we call it the nether regions (infernus [*The Latin for 'hell']), for the reason that it is beneath us [inferius], what earth is in relation to heaven, such should be hell in relation to earth." Secondly, from the words of Apoc. 5:3: "No man was able, neither in heaven, nor on earth, nor under the earth, to open the book": where the words "in heaven" refer to the angels, "on earth" to men living in the body, and "under the earth" to souls in hell. Augustine too (Gen. ad lit. xii, 34) seems to indicate two reasons for the congruity of hell being under the earth. One is that "whereas the souls of the departed sinned through love of the flesh, they should be treated as the dead flesh is wont to be treated, by being buried beneath the earth." The other is that heaviness is to the body what sorrow is to the spirit, and joy (of spirit) is as lightness (of body). Wherefore "just 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 to the spirit, the lower place is occupied by whatever is more sorrowful"; and thus even as the empyrean is a fitting place 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 that Augustine (De Civ. Dei xv, 16) says that "hell is stated or believed to be under the earth," because he withdraws this (Retract. ii, 29) where he says: "Methinks I should have said that hell is beneath the earth, rather than have given the reason why it is stated or believed to be under the earth." However, some philosophers have maintained that hell is situated beneath the terrestrial orb, but above the surface of the earth, on that part which is opposite to us. This seems to have been the meaning of Isidore when he asserted that "the sun and the moon will stop in the place wherein they were created, lest the wicked should enjoy this light in the midst of their torments." But this is no argument, if we assert that hell is under the earth. We have already stated how these words may be explained (Q[91] , A[2]).
Aquin.: SMT XP Q[97] A[7] Body Para. 2/2
Pythagoras held the place of punishment to be in a fiery sphere situated, according to him, in the middle of the whole world: and he called it the prison-house of Jupiter as Aristotle relates (De Coelo et Mundo ii). It is, however, more in keeping with Scripture to say that it is beneath the earth.
Aquin.: SMT XP Q[97] A[7] R.O. 1 Para. 1/1
Reply OBJ 1: The words of Job, "God shall remove him out of the globe," refer to the surface of the earth [*"De orbe terrarum," which might be rendered "from the land of the living."], i.e. from this world. This is how Gregory expounds it (Moral. xiv) where he says: "He is removed from the globe when, at the coming of the heavenly judge, he is taken away from this world wherein he now prides himself in his wickedness." Nor does globe here signify the universe, as though the place of punishment were outside the whole universe.
Aquin.: SMT XP Q[97] A[7] R.O. 2 Para. 1/1
Reply OBJ 2: Fire continues in that place for all eternity by the ordering of Divine justice although according to its nature an element cannot last for ever outside its own place, especially if things were to remain in this state of generation and corruption. The fire there will be of the very greatest heat, because its heat will be all gathered together from all parts, through being surrounded on all sides by the cold of the earth.
Aquin.: SMT XP Q[97] A[7] R.O. 3 Para. 1/1
Reply OBJ 3: Hell will never lack sufficient room to admit the bodies of the damned: since hell is accounted one of the three things that "never are satisfied" (Prov. 30:15,16). Nor is it unreasonable that God's power should maintain within the bowels of the earth a hollow great enough to contain all the bodies of the damned.
Aquin.: SMT XP Q[97] A[7] R.O. 4 Para. 1/1
Reply OBJ 4: It does not follow of necessity that "by what things a man sinneth, by the same also he is tormented," except as regards the principal instruments of sin: for as much as man having sinned in soul and body will be punished in both. But it does 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 that due to wayfarers. We may also reply that these words refer to the punishments inflicted on man on the way: according as each sin has its corresponding punishment, since "inordinate love is its own punishment," as Augustine states (Confess. i, 12).
Aquin.: SMT XP Q[98] Out. Para. 1/1
OF THE WILL AND INTELLECT OF THE DAMNED (NINE ARTICLES)
We must next consider matters pertaining to the will and intellect of the damned. Under this head there are nine points of inquiry:
(1) Whether every act of will in the damned is evil?
(2) Whether they ever repent of the evil they have done?
(3) Whether they would rather not be than be?
(4) Whether they would wish others to be damned?
(5) Whether the wicked hate God?
(6) Whether they can demerit?
(7) Whether they can make use of the knowledge acquired in this life?
(8) Whether they ever think of God?
(9) Whether they see the glory of the blessed?
Aquin.: SMT XP Q[98] A[1] Thes. Para. 1/1
Whether every act of will in the damned is evil?
Aquin.: SMT XP Q[98] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that not every act of will in the damned is evil. For according to Dionysius (Div. Nom. iv), "the demons desire 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, it would seem that they also can have a good will.
Aquin.: SMT XP Q[98] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, as Dionysius says (Div. Nom. iv), "evil is altogether involuntary." Therefore if the damned will anything, they will it as something good or apparently good. Now a will that is directly ordered to good is itself good. Therefore the damned can have a good will.
Aquin.: SMT XP Q[98] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, some will be damned who, while in this world, acquired certain habits of virtue, for instance heathens who had civic virtues. Now a will elicits praiseworthy acts by reason of virtuous habits. Therefore there may be praiseworthy acts of the will in some of the damned.
Aquin.: SMT XP Q[98] A[1] OTC Para. 1/1
On the contrary, An obstinate will can never be inclined except to evil. Now men who are damned will be obstinate even as the demons [*Cf. FP, Q[64], A[2]]. 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 never have an evil will. Neither therefore have the damned any good will.
Aquin.: SMT XP Q[98] A[1] Body Para. 1/1
I answer that, A twofold will may be considered in the damned, namely the deliberate will and the natural will. Their natural will is theirs not of themselves but of the Author of nature, Who gave nature this inclination which we call the natural will. Wherefore since nature remains in them, it follows that the natural will in them can be good. But their deliberate will is theirs of themselves, inasmuch as it is in their power to be inclined by their affections to this or that. This will is in them always evil: and this because they are completely turned away from the last end of a right will, 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 well so that one be able to call their will good on that account.
Aquin.: SMT XP Q[98] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: The words of Dionysius must be understood of the natural will, which is nature's inclination to some particular good. And yet this natural inclination is corrupted by their wickedness, in so far as this good which they desire naturally is desired by them under certain evil circumstances [*Cf. FP, Q[64], A[2], ad 5].
Aquin.: SMT XP Q[98] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: 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 esteem that which is evil as though it were good. Hence their will is evil.
Aquin.: SMT XP Q[98] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The habits of civic virtue do not remain in the separated soul, because those virtues perfect us only in the civic life which will not remain after this life. Even though they remained, they would never come into action, being enchained, as it were, by the obstinacy of the mind.
Aquin.: SMT XP Q[98] A[2] Thes. Para. 1/1
Whether the damned repent of the evil they have done?
Aquin.: SMT XP Q[98] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the damned never repent of the evil they have done. For Bernard says on the Canticle [*Cf. De Consideratione v, 12; De Gratia et Libero Arbitrio ix] that "the damned ever consent to the evil they have done." Therefore they never repent of the sins they have committed.
Aquin.: SMT XP Q[98] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, to wish one had not sinned is a good will. But the damned will never have a good will. Therefore the damned will never wish they had not sinned: and thus the same conclusion follows as above.
Aquin.: SMT XP Q[98] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, according to Damascene (De Fide Orth. ii), "death is to man what their fall was to the angels." But the angel's will is irrevocable after his fall, so that he cannot withdraw from the choice whereby he previously sinned [*Cf. FP, Q[64], A[2]]. Therefore the damned also cannot repent of the sins committed by them.
Aquin.: SMT XP Q[98] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, the wickedness of the damned in hell will be greater than that of sinners in the world. Now in this world some sinners repent not of the sins they have committed, either through blindness of mind, as heretics, or through obstinacy, as those "who are glad when they have done evil, and rejoice in most wicked things" (Prov. 2:14). Therefore, etc.
Aquin.: SMT XP Q[98] A[2] OTC Para. 1/2
On the contrary, It is said of the damned (Wis. 5:3): "Repenting within themselves [Vulg.: 'Saying within themselves, repenting']."
Aquin.: SMT XP Q[98] A[2] OTC Para. 2/2
Further, the Philosopher says (Ethic. ix, 4) that "the wicked are full of repentance; for afterwards they are sorry for that in which previously they took pleasure." Therefore the damned, being most wicked, repent all the more.
Aquin.: SMT XP Q[98] A[2] Body Para. 1/1
I answer that, A person may repent of sin in two ways: in one way directly, in another way indirectly. He repents of a sin directly who hates sin as such: and he repents indirectly who hates it on account of something connected with it, for instance punishment or something of that kind. Accordingly the wicked will not repent of their sins directly, because consent in the malice of sin will remain in them; but they will repent indirectly, inasmuch as they will suffer from the punishment inflicted on them for sin.
Aquin.: SMT XP Q[98] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: The damned will wickedness, but shun punishment: and thus indirectly they repent of wickedness committed.
Aquin.: SMT XP Q[98] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: 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.
Aquin.: SMT XP Q[98] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: It will be possible for the damned to repent of their sins without turning their will away from sin, because in their sins they will shun, not what they heretofore desired, but something else, namely the punishment.
Aquin.: SMT XP Q[98] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: However obstinate men may be in this world, they repent of the sins indirectly, if they be punished for them. Thus Augustine says (QQ[83], qu. 36): "We see the most savage beasts are deterred from the greatest pleasures by fear of pain."
Aquin.: SMT XP Q[98] A[3] Thes. Para. 1/1
Whether the damned by right and deliberate reason would wish not to be?
Aquin.: SMT XP Q[98] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem impossible for the damned, by right and deliberate reason, to wish not to be. For Augustine says (De Lib. Arb. 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 is a greater thing than not to be at all."
Aquin.: SMT XP Q[98] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, Augustine argues thus (De Lib. Arb. iii, 8): "Preference supposes election." But "not to be" is not eligible; since it has not the appearance of good, for it is nothing. Therefore not to be cannot be more desirable to the damned than "to be."
Aquin.: SMT XP Q[98] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, the greater evil is the more to be shunned. Now "not to be" is the greatest evil, since it removes good altogether, so as to leave nothing. Therefore "not to be" is more to be shunned than to be unhappy: and thus the same conclusion follows as above.
Aquin.: SMT XP Q[98] A[3] OTC Para. 1/2
On the contrary, It is written (Apoc. 9:6): "In those days men . . . shall desire to die, and death shall fly from them."
Aquin.: SMT XP Q[98] A[3] OTC Para. 2/2
Further, the unhappiness of the damned surpasses all unhappiness of this world. Now in order to escape the unhappiness of this world, it is desirable to some to die, wherefore it is written (Ecclus. 41:3,4): "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, and that is in care about all things, and to the distrustful that loseth wisdom [Vulg.: 'patience']." Much more, therefore, is "not to be" desirable to the damned according to their deliberate reason.
Aquin.: SMT XP Q[98] A[3] Body Para. 1/1
I answer that, 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 good, but is pure privation of good. Secondly, it may be considered as a relief from a painful life or from some unhappiness: 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. v, 1). In this way it is better for the damned not to be than to be unhappy. Hence it is said (Mt. 26:24): "It were better for him, if that man had not been born," and (Jer. 20:14): "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 this sense the damned can prefer "not to be" according to their deliberate reason [*Cf. FP, Q[5], A[2], ad 3].
Aquin.: SMT XP Q[98] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: The saying of Augustine is to be understood in the sense that "not to be" is eligible, not in itself but accidentally, as 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 take this as referable to an evil and corrupt life, and a life of unhappiness, as the Philosopher says (Ethic. ix, 4), but absolutely.
Aquin.: SMT XP Q[98] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: Non-existence is eligible, not in itself, but only accidentally, as stated already.
Aquin.: SMT XP Q[98] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: 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 is the greatest of evils, and thus it is preferred "not to be."
Aquin.: SMT XP Q[98] A[4] Thes. Para. 1/1
Whether in hell the damned would wish others were damned who are not damned?
Aquin.: SMT XP Q[98] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that in hell the damned would not wish others were damned who are not damned. For it is said (Lk. 16:27, 28) of the rich man that he prayed for his brethren, lest they should come "into the place of torments." Therefore in like manner the other damned would not wish, at least their friends in the flesh to be damned in hell.
Aquin.: SMT XP Q[98] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, the damned are not deprived of their inordinate affections. Now some of the damned loved inordinately some who are not damned. Therefore they would not desire their evil, i.e. that they should be damned.
Aquin.: SMT XP Q[98] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, the damned do not desire the increase of their punishment. Now if more were damned, their punishment would be greater, even as the joy of the blessed is increased by an increase in their number. Therefore the damned desire not the damnation of those who are saved.
Aquin.: SMT XP Q[98] A[4] OTC Para. 1/2
On the contrary, A gloss on Is. 14:9, "are risen up from their thrones," says: "The wicked are comforted by having many companions in their punishment."
Aquin.: SMT XP Q[98] A[4] OTC Para. 2/2
Further, envy reigns supreme in the damned. Therefore they grieve for the happiness of the blessed, and desire their damnation.
Aquin.: SMT XP Q[98] A[4] Body Para. 1/1
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 perfect hate. Wherefore as the saints will rejoice in all goods, so will the damned grieve for all goods. Consequently the sight of the happiness of the saints will give them very great pain; hence it is written (Is. 26:11): "Let the envious people see and be confounded, and let fire devour Thy enemies." Therefore they will wish all the good were damned.
Aquin.: SMT XP Q[98] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: So great will be the envy of the damned that they will envy the glory even of their kindred, since they themselves are supremely unhappy, for this happens even in this life, when envy increases. Nevertheless they will envy their kindred less than others, and their punishment would be greater if all their kindred were damned, and others saved, than if some of their kindred were saved. For this reason the rich man prayed that his brethren might be warded from damnation: for he knew that some are guarded therefrom. Yet he would rather that his brethren were damned as well as all the rest.
Aquin.: SMT XP Q[98] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: Love that is not based on virtue is easily voided, especially in evil men as the Philosopher says (Ethic. ix, 4). Hence the damned will not preserve their friendship for those whom they loved inordinately. Yet the will of them will remain perverse, because they will continue to love the cause of their inordinate loving.
Aquin.: SMT XP Q[98] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: Although an increase in the number of the damned results in an increase of each one's punishment, so much the more will their hatred and envy increase that they will prefer to be more tormented with many rather than less tormented alone.
Aquin.: SMT XP Q[98] A[5] Thes. Para. 1/1
Whether the damned hate God?
Aquin.: SMT XP Q[98] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that the damned do not hate God. For, according to Dionysius (Div. Nom. iv), "the beautiful and good that is 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.
Aquin.: SMT XP Q[98] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, no one can hate goodness itself, as neither can one will badness itself since "evil is altogether involuntary," as Dionysius asserts (Div. Nom. iv). Now God is goodness itself. Therefore no one can hate Him.
Aquin.: SMT XP Q[98] A[5] OTC Para. 1/1
On the contrary, It is written (Ps. 73:23): "The pride of them that hate Thee ascendeth continually."
Aquin.: SMT XP Q[98] A[5] Body Para. 1/1
I answer that, The appetite is moved by good or evil apprehended. Now God is apprehended in two ways, namely in Himself, as by the blessed, 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 cannot in Himself be displeasing to any will; wherefore whoever sees Him in His essence cannot hate Him. On the other hand, some of His effects are displeasing to the will in so far as they are opposed to any one: and accordingly a person may hate God not in Himself, but by reason of His effects. Therefore the damned, perceiving God in His punishment, which is the effect of His justice, hate Him, even as they hate the punishment inflicted on them [*Cf. Q[90], A[3], ad 2; SS, Q[34], A[1]].
Aquin.: SMT XP Q[98] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: The saying of Dionysius refers to the natural appetite. and even this is rendered perverse in the damned, by that which is added thereto by their deliberate will, as stated above (A[1]) [*Cf. SS, Q[34], A[1], ad 1 where St. Thomas gives another answer].
Aquin.: SMT XP Q[98] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: This argument would prove if the damned saw God in Himself, as being in His essence.
Aquin.: SMT XP Q[98] A[6] Thes. Para. 1/1
Whether the damned demerit?
Aquin.: SMT XP Q[98] A[6] Obj. 1 Para. 1/1
OBJ 1: It would seem that the damned demerit. For the damned have an evil will, as stated in the last Distinction of Sentent. iv. But they demerited by the evil will that they had here. Therefore if they demerit not there, their damnation is to their advantage.
Aquin.: SMT XP Q[98] A[6] Obj. 2 Para. 1/1
OBJ 2: Further, the damned are on the same footing as the demons. Now the demons demerit after their fall, wherefore God inflicted a punishment on the serpent, who induced man to sin (Gn. 3:14,15). Therefore the damned also demerit.
Aquin.: SMT XP Q[98] A[6] Obj. 3 Para. 1/1
OBJ 3: Further, an inordinate act that proceeds from a deliberate will is not excused from demerit, even though there be necessity of which one is oneself the cause: for the "drunken man deserves a double punishment" if he commit a crime through being drunk (Ethic. iii). Now the damned were themselves the cause of their own obstinacy, owing to which they are under a kind of necessity of sinning. Therefore since their act proceeds from their free will, they are not excused from demerit.
Aquin.: SMT XP Q[98] A[6] OTC Para. 1/2
On the contrary, Punishment is contradistinguished from fault [*Cf. FP, Q[48], A[5]]. Now the perverse will of the damned proceeds from their obstinacy which is their punishment. Therefore the perverse will of the damned is not a fault whereby they may demerit.
Aquin.: SMT XP Q[98] A[6] OTC Para. 2/2
Further, after reaching the last term there is no further movement, or advancement in good or evil. Now the damned, especially after the judgment day, will have reached the last term of their damnation, since then there "will cease to be two cities," according to Augustine (Enchiridion cxi). Therefore after the judgment day the damned will not demerit by their perverse will, for if they did their damnation would be augmented.
Aquin.: SMT XP Q[98] A[6] Body Para. 1/2
I answer that, We must draw a distinction between the damned before the judgment day and after. For all are agreed that after the judgment day there will be neither merit nor demerit. The reason for this is because merit or demerit is directed to the attainment of some further good or evil: and after the day of judgment good and evil will have reached their ultimate consummation, so that there will be no further addition to good or evil. Consequently, good will in the 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 of virtue belong especially to the state of happiness and their contraries to the state of unhappiness (Ethic. i, 9,10).
Aquin.: SMT XP Q[98] A[6] Body Para. 2/2
On the other hand, some say that, before the judgment day, both the good merit and the damned demerit. But this cannot apply to the essential reward or to the principal punishment, since in this respect both have reached the term. Possibly, however, this may apply to the accidental reward, or secondary punishment, which are subject to increase until the day of judgment. Especially may this apply to the demons, or to the good angels, by whose activities some are drawn to salvation, whereby the joy of the blessed angels is increased, and some to damnation, whereby the punishment of the demons is augmented [*Cf. FP, Q[62], A[9], ad 3; SS, Q[13], A[4], ad 2; where St. Thomas tacitly retracts the opinion expressed here as to merit or demerit.].
Aquin.: SMT XP Q[98] A[6] R.O. 1 Para. 1/1
Reply OBJ 1: It is in the highest degree unprofitable to have reached the highest degree of evil, the result being that the damned are incapable of demerit. Hence it is clear that they gain no advantage from their sin.
Aquin.: SMT XP Q[98] A[6] R.O. 2 Para. 1/1
Reply OBJ 2: Men who are damned are not occupied in drawing others to damnation, as the demons are, for which reason the latter demerit as regards their secondary punishment [*Cf. FP, Q[62], A[9], ad 3; SS, Q[13] , A[4], ad 2; where St. Thomas tacitly retracts the opinion expressed here as to merit or demerit].
Aquin.: SMT XP Q[98] A[6] R.O. 3 Para. 1/2
Reply OBJ 3: The reason why they are not excused from demerit is not because they are under the necessity of sinning, but because they have reached the highest of evils.
Aquin.: SMT XP Q[98] A[6] R.O. 3 Para. 2/2
However, the necessity of sinning whereof we are ourselves the cause, in so far as it is a necessity, excuses from sin, because 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 the whole demerit of the subsequent sin would seem to belong to the previous sin.
Aquin.: SMT XP Q[98] A[7] Thes. Para. 1/1
Whether the damned can make use of the knowledge they had in this world? [*Cf. FP, Q[89]]
Aquin.: SMT XP Q[98] A[7] Obj. 1 Para. 1/1
OBJ 1: 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 in the consideration of knowledge. But we must not admit that they have any pleasure. Therefore they cannot make use of the knowledge they had heretofore, by applying their consideration thereto.
Aquin.: SMT XP Q[98] A[7] Obj. 2 Para. 1/1
OBJ 2: Further, the damned suffer greater pains than any pains of this world. Now in this world, when one is in very great pain, it is impossible to consider any intelligible conclusions, through being distracted by the pains that one suffers. Much less therefore can one do so in hell.
Aquin.: SMT XP Q[98] A[7] Obj. 3 Para. 1/1
OBJ 3: Further, the damned are subject to time. But "length of time is the cause of forgetfulness" (Phys. lib. iv, 13). Therefore the damned will forget what they knew here.
Aquin.: SMT XP Q[98] A[7] OTC Para. 1/2
On the contrary, It is said to the rich man who was damned (Lk. 16:25): "Remember that thou didst receive good things in thy lifetime," etc. Therefore they will consider about the things they knew here.
Aquin.: SMT XP Q[98] A[7] OTC Para. 2/2
Further, the intelligible species remain in the separated soul, as stated above (Q[70], A[2], ad 3; FP, Q[89], AA[5],6). Therefore, if they could not use them, these would remain in them to no purpose.
Aquin.: SMT XP Q[98] A[7] Body Para. 1/1
I answer that, 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 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, so that their unhappiness is consummate. Now the consideration of certain things known brings us joy, in some respect, either on the part of the things known, because we love them, or on the part of the knowledge, because it is fitting and perfect. There may also be a reason for sorrow both on the part of the things known, because they are of a grievous nature, and on the part of the knowledge, if we consider its imperfection; for instance a person may consider his defective knowledge about a certain thing, which he would desire to know perfectly. Accordingly, in the damned there will be actual consideration of the things they knew heretofore as matters of sorrow, but not as a cause of pleasure. For they will consider both the evil they have done, and for which they were damned, and the delightful goods they have lost, and on both counts they will suffer torments. Likewise they will be tormented with the thought that the knowledge they had of speculative matters was imperfect, and that they missed its highest degree of perfection which they might have acquired.
Aquin.: SMT XP Q[98] A[7] R.O. 1 Para. 1/1
Reply OBJ 1: Although the consideration of knowledge is delightful in itself, it may accidentally be the cause of sorrow, as explained above.
Aquin.: SMT XP Q[98] A[7] R.O. 2 Para. 1/1
Reply OBJ 2: In this world the soul is united to a corruptible body, wherefore the soul's consideration is hindered by the suffering of 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, the soul will have a most clear view of those things that can be a cause of anguish to it.
Aquin.: SMT XP Q[98] A[7] R.O. 3 Para. 1/1
Reply OBJ 3: Time causes forgetfulness accidentally, in so far as the movement whereof it is the measure is the cause of change. But after the judgment day there will be no movement of the heavens; wherefore neither will it be possible for forgetfulness to result from any lapse of time however long. Before the judgment day, however, the separated soul is not changed from its disposition by the heavenly movement.
Aquin.: SMT XP Q[98] A[8] Thes. Para. 1/1
Whether the damned will ever think of God?
Aquin.: SMT XP Q[98] A[8] Obj. 1 Para. 1/1
OBJ 1: It would seem that the damned will sometimes think of God. For one cannot hate a thing actually, except one think about it. Now the damned will hate God, as stated in the text of Sentent. iv, in the last Distinction. Therefore they will think of God sometimes.
Aquin.: SMT XP Q[98] A[8] Obj. 2 Para. 1/1
OBJ 2: Further, the damned will have remorse of conscience. But the conscience suffers remorse for deeds done against God. Therefore they will sometimes think of God.
Aquin.: SMT XP Q[98] A[8] OTC Para. 1/1
On the contrary, Man's most perfect thoughts are those which are about God: whereas the damned will be in a state of the greatest imperfection. Therefore they will not think of God.
Aquin.: SMT XP Q[98] A[8] Body Para. 1/1
I answer that, 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 of all goodness: and thus it is altogether impossible to think of Him without delight, so that the damned will by no means think of Him in this way. Secondly, according to something accidental as it were to Him in His effects, such as His punishments, and so forth, and in this respect the thought of God can bring sorrow, so that in this way the damned will think of God.
Aquin.: SMT XP Q[98] A[8] R.O. 1 Para. 1/1
Reply OBJ 1: The damned do not hate God except because He punishes and forbids what is agreeable to their evil will: and consequently they will think of Him only as punishing and forbidding. This suffices for the Reply to the Second Objection, since conscience will not have remorse for sin except as forbidden by the Divine commandment.
Aquin.: SMT XP Q[98] A[9] Thes. Para. 1/1
Whether the damned see the glory of the blessed?
Aquin.: SMT XP Q[98] A[9] Obj. 1 Para. 1/1
OBJ 1: 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 than from the happenings of this world. But they do not see what happens in regard to us: hence Gregory commenting on Job 14:21, "Whether his children come to honor," etc. says (Moral. xii): "Even as those who still live know not in what place are the souls of the dead; so the dead who have lived in the body know not the things which regard the life of those who are in the flesh." Much less, therefore, can they see the glory of the blessed.
Aquin.: SMT XP Q[98] A[9] Obj. 2 Para. 1/1
OBJ 2: 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 as a great favor to Paul to see the life in which the saints live for ever with God (2 Cor. 12). Therefore the damned will not see the glory of the saints.
Aquin.: SMT XP Q[98] A[9] OTC Para. 1/1
On the contrary, It is stated (Lk. 16:23) that the rich man in the midst of his torments "saw Abraham . . . and Lazarus in his bosom."
Aquin.: SMT XP Q[98] A[9] Body Para. 1/1
I answer that, 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, but only that they are in a state of glory that surpasses all thought. This will trouble them, both because they will, through envy, grieve for their happiness, and because they have forfeited that glory. Hence it is written (Wis. 5:2) concerning the wicked: "Seeing it" they "shall be troubled with terrible fear." After the judgment day, however, they will be altogether deprived of seeing the blessed: nor will this lessen their punishment, but will increase it; because they will bear in remembrance the glory of the blessed which they saw at or before the judgment: and this will torment them. Moreover they will be tormented by finding themselves deemed unworthy even to see the glory which the saints merit to have.
Aquin.: SMT XP Q[98] A[9] R.O. 1 Para. 1/1
Reply OBJ 1: The happenings of this life would not, if seen, torment the damned in hell as the sight of the glory of the saints; wherefore the things which happen here are not shown to the damned in the same way as the saints' glory; although also of the things that happen here those are shown to them which are capable of causing them sorrow.
Aquin.: SMT XP Q[98] A[9] R.O. 2 Para. 1/1
Reply OBJ 2: Paul looked upon that life wherein the saints live with God [*Cf. SS, Q[185], A[3], ad 2], by actual experience thereof and by hoping to have it more perfectly in the life to come. Not so the damned; wherefore the comparison fails.
Aquin.: SMT XP Q[99] Out. Para. 1/1
OF GOD'S MERCY AND JUSTICE TOWARDS THE DAMNED (FIVE ARTICLES)
We must next consider God's justice and mercy towards the damned: under which head there are five points of inquiry:
(1) Whether by Divine justice an eternal punishment is inflicted on sinners?
(2) Whether by God's mercy all punishment both of men and of demons comes to an end?
(3) Whether at least the punishment of men comes to an end?
(4) Whether at least the punishment of Christians has an end?
(5) Whether there is an end to the punishment of those who have performed works of mercy?
Aquin.: SMT XP Q[99] A[1] Thes. Para. 1/1
Whether by Divine justice an eternal punishment is inflicted on sinners? [*Cf. FS, Q[87], AA[3],4]
Aquin.: SMT XP Q[99] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that an eternal punishment is not inflicted on sinners by Divine justice. For the punishment should not exceed the fault: "According to the measure of the sin shall the measure also of the stripes be" (Dt. 25:2). Now fault is temporal. Therefore the punishment should not be eternal.
Aquin.: SMT XP Q[99] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, of two mortal sins one is greater than the other. and therefore one should receive a greater punishment than the other. But no punishment is greater than eternal punishment, since it is infinite. Therefore eternal punishment is not due 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.
Aquin.: SMT XP Q[99] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, a just judge does not punish except in order to correct, wherefore it is stated (Ethic. ii, 3) that "punishments are a kind of medicine." Now, to punish the wicked eternally does not lead to their correction, nor to that of others, since then there will be no one in future who can be corrected thereby. Therefore eternal punishment is not inflicted for sins according to Divine justice.
Aquin.: SMT XP Q[99] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, no one wishes that which is not desirable for its own sake, except on account of some advantage. Now God does not wish punishment for its own sake, for He delights not in punishments [*The allusion is to Wis. 1:13: "Neither hath He pleasure in the destruction of the living," as may be gathered from FS, Q[87], A[3], OBJ[3]]. Since then no advantage can result from the perpetuity of punishment, it would seem that He ought not to inflict such a punishment for sin.
Aquin.: SMT XP Q[99] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, "nothing accidental lasts for ever" (De Coelo et Mundo i). But punishment is one of those things that happen accidentally, since it is contrary to nature. Therefore it cannot be everlasting.
Aquin.: SMT XP Q[99] A[1] Obj. 6 Para. 1/1
OBJ 6: Further, the justice of God would seem to require that sinners should be brought to naught: because on account of ingratitude a person deserves to lose all benefits. and among other benefits of God there is "being" itself. Therefore it would seem just that the sinner who has been ungrateful to God should lose his being. But if sinners be brought to naught, their punishment cannot be everlasting. Therefore it would seem out of keeping with Divine justice that sinners should be punished for ever.
Aquin.: SMT XP Q[99] A[1] OTC Para. 1/3
On the contrary, It is written (Mt. 25:46): "These," namely the wicked, "shall go into everlasting punishment."
Aquin.: SMT XP Q[99] A[1] OTC Para. 2/3
Further, as reward is to merit, so is punishment to guilt. Now, according to Divine justice, an eternal reward is due to temporal merit: "Every one who seeth the Son and believeth in Him hath [Vulg.: 'that everyone . . . may have'] life everlasting." Therefore according to Divine justice an everlasting punishment is due to temporal guilt.
Aquin.: SMT XP Q[99] A[1] OTC Para. 3/3
Further, according to the Philosopher (Ethic. v, 5), punishment is meted according to the dignity of the person sinned against, so that a person who strikes one in authority receives a greater punishment than one who strikes anyone else. Now whoever sins mortally sins against God, Whose commandments he breaks, and Whose honor he gives another, by placing his end in some one other than God. But God's majesty is infinite. Therefore whoever sins mortally deserves infinite punishment; and consequently it seems just that for a mortal sin a man should be punished for ever.
Aquin.: SMT XP Q[99] A[1] Body Para. 1/2
I answer that, Since punishment is measured in two ways, namely according to the degree of its severity, and according to its length of time, the measure of punishment corresponds to the measure of fault, as regards the degree of severity, so that the more grievously a person sins the more grievously is he punished: "As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her" (Apoc. 18:7). The duration of the punishment does not, however, correspond with the duration of the fault, as Augustine says (De Civ. Dei xxi, 11), for adultery which is committed in a short space of time is not punished with a momentary penalty even according to human laws [*Cf. FS, Q[87], A[3], ad 1]. But the duration of punishment regards the disposition of the sinner: for sometimes a person who commits an offense in a city is rendered by his very offense worthy of being cut off entirely from the fellowship of the citizens, either by perpetual exile or even by death: whereas sometimes he is not rendered worthy of being cut off entirely from the fellowship of the citizens. wherefore in order that he may become a fitting member of the State, his punishment is prolonged or curtailed, according as is expedient for his amendment, so that he may live in the city in a becoming and peaceful manner. So too, according to Divine justice, sin renders a person worthy to be altogether cut off from the fellowship of God's city, and this is the effect of every sin committed against charity, which is the bond uniting this same city together. Consequently, for mortal sin which is contrary to charity a person is expelled for ever from the fellowship of the saints and condemned to everlasting punishment, because as Augustine says (De Civ. Dei xxi, 11), "as men are cut off from this perishable city by the penalty of the first death, so are they excluded from that imperishable city by the punishment of the second death." That the punishment inflicted by the earthly state is not deemed everlasting is accidental, either because man endures not for ever, or because the state itself comes to an end. Wherefore if man lived for ever, the punishment of exile or slavery, which is pronounced by human law, would remain in him for ever. On the other hand, as regards 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 sin venially, their punishment will be so much the shorter or longer according as they are more or less fit to be cleansed, through sin clinging to them more or less: this is observed in the punishments of this world and of purgatory according to Divine justice.
Aquin.: SMT XP Q[99] A[1] Body Para. 2/2
We find also other reasons given by the saints why some are justly condemned to everlasting punishment for a temporal sin. One is because they sinned against an eternal good by despising eternal life. This is mentioned by Augustine (De Civ. Dei. xii, 12): "He is become worthy of eternal evil, who destroyed in himself a good which could be eternal." Another reason is because man sinned in his own eternity [*Cf. FS, Q[87], A[3], ad 1]; wherefore Gregory says (Dial. iv), it belongs to the great justice of the judge that those should never cease to be punished, who in this life never ceased to desire sin. And if it be objected that some who sin mortally propose to amend their life at some time, and that these accordingly are seemingly not deserving of eternal punishment, it must be replied according to some that Gregory 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 whence he cannot be rescued, except God help him: wherefore from the very fact that he is willing to sin, he is willing to remain in sin for ever. For man is "a wind that goeth," namely to sin, "and returneth not by his own power" (Ps. 77:39). 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 remain there for ever, whatever else he may have thought himself. Another and a better answer is that from the 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, 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, if he could do so with impunity. This is what Gregory says on Job 41:23, "He shall esteem the deep as growing old" (Moral. xxxiv): "The wicked only put an end to sinning because their life came to an end: they would indeed have wished to live for ever, that they might continue in sin for ever for they desire rather to sin than to live." Still another reason may be given why the punishment of mortal sin is eternal: because thereby one offends God Who is infinite. Wherefore since punishment cannot be infinite in intensity, because the creature is incapable of an infinite quality, it must needs be infinite at least in duration. And again there is a fourth reason for the same: because guilt remains for ever, since it cannot be remitted without grace, and men cannot receive grace after death; nor should punishment cease so long as guilt remains.
Aquin.: SMT XP Q[99] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: 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 also reply with Gregory (Dial. xliv) that although sin is temporal in act, it is eternal in will.
Aquin.: SMT XP Q[99] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: The degree of intensity in the punishment corresponds to the degree of gravity in the sin; wherefore mortal sins unequal in gravity will receive a punishment unequal in intensity but equal in duration.
Aquin.: SMT XP Q[99] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: The punishments inflicted on those who are not altogether expelled from the society of their fellow-citizens are intended for their correction: whereas those punishments, whereby certain persons are wholly banished from the society of their fellow-citizens, are not intended for their correction; although they may be intended for the correction and tranquillity of the others who remain in the state. Accordingly the damnation of the wicked is for the correction of those who are now in the Church; for punishments are intended for correction, not only when they are being inflicted, but also when they are decreed.
Aquin.: SMT XP Q[99] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: The everlasting punishment of the wicked will not be altogether useless. For they are useful for two purposes. First, because thereby the Divine justice is safeguarded which is acceptable to God for its own sake. Hence Gregory says (Dial. iv): "Almighty God on account of His loving kindness delights not in the torments of the unhappy, but on account of His justice. He is for ever unappeased by the punishment of the wicked." Secondly, they are useful, because the elect rejoice therein, when they see God's justice in them, and realize that they have escaped them. Hence it is written (Ps. 57:12): "The just shall rejoice when he shall see the revenge," etc., and (Is. 66:24): "They," namely the wicked, "shall be a loathsome sight* to all flesh," namely to the saints, as a gloss says. [*"Ad satietatem visionis," which St. Thomas takes to signify being satiated with joy; Cf. Q[94], A[3]]. Gregory expresses himself in the same sense (Dial. iv): "The wicked are all condemned to eternal punishment, and are punished 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, and perceive in them the torments they have escaped: for which reason they will acknowledge themselves for ever the debtors of Divine grace the more that they will see how the evils which they overcame by its assistance are punished eternally."
Aquin.: SMT XP Q[99] A[1] R.O. 5 Para. 1/1
Reply OBJ 5: Although the punishment relates to the soul accidentally, it relates essentially to the soul infected with guilt. And since guilt will remain in the soul for ever, its punishment also will be everlasting.
Aquin.: SMT XP Q[99] A[1] R.O. 6 Para. 1/1
Reply OBJ 6: Punishment corresponds to fault, properly speaking, in respect of the inordinateness in the fault, and not of the dignity in the person offended: for if the latter were the case, a punishment of infinite intensity would correspond to every sin. Accordingly, although a man deserves to lose his being from the fact that he has sinned against God the author of his being, yet, in view of the inordinateness of the act itself, loss of being is not due to him, since being is presupposed to merit and demerit, nor is being lost or corrupted by the inordinateness of sin [*Cf. FS, Q[85], A[1]]: and consequently privation of being cannot be the punishment due to any sin.
Aquin.: SMT XP Q[99] A[2] Thes. Para. 1/1
Whether by God's mercy all punishment of the damned, both men and demons, comes to an end?
Aquin.: SMT XP Q[99] A[2] Obj. 1 Para. 1/1
OBJ 1: 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 (Wis. 11:24): "Thou hast mercy upon all, O Lord, because Thou canst do all things." But among all things the demons also are included, since they are God's creatures. Therefore also their punishment will come to an end.
Aquin.: SMT XP Q[99] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, "God hath concluded all in sin [Vulg.: 'unbelief'], that He may have mercy on all" (Rm. 11:32). Now God has concluded the demons under sin, that is to say, He permitted them to be concluded. Therefore it would seem that in time He has mercy even on the demons.
Aquin.: SMT XP Q[99] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, as Anselm says (Cur Deus Homo ii), "it is not just that God should permit the utter loss of a creature which He made for happiness." Therefore, since every rational creature was created for happiness, it would seem unjust for it to be allowed to perish altogether.
Aquin.: SMT XP Q[99] A[2] OTC Para. 1/2
On the contrary, It is written (Mt. 25:41): "Depart from Me, you cursed, into everlasting fire, which is prepared for the devil and his angels." Therefore they will be punished eternally.
Aquin.: SMT XP Q[99] A[2] OTC Para. 2/2
Further, just as the good angels were made happy through turning to God, so the bad angels were made unhappy through turning away from God. Therefore if the unhappiness of the wicked angels comes at length to an end, the happiness of the good will also come to an end, which is inadmissible.
Aquin.: SMT XP Q[99] A[2] Body Para. 1/1
I answer that, As Augustine says (De Civ. Dei xxi) Origen [*Cf. FP, Q[64], A[2]] "erred in maintaining that the demons will at length, through God's mercy, be delivered from their punishment." But this error has been condemned by the Church for two reasons. First because it is clearly contrary to the authority of Holy Writ (Apoc. 20:9,10): "The devil who seduced them was cast into the pool of fire and brimstone, where both the beasts and the false prophets [*Vulg.: 'the beast and false prophet,' etc.] shall be tormented day and night for ever and ever," which is the Scriptural expression for eternity. Secondly, because this opinion exaggerated God's mercy in one direction and depreciated it in another. For it would seem equally reasonable for the good angels to remain in eternal happiness, and for the wicked angels to be eternally punished. Wherefore just as he maintained that the demons and the souls of the damned are to be delivered at length from their sufferings, so he maintained that the angels and the souls of the blessed will at length pass from their happy state to the unhappiness of this life.
Aquin.: SMT XP Q[99] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: 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 it does not reach to certain people who render themselves unworthy of that mercy, as do the demons and the damned who are 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 than they deserve condignly, but not that they are entirely delivered from punishment.
Aquin.: SMT XP Q[99] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: In the words quoted the distribution (of the predicate) regards the genera and not the individuals: so that the statement 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 every Jew.
Aquin.: SMT XP Q[99] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Anselm means that it is not just in the sense of becoming God's goodness, and is speaking of the creature generically. For 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 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 the intention of the Divine will is fulfilled in the others who are saved.
Aquin.: SMT XP Q[99] A[3] Thes. Para. 1/1
Whether God's mercy suffers at least men to be punished eternally?
Aquin.: SMT XP Q[99] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that God's mercy does not suffer at least men to be punished eternally. For it is written (Gn. 6:3): "My spirit shall not remain in man for ever because he is flesh"; where "spirit" denotes indignation, as a gloss observes. Therefore, since God's indignation is not distinct from His punishment, man will not be punished eternally.
Aquin.: SMT XP Q[99] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, the charity of the saints in this life makes them pray for their enemies. Now they will have more perfect charity in that life. Therefore they will pray then for their enemies who are damned. But the prayers of the saints cannot be in vain, since they are most acceptable to God. Therefore at the saints' prayers the Divine mercy will in time deliver the damned from their punishment.
Aquin.: SMT XP Q[99] A[3] Obj. 3 Para. 1/1
OBJ 3: Further, God's foretelling of the punishment of the damned belongs to the prophecy of commination. Now the prophecy of commination is not always fulfilled: as appears from what was said of the destruction of Nineve (Jonas 3); and yet it was not destroyed as foretold by the prophet, who also was troubled for that very reason (Jonas 4:1). Therefore it would seem that much more will the threat of eternal punishment be commuted by God's mercy for a more lenient punishment, when this will be able to give sorrow to none but joy to all.
Aquin.: SMT XP Q[99] A[3] Obj. 4 Para. 1/1
OBJ 4: Further, the words of Ps. 76:8 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 anger is His punishment. Therefore, etc.
Aquin.: SMT XP Q[99] A[3] Obj. 5 Para. 1/1
OBJ 5: Further, a gloss on Is. 14:19, "But thou art cast out," etc. says: "Even though all souls shall have rest at last, thou never shalt": and it refers to the devil. Therefore it would seem that all human souls shall at length have rest from their pains.
Aquin.: SMT XP Q[99] A[3] OTC Para. 1/2
On the contrary, It is written (Mt. 25:46) of the elect conjointly with the damned: "These shall go into everlasting punishment: but the just, into life everlasting." But it is inadmissible that the life of the just will ever have an end. Therefore it is inadmissible that the punishment of the damned will ever come to an end.
Aquin.: SMT XP Q[99] A[3] OTC Para. 2/2
Further, as Damascene says (De Fide Orth. ii) "death is to men what their fall was to the angels." Now after their fall the angels could not be restored [*Cf. FP, Q[64], A[2]]. Therefore neither can man after death: and thus the punishment of the damned will have no end.
Aquin.: SMT XP Q[99] A[3] Body Para. 1/1
I answer that, As Augustine says (De Civ. Dei xxi, 17,18), some evaded the error of Origen by asserting that the demons are punished everlastingly, while holding that all men, even unbelievers, are at length set free from punishment. But this statement is altogether unreasonable. For just as the demons are obstinate in wickedness and therefore have to be punished for ever, so too are the souls of men who die without charity, since "death is to men what their fall was to the angels," as Damascene says.
Aquin.: SMT XP Q[99] A[3] R.O. 1 Para. 1/1
Reply OBJ 1: This saying refers to man generically, because God's indignation was at length removed from the human race by the coming of Christ. But those who were unwilling to be included or to remain in this reconciliation effected by Christ, perpetuated the Divine anger in themselves, since no other way of reconciliation is given to us save that which is through Christ.
Aquin.: SMT XP Q[99] A[3] R.O. 2 Para. 1/1
Reply OBJ 2: As Augustine (De Civ. Dei xxi, 24) and Gregory (Moral. xxxiv) say, the saints in this life pray for their enemies, that they 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, we should no more pray for them than for the demons. And since for those who depart this life without grace there will be no further time for conversion, no prayer will be offered for them, neither by the Church militant, nor by the Church triumphant. For that which we have to pray for them is, as the Apostle says (2 Tim. 2:25,26), that "God may give them repentance to know the truth, and they may recover themselves from the snares of the devil."
Aquin.: SMT XP Q[99] A[3] R.O. 3 Para. 1/1
Reply OBJ 3: A punishment threatened prophetically is only then commuted when there is a change in the merits of the person threatened. 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 nation . . . shall repent of their evil, I also will repent of the evil that I have thought to do to them" (Jer. 18:7). Therefore, since the merits of the damned cannot be changed, the threatened punishment will ever be fulfilled in them. Nevertheless the prophecy of commination is always fulfilled in a certain sense, because as Augustine says (De Civ. Dei. xxi, 24): "Nineve has been overthrown, that was evil, and a good Nineve is built up, that was not: for while the walls and the houses remained standing, the city was overthrown in its wicked ways."
Aquin.: SMT XP Q[99] A[3] R.O. 4 Para. 1/1
Reply OBJ 4: These words of the Psalm refer to the vessels of mercy, which have not made themselves unworthy of mercy, because in this life (which may be called God's anger on account of its unhappiness) He changes vessels of mercy into something better. Hence the Psalm continues (Ps. 76:11): "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 but not setting free altogether if it be referred also to the damned. Hence the Psalm does not say: "Will He from His anger shut up His mercies?" but "in His anger," because the punishment will not be done away entirely; but His mercy will have effect by diminishing the punishment while it continues.
Aquin.: SMT XP Q[99] A[3] R.O. 5 Para. 1/1
Reply OBJ 5: This gloss is speaking not absolutely but on an impossible supposition in order to throw into relief the greatness of the devil's sin, or of Nabuchodonosor's.
Aquin.: SMT XP Q[99] A[4] Thes. Para. 1/1
Whether the punishment of Christians is brought to an end by the mercy of God?
Aquin.: SMT XP Q[99] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that at least the punishment of Christians is brought to an end by the mercy of God. "For he that believeth and is baptized shall be saved" (Mk. 16:16). Now this applies to every Christian. Therefore all Christians will at length be saved.
Aquin.: SMT XP Q[99] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, it is written (Jn. 6:55): "He that eateth My body and drinketh My blood hath eternal life." Now this is the meat and drink whereof Christians partake in common. Therefore all Christians will be saved at length.
Aquin.: SMT XP Q[99] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, "If any man's work burn, he shall suffer loss: but he himself shall be saved, yet so as by fire" (1 Cor. 3:15), where it is a question of those who have the foundation of the Christian faith. Therefore all such persons will be saved in the end.
Aquin.: SMT XP Q[99] A[4] OTC Para. 1/2
On the contrary, It is written (1 Cor. 6:9): "The unjust shall not possess the kingdom of God." Now some Christians are unjust. Therefore Christians will not all come to the kingdom of God, and consequently they will be punished for ever.
Aquin.: SMT XP Q[99] A[4] OTC Para. 2/2
Further, it is written (2 Pt. 2:21): "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 holy commandment which was delivered to them." Now those who know not the way of truth will be punished for ever. Therefore Christians who have turned back after knowing it will also be punished for ever.
Aquin.: SMT XP Q[99] A[4] Body Para. 1/1
I answer that, According to Augustine (De Civ. Dei xxi, 20,21), there have been some who predicted a delivery from eternal punishment not for all men, but only for Christians. although they stated the matter in different ways. For some said that whoever received the sacraments of faith would be immune from eternal punishment. But this is contrary to the truth, since some receive the sacraments of faith, and yet have not faith, without which "it is impossible to please God" (Heb. 11:6). Wherefore others said that those alone will be exempt from eternal punishment who have received the sacraments of faith, and professed the Catholic faith. But against this it would seem to be that at one time some people profess the Catholic faith, and afterwards abandon it, and these are deserving not of a lesser but of a greater punishment, since according to 2 Pt. 2:21, "it had been better for them not to have known the way of justice than, after they have known it, to turn back." Moreover it is clear that heresiarchs who renounce the Catholic faith and invent new heresies sin more grievously than those who have conformed to some heresy from the first. And therefore some have maintained that those alone are exempt from eternal punishment, who persevere to the end in the Catholic faith, however guilty they may have been of other crimes. But this is clearly contrary to Holy Writ, for it is written (James 2:20): "Faith without works is dead," and (Mt. 7:21) "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 Who is in heaven": and in many other passages Holy Scripture threatens sinners with eternal punishment. Consequently those who persevere in the faith unto the end will not all be exempt from eternal punishment, unless in the end they prove to be free from other crimes.
Aquin.: SMT XP Q[99] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: Our Lord speaks there of formed faith [*Cf. SS, Q[4], A[3]] "that worketh by love [Vulg.: 'charity'; Gal. 5:6]": wherein whosoever dieth shall be saved. But to this faith not only is the error of unbelief opposed, but also any mortal sin whatsoever.
Aquin.: SMT XP Q[99] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: The saying of our Lord refers not to those who partake only sacramentally, and who sometimes by receiving unworthily "eat and drink judgment" to themselves (1 Cor. 11:29), but to those who eat spiritually and are incorporated with Him by charity, which incorporation is the effect of the sacramental eating, in those who approach worthily [*Cf. TP, Q[80], AA[1],2,3]. Wherefore, so far as the power of the sacrament is concerned, it brings us to eternal life, although sin may deprive us of that fruit, even after we have received worthily.
Aquin.: SMT XP Q[99] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: In this passage of the Apostle the foundation denotes formed faith, upon which whosoever shall build venial sins [*Cf. FS, Q[89], A[2]] "shall suffer loss," because he will be punished for them by God; yet "he himself shall be saved" in the end "by fire," either of temporal tribulation, or of the punishment of purgatory which will be after death.
Aquin.: SMT XP Q[99] A[5] Thes. Para. 1/1
Whether all those who perform works of mercy will be punished eternally?
Aquin.: SMT XP Q[99] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that all who perform works of mercy will not be punished eternally, but only those who neglect those works. For it is written (James 2:13): "Judgment without mercy to him that hath not done mercy"; and (Mt. 5:7): "Blessed are the merciful for they shall obtain mercy."
Aquin.: SMT XP Q[99] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, (Mt. 25:35-46) we find a description of our Lord's discussion with the damned and the elect. But this discussion is only about works of mercy. Therefore eternal punishment will be awarded only to such as have omitted to practice works of mercy: and consequently the same conclusion follows as before.
Aquin.: SMT XP Q[99] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, it is written (Mt. 6:12): "Forgive us our debts, as we also forgive our debtors," and further on (Mt. 6:14): "For if you will forgive men their offenses, your heavenly Father will forgive you also your offenses." Therefore it would seem that the merciful, who forgive others their offenses, will themselves obtain the forgiveness of their sins, and consequently will not be punished eternally.
Aquin.: SMT XP Q[99] A[5] Obj. 4 Para. 1/1
OBJ 4: Further, a gloss of Ambrose on 1 Tim. 4:8, "Godliness is profitable to all things," says: "The sum total of a Christian's rule of life consists in mercy and godliness. Let a man follow this, and though he should suffer from the inconstancy of the flesh, without doubt he will be scourged, but he will not perish: whereas he who can boast of no other exercise but that of the body will suffer everlasting punishment." Therefore those who persevere in works of mercy, though they be shackled with fleshly sins, will not be punished eternally: and thus the same conclusion follows as before.
Aquin.: SMT XP Q[99] A[5] OTC Para. 1/2
On the contrary, It is written (1 Cor. 6:9,10): "Neither fornicators . . . nor adulterers," etc. "shall possess the kingdom of God." Yet many are such who practice works of mercy. Therefore the merciful will not all come to the eternal kingdom: and consequently some of them will be punished eternally.
Aquin.: SMT XP Q[99] A[5] OTC Para. 2/2
Further, it is written (James 2:10): "Whosoever shall keep the whole law, but offend in one point, is become guilty of all." Therefore whoever keeps the law as regards the works of mercy and omits other works, is guilty of transgressing the law, and consequently will be punished eternally.
Aquin.: SMT XP Q[99] A[5] Body Para. 1/1
I answer that, As Augustine says in the book quoted above (De Civ. Dei xxi, 22), some have maintained that not all who have professed the Catholic faith will be freed from eternal punishment, but only those who persevere in works of mercy, although they be guilty of other crimes. But this cannot stand, because without charity nothing can be acceptable to God, nor does anything profit unto eternal life in the absence of charity. Now it happens that certain persons persevere in works of mercy without having charity. Wherefore nothing profits them to the meriting of eternal life, or to exemption from eternal punishment, as may be gathered from 1 Cor. 13:3. Most evident is this in the case of those who lay hands on other people's property, for after seizing on many things, they nevertheless spend something in works of mercy. We must therefore conclude that all whosoever die in mortal sin, neither faith nor works of mercy will free them from eternal punishment, not even after any length of time whatever.
Aquin.: SMT XP Q[99] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: Those will obtain mercy who show mercy in an ordinate manner. But those who while merciful to others are neglectful of themselves do not show mercy ordinately, rather do they strike at themselves by their evil actions. Wherefore such persons will not obtain the mercy that sets free altogether, even if they obtain that mercy which rebates somewhat their due punishment.
Aquin.: SMT XP Q[99] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: The reason why the discussion refers only to the works of mercy is not because eternal punishment will be inflicted on none but those who omit those works, but because eternal punishment will be remitted to those who after sinning have obtained forgiveness by their works of mercy, making unto themselves "friends of the mammon of iniquity" (Lk. 16:9).
Aquin.: SMT XP Q[99] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: Our Lord said this to those who ask that their debt be forgiven, but not to those who persist in sin. Wherefore the repentant alone will obtain by their works of mercy the forgiveness that sets them free altogether.
Aquin.: SMT XP Q[99] A[5] R.O. 4 Para. 1/3
Reply OBJ 4: The gloss of Ambrose speaks of the inconstancy that consists in venial sin, from which a man will be freed through the works of mercy after the punishment of purgatory, which he calls a scourging. Or, if he speaks of the inconstancy of mortal sin, the sense is that those who while yet in this life fall into sins of the flesh through frailty are disposed to repentance by works of mercy. Wherefore such a one will not perish, that is to say, he will be disposed by those works not to perish, through grace bestowed on him by our Lord, Who is blessed for evermore. Amen.
Aquin.: SMT XP App. 1 Out. Para. 1/1
The following two questions were compiled by Nicolai from St. Thomas' Commentary on the Sentences, and by him included in the supplement between Questions 70 and 71.
Aquin.: SMT XP App. 1 Q[1] Out. Para. 1/2
OF THE QUALITY OF THOSE SOULS WHO DEPART THIS LIFE WITH ORIGINAL SIN ONLY (TWO ARTICLES)
We must next consider the various qualities of souls that are stripped of their bodies, according to their respective states; and first we shall treat of the souls which depart this life with original sin only.
Aquin.: SMT XP App. 1 Q[1] Out. Para. 2/2
Under this head there are two points of inquiry:
(1) Whether these souls suffer from a bodily fire, and are inflicted with punishment by fire?
(2) Whether these souls suffer from a spiritual torment within themselves?
Aquin.: SMT XP App. 1 Q[1] A[1] Thes. Para. 1/1
Whether those souls which depart with original sin alone, suffer from a bodily fire, and are punished by fire?
Aquin.: SMT XP App. 1 Q[1] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that souls which depart with none but original sin, suffer from a bodily fire and are punished by fire. For Augustine [*Fulgentius, De Fide ad Petrum, xxvii] says: "Hold firmly and doubt not that children who depart this life without the sacrament of Baptism will be punished everlastingly." Now punishment denotes sensible pain. Therefore souls which depart this life with original sin alone, suffer from a bodily fire and are tormented with the pain of fire.
Aquin.: SMT XP App. 1 Q[1] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, a greater fault deserves a greater punishment. Now original sin is greater than venial, because it contains more aversion, since it deprives its subject of grace, whereas venial sin is compatible with grace; and again because original sin is punished eternally, whereas venial sin is punished temporally. Seeing then that venial sin is deserving of the punishment of fire, much more so is original sin.
Aquin.: SMT XP App. 1 Q[1] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, sins are more severely punished after this life than during lifetime, for in this life there is room for mercy. Now, sensible punishment corresponds to original sin in this life, for children who have only original sin are justly subject to many sensible punishments. Therefore sensible punishment is due to it after this life.
Aquin.: SMT XP App. 1 Q[1] A[1] Obj. 4 Para. 1/1
OBJ 4: Further, even as in actual sin there is aversion and conversion, so in original sin there is something corresponding to aversion, namely the privation of original justice, and something corresponding to conversion, namely concupiscence. Now the punishment of fire is due to actual sin by reason of the conversion. Therefore it is also due to original sin by reason of concupiscence.
Aquin.: SMT XP App. 1 Q[1] A[1] Obj. 5 Para. 1/1
OBJ 5: Further, after the resurrection the bodies of children will be either passible or impassible. If they be impassible---and no human body can be impassible except either on account of the gift of impassibility (as in the blessed) or by reason of original justice (as in the state of innocence)---it follows that the bodies of children will either have the gift of impassibility, and thus will be glorious, so that there will be no difference between baptized and non-baptized children, which is heretical, or else they will have original justice, and thus will be without original sin, and will not be punished for original sin, which is likewise heretical. If, on the other hand, they be passible, since everything passible suffers of necessity in the presence of the active, it follows that in the presence of active sensible bodies they will suffer sensible punishment.
Aquin.: SMT XP App. 1 Q[1] A[1] OTC Para. 1/3
On the contrary, Augustine says (Enchiridion xxiii) that the mildest punishment of all will be for those who are burdened with original sin only. But this would not be so, if they were tormented with sensible punishment, because the pain of hell fire is most grievous. Therefore they will not suffer sensible punishment.
Aquin.: SMT XP App. 1 Q[1] A[1] OTC Para. 2/3
Further, the grief of sensible punishment corresponds to the pleasure of sin (Apoc. 18:7): "As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her." But there is no pleasure in original sin, as neither is there operation, for pleasure follows operation, as stated in Ethic. x, 4. Therefore punishment by fire is not due to original sin.
Aquin.: SMT XP App. 1 Q[1] A[1] OTC Para. 3/3
Further, Gregory Nazianzen in his fortieth sermon, which is entitled on Holy Baptism, distinguishes three classes of unbaptized persons: those namely who refuse to be baptized, those who through neglect have put off being baptized until the end of life and have been surprised by sudden death, and those who, like infants, have failed to receive it through no fault of theirs. Of the first he says that they will be punished not only for their other sins, but also for their contempt of Baptism; of the second, that they will be punished, though less severely than the first, for having neglected it; and of the last he says that "a just and eternal Judge will consign them neither to heavenly glory nor to the eternal pains of hell, for although they have not been signed with Baptism, they are without wickedness and malice, and have suffered rather than caused their loss of Baptism." He also gives the reason why, although they do not reach the glory of heaven, they do not therefore suffer the eternal punishment suffered by the damned: "Because there is a mean between the two, since he who deserves not honor and glory is not for that reason worthy of punishment, and on the other hand he who is not deserving of punishment is not for that reason worthy of glory and honor."
Aquin.: SMT XP App. 1 Q[1] A[1] Body Para. 1/1
I answer that, Punishment should be proportionate to fault, according to the saying of Isaias (27:8), "In measure against measure, when it shall be cast off, thou shalt judge it." Now the defect transmitted to us through our origin, and having the character of a sin does not result from the withdrawal or corruption of a good consequent upon human nature by virtue of its principles, but from the withdrawal or corruption of something that had been superadded to nature. Nor 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 in the ordinary course of things he would have had and would have been able to keep. Wherefore no further punishment is due to him, besides the privation of that end to which the gift withdrawn destined him, which gift human nature is unable of itself to obtain. Now this is the divine vision; and consequently the loss of this vision is the proper and only punishment of original sin after death: because, if any other sensible punishment were inflicted after death for original sin, a man would be punished out of proportion to his guilt, for sensible punishment is inflicted for that which is proper to the person, since a man undergoes sensible punishment in so far as he suffers in his person. Hence, as his guilt did not result from an action of his own, even so neither should he be punished by suffering himself, but only by losing that which his nature was unable to obtain. On the other hand, those who are under sentence for original sin will suffer no loss whatever in other kinds of perfection and goodness which are consequent upon human nature by virtue of its principles.
Aquin.: SMT XP App. 1 Q[1] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: In the authority quoted punishment denotes, not pain of sense, but only pain of loss, which is the privation of the divine vision, even as in Scripture the word "fire" is often wont to signify any kind of punishment.
Aquin.: SMT XP App. 1 Q[1] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: 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, 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 it is; wherefore a lighter punishment is due to original than to venial sin. Nor does it matter that original sin is incompatible with grace; because privation of grace has the character, not of sin, but of punishment, except in so far as it is voluntary: for which reason that which is less voluntary is less sinful. Again it matters not that actual venial sin is deserving of temporal punishment, since this is accidental, for as much as he who falls venially has sufficient grace to attenuate the punishment. For if venial sin were in a person without grace, it would be punished eternally.
Aquin.: SMT XP App. 1 Q[1] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: There is no parity between pain of sense before and after death, since before death the pain of sense results from the power of the natural agent, whether the pain of sense be interior as fever or the like, or exterior as burning and so forth. Whereas after death nothing will act by natural power, but only according to the order of divine justice, whether the object of such action be the separate soul, on which it is clear that fire cannot act naturally, or the body after resurrection, since then all natural action will cease, through the cessation of the first movable which is the cause of all bodily movement and alteration.
Aquin.: SMT XP App. 1 Q[1] A[1] R.O. 4 Para. 1/1
Reply OBJ 4: Sensible pain corresponds to sensible pleasure, which is in the conversion of actual sin: whereas habitual concupiscence, which is in original sin, has no pleasure. Hence, sensible pain does not correspond thereto as punishment.
Aquin.: SMT XP App. 1 Q[1] A[1] R.O. 5 Para. 1/1
Reply OBJ 5: The bodies of children will be impassible, not through their being unable in themselves to suffer, but through the lack of an external agent to act upon them: because, after the resurrection, no body will act on another, least of all so as to induce corruption by the action of nature, but there will only be action to the effect of punishing them by order of the divine justice. Wherefore those bodies to which pain of sense is not due by divine justice will not suffer punishment. On the other hand, the bodies of the saints will be impassible, because they will lack the capability of suffering; hence impassibility in them will be a gift, but not in children.
Aquin.: SMT XP App. 1 Q[1] A[2] Thes. Para. 1/1
Whether these same souls suffer spiritual affliction on account of the state in which they are?
Aquin.: SMT XP App. 1 Q[1] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that the souls in question suffer spiritual affliction on account of the state wherein they are, because as Chrysostom says (Hom. xxiii in Matth.), the punishment of God in that they will be deprived of seeing God will be more painful than their being burned in hell fire. Now these souls will be deprived of seeing God. Therefore they will suffer spiritual affliction thereby.
Aquin.: SMT XP App. 1 Q[1] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, one cannot, without suffering, lack what one wishes to have. But these souls would wish to have the divine vision, else their will would be actually perverse. Therefore since they are deprived of it, seemingly they also suffer.
Aquin.: SMT XP App. 1 Q[1] A[2] Obj. 3 Para. 1/1
OBJ 3: Further, if it be said that they do not suffer, because they know that through no fault of theirs they are deprived thereof, on the contrary: Freedom from fault does not lessen but increases the pain of punishment: for a man does not grieve less for that he is disinherited or deprived of a limb through no fault of his. Therefore these souls likewise, albeit deprived of so great a good through no fault of theirs, suffer none the less.
Aquin.: SMT XP App. 1 Q[1] A[2] Obj. 4 Para. 1/1
OBJ 4: Further, as baptized children are in relation to the merit of Christ, so are unbaptized children to the demerit of Adam. But baptized children receive the reward of eternal life by virtue of Christ's merit. Therefore the unbaptized suffer pain through being deprived of eternal life on account of Adam's demerit.
Aquin.: SMT XP App. 1 Q[1] A[2] Obj. 5 Para. 1/1
OBJ 5: Further, separation from what we love cannot be without pain. But these children will have natural knowledge of God, and for that very reason will love Him naturally. Therefore since they are separated from Him for ever, seemingly they cannot undergo this separation without pain.
Aquin.: SMT XP App. 1 Q[1] A[2] OTC Para. 1/2
On the contrary, If unbaptized children have interior sorrow after death, they will grieve either for their sin or for their punishment. If for their sin, since they cannot be further cleansed from that sin, their sorrow will lead them to despair. Now sorrow of this kind in the damned is the worm of conscience. Therefore these children will have the worm of conscience, and consequently theirs would not be the mildest punishment, as Augustine says it is [*See A[1], "On the contrary"]. If, on the other hand, they grieve for their punishment, it follows, since their punishment is justly inflicted by God, that their will opposes itself to divine justice, and thus would be actually inordinate, which is not to be granted. Therefore they will feel no sorrow.
Aquin.: SMT XP App. 1 Q[1] A[2] OTC Para. 2/2
Further, right reason does not allow one to be disturbed on account of what one was unable to avoid; hence Seneca proves (Ep. lxxxv, and De ira ii, 6) that "a wise man is not disturbed." Now in these children there is right reason deflected by no actual sin. Therefore they will not be disturbed for that they undergo this punishment which they could nowise avoid.
Aquin.: SMT XP App. 1 Q[1] A[2] Body Para. 1/2
I answer that, on this question there are three opinions. Some say that these children will suffer no pain, because their reason will be so much in the dark that they will not know that they lack what they have lost. It, however, seems improbable that the soul freed from its bodily burden should ignore things which, to say the least, reason is able to explore, and many more besides. Hence others say that they have perfect knowledge of things subject to natural reason, and know God, and that they are deprived of seeing Him, and that they feel some kind of sorrow on this account but that their 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 this again would seem improbable, because this sorrow cannot be little for the loss of so great a good, especially without the hope of recovery: wherefore their punishment would not be the mildest. Moreover the very same reason that impugns their being punished with pain of sense, as afflicting them from without, argues against their feeling sorrow within, because the pain of punishment corresponds to the pleasure of sin; wherefore, since original sin is void of pleasure, its punishment is free of all pain. Consequently others say that they will know perfectly things subject to natural knowledge, and both the fact of their being deprived of eternal life and the reason for this privation, and that nevertheless this knowledge will not cause any sorrow in them. How this may be possible we must explore.
Aquin.: SMT XP App. 1 Q[1] A[2] Body Para. 2/2
Accordingly, it must be observed that if one is guided by right reason one does not grieve through being deprived of what 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 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 to him; whereas he would grieve if he lacked that to which he had some kind of claim. I say, then, that every man who has the use of free-will is adapted to obtain eternal life, because he can prepare himself for grace whereby to merit eternal life [*Cf. FS, Q[109], AA[5],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 were never adapted to possess eternal life, since neither was this due to them by virtue of their natural principles, for it surpasses the entire faculty of nature, nor could they perform acts of their own whereby to obtain so great a good. Hence they will nowise grieve for being deprived of the divine vision; nay, rather will they rejoice for that they will have a large share of God's goodness and their own natural perfections. Nor can it be said that they were adapted to obtain eternal life, not indeed by their own action, but by the actions of others around them, since they could be baptized by others, like other children of the same condition who have been baptized and obtained eternal life: for this is of superabundant grace that one should be rewarded without any act of one's own. Wherefore the lack of such a grace will not cause sorrow in children who die without Baptism, any more than the lack of many graces accorded to others of the same condition makes a wise man to grieve.
Aquin.: SMT XP App. 1 Q[1] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: In those who, having the use of free-will, are damned for actual sin, there was aptitude to obtain eternal life, but not in children, as stated above. Consequently there is no parity between the two.
Aquin.: SMT XP App. 1 Q[1] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: Although the will may be directed both to the possible and to the impossible as stated in Ethic. iii, 5, an ordinate and complete will is only of things which in some way are proportionate to our capability; and we grieve if we fail to obtain this will, but not if we fail in the will that is of impossibilities, and which should be called "velleity" [*Cf. FS, Q[13], A[5], ad 1; TP, Q[21], A[4]] rather than "will"; for one does not will such things absolutely, but one would if they were possible.
Aquin.: SMT XP App. 1 Q[1] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: Everyone has a claim to his own inheritance or bodily members, wherefore it is not strange that he should grieve at their 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.
Aquin.: SMT XP App. 1 Q[1] A[2] R.O. 4 Para. 1/1
Reply OBJ 4: The gift of Christ surpasses the sin of Adam, as stated in Rm. 5:15, seqq. Hence it does not follow that unbaptized children have as much of evil as the baptized have of good.
Aquin.: SMT XP App. 1 Q[1] A[2] R.O. 5 Para. 1/3
Reply OBJ 5: Although unbaptized children are separated from God as regards the union of glory, they are not utterly separated from Him: 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 knowledge and love.
Aquin.: SMT XP App. 1 Q[2] Out. Para. 1/2
OF THE QUALITY OF SOULS WHO EXPIATE ACTUAL SIN OR ITS PUNISHMENT IN PURGATORY (SIX ARTICLES)
We must next treat of the souls which after this life expiate the punishment of their actual sins in the fire of Purgatory.
Aquin.: SMT XP App. 1 Q[2] Out. Para. 2/2
Under this head there are six points of inquiry:
(1) Whether the pain of Purgatory surpasses all the temporal pains of this life?
(2) Whether that punishment is voluntary?
(3) Whether the souls in Purgatory are punished by the demons?
(4) Whether venial sin as regards its guilt is expiated by the pains of Purgatory?
(5) Whether the fire of Purgatory frees from the debt of punishment?
(6) Whether one is freed from that punishment sooner than another?
Aquin.: SMT XP App. 1 Q[2] A[1] Thes. Para. 1/1
Whether the pains of Purgatory surpass all the temporal pains of this life?
Aquin.: SMT XP App. 1 Q[2] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that the pains of Purgatory do not surpass all the temporal pains of this life. Because the more passive a 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 because it has contrariety to a fiery agent, and because it has matter which is susceptive of the agent's quality: and this cannot be said of the soul. Therefore the pain which the body suffers in this world is greater than the pain whereby the soul is cleansed after this life.
Aquin.: SMT XP App. 1 Q[2] A[1] Obj. 2 Para. 1/1
OBJ 2: Further, the pains of Purgatory are directly ordained against venial sins. Now since venial sins are the least grievous, the lightest punishment is due to them, if the measure of the stripes is according to the measure of the fault. Therefore the pain of Purgatory is the lightest of all.
Aquin.: SMT XP App. 1 Q[2] A[1] Obj. 3 Para. 1/1
OBJ 3: Further, since the debt of punishment is an effect of sin, it does not increase unless the sin increases. Now sin cannot increase in one whose sin is already remitted. Therefore if a mortal sin has been remitted in a man who has not fully paid 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 most grievous punishment. Therefore the pain that he will suffer after this life will not be more grievous to him than all other pains of this life.
Aquin.: SMT XP App. 1 Q[2] A[1] OTC Para. 1/2
On the contrary, Augustine says in a sermon (xli De Sanctis): "This fire of Purgatory will be more severe than any pain that can be felt, seen or conceived in this world."
Aquin.: SMT XP App. 1 Q[2] A[1] OTC Para. 2/2
Further, the more universal a pain is the greater it is. Now the whole separate soul is punished, since it is simple: which is not the case with the body. Therefore this, being the punishment of the separate soul, is greater than any pain suffered by the body.
Aquin.: SMT XP App. 1 Q[2] A[1] Body Para. 1/2
I answer that, 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 of sense, namely punishment by corporeal fire. With regard to both the least pain of Purgatory surpasses the greatest pain 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 the Sovereign Good with the most intense longing---both because their longing is not held back by the weight of the body, and because, had there been no obstacle, they would already have gained the goal of enjoying the Sovereign Good---it follows that they grieve exceedingly for their delay. Again, since pain is not hurt, but the sense of hurt, the more sensitive a thing is, the greater the pain caused by that which hurts it: wherefore hurts inflicted on the more sensible parts cause the greatest pain. And, because all bodily sensation is from the soul, it follows of necessity that the soul feels the greatest pain when a hurt is inflicted on the soul itself. That the soul suffers pain from the bodily fire is at present taken for granted, for we shall treat of this matter further on [*Cf. XP, Q[70], A[3]]. Therefore it follows that the pain of Purgatory, both of loss and of sense, surpasses all the pains of this life.
Aquin.: SMT XP App. 1 Q[2] A[1] Body Para. 2/2
Some, however, prove this from the fact that the whole soul is punished, and not the body. But this is to no purpose, since in that case the punishment of the damned would be milder after the resurrection than before, which is false.
Aquin.: SMT XP App. 1 Q[2] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: Although the soul is less passive than the body, it is more cognizant of actual suffering [passionis]: and where the sense of suffering is greater, there is the greater pain, though the suffering be less.
Aquin.: SMT XP App. 1 Q[2] A[1] R.O. 2 Para. 1/2
Reply OBJ 2: The severity of that punishment is not so much a consequence of the degree of sin, as of the disposition of the person punished, because the same sin is more severely punished then than now. Even so a person who has a better temperament is punished more severely by the same sentence than another; and yet the judge acts justly in condemning both for the same crimes to the same punishment.
Aquin.: SMT XP App. 1 Q[2] A[1] R.O. 2 Para. 2/2
This suffices for the Reply to the Third Objection.
Aquin.: SMT XP App. 1 Q[2] A[2] Thes. Para. 1/1
Whether this punishment is voluntary?
Aquin.: SMT XP App. 1 Q[2] A[2] Obj. 1 Para. 1/1
OBJ 1: It would seem that this punishment is voluntary. For those who are in Purgatory are upright in heart. Now uprightness in heart is to conform one's will to God's, as Augustine says (Serm. i in Ps. 32). Therefore, since it is God's will that they be punished, they will suffer that punishment voluntarily.
Aquin.: SMT XP App. 1 Q[2] A[2] Obj. 2 Para. 1/1
OBJ 2: Further, every wise man wills that without which he cannot obtain the end he has in view. Now those who are in Purgatory know that they cannot obtain glory, unless they be punished first. Therefore they are punished willingly.
Aquin.: SMT XP App. 1 Q[2] A[2] OTC Para. 1/1
On the contrary, 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 appears from many incidents related in the Dialogue of Gregory (iv, 40,65). Therefore they will not undergo that punishment voluntarily.
Aquin.: SMT XP App. 1 Q[2] A[2] Body Para. 1/3
I answer that, A thing is said to be voluntary in two ways. First, by an absolute act of the will; and thus no punishment is voluntary, 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 act of the will: thus cautery is voluntary for the sake of regaining health. Hence a punishment may be voluntary in two ways. First, because by being punished we obtain some good, and thus the will itself undertakes a punishment, as instanced in satisfaction, or when a man accepts a punishment gladly, and would not have it not to be, as in the case of martyrdom. Secondly, when, although we gain no good by the punishment, we cannot obtain a good without being punished, as in the case of natural death: and then the will does not undertake the punishment, and would be delivered from it; but it submits to it, and in this respect the punishment is said to be voluntary. In this latter sense the punishment of Purgatory is said to be voluntary.
Aquin.: SMT XP App. 1 Q[2] A[2] Body Para. 2/3
Some, however, say that it is not voluntary in any way, because the souls in Purgatory are so replete with suffering, that they know not that they are being cleansed by their pains, and deem themselves damned. But this is false, for did they not know that they will be set free, they would not ask for prayers, as they often do.
Aquin.: SMT XP App. 1 Q[2] A[2] Body Para. 3/3
This suffices for the Replies to the Objections.
Aquin.: SMT XP App. 1 Q[2] A[3] Thes. Para. 1/1
Whether the soul in Purgatory are punished by the demons?
Aquin.: SMT XP App. 1 Q[2] A[3] Obj. 1 Para. 1/1
OBJ 1: It would seem that the souls in Purgatory are punished by the demons; for, according to the Master, "they will have for torturers in their pains, those who were their tempters in sin." Now the demons tempt us to sin, not only mortal, but also venial when they fail in the former. Therefore in Purgatory also they will torture souls on account of venial sins.
Aquin.: SMT XP App. 1 Q[2] A[3] Obj. 2 Para. 1/1
OBJ 2: Further, the just are competent to be cleansed from sin both in this life and afterwards. Now, in this life, they are cleansed by pains inflicted by the devil, as was the case with Job. Therefore after this life also, those who have to be cleansed will be punished by the demons.
Aquin.: SMT XP App. 1 Q[2] A[3] OTC Para. 1/1
On the contrary, It were unjust that he who has triumphed over someone, should be subjected to him after victory. Now those who are in Purgatory have triumphed over the demons, since they died without mortal sin. Therefore they will not be subjected to them through being punished by them.
Aquin.: SMT XP App. 1 Q[2] A[3] Body Para. 1/2
I answer that, As after the Judgment day the Divine justice will kindle the fire with which the damned will be punished for ever, even so now the elect are cleansed after this life by the Divine justice alone, and neither by the ministry of the demons whom they have vanquished, nor by the ministry of the angels who would not inflict such tortures on their fellow-citizens. It is, however, possible that they take them to the place of punishment: also that even the demons, who rejoice in the punishment of man, accompany them and stand by while they are being cleansed, both that they may be sated with their pains, and that when these leave their bodies, they may find something of their own in them. But in this life, 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 good angels, as instanced in Jacob, the sinew of whose thigh shrank at the angel's touch [*Gn. 32:25]. Moreover, Dionysius says explicitly that the good angels sometimes inflict punishment.
Aquin.: SMT XP App. 1 Q[2] A[3] Body Para. 2/2
This suffices for the Replies to the Objections.
Aquin.: SMT XP App. 1 Q[2] A[4] Thes. Para. 1/1
Whether venial sin is expiated by the pains of Purgatory as regards the guilt?
Aquin.: SMT XP App. 1 Q[2] A[4] Obj. 1 Para. 1/1
OBJ 1: It would seem that venial sin is not expiated by the pains of Purgatory as regards the guilt. For a gloss [*St. Gregory, Moral. xvi, 28] on 1 Jn. 5:16, "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 no sin is remitted as to guilt after this life.
Aquin.: SMT XP App. 1 Q[2] A[4] Obj. 2 Para. 1/1
OBJ 2: Further, the same subject is freed from sin as falls into sin. But after death the soul cannot sin venially. Therefore neither can it be loosed from venial sin.
Aquin.: SMT XP App. 1 Q[2] A[4] Obj. 3 Para. 1/1
OBJ 3: Further, Gregory says [*Dial. iv, 39] that every man will be at the judgment as he was when he left the body, because "the tree . . . wheresoever it shall fall, there shall it be" [*Eccles. 11:3]. If, then, a man go forth from this life with venial sin, he will be with venial sin at the judgment: and consequently one does not atone for venial sin in Purgatory.
Aquin.: SMT XP App. 1 Q[2] A[4] Obj. 4 Para. 1/1
OBJ 4: Further, it has been stated (XP, Q[2], A[3]) that actual sin is not blotted out save by contrition. But there will be no contrition after this life, because it is a meritorious act. For then there will be neither merit nor demerit since, according to the Damascene [*De Fide Orth. ii, 4], "death is to men what the fall was to the angels." Therefore, after this life, venial sin is not remitted in Purgatory as to its guilt.
Aquin.: SMT XP App. 1 Q[2] A[4] Obj. 5 Para. 1/1
OBJ 5: Further, venial sin is not in us except on account of the fomes. Wherefore in the original state Adam would not have sinned venially, as was stated (Sent. ii, D, xxi, 2). Now after this life there will be no sensuality; because the fomes will cease when the soul is separated, since it is called the "law of the flesh" (Rm. 7). Hence there will be no venial sin then, and consequently it cannot be expiated by the fire of Purgatory.
Aquin.: SMT XP App. 1 Q[2] A[4] OTC Para. 1/2
On the contrary, Gregory [*Dial. iv, 39] and Augustine [*De vera et falsa poenit. iv, xviii, by some other author] say that certain slight sins will be remitted in the life to come. Nor can this be understood of the punishment: because thus all sins, however grave they be, are expiated by the fire of Purgatory, as regards the debt of punishment. Therefore venial sins are cleansed by the fire of Purgatory as to their guilt.
Aquin.: SMT XP App. 1 Q[2] A[4] OTC Para. 2/2
Further, wood, hay, stubble (1 Cor. 3:12) denote venial sins, as we have said (FS, Q[89], A[2]). Now wood, hay, stubble are consumed in Purgatory. Therefore venial sins are remitted after this life.
Aquin.: SMT XP App. 1 Q[2] A[4] Body Para. 1/2
I answer that, 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 damned and incapable of being forgiven; and that it is not possible for a man to die with a venial sin and without mortal sin, since the final grace washes the venial sin away. They assign as reason for this that venial sin is excessive love of a temporal thing, in one who has his foundation in Christ, which excess results from the corruption of concupiscence. Wherefore if grace entirely overcome the corruption of concupiscence, as in the Blessed Virgin, there is no room for venial sin. Hence, since this concupiscence is altogether abated and removed, the powers of the soul are wholly subject to grace, and venial sin is cast out. But this opinion is nonsensical in itself and in its proof. In itself, because it is opposed to the statements of holy men and of the Gospel, which cannot be expounded as referring to the remission of venial sins as to their punishment, as the Master says in the text [*Sentent. iv, D, xxi] because in this way both light and grave sins are remitted in the life to come: while Gregory [*Dial. iv, 39] declares that light sins alone are remitted after this life. Nor does it suffice for them to say, that this is said expressly of light sins, lest we should think that we shall suffer nothing grievous on their account: because the remission of sin diminishes punishment rather than aggravates it. As to the proof, it is shown to be worthless, since bodily defect, such as obtains at the last moment of life, does not remove the corruption of concupiscence; nor does it diminish it in its root but in its act, as instanced in those who lie dangerously ill; nor again does it calm the powers of the soul, so as to subject them to grace, because tranquillity of the powers, and their subjection to grace, is effected when the lower powers obey the higher which delight together in God's law. But this cannot happen in that state, since the acts of both kinds of powers are impeded; unless tranquillity denote the absence of combat, as occurs even in those who are asleep; and yet sleep is not said, for this reason, to diminish concupiscence, or to calm the powers of the soul, or to subject them to grace. Moreover, granted that the aforesaid defect diminish concupiscence radically, and that it subject the powers to grace, it would still be insufficient to wash away venial sin already committed, although it would suffice in order to avoid it in the future. Because actual sin, even if it be venial, is not remitted without an actual movement of contrition, as stated above (XP, Q[2], A[3]), however much the latter be in the habitual intention. Now it happens sometimes that a man dies in his sleep, being in a 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 venial sin before 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, his venial sin becomes mortal, for that "venial becomes mortal when it is an object of complacency"; because not all complacency 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), but only that complacency which amounts to enjoyment, wherein all human wickedness consists, in that "we enjoy what we should use," as Augustine says [*De Trin. x, 10]. Hence the complacency which makes a sin mortal is actual complacency, for every mortal sin consists in an act. Now it may happen that a man, after committing a venial sin, has no actual thought of being forgiven or of remaining in that sin, but thinks perhaps about a triangle having its three angles equal to two right angles, and while engaged in this thought falls asleep, and dies.
Aquin.: SMT XP App. 1 Q[2] A[4] Body Para. 2/2
It is therefore clear that this opinion is utterly unreasonable: and consequently we must say with others that venial sin in one who dies in a state of grace, is remitted after this life by the fire of Purgatory: because this punishment so far as it is voluntary, will have the power, by virtue of grace, to expiate all such guilt as is compatible with grace. [*St. Thomas expresses himself differently, De Malo, Q[7], A[2], ad 9,17: "Guilt is not remitted by punishment, but venial sin as to its guilt is remitted in Purgatory by virtue of grace, not only as existing in the habit, but also as proceeding to the act of charity in detestation of venial sin."]
Aquin.: SMT XP App. 1 Q[2] A[4] R.O. 1 Para. 1/1
Reply OBJ 1: 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 in merits, because a man merited here that his punishment should be meritorious to him there.
Aquin.: SMT XP App. 1 Q[2] A[4] R.O. 2 Para. 1/1
Reply OBJ 2: Venial sin arises from the corruption of the fomes, which will no longer be in the separate soul that is in Purgatory, wherefore this soul cannot sin venially. On the other hand, the remission of venial sin proceeds from the will informed by grace, which will be in the separate soul in Purgatory. Hence the comparison fails.
Aquin.: SMT XP App. 1 Q[2] A[4] R.O. 3 Para. 1/1
Reply OBJ 3: Venial sins do not alter a man's state, for they neither destroy nor diminish charity, according to which the amount of the soul's gratuitous goodness is measured. Hence the soul remains such as it was before, notwithstanding the remission or commission of venial sins.
Aquin.: SMT XP App. 1 Q[2] A[4] R.O. 4 Para. 1/1
Reply OBJ 4: After this life there can be no merit in respect of the essential reward, but there can be in respect of some accidental reward, so long as man remains in the state of the way, in a sense. Consequently in Purgatory there can be a meritorious act in respect of the remission of venial sin.
Aquin.: SMT XP App. 1 Q[2] A[4] R.O. 5 Para. 1/1
Reply OBJ 5: Although venial sin arises from the proneness of the fomes, sin results in the mind; wherefore even when the fomes is no more, sin can still remain.
Aquin.: SMT XP App. 1 Q[2] A[5] Thes. Para. 1/1
Whether the fire of Purgatory delivers from the debt of punishment?
Aquin.: SMT XP App. 1 Q[2] A[5] Obj. 1 Para. 1/1
OBJ 1: It would seem that the fire of Purgatory does not deliver from the debt of punishment. For every cleansing is in respect of some uncleanness. But punishment does not imply uncleanness. Therefore the fire of Purgatory does not deliver from punishment.
Aquin.: SMT XP App. 1 Q[2] A[5] Obj. 2 Para. 1/1
OBJ 2: Further, a contrary is not cleansed save by its contrary. But punishment is not contrary to punishment. Therefore one is not cleansed from the debt of punishment by the punishment of Purgatory.
Aquin.: SMT XP App. 1 Q[2] A[5] Obj. 3 Para. 1/1
OBJ 3: Further, a gloss on 1 Cor. 3:15, "He shall be saved, yet so," etc. says: "This fire is the trial of tribulation of which it is written (Ecclus. 27:6): The furnace tries the potter's vessels," etc. Therefore man expiates every punishment by the pains of this world, at least by death, which is the greatest punishment of all, and not by the fire of Purgatory.
Aquin.: SMT XP App. 1 Q[2] A[5] OTC Para. 1/1
On the contrary, The pains of Purgatory are more grievous than all the pains of this world, as stated above (A[3]). Now the satisfactory punishment which one undergoes in this life atones for the debt of punishment. Much more therefore is this effected by the punishment of Purgatory.
Aquin.: SMT XP App. 1 Q[2] A[5] Body Para. 1/1
I answer that, Whosoever is another's debtor, is freed from his indebtedness by paying the debt. And, since the obligation incurred by guilt is nothing else than the debt of punishment, a person is freed from that obligation by undergoing the punishment which he owed. Accordingly the punishment of Purgatory cleanses from the debt of punishment.
Aquin.: SMT XP App. 1 Q[2] A[5] R.O. 1 Para. 1/1
Reply OBJ 1: Although the debt of punishment does not in itself imply uncleanness, it bears a relation to uncleanness by reason of its cause.
Aquin.: SMT XP App. 1 Q[2] A[5] R.O. 2 Para. 1/1
Reply OBJ 2: Although punishment is not contrary to punishment, it is opposed to the debt of punishment, because the obligation to punishment remains from the fact that one has not undergone the punishment that was due.
Aquin.: SMT XP App. 1 Q[2] A[5] R.O. 3 Para. 1/1
Reply OBJ 3: Many meanings underlie the same words of Holy Writ. Hence this fire may denote both the present tribulation and the punishment to come, and venial sins can be cleansed from both of these. That natural death is not sufficient for this, has been stated above (Sent. iv, D, 20).
Aquin.: SMT XP App. 1 Q[2] A[6] Thes. Para. 1/1
Whether one person is delivered from this punishment sooner than another?
Aquin.: SMT XP App. 1 Q[2] A[6] Obj. 1 Para. 1/1
OBJ 1: It would seem that one person is not delivered from this punishment sooner than another. For the more grievous the sin, and the greater the debt, the more severely is it punished in Purgatory. Now there is the same proportion between severer punishment and graver fault, as between lighter punishment and less grievous fault. Therefore one is delivered from this punishment as soon as another.
Aquin.: SMT XP App. 1 Q[2] A[6] Obj. 2 Para. 1/1
OBJ 2: Further, in point of duration unequal merits receive equal retribution both in heaven and in hell. Therefore seemingly it is the same in Purgatory.
Aquin.: SMT XP App. 1 Q[2] A[6] OTC Para. 1/1
On the contrary, is the comparison of the Apostle, who denotes the differences of venial sins by wood, hay, and stubble. Now it is clear that wood remains longer in the fire than hay and stubble. Therefore one venial sin is punished longer in Purgatory than another.
Aquin.: SMT XP App. 1 Q[2] A[6] Body Para. 1/1
I answer that, Some venial sins cling more persistently than others, according as the affections are more inclined to them, and more firmly fixed in them. And since that which clings more persistently is more slowly cleansed, it follows that some are tormented in Purgatory longer than others, for as much as their affections were steeped in venial sins.
Aquin.: SMT XP App. 1 Q[2] A[6] R.O. 1 Para. 1/1
Reply OBJ 1: Severity of punishment corresponds properly speaking to the amount of guilt: whereas the length corresponds to the firmness with which sin has taken root in its subject. Hence it may happen that one may be delayed longer who is tormented less, and "vice versa."
Aquin.: SMT XP App. 1 Q[2] A[6] R.O. 2 Para. 1/1
Reply OBJ 2: Mortal sin which deserves the punishment of hell, and charity which deserves the reward of heaven, will, after this life, be immovably rooted in their subject. Hence as to all there is the same duration in either case. It is otherwise with venial sin which is punished in Purgatory, as stated above (A[6]).
Aquin.: SMT XP App. 2 Q[1] A[1] Out. Para. 1/1
APPENDIX 2
TWO ARTICLES ON PURGATORY
Aquin.: SMT XP App. 2 Q[1] A[1] Thes. Para. 1/1
Whether there is a Purgatory after this life?
Aquin.: SMT XP App. 2 Q[1] A[1] Obj. 1 Para. 1/1
OBJ 1: It would seem that there is not a Purgatory after this life. For it is said (Apoc. 14:13): "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.
Aquin.: SMT XP App. 2 Q[1] A[1] Obj. 2 Para. 1/1
OBJ 2: 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.
Aquin.: SMT XP App. 2 Q[1] A[1] Obj. 3 Para. 1/1
OBJ 3: 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.
Aquin.: SMT XP App. 2 Q[1] A[1] OTC Para. 1/2
On the contrary, It is said (2 Macc. 12:46): "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" [*Prov. 10:12]. Hence they will not be consigned to everlasting death, since "he that liveth and believeth in Me, shall not die for ever" [*Jn. 11:26]: 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.
Aquin.: SMT XP App. 2 Q[1] A[1] OTC Para. 2/2
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.
Aquin.: SMT XP App. 2 Q[1] A[1] Body Para. 1/1
I answer that, From the conclusions we have drawn above (TP, Q[86], AA[4],5; XP, Q[12], A[1]) 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.
Aquin.: SMT XP App. 2 Q[1] A[1] R.O. 1 Para. 1/1
Reply OBJ 1: The authority quoted is speaking of the labor of working for merit, and not of the labor of suffering to be cleansed.
Aquin.: SMT XP App. 2 Q[1] A[1] R.O. 2 Para. 1/1
Reply OBJ 2: 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.
Aquin.: SMT XP App. 2 Q[1] A[1] R.O. 3 Para. 1/1
Reply OBJ 3: 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.
Aquin.: SMT XP App. 2 Q[1] A[2] Thes. Para. 1/1
Whether it is the same place where souls are cleansed, and the damned punished?
Aquin.: SMT XP App. 2 Q[1] A[2] Obj. 1 Para. 1/1
OBJ 1: 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 Mt. 25:46, "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.
Aquin.: SMT XP App. 2 Q[1] A[2] Obj. 2 Para. 1/1
OBJ 2: The punishment of hell is called by various names, as in Ps. 10:7, "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.
Aquin.: SMT XP App. 2 Q[1] A[2] Obj. 3 Para. 1/1
OBJ 3: 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.
Aquin.: SMT XP App. 2 Q[1] A[2] OTC Para. 1/2
On the contrary, 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.
Aquin.: SMT XP App. 2 Q[1] A[2] OTC Para. 2/2
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.
Aquin.: SMT XP App. 2 Q[1] A[2] Body Para. 1/2
I answer that, 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.
Aquin.: SMT XP App. 2 Q[1] A[2] Body Para. 2/2
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.
Aquin.: SMT XP App. 2 Q[1] A[2] R.O. 1 Para. 1/1
Reply OBJ 1: The fire of Purgatory is eternal in its substance, but temporary in its cleansing effect.
Aquin.: SMT XP App. 2 Q[1] A[2] R.O. 2 Para. 1/1
Reply OBJ 2: 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.
Aquin.: SMT XP App. 2 Q[1] A[2] R.O. 3 Para. 1/1
Reply OBJ 3: This argument considers the point of special dispensation and not that of the common law.
